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           Title: The Complete Works of Thomas Manton, D.D. Vol. I.
      Creator(s): Manton, Thomas (1620-1677)
     Print Basis: London: James Nisbet & Co. (1870)
   CCEL Subjects: All
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THE COMPLETE WORKS

    OF

                              THOMAS MANTON, D.D.

With Memoir of the Author

  BY THE REV. WILLIAM HARRIS, D.D.

And an Essay

  BY THE REV. J. C. RYLE, B.A.,

    VICAR OF STRADBROKE, SUFFOLK.

VOLUME I.

CONTAINING

   MEMOIR BY REV. DR HARRIS.

   A PRACTICAL EXPOSITION OF THE LORD'S PRAYER.

   ON CHRIST'S TEMPTATION AND TRANSFIGURATION.

   ON REDEMPTION BY CHRIST AND HIS ETERNAL EXISTENCE.

LONDON:

JAMES NISBET & CO, 21 BERNERS STREET.

  1870.

   MR KYLE'S Essay will form the Prefatory matter to Vol. II.--ED.
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CONTENTS.

   PAGE
   MEMOIR BY THE REV. WILLIAM HARRIS, D.D. vii
   A PRACTICAL EXPOSITION OF THE LORD'S PRAYER.

   Preface,
   3

   Introduction,
   4

   "Our Father which art in Heaven"
   39

   "Hallowed be thy name,"
   66

   "Thy kingdom come,"
   90

   "Thy will be done in earth, as it is in heaven,"
   120

   "Give us this day our daily bread,"
   149

   "And forgive us our debts, as we forgive our debtors,"
   167

   "And lead us not into temptation,"
   199

   "But deliver us from evil,"
   232

   "For thine is the kingdom, and the power, and the glory,"
   243

   "Forever. Amen."
   253
   CHRIST'S TEMPTATION AND TRANSFIGURATION.

   To the Reader,
   257

   The Temptation of Christ,
   259

   Sermon

   I. Mat. iv. 1,
   259

   II. Mat. iv. 2-4,
   267

   III. Mat. iv. 5, 6,
   276

   IV. Mat. iv. 7,
   286

   V. Mat. iv. 8, 9,
   301

   VI. Mat. iv. 10,
   313

   VII. Mat. iv. 11,
   323

   The Transfiguration of Christ,
   337

   Sermon

   I. Mat. xvii. 1; Luke ix. 28,
   337

   II. Mat. xvii. 2; Luke ix. 29,
   347

   III. Mat. xvii. 3; Luke ix. 30, 31,
   358

   IV. Mat. xvii. 4; Luke ix. 32, 33,
   370

   V. Mat. xvii. 5,
   382

   VI. Mat. xvii. 5,
   392

   VII. Mat. xvii. 6-8,
   402
   CHRIST'S REDEMPTION AND ETERNAL EXISTENCE.

   To the Christian Reader,
   415

   Sermon

   I. Col. i. 14,
   417

   II. Col. i. 15,
   427

   III. Col. i. 16,
   434

   IV. Col. i. 17,
   444

   V. Col. i. 18,
   453

   VI. Col. i. 18,
   464

   VII. Col. i. 19; ii. 9,
   476

   VIII. Col. i. 20,
   494
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SOME MEMOIRS OF THE LIFE AND CHARACTER

    OF THE

  REVEREND AND LEARNED

                              THOMAS MANTON, D.D.

  BY WILLIAM HARRIS, D.D. [1]

   THOUGH the lives of great and excellent persons have been always
   reckoned a useful piece of history, and scarce anything is read with
   greater entertainment, yet it has often happened that they have been
   undertaken with great disadvantage, and not till the best means of
   collecting proper materials, either by the neglect of their friends, or
   the distant publication of their works, have been in a great measure
   lost. So it was in the Life of the famous Mr Richard Hooker, which was
   not undertaken by Dr Walton till near seventy years after his death. By
   this means there is reason to fear some memorable passages were past
   recovery, after all inquiry, in the lately-published account of that
   extraordinary person, Mr John Howe, by Dr Calamy. And thus it has
   proved in the present case. One cannot but wonder that the life of a
   person of so great worth and general esteem, and who bore so great a
   part in the public affairs of his own time, was never attempted while
   his most intimate friends, and they who were best acquainted with the
   most remarkable passages concerning him, were yet alive. It has been
   thought, however, not improper upon this occasion to retrieve that
   error as far as may be, and lay together in one view what can be now
   gathered from some of his relations yet living, from his own writings,
   and the memoirs of those who published his works and were contemporary
   with him. And it is to be hoped that this short and imperfect account,
   drawn up under disadvantage indeed, but with strict regard to truth,
   may do some justice to the memory of so excel lent a person and the
   interest he espoused, and give some entertainment and instruction to
   the world.

   Dr Thomas Manton was born in the year 1620, at Lawrence-Lydiat, in the
   county of Somerset. His father and both his grandfathers were
   ministers. He had his school-learning at the free school of Tiverton,
   in Devonshire. He run through his grammatical studies, and was
   qualified to enter upon academical learning at the age of fourteen,
   which was very unusual in those days, when the methods of
   school-learning were more difficult and tedious, and youth designed for
   the university were commonly detained to eighteen or nineteen years of
   age. But his parents, either judging him too young, or loth to part
   with him so soon, kept him some time longer before he was sent to
   Oxford. He was placed in Wadham College in the year 1635; and, after
   preparatory studies, he applied himself to divinity, which was the work
   his heart was chiefly set upon, and which he designed to make the
   business of his life. [2] By a course of unwearied diligence, joined
   with great intellectual endowments, he was early qualified for the work
   of the ministry, and took orders much sooner than was usual, and than
   he himself approved upon maturer thoughts and after he had more
   experience. There is a remarkable passage to this purpose in his
   Exposition of James, in which he expresses the humble acknowledgment of
   his fault, and which has proved monitory and affecting to others. He
   delivered it with tears in his eyes. It is on the 19th verse of the
   first chapter, Be slow to speak.' I remember.' says he, my faults this
   day; I cannot excuse myself from much of crime and sin in it. I have
   been in the ministry these ten years, and yet not fully completed the
   thirtieth year of my age--the Lord forgive my rash intrusion.' He was
   ordained by the excellent Joseph Hall, then Bishop of Exeter,
   afterwards removed to Norwich, who took particular notice of him upon
   that occasion, and expressed his apprehensions that he would prove an
   extraordinary person.' [3] The times when he first entered into the
   ministry were full of trouble, the king and parliament being at open
   variance, and hostilities breaking out on both sides. He was confined
   to Exeter when it was besieged by the king's forces. After its
   surrender he went to Lime. He preached his first sermon at Sowton, near
   Exeter, on those words, Judge not, that ye be not judged,' a copy of
   which is now in the hands of a relation. It was some time before he had
   any fixed place for the exercise of his minis try. He first began at
   Culliton, in Devonshire, where he preached a weekly lecture, and was
   much attended and respected. There he had an occasion of reforming the
   disorderly practice of those who, after the example of a leading
   gentleman, fell to their private devotion in the congregation after the
   public worship was begun. At his coming to London, he was soon taken
   notice of as a young man of excellent parts and growing hopes. Here he
   neither wanted work, nor will to perform it, for he was in the vigour
   of his youth, and applied himself to it with great diligence and
   pleasure, for which he was remarkable all his life. About this time he
   married Mrs Morgan, who was a daughter of a genteel family of Manston,
   in Sidbury, Devon, and not Mr Obadiah Sedgwick's daughter, whom he
   succeeded in Covent Garden, as Mr Wood mistakes it. She was a meek and
   pious woman, and though of a weak and tender constitution, outlived the
   doctor twenty years, who was naturally hale and strong.

   He had not been above three years in the ministry, before he had his
   first settlement, which was at Stoke Newington, in Middlesex, near
   London. He was presented to this living by the Honourable Colonel
   Popham, in whom he had a most worthy and kind patron; [4] and was
   highly honoured and esteemed by him and his religious lady. It was here
   he began and finished his excellent exposition of the Epistle of James
   on his week-day lectures, which he carried on without an assistant,
   besides his constant preaching both parts of the Lord's-day. This
   exposition has been thought by good judges to be one of the best models
   of expounding Scripture, and to have joined together with the greatest
   judgment the critical explication and practical observations upon the
   several parts. Some time after, he went through the Epistle of Jude.
   This, though excellent in its kind, is not so strictly expository, but
   more in a sermon way, which he says was more in compliance with the
   desires of others than with his own judgment. This was almost finished
   while he continued at Newington, and was dedicated to the Lady Popham.
   It is worth observing with what respect and sense of obligation he
   treats the colonel and his lady, and so contrary to the modern modish
   way of address--with what faithfulness at the same time he warns them
   of their temptations and danger. I shall only give the reader a taste
   of his spirit and expression in his younger years. By this
   inscription,' says he to the colonel, the book is become not only mine,
   but yours. You own the truths to which I have witnessed; and it will be
   sad for our account in the day of the Lord, if, after such solemn
   professions, you and I should be found in a carnal and unregenerate
   state. Make it your work to honour him who has advanced you. The
   differences of high and low, rich and poor, are only calculated for the
   present world, and cannot outlive time. The grave takes away the civil
   differences; skulls wear no wreaths and marks of honour; the small and
   great are there; the servant is free from his master. So at the day of
   judgment I saw the dead, both great and small, stand before the Lord.
   None can be exempt from standing before the bar of Christ. When the
   civil difference ceases, the moral takes place; the distinction then
   is, good and bad, not great and small. Then you will see that there is
   no birth like that to be born again of the Spirit, no tenure like an
   interest in the covenant, no estate like the inheritance of the saints,
   no magistracy like that whereby we sit at Christ's right hand judging
   angels and men. How will the faces of great men gather blackness, who
   now flourish in the pomp and splendour of an outward estate, but then
   shall become the scorn of God, and of saints and angels--and these holy
   ones shall come forth and say, "Lo, this is the man who made not God
   his strength, but trusted in the abundance of his riches, and
   strengthened himself in his wickedness!" Wealth and power are of no use
   in that day, unless it be to aggravate and increase the judgment. Many
   who are now so despicable and obscure that they are lost in the tale
   and count of the world, shall then be taken into the arms of Christ; he
   will not be ashamed to confess them before men and before his
   Father--"Father, this is one of mine." So also in heaven there are none
   poor; all the vessels of glory are filled up. If there is any
   difference in degree, the foundation of it is laid in grace, not in
   greatness. Greatness hath nothing greater than a heart to be willing,
   and a power to be able, to do good. Then it is a fair resemblance of
   that perfection which is in God, who differs from man in nothing so
   much as in the eternity of his being, the infiniteness of his power,
   and the unweariedness of his love and goodness. It is a fond ambition
   of men to sever these things. We all affect to be great, but not good;
   and would be as gods, not in holiness, but in power. Nothing has cost
   the creature dearer: it turned angels into devils, and Adam out of
   Paradise. You will bear with my plainness and freedom--other addresses
   would neither be comely in me nor pleasing to you. Our work is not to
   flatter greatness, but, in the Scripture sense, not in the humour of
   the age, to level mountains.'

   In his epistle to Lady Popham he tells her, It is a lovely conjunction
   when goodness and greatness meet together. Persons of estate and
   respect have more temptations and hindrances than others, but greater
   obligations to own God. The great Landlord of the world expects rent
   from every cottage, but a larger revenue from great houses. Now usually
   it falls out so, that they who hold the greatest farms pay the least
   rent. Never is God more neglected and dishonoured than in great men's
   houses, and in the very face of all his bounty. If religion chance to
   get in there, it is soon worn out again. Though vice lives long in
   families, and runs in the blood from father to son, it is a rare case
   to see strictness of religion carried on for three or four descents. It
   was the honour of Abraham's house, that from father to son, for a long
   while, they were heirs of the same promise. But where is there such a
   succession in the families of our gentry? The causes of which he
   reduces to "plenty, ill-governed," which disposes to vice, as a rank
   soil is apt to breed weeds, and to a certain "false bravery of spirit,"
   which thinks strictness inglorious, and the power of religion a mean
   thing; and to "the marriage of children into carnal families," wherein
   they consult rather with the greatness of their houses than the
   continuance of Christ's interest in their line and posterity. How
   careful are they that they match in their own rank for blood and
   estate! Should they not be as careful for religion also? All this is
   spoken, madam, to quicken you to greater care in your relation, and
   that you may settle a standing interest for Christ, so hopefully
   already begun in your house and family. Though your course of life be
   more private and confined, yet you have your service. The Scripture
   speaks of women gaining upon their husbands, seasoning the children,
   encouraging servants in the ways of godliness, especially of their own
   sex. It is said of Esther (chap. iv. 16), " I also and my maidens will
   fast likewise." These maidens were either Jews (and then it shows what
   servants should be taken into a nearer attendance, such as savour of
   religion), or else, which is more probable, such as she had instructed
   in the true religion; for they were appointed her by the eunuch, and
   were before instructed in the court fashions (chap. ii. 9). But that
   did not satisfy. She takes them to instruct them in the knowledge of
   the true God; and, it seems, in her apartments had opportunity of
   religious commerce with them in the worship of God.'

   He continued seven years at Newington, and possessed the general
   respect of his parishioners, though there were several persons of
   different sentiments from himself. Being generally esteemed an excel
   lent preacher, he was often employed in that work in London on the
   week-days; and other weighty affairs sometimes called for his
   attendance there. The custom of preaching to the sons of the clergy
   began in his time. Dr Hall (afterwards Bishop of Chester, and son of
   the famous Bishop Hall of Norwich) preached the first sermon to them,
   as Mr Manton did the second. The sermon is printed at the end of the
   third volume, in folio, upon Ps. cii. 28. He was several times, though
   not so often as some others, called to preach before the Parliament,
   and received their order in course for printing his sermons; though, I
   think, he never published but two of them himself. Some of them are
   printed among his posthumous works. In all of them the wisdom and
   judgment of Dr Manton, in the suitableness of the subject to the
   circumstances of the times, and the prudent management of it to the
   best advantage, are very visible; particularly after he had given his
   testimony among the London ministers against the death of the king, he
   was appointed to preach before the Parliament. His text was, Deut.
   xxxiii. 4, 5, Moses commanded us a law, even the inheritance of the
   congregation of Jacob; and he was king in Jeshurun, when the heads of
   the people and the tribes of Israel were gathered together.' When they
   were highly offended at this sermon, some of his friends advised him to
   withdraw, for some in the House talked of sending him to the Tower, but
   he never flinched, and their heat abated.

   His removal from Newington to Covent Garden was occasioned by the great
   age of Mr Obadiah Sedgwick, who was now disabled for his work. The
   people growing uneasy, several worthy persons were proposed for the
   place, but Mr Sedgwick would not be prevailed with to resign till Mr
   Manton was mentioned, and to that he readily yielded. He was presented
   to the living, with great respect and satisfaction, by his noble and
   generous patron, the Earl, afterwards Duke, of Bedford, who greatly
   esteemed him to his dying day, and sent him, as a mark of his respect,
   a key of the garden which then belonged to Bedford House, either to
   walk in it at his leisure, or as a convenient passage to the Strand. He
   had in this place a numerous congregation of persons of great note and
   rank, of which number was oftentimes the excellent Archbishop Usher,
   who used to say of him, that he was one of the best preachers in
   England,' and that he was a voluminous preacher;' not that he was ever
   long and tedious, but because he had the art of reducing the substance
   of whole volumes into a narrow compass, and representing it to great
   advantage. Mr Charnock used to say of him, that he was the best
   collector of sense of the age.'

   Dr Manton had a great respect for Mr Christopher Love, who was beheaded
   in the year 1651, by the then Parliament, for being concerned with some
   others in sending remittances abroad to support the royal family in
   their distress. I am informed that he attended him on the scaffold at
   Tower Hill, and that Mr Love, as a token of his respect, gave him his
   cloak. The doctor was resolved to preach his funeral sermon, which the
   Government understanding, signified their displeasure, and the soldiers
   threatened to shoot him; but that did not daunt him, for he preached at
   St Lawrence Jury, where Mr Love had been minister, to a numerous
   congregation, though not graced with the pulpit cloth, or having the
   convenience of a cushion. He was too wise to lay himself open to the
   rage of his enemies; but the sermon was printed afterwards, under the
   title of The Saint's Triumph over Death.' Lord Clarendon [5] speaks of
   Mr Love in terms of great disrespect, upon the report of a sermon he
   preached when he was a young man, at Uxbridge, at the time of the
   treaty. How far he might fail in his prudence in so nice a
   circumstance, I am not able to say; but it appears, from the accounts
   of them who well knew him, and by the resentment his death generally
   met with at that time, as well as by several volumes of sermons printed
   after his death, that he was a person of worth and esteem. It was
   certainly a rash and ungenerous censure in the noble author, of one he
   knew so little at that time, and who afterwards lost his life for
   serving the royal family.

   The Government afterwards, for what reason it was best known to
   themselves, seemed at least to have an esteem for him, though he was
   far from courting their favour. When Cromwell took on him the
   Protectorship, in the year 1653, the very morning the ceremony was to
   be performed, a messenger came to Dr Manton, to acquaint him that he
   must immediately come to Whitehall. The doctor asked him the occasion:
   he told him he should know that when he came there. The Protector
   himself, without any previous notice, told him what he was to do, that
   is, to pray upon that occasion. [6] The doctor laboured all he could to
   be excused, and told him it was a work of that nature which required
   some time to consider and prepare for it. The Protector replied that he
   knew he was not at a loss to perform the service he expected from him;
   and opening his study-door, he put him in with his hand, and bid him
   consider there, which was not above half an hour. The doctor employed
   that time in looking over his books, which, he said, was a noble
   collection. It was at this time, as I am informed, that the worthy
   Judge Rookesby had the misfortune, by the fall of a scaffold, to break
   his thigh, by which he always went lame, and was obliged to have one
   constantly to lead him. He was an upright judge, and a wise and
   religious person; he was constant to his principles, and always
   attended the preaching of good old Mr Stretton to his dying day.

   About this time the doctor was made one of the chaplains to the
   Protector; and appointed one of the committee to examine persons who
   were to be admitted to the ministry, or inducted into livings; as he
   was afterwards appointed one in 1659, by an act of that Parliament in
   which the secluded members were restored. And though this proved
   troublesome to him, considering his constant employment in preaching,
   yet he has been heard to say, that he very seldom absented himself from
   that service, that he might, to his power, keep matters from running
   into extremes; for there were many in those days, as well as in these,
   who were forward to run into the ministry, and had more zeal than
   knowledge; and perhaps sometimes persons of worth liable to be
   discouraged. There is a pretty remarkable instance of his kind respect
   to a grave and sober person, who appeared before them (cap in hand, no
   doubt), and was little taken notice of, but by himself: he, seeing him
   stand, called for a chair, in respect to his years and appearance; at
   which some of the commissioners were displeased. This person appeared
   to be of a Christian and ingenuous temper; for, after the Restoration,
   he was preferred to an Irish bishopric, perhaps an archbishopric; for
   he used to give in charge to Bishop Worth, whose occasions often called
   him over to England, that on his first coming to London he should visit
   Dr Manton, and give his service to him, and let him know, that if he
   was molested in his preaching in England, he should be welcome in
   Ireland, and have liberty to preach in any part of his diocese
   undisturbed. What interest he had in the Protector he never employed
   for any sordid ends of his own, who might have had anything from him,
   but purely to do what service he could to others: he never refused to
   apply to him for anything in which he could serve another, though it
   was not always with success. He was once desired by some of the
   principal Royalists to use his interest in him for sparing Dr Hewit's
   life, who was condemned for being in a plot against the then
   Government; which he did accordingly. The Protector told him, if Dr
   Hewit had shown himself an ingenuous person, and would have owned what
   he knew was his share in the design against him, he would have spared
   his life; but he was, he said, of so obstinate a temper, that he
   resolved he should die. The Protector convinced Dr Manton before he
   parted that he knew how far he was engaged in that plot.

   While he was minister at Covent Garden, he was invited to preach before
   the Lord Mayor and Court of Aldermen, and the Companies of the city,
   upon some public occasion, at St Paul's. The doctor chose some
   difficult subject, in which he had opportunity of displaying his
   judgment and learning, and appearing to the best advantage. He was
   heard with the admiration and applause of the more intelligent part of
   the audience; and was invited to dine with my Lord Mayor, and received
   public thanks for his performance. But upon his return in the evening
   to Covent Garden, a poor man following him, gently plucked him by the
   sleeve of his gown, and asked him if he were the gentleman who had
   preached that day before my Lord Mayor. He replied, he was. Sir,' says
   he, I came with earnest desires after the word of God, and hopes of
   getting some good to my soul, but I was greatly disappointed; for I
   could not understand a great deal of what you said; you were quite
   above me.' The doctor replied, with tears in his eyes, Friend, if I did
   not give you a sermon, you have given me one; and, by the grace of God,
   I will never play the fool to preach before my Lord Mayor in such a
   manner again.' Upon a public fast at Covent Garden church, for the
   persecuted Protestants in the valleys of Piedmont, Dr Manton had got Mr
   Baxter, who happened to be then in London, and Dr Wilkins, who was
   afterwards Bishop of Chester, to assist him. Mr Baxter opened the day,
   and preached upon the words of the prophet Amos, chap. vi. 6: But they
   are not grieved for the afflictions of Joseph.' He, after his manner,
   took a great compass, and grasped the whole subject. Dr Manton
   succeeded him, and had chosen the same text: he was obliged often to
   refer to the former discourse, and to say, every now and then, As it
   has been observed by my reverend brother.' Dr Wilkins sat cruelly
   uneasy, and reckoned that between them both he should have nothing left
   to say; for he had got the same text too. He insisted upon being
   excused, but Dr Manton obliged him to go up into the pulpit; and by an
   ingenious artifice, he succeeded admirably. Before he named his text,
   he prepared the audience by expressing the fears of their
   narrow-spiritedness, and little concern for the interest of God in the
   world: For,' says he, without any knowledge or design of our own, we
   have all three been directed to the same words.' Which, spoken with the
   majesty and authority peculiar to the presence and spirit of that
   excellent person, so awakened the attention, and disposed the minds of
   the people, that he was heard with more regard, and was thought to do
   more good than both the former, though he had scarce a single thought
   throughout the sermon distinct from the other two.

   In the year 1660 he was very instrumental, with many other Presbyterian
   divines, in the restoration of King Charles II. It must be owned, by
   impartial judges, that the Presbyterian party, who had the greatest
   influence in the nation at that time, had the greatest share in that
   change; nor could all the Episcopal party in the three kingdoms have
   once put it into motion, or brought it to any effect, without them,
   though they had all the favour and preferment bestowed upon them
   afterwards; which, whether it were more just or politic, more agree
   able to the laws of equity or the rules of prudence, I leave to the
   reader to determine. [7] Perhaps, if the king had been brought in upon
   the conditions the noble Earl of Southampton would have proposed, and
   which were approved by the Earl of Clarendon, when it was too late, it
   had prevented a great deal of the arbitrary and violent proceedings of
   that loose and luxurious reign, and contributed to the safety and
   happiness of the prince, and people too. He was one of the divines
   appointed to wait upon the king at Breda, where they were well
   received, and for some time after greatly caressed. The doctor was
   sworn one of the king's chaplains by the Earl of Manchester, Lord
   Chamberlain, who truly honoured him. He was one of the commissioners at
   the Savoy Conference, and used his utmost endeavours in that
   unsuccessful affair. Dr Reynolds, afterwards Bishop of Norwich, joined
   with those divines who were for alterations in ecclesiastical affairs.
   He was the first who received the commission from the Bishop of London,
   of which he immediately acquainted Dr Manton. The original letter is
   now in my hands, and expresses the candour and goodness of that
   excellent person, and his great respect for Dr Manton. It is in these
   words:--

   SIR, This morning the Bishop of London sent me the commission about
   revising the Liturgy under the great seal, to take notice of; with
   direction to give notice to the commissioners who are not bishops. I
   went to Mr Calamy, and it is desired that we meet to-morrow morning at
   nine o'clock, at his house, in regard of his lameness, to advise
   together, and send a joint letter to those who are out of this town. He
   and I desire you not to fail; and withal to call upon Dr Bates and Dr
   Jacomb in your way, to desire their company. So, with my best respects,

   I remain your most loving brother,

   Edward Reynolds, B.N.

   London, April 1, 1660.'

   He was offered at this time the deanery of Rochester, which Dr Harding
   was in great fear he would accept, and plied him with letters to come
   to some resolution; having reason to hope that, upon his refusal, he
   should obtain it, as he afterwards did. The doctor kept it some time in
   suspense, being willing to see whether the king's declaration could be
   got to pass into a law, which they had great encouragements given them
   to expect, and which would have gone a great way towards uniting the
   principal parties in the nation, and laying the foundation of a lasting
   peace. [8] Many persons who had, in the former times, purchased
   bishops' and deans' lands, earnestly pressed him to accept the deanery,
   with hopes they might find better usage from him in renewing their
   leases, and offered their money for new ones, which he might have taken
   with the deanery, and quitted again in 1662, there being then no assent
   and consent imposed; but he was above such underhand dealings, and
   scorned to enrich himself with the spoils of others. When he saw the
   most prudent and condescending endeavours, through the violence and
   ambition of some leading men, availed nothing to the peace of the
   church and the happiness of the nation, he sat down under the
   melancholy prospect of what he lived to see come to pass, namely, the
   decay of serious religion, with a flood of profaneness and a violent
   spirit of persecution. The greatest worth and the best pretensions met
   with no regard where there were any scruples in point of ceremony and
   subscription.

   In the interval between the Restoration and his ejectment, he was
   greatly esteemed by persons of the first quality at court. Sir John
   Baber used to tell him, that the king had a singular respect for him.
   Lord Chancellor Hyde was always highly civil and obliging to him. He
   had free access to him upon all occasions, which he always improved,
   not for himself, but for the service of others. I shall only give a
   single instance. Mr James, of Berkshire, who was afterwards known by
   the name of Black James, an honest and worthy person, was at the point
   of being cast out of his living, which was a sequestration. He came to
   London to make friends to the Lord Chancellor, but could find none
   proper for his purpose. He was at length advised to go to Dr Manton, to
   whom he was yet a stranger, as the most likely to serve him in this
   distress. He came to him late in the evening, and when he was in bed.
   He told his case to Mrs Manton, who advised him to come again in the
   morning, and did not doubt but the doctor would go with him. He
   answered, with great concern, that it would be too late; and that if he
   could not put a stop to it that night, he and his family must be
   ruined. On so pressing a case the doctor rose, and, because it rained,
   went with him in a coach to the Lord Chancellor, at York House; who
   spying the doctor in the crowd, where many persons were attending,
   called to him to know what business he had there at that time of night.
   When he acquainted him with his errand, my lord called to the person
   who stamped the orders upon such occasions, and asked him what he was
   doing? He answered, that he was just going to put the stamp to an order
   for passing away such a living.' Upon which he bid him stop; and upon
   hearing further of the matter, bid the doctor not trouble himself, his
   friend should not be molested. He enjoyed it to the time of his
   ejectment, in 1662, which was a great support to a pretty numerous
   family. Upon his refusing the deanery, he fell under Lord Clarendon's
   displeasure, so fickle is the favour of the great; and he once accused
   him to the king for dropping some treasonable expressions in a sermon.
   The king was so just and kind as to send for him, and ordered him to
   bring his notes. When he read them, the king asked, whether upon his
   word this was all that was delivered; and upon the doctor's assurance
   that it was so, without a syllable added to it, the king said, Doctor,
   I am satisfied, and you may be assured of my favour; but look to
   yourself, or else Hyde will be too hard for you.'

   In whatsoever company he was, he had courage, as became a faithful
   minister of Christ, to oppose sin; and upon proper occasions, to
   reprove sinners. Duke Lauderdale, who pretended to carry it with great
   respect to him, in some company where the doctor was present, behaved
   himself very indecently: the doctor modestly reproved him, but the duke
   never loved him afterward. He was once at dinner at Lord Manchester's
   in Whitehall, when several persons of great note began to drink the
   king's health, a custom which then began to be much in vogue, and was
   commonly abused to great disorders. When it came to him, he refused to
   comply with it, apprehending it beneath the dignity of a minister to
   give any countenance to the sinful excess it so often occasioned in
   those times. It put a stop to it at that time, and Prince Rupert, who
   was present, inquired who he was. Many of the Scotch nobility greatly
   respected him, particularly the Duchess of Hamilton, who attended his
   ministry. Notwithstanding the great and weighty affairs then on foot,
   which took up a great part of his time, he never omitted his beloved
   work of constant preaching, to the time of his ejection, in 1662. He
   then usually resorted to his own church, where he was succeeded by Dr
   Patrick, the late Bishop of Ely. It happened cross, that Dr Patrick
   receiving a scurrilous letter from an unknown person, full of
   reflections upon himself, had so little wisdom at that time as to
   charge it upon Dr Manton, in a letter to him, with very unbecoming
   reflections. This occasioned his not attending any more his preaching;
   for no man living more abhorred a base and unworthy action. Having this
   occasion of speaking a little to his disadvantage, I shall take the
   opportunity of doing a piece of justice to the memory of that learned
   person, who has since, by many books of devotion, and excellent
   paraphrases and commentaries on the scripture, as well as by his
   exemplary life, done so much good to the world, and deserved so well of
   the Christian church. It has been generally allowed, that Dr Patrick
   wrote the first volumes of the Friendly Debate,' in the heat of his
   youth, and in the midst of his expectations; which by aggravating some
   weak and uncautious expressions, in a few particular writers, designed
   to expose the Nonconformist ministry to contempt and ridicule. The
   design was afterwards carried on by a worse hand, and with a more
   virulent spirit, [9] a method altogether unreasonable and unworthy,
   because it will be always easy to gather rash and unadvised expressions
   from the weaker persons of any party of men, and only serves to expose
   religion to the scorn and contempt of the profane. But Bishop Patrick
   in his advanced age, and in a public debate in the House of Lords,
   about the Occasional Bill,' took the opportunity to declare himself to
   this purpose: That he had been known to write against the Dissenters
   with some warmth, in his younger years; but that he had lived long
   enough to see reason to alter his opinion of that people, and that way
   of writing; and that he was verily persuaded there were some who were
   honest men and good Christians, who would be neither, if they did not
   ordinarily go to church, and sometimes to the meeting; and on the other
   hand, some were honest men and good Christians, who would be neither,
   if they did not ordinarily go to the meetings and sometimes to church.'
   A rare instance this of retractation and moderation; which I think
   redounds greatly to his honour, and is worthy of imitation.

   But to return to the history. After he ceased to attend upon Dr
   Patrick's ministry, he used to preach on the Lord's-day evenings in his
   own house to his family, and some few of his neighbours; and some time
   after, on Wednesday mornings, when the violence of the times would
   allow it. Upon the increase of his hearers, he was obliged to lay two
   rooms into one; which yet, by reason of the number of the people, and
   the straitness of the place, proved very inconvenient to him,
   especially in hot weather, and prejudicial to his health. He had lived
   in that respect and good-will in the parish, that his neighbours were
   generally civil to him, and gave him no trouble. Only a little before
   his ejectment, one Bird, a tailor, a zealous stickler for the Common
   Prayer, complained to Dr Sheldon, then Bishop of London, that Dr Manton
   deprived him of the means of his salvation; meaning the use of the
   Common Prayer. Well,' says the bishop, all in good time; but you may go
   to heaven without the Common Prayer.' There was one Justice Ball,
   within a few doors of him, who often threatened him, and was at last as
   good as his word. He was sometimes in danger from the churchwardens, of
   which number there were always three. The Duke of Bedford having always
   the choice of one, took care to have him a friend to the doctor; and
   his well-known respect to him gave him countenance and protection from
   the malice of the meaner people. His meeting afterwards adjoined to
   Lord Wharton's house in St Giles's, which he allowed him the
   convenience of, whether he was in town or not. The good-natured Earl of
   Berkshire lived next door, who was himself a Jansenist Papist, and
   offered him the liberty, when he was in trouble, to come to his house;
   which it was easy to do, by only passing over a low wall which parted
   the gardens.

   Not long after the Act of Ejectment, when the Government was forming a
   plot for the Presbyterians, for they had none of their own, in a debate
   in the House of Lords, Dr Ward, bishop of Salisbury, said, It was time
   to look after them, when such men as Dr Manton refused to take the
   oaths;' which slander was soon contradicted by Lord Chamberlain
   Manchester, who assured the House of the falseness of the charge; and
   that he himself had administered the oath to him when he was sworn one
   of His Majesty's chaplains. The doctor took notice of this as very
   disingenuous, because, not long before, the bishop and he had met at
   Astrop Wells; and the bishop had treated him with great civility, and
   entered into particular freedoms with him. The doctor, indeed, was in
   his judgment utterly against taking the Oxford oath, viz., That it is
   not lawful, upon any pretence whatsoever, to take up arms against the
   king; and, that we will not at any time endeavour any alteration of the
   government in Church or State.' And when some few of his brethren were
   satisfied to take it upon an explication allowed them by the Lord
   Keeper Bridgman, that is, that the oath meant only unlawful endeavours,
   the famous Mr Gouge came from Hammersmith with a design to take it; but
   calling upon Dr Manton to know his opinion of it, he was so well
   satisfied with the reasons of his judgment, that he was perfectly easy
   in his mind, and never took it afterwards.

   In the year 1670, the meetings seemed for some time to be connived at,
   and were much attended. I remember to have heard some of the worthy
   ejected ministers speak of this period with particular pleasure; they
   observed that, after the looseness and excess which followed the
   Restoration, the reproaches and persecutions of the Nonconformists, for
   several years, and the late terrible judgments of plague and fire,
   multitudes everywhere frequented the opened meetings, some from
   curiosity, and some upon better motives; and many were delivered from
   the prejudices they had entertained, and received the first serious
   impressions upon their minds. God remarkably owned their ministry at
   that time, and crowned it, under all their disadvantages, with an
   extraordinary success. Soon after this indulgence expired, the doctor
   was taken prisoner, on a Lord's-day, in the afternoon, just after he
   had done his sermon. The door happened to be opened to let a gentleman
   out, at the very time the Justice and his attendants were at the door;
   who immediately rushed in, and went up-stairs; but finding the doctor
   in his prayer, they stayed till he had done, and then took the names of
   the principal persons. The doctor being warm with preaching, they were
   so civil to take his word to come to them after some convenient time.
   He went to them to a house in the Piazzas, where many persons of note
   were gathered together; among whom was the then Duke of Richmond. After
   some discourse, they tendered him the Oxford oath. Upon his refusing to
   take it, they threatened to send him to prison. It was thought they
   questioned their own skill to draw up a warrant which would be
   sufficient to hold him; and that it was afterward drawn up by the Lord
   Chief-Justice Vaughan. They dismissed him, however, at that time, upon
   his promise to come to them within two or three days; and then gave the
   warrant to a constable, and committed him to the Gatehouse; only
   allowing him a day's respite, till his room could be got ready. This
   imprisonment, by the kind providence of God, was more favourable and
   commodious than could have been thought, or than his enemies designed,
   or than he expected. The keeper of the prison at that time was the Lady
   Broughton, who was noted for her strictness and severity in her office,
   though she carried it quite otherwise towards the doctor; for she
   allowed him a large handsome room joining to the Gatehouse, with a
   small one sufficient to hold a bed. For some time it was not thought
   prudent to admit any to come to him, but his wife and servant who
   attended him. It is worth notice here, that the doctor could not omit
   his delightful work of preaching, though to so small a congregation;
   which he did, according to his former custom, both parts of the
   Lord's-day and once on a week-day. After some time his children, and
   some few friends, to the number of twelve or fifteen, were admitted to
   hear him preach. The Lady Broughton was highly civil and obliging, and
   placed a great confidence in him. When she designed to go for a little
   time into the country, she would have ordered the keys of the common
   jail to be brought to him every night; the doctor, smiling, told her
   that he, being a prisoner himself, could not think it proper to be the
   keeper or jailer to others. However, no person had the opening and
   shutting of the door of the house where he was but his own servant, so
   that he might have gone out of prison when he pleased, for any
   restraint he was under. When the town was pretty empty, he ventured,
   once with his keeper and once without, to visit his worthy friend Mr
   Gunston of Newington, who was agreeably surprised to see him, as he had
   a very high and hearty respect for him. Thus like Joseph, [10] he found
   favour in the sight of the keeper of the prison;' and the keeper of the
   prison' would have committed to his hands all the prisoners who were in
   the prison.' This, it must be owned, was a milder confinement and
   gentler usage than many others met with in those days, who lay under
   long and close confinements, and suffered confiscation of goods, and
   banishment, and death. This Protestant persecution fell short indeed of
   dragooning and dungeons and galleys in France, and of the racks and
   tortures of the Inquisition in Spain; but that a person of Dr Manton's
   worth and merit should be thought to deserve such treatment from a
   Government which he helped to lay the foundations of, and which he not
   only never injured, but had served in circumstances of danger and
   importance, when others of less desert and pretensions had all the
   opportunities of public service, and all the favour and preferment, I
   believe will appear shocking, at this distance, to all impartial lovers
   of liberty and of their country, and fix a brand for ever upon the
   gratitude and politics of those times.

   Some time after his imprisonment, when the indulgence was renewed, he
   preached in a large room taken for him in Whitehart Yard, not far from
   his house; but there also he was at length disturbed. A band of rabble
   came on the Lord's-day morning to seize him; but the doctor, having
   notice of it overnight, escaped their fury. Mr James Bedford was got to
   preach for him, who had taken the Oxford oath. When they found
   themselves disappointed, they were in a great rage, and took the names
   of several; but did not detain the minister, for their malice was
   levelled against the doctor. The good Lord Wharton was there, whom they
   pretended not to know; and upon his refusing to tell them his name,
   they threatened to send him to prison; but they thought better of it.
   The place was fined forty pounds, and the minister twenty, which was
   paid by Lord Wharton.

   Sir John Baber, his near neighbour, and who owed all his preferment at
   court to the doctor's interest there, continued his hearty friend,
   though a great courtier. He often visited the doctor, by which means he
   had opportunity of greater intelligence than most others. About this
   time there happened some difference among the ministers of the city,
   about the manner of addressing the king for his indulgence. Some
   contended earnestly to have it expressed more largely, and others
   opposed it; for though they always thought they had a right to their
   liberty, they feared giving any countenance to the dispensing power, or
   advantage to the Papists; which were things well known to be in view,
   and much at heart at that time. The difference came to be known at
   court, and there were apprehensions of ill consequences. Sir John Baber
   carried Dr Manton and Dr Bates to Lord Arlington's, at Whitehall, who
   was then Secretary of State, it was supposed, by his order. When they
   were together, the king, to their great surprise, came into the
   room--it was thought by design. Dr Bates pressed Dr Manton to address
   the king for his indulgence; which he did in a few words, and with
   great caution; but it was kindly accepted by the king, and well
   approved by the ministers, when it was communicated to them; and put a
   happy end to their contentions about it. [11] It was by the means of
   Sir John Baber that Dr Manton and Mr Baxter were invited to confer with
   the Lord Keeper Bridgman, about a comprehension and toleration, in the
   year 1668. They afterwards met with Dr Wilkins and Dr Burton. Proposals
   were drawn up and corrected by mutual consent; in pursuance of which
   the excellent Judge Hale prepared a bill to be laid before the next
   session of Parliament; but it was rejected upon the first motion by the
   High Church party. [12] In the year 1674, Dr Manton and Mr Baxter, with
   Dr Bates and Mr Pool, met with Dr Tillotson and Dr Stillingfleet, to
   consider of an accommodation, by the encouragement of several Lords,
   spiritual and temporal. They canvassed several draughts, and at length
   all agreed in one; but when it came to be communicated to the bishops,
   several things in which they had agreed could not be obtained, and the
   whole design miscarried. So easy a thing it has ever been found for
   wise and sober men to adjust matters of difference, and agree upon
   terms of accommodation; when nothing will satisfy unreasonable
   prejudice, and where the lust of power, and the bias of interest,
   strongly lead men the other way.

   When the indulgence was more fully fixed in 1672, the merchants, and
   other citizens of London, set up a lecture at Pinner's Hall. Dr Manton
   was one of the six first chosen, and opened the lecture. He was much
   concerned at the little bickerings which began there in his time, and
   afterward broke out into scandalous contentions, and an open division
   at last. Mr Baxter was often censured for his preaching there; and once
   published a sheet upon that occasion, which he called, An Appeal to the
   Light.' His preaching upon these words, And ye will not come unto me,
   that you might have life,' in which he fully justified the great God,
   and laid the blame of men's destruction upon themselves, though it was
   followed by another upon these words, Without me you can do nothing,'
   occasioned a great clamour against him among some people of which he
   complained to Dr Manton. The doctor, on his next turn, in the close of
   his sermon, pretty sharply rebuked them for their rash mistakes, and
   unbecoming reflections upon so worthy and useful a person. It was
   observed, that his reproof was managed with so much decency and wisdom,
   that he was not by any reflected upon for his freedom therein. He has
   been heard to express his esteem of Mr Baxter in the highest terms;
   namely, that he thought him one of the most extraordinary persons the
   Christian church had produced since the apostles' days; and that he did
   not look upon himself as worthy to carry his books after him. This was
   the opinion of one who knew him with the greatest intimacy for many
   years, and was a great judge of true worth.

   When he first began to grow into ill health, he could not be persuaded
   by his friends and physicians to forbear preaching for any considerable
   time; which had been the delightful work of his life. He was at length
   prevailed with to spend some time at Woburn, with Lord Wharton, for the
   benefit of the air. But finding little good by it, he returned to town
   on the beginning of the week, in order to administer the Lord's Supper
   the next Lord's-day, of which he gave notice to his people; but he did
   not live to accomplish it. The day before he took his bed, he was in
   his study, of which he took a solemn leave, with hands and eyes lift up
   to heaven, blessing God for the many comfortable and serious hours he
   had spent there, and waiting in joyful hope of a state of clearer
   knowledge and higher enjoyments of God. At night he prayed with his
   family under great indisposition, and recommended himself to God's wise
   disposal; desiring, If he had no further work for him to do in this
   world, he would take him to himself;' which he expressed with great
   serenity of mind, and an unreserved resignation to the divine good
   pleasure. When he went to bed he was suddenly seized with a kind of
   lethargy, by which he was deprived of his senses, to the great grief
   and loss of his friends who came to visit him. He died October 18th,
   1677, in the fifty-seventh year of his age, and lies interred in the
   chancel of the church of Stoke Newington.

   Dr Bates preached his funeral sermon, who had a most affectionate
   esteem for him, very frequently visited him, always advised with him in
   matters of moment, and, for some years after his death, would weep when
   he spoke of him. He says of him:-- [13] His name is worthy of precious
   and eternal memory. God had furnished him with a rare union of those
   parts which are requisite to form an eminent minister of his word. A
   clear judgment, a rich fancy, a strong memory, and happy elocution met
   in him; and were excellently improved by his diligent study. In
   preaching the word he was of conspicuous eminence; and none could
   detract from him, but from ignorance or envy. He was endowed with an
   extraordinary knowledge of the scripture; and in his preaching, gave
   such perspicuous accounts of the order and dependence of divine truths,
   and with that felicity applied the scripture to confirm them, that
   every subject, by his management, was cultivated and improved. His
   discourses were so clear and convincing, that none, without offering
   violence to conscience, could resist their evidence; and from hence
   they were effectual, not only to inspire a sudden flame, and raise a
   short commotion in the affections, but to make a lasting change in the
   life. His doctrine was uncorrupt and pure; the truth according to
   godliness. He was far from the guilty, vile intention to prostitute the
   sacred ordinances for acquiring any private secular advantage; neither
   did he entertain his hearers with impertinent subleties, empty notions,
   intricate disputes, dry and barren, without productive virtue; but as
   one who always had in his eye the great end of his ministry, the glory
   of God, and the salvation of men. His sermons were directed to open
   their eyes, that they might see their wretched condition as sinners, to
   hasten their flight from the wrath to come, and make them humbly, and
   thankfully, and entirely receive Christ as their Prince and
   all-sufficient Saviour; and to build up the converted in their holy
   faith, and more excellent love, which is the "fulfilling of the law:"
   in short, to make true Christians eminent in knowledge and universal
   obedience.

   And as the matter of his sermons was designed for the good of souls, so
   his way of expression was proper for that end. His style was not
   exquisitely studied, not consisting of harmonious periods, but far
   distant from vulgar meanness. His expression was natural and free,
   clear and eloquent, quick and powerful; without any spice of folly; and
   always suitable to the simplicity and majesty of divine truth. His
   sermons afforded substantial food with delight, so that a fastidious
   mind could not disrelish them. He abhorred a vain ostentation of wit in
   handling sacred truths, so venerable and grave, and of eternal
   consequence. His fervour and earnestness in preaching was such as might
   soften and make pliant the most stubborn and obstinate spirit. I am not
   speaking of one whose talent was only voice, who laboured in the pulpit
   as if the end of preaching were the exercise of the body, and not for
   the profit of souls. But this man of God was inflamed with holy zeal,
   and from thence such expressions broke forth as were capable of
   procuring attention and consent in his hearers. He spake as one who had
   a living faith within him of divine truth. From this union of zeal with
   his knowledge, he was excellently qualified to convince and convert
   souls. His unparalleled assiduity in preaching declared him very
   sensible of those dear and strong obligations which lie upon ministers
   to be very diligent in that blessed work. This faithful minister
   abounded in the work of the Lord; and, which is truly admirable, though
   so frequent in preaching, yet was always superior to others, and equal
   to himself. He was no fomentor of faction, but studious of the public
   tranquillity; he knew what a blessing peace is, and wisely foresaw the
   pernicious consequences which attend divisions.

   Consider him as a Christian, his life was answerable to his doctrine.
   This servant of God was like a fruitful tree, which produces in the
   branches what it contains in the root. His inward grace was made
   visible in a conversation becoming the gospel. His resolute contempt of
   the world secured him from being wrought upon by those motives which
   tempt low spirits from their duty. He would not rashly throw himself
   into troubles, nor, spreta conscientia, avoid them. His generous
   constancy of mind in resisting the current of popular humour, declared
   his loyalty to his divine Master. His charity was eminent in procuring
   supplies for others, when in mean circumstances himself. But he had
   great experience of God's fatherly provision, to which his filial
   confidence was correspondent. I shall finish my character of him by
   observing his humility. He was deeply affected with the sense of his
   frailty and unworthiness. He considered the infinite purity of God, and
   the perfection of his law, the rule of duty; and by that humbling light
   discovered his manifold defects. He expressed his thoughts to me a
   little before his death. "If the holy prophets were under strong
   impressions of fear upon extraordinary discoveries of the divine
   presence, how shall we poor creatures appear before the holy and
   dreadful Majesty? It is infinitely terrible to appear before God, the
   Judge of all, without the protection of the blood of sprinkling, which
   speaketh better things than that of Abel." This alone relieved him, and
   supported his hopes. Though his labours were abundant, yet he knew that
   the work of God, passing through our hands is so blemished, that
   without appealing to pardoning mercy and grace, we cannot stand in
   judgment.' This was the subject of his last public sermon, upon 2 Tim.
   i. 18, which was published from his notes, with the second edition of
   his funeral sermon.

   Mr Collins, a man of a most sweet and obliging temper, as well as of
   great abilities and worth, on his turn to preach at the merchants'
   lecture, after the doctor's death, took great notice of it, and was
   much affected with the loss of so valuable a person. Good old Mr Case
   used to say, long before his death, that he should live to preach his
   funeral sermon; and he did preach upon that occasion, when he was
   almost dead himself, for he was above eighty years of age. His text
   was, 2 Kings x. 32; In those days the Lord began to cut Israel short.'
   After he had considered the text, he came to speak of several worthy
   ministers cut off by death about that time, as well as others cut off
   by the laws which forbade their preaching. The last he named was Dr
   Manton. At the mention of his name he stopped, and wept for some time
   before he could proceed; and then said, If I had mentioned no other but
   Dr Manton, I might well say, that God began to cut England short;' with
   other expressions of his love and esteem. He had always a high opinion
   of the doctor's preaching, and would often urge him to print. When the
   doctor answered him that he had not time, in the midst of such constant
   employments, to prepare anything, with due care, for the public view;
   he would reply, You need only send your notes to the press, when you
   come out of the pulpit.' Dr Manton wrote a very ingenious and serious
   preface to Mr Case's Meditations, drawn up when he was prisoner in the
   Tower, and published under the title of Correction, Instruction;' which
   is a very useful practical book upon the subject of afflictions. He
   also wrote a preface to the second edition of Smectymnus;' to Mr
   Clifford's Book of the Covenant;' to Ignatius Jourdain's Life;' Mr
   Strong's Sermons of the Certainty and Eternity of Hell Torments;' and
   to the second edition, in quarto, of the Assembly's Confession of
   Faith,' &c.

   His works were published by several principal ministers of that time,
   and it will entertain the reader to see the high apprehensions they had
   of him, and the beautiful variety in which they represent them. They
   have indeed drawn their own character, as well as his, in the different
   turn of their mind and manner of expression. The first which came out
   was Twenty Sermons,' in quarto, in the year 1678. Dr Bates gives this
   fine and beautiful account of them: The main design of them is to
   represent the inseparable connexion between Christian duties and
   privileges, wherein the essence of our religion consists. The gospel is
   not a naked, unconditionate offer of pardon and eternal life in favour
   of sinners, but upon the most convenient terms for the glory of God and
   the good of men, enforced by the strongest obligations upon them to
   receive humbly and thankfully those benefits. The promises are attended
   with commands to repent and believe, and persevere in a uniform
   practice of obedience. The Son of God came into the world, not to make
   God less holy, but to make us holy; and not to vacate our duty, and
   free us from the law as a rule of obedience, for that is both
   impossible, and would be most infamous and reproachful to our Saviour.
   To challenge such an exemption in point of right is to make ourselves
   gods; to usurp it in point of fact is to make ourselves devils. But his
   end was to enable and induce us to return to God as our rightful Lord
   and proper felicity, from whom we rebelliously and miserably fell, in
   seeking for happiness out of him. Accordingly, the gospel is called the
   law of faith, as it commands those duties upon motives of eternal hopes
   and fears, and as it will justify or condemn men with respect to their
   obedience or disobedience, which is the proper character of a law.
   These things are managed in the following sermons in that convincing,
   persuasive manner as makes them very necessary for these times, when
   some who aspire to extraordinary heights in religion, and esteem
   themselves favourites of heaven, yet wofully neglect the duties of the
   lower hemi sphere, as righteousness, truth, and honesty; and when
   carnal Christians are so numerous, who despise serious godliness as a
   solemn hypocrisy, and live in open violation of Christ's precepts, and
   yet presume to be saved by him.

   I shall only add further, they commend to our ardent affections and
   endeavours true holiness, as distinguished from the most refined
   unregenerate morality. The doctor saw the absolute necessity of this,
   and spake with great jealousy of those who seemed in their discourses
   to make it their highest aim to improve and cultivate some moral
   virtues, as justice, temperance, benignity, &c., by philosophical
   helps, representing them as becoming the dignity of our nature,
   agreeable to reason, and beneficial to society, and but transiently
   speaking of the operations of the Holy Spirit, which are as requisite
   to free the soul from the chains of sin as to release the body at last
   from the bands of death; who seldom preach of evangelical graces, faith
   in the Redeemer, the love of God for his admirable wisdom in our
   salvation, zeal for his glory, humility in ascribing all we can return
   in grateful obedience to the most free and powerful grace of God in
   Christ, which are the vital principles of good works, and derive the
   noblest forms to all virtues. Indeed, men may be composed and
   considerate in their words and actions, may abstain from gross
   enormities, and do many praiseworthy actions, by the rules of moral
   prudence, yet without the infusion of divine grace to cleanse their
   stained nature, to renew them according to the image of God shining in
   the gospel, to act them from motives superior to all that moral wisdom
   propounds,--all their virtues, of what elevation soever, though in a
   heroic degree, cannot make them real saints. As the plant-animal has a
   faint resemblance of the sensitive life, but remains in the lower rank
   of vegetables, so these have a shadow and appearance of the life of
   God, but continue in the corrupt state of nature. The difference is
   greater between sanctifying saving grace, wrought by the special power
   of the Spirit, with the holy operations flowing from them, and the
   virtuous habits and actions which are the effect of moral counsel and
   constancy, than between true pearls produced by the celestial beams of
   the sun, and counterfeit ones formed by the smoky heat of the fire.' No
   doubt the proper Christian graces require the influence of the Divine
   Spirit, and are the effect of nobler motives than mere pagan morality.

   In 1679 was published, in octavo, Eighteen Sermons on the Second
   Chapter of the Second Epistle to the Thessalonians, containing the
   Description, Rise, Growth, and Fall of Antichrist; with divers Cautions
   and Arguments to establish Christians against the Apostasy of the
   Church of Rome.' This was well fitted for common use, and very
   seasonable at that time. In the preface to this volume, Mr Baxter says
   of him, How sound he was in judgment against extremes in the
   controversies of these times; how great a lamenter of the scandalous
   and dividing mistakes of some self-conceited men; how earnestly
   desirous of healing our present breaches, and not unacquainted with the
   proper means and terms; how hard and successful a student; how frequent
   and laborious a preacher; and how highly and deservedly esteemed, is
   commonly known here. The small distaste which some few had of him, I
   took for a part of his honour, who would not win reputation with any by
   flattering them in their mistakes, or unwarrantable ways. He used not
   to serve God with that which cost him nothing; nor was of their mind
   who cannot expect or extol God's grace without denying those endeavours
   of men to which his necessary grace exciteth them. He knew that,
   "without Christ we can do nothing;" and yet that, "by Christ
   strengthening us, we can do all things" which God hath made necessary
   to be done by us. He was not of their mind who think it derogatory to
   the honour of Christ to praise his works in the souls and lives of any
   of his servants; and that it is to the honour of his grace that his
   justified ones are graceless, and that their Judge should dishonour his
   own righteousness, if he make his disciples more righteous personally
   than the scribes and pharisees; and will say to them, "Well done, good
   and faithful servant; thou hast been faithful over a few things, enter
   thou into the joy of thy Lord." He knew how to regard the righteousness
   and . intercession of Christ, with pardon of sin and divine acceptance,
   instead of legal personal perfection, without denying either the
   necessity or assigned office of our faith and repentance, and
   evangelical sincerity in obeying Him who redeemed and justifies us. He
   knew the difference between man's being justified from the charge of
   being liable to damnation as Christless, impenitent, unbelieving, and
   ungodly; and being liable to damnation for mere sin as sin, against the
   law of innocence, which required of us no less than personal, perfect,
   and perpetual obedience. He greatly lamented the wrong which truth and
   the church underwent from those who neither know such difference, nor
   have humility enough to suspect their judgment, nor to forbear reviling
   those who have not as confused and unsound apprehensions and
   expressions as themselves.'

   In the year 1684 Dr Bates published his Exposition of the Lord's
   Prayer,' in octavo. In 1685 Mr Hurst published, in octavo, Several
   Discourses tending to promote Peace and Holiness among Christians;' and
   dedicated them to Arthur, Earl of Anglesea, to whom he was chaplain. In
   the same year was published, Christ's Temptations and Transfiguration
   explained and improved; and Christ's Eternal Existence and the Dignity
   of his Person asserted and proved, in opposition to the Socinians,' in
   octavo. Dr Jacomb, who published this volume, says of him, That he did
   not so much concern himself in what is polemical and controversial; but
   chose rather, in a plain way, as best suiting with sermon-work, to
   assert and prove the truth by scripture testimony and argument; and
   that he has done to the full.' In 1703 was published, A Practical
   Exposition of Isaiah liii.' This, though published last, was earlier
   written than any of the other; for so he speaks in the preface to the
   Exposition of James, I have the rather chosen this scripture, that it
   might be an allay to those comforts, which, in another exercise, I have
   endeavoured to draw out of Isaiah liii. I would, at the same time s
   carry on the doctrine of faith and manners, and show you your duty,
   together with your encouragement; lest, with Ephraim, you should only
   love to tread out the corn, and refuse to break the clods. We are all
   apt to divorce comfort from duty, and content ourselves with a barren,
   unfruitful, knowledge of Christ; as if all He required of the world
   were only a few naked, cold, unactive apprehensions of his merit, and
   all things were so done for us, that nothing remained to be done by us.
   This is the wretched conceit of many in the present age; and,
   therefore, they abuse the sweetness of grace to looseness, and the
   power of it to laziness. Christ's merits, and the Spirit's efficacy,
   are the common places from whence they draw all the defence and excuse
   of their own wantonness and idleness.'

   Besides these lesser volumes, there are five large volumes in folio.
   The first was, Sermons upon the 119th Psalm,' published in the year
   1681. Dr Bates says, They were preached by him in his usual course of
   three times a week; which I do not mention to lessen their worth, but
   to show how diligent and exact he was in performing his duty. I cannot
   but admire the fecundity and variety of his thoughts; that though the
   same things so often occur in the verses of this psalm, yet, by a
   judicious observing the different arguments and motives whereby the
   psalmist enforces the same request, or some other circumstance, every
   sermon contains new conceptions, and proper to the text.' Mr Alsop says
   of them, The matter of them is spiritual, and speaks the author one
   intimately acquainted with the secrets of wisdom. He writes like one
   who knew the psalmist's heart, and felt in his own soul the sanctifying
   power of what he wrote. Their design is practical, beginning with the
   understanding, dealing with the affections, but still driving on the
   design of practical holiness. The manner of handling is not inferior to
   the dignity of the matter; so plain, as to accommodate the most sublime
   truths to the meanest spiritual capacity; and yet so elevated, as to
   approve itself to the most refined understanding; which knows how to be
   succinct without obscurity; and, where the weight of the argument
   requires it, to enlarge without nauseous prolixity. He studied more to
   profit than please; and yet an honest heart will be then best pleased
   when most profited. He chose rather to speak appositely than elegantly,
   and yet the judicious account propriety the greatest elegance. He
   laboured more industriously to conceal his learning than others to
   ostentate theirs; and yet, when he would most veil it, the discerning
   reader cannot but discover it, and rejoice to find such a mass and
   treasure of useful learning couched under a well-studied and artificial
   plainness. I have admired, and must recommend to the observation of the
   reader, the fruitfulness of the author's holy invention, accompanied
   with solid judgment, in that whereas the coincidence of the matter in
   this psalm might have superseded his labours in very many verses; yet,
   without force, or offering violence to the sacred text, he has, either
   from the connexion of one verse with its predecessor, or the harmony
   between the parts of the same verse, found out new matter to entertain
   his own meditations, and the reader's expectations.'

   The second volume was published in 1684, and contains sermons on the
   whole of the 25th of Matthew and 17th of John, and the 6th and 8th of
   the Romans, and the 5th of the Second Epistle to the Corinthians. Dr
   Collings, who seems to have written the preface to this volume, says,
   In all his writings one finds a quick and fertile invention, governed
   with a solid judgment; and the issue of both expressed in a grave and
   decent style. He had a heart full of love and zeal for God and his
   glory; and out of the abundance of his heart his mouth continually
   spake. So frequent, and yet so learned and solid, preaching by the same
   person was little less than miraculous. He was a good and learned, a
   grave and judicious, person; and his auditory never failed, though he
   laboured more than most preachers, to hear from him a pious, learned,
   and judicious discourse. He is one of those authors upon the credit of
   whose name not only private and less intelligent people, but even
   scholars, may venture to buy any book which was his.' The third volume
   was published in 1689, and contains sermons upon the 11th chapter of
   the Epistle to the Hebrews; with a treatise of the Life of Faith, and
   another of Self-denial; and some preparatory sermons for the Lord's
   Supper, and sermons before the Parliament. It was dedicated to King
   William, soon after the Revolution, by Mr Howe, in as noble and
   masterly a preface as is, perhaps, anywhere to be met with. The fourth
   volume was published in 1693, and contains sermons upon several texts
   of scripture. It is directed to the Lord Philip Wharton, by Mr William
   Taylor, who was many years my lord's chaplain, and transcribed a great
   part of the doctor's notes for the press, and was himself a person of
   great integrity and wisdom. He tells my lord, Though his preaching was
   so constant, yet in all his sermons may be observed a solidity of
   judgment, exactness of method, fulness of matter, strength of argument,
   persuasive elegance, together with a serious vein of piety running
   through the whole, as few have come near him, but none have exceeded
   him.' Mr Alsop says of this volume:--Acquired learning humbly waits
   upon divine revelation; great ministerial gifts were managed by greater
   grace. A warm zeal, guided by solid judgment; a fervent love to saints
   and sinners, kindled by a burning zeal for the interest of a Saviour;
   and a plain elegance of style adapted to the meanest capacity, and yet
   far above the contempt of the highest pretender.' The fifth volume was
   published in 1701, and contains sermons on the 5th chapter to the
   Ephesians, on the 3d of the Philippians, on the 1st chapter of the
   Second Epistle to the Thessalonians, and on the 3d chapter of the First
   Epistle of John, with one hundred and forty sermons on particular
   texts. This volume, though it appeared last, and after so many others,
   is so far from running dregs, that, in my opinion, it contains some of
   his ripest and most digested thoughts; and is preferable, both for the
   subject and management, to any one of the former. This was directed to
   the excellent Sir Thomas Abney, then Lord Mayor of London, and to the
   Lady Abney, by Mr Howe; in which he expresses his sense of Dr Manton in
   this remarkable paragraph: And that an eminent servant of Christ, who,
   through a tract of so many years, hath been so great and public a
   teacher and example of the ancient seriousness, piety, righteousness,
   sobriety, strictness of mariners, with most diffusive charity (for
   which London has been renowned, for some ages, beyond most cities in
   the world), should have his memory revived by such a testimony from
   persons under your character, and who hold so public a station as you
   do in it, can never be thought unbecoming, as long as clearly explained
   and exemplified religion, solid useful learning, and good sense, are in
   any credit in the world.'

   There are some sermons of his in the several volumes of the Morning
   Exercises;' for Dr Manton was too considerable to be missed in any
   design which was set on foot for the public good. There is one in that
   at St Giles's, on Man's Impotency to Help himself out of the Misery he
   is in by Nature;' another in that at Cripplegate, about Strictness in
   Holy Duties;' a third in the Supplement, concerning The Improvement of
   our Baptism;' and a fourth in that against Popery, upon The Sufficiency
   of the Scripture.' There is also a funeral sermon for Mrs Jane
   Blackwel, upon The Blessed Estate of them who Die in the Lord,' in the
   year 1656. These sermons, with the two before the House of Commons,
   [14] and one on the death of Mr Love, including the Exposition on James
   and Jude, were all he published himself; [15] and are written with a
   correct judgment and beautiful simplicity. His other works were all
   printed from his sermon-notes, prepared for the pulpit; and whosoever
   shall consider the greatness of the number and variety of the subjects,
   the natural order in which they are disposed, and the skilful
   management; the constant frequency of his preaching, and the affairs of
   business in which he was often engaged, will easily be able to make a
   judgment of his great abilities and vast application, and to make the
   requisite allowances for posthumous works; especially when he tells us
   that he was humbled with the constant burden of four times a week
   preaching;' [16] and to the last, three times; and that where the style
   seems too curt and abrupt, know that I sometimes reserved myself for
   sudden inculcations and enlargement.' And though, as they now appear,
   they have been well received, and very useful to younger ministers and
   Christian families, yet I believe I might safely venture to say, that
   if he had had the same leisure to compose and polish, he was capable of
   equalling any performances of that kind of the celebrated writers of
   the age; and that hardly any, under his disadvantage, and so constantly
   employed, would have exceeded his. As no man of the age had a greater
   number of his sermons published after his death, perhaps it will not
   displease the reader to see his own judgment of posthumous writings.
   Let it not stumble thee,' says he, that the piece is posthumous, and
   comes out so long after the author's death; it were to be wished that
   they who excel in public gifts would during life publish their own
   works, to prevent spurious obtrusions upon the world, and to give them
   their last hand and polishing, as the apostle Peter was careful to
   write before his decease (2 Pet. i. 12). But usually the Church's
   treasure is most increased by legacies. As Elijah let fall his mantle
   when he was taken up into heaven, so God's eminent servants, when their
   persons could no longer remain in this world, have left behind them
   some worthy pieces, as monuments of their graces, and zeal for the
   public welfare. Whether it be out of a modest sense of their own
   endeavours, as being loth, upon choice and of their own accord, to
   venture abroad into the world; or whether it be that being occupied and
   taken up with other labours; or whether it be in conformity to Christ,
   who would not leave his Spirit till his departure; or whether it be out
   of hope that their works would find a more kindly reception after their
   death, the living being more liable to envy and reproach, but when the
   author is in heaven, the work is more esteemed upon earth; whether for
   this or that cause, usual it is that not only the life, but the death
   of God's servants have been profitable to the Church. By that means
   many useful treatises have been freed from that privacy and obscurity
   to which, by the modesty of their authors, they had formerly been
   confined.' [17]

   He was a person of general learning, and had a fine collection of
   books, which sold for a considerable sum after his death; among which
   was the noble Paris edition of the Councils,' in thirty volumes, in
   folio, which the bookseller offered him for sixty pounds, or his
   Sermons on the One Hundred and Nineteenth Psalm. He began to transcribe
   them fair, but finding it too great an interruption in the frequent
   returns of his stated work, Vie chose rather to pay him in money. His
   great delight was in his study, and he was scarce ever seen without a
   book in his hand, if he was not engaged in company. He had diligently
   read the Fathers, and the principal schoolmen, which was a fashionable
   piece of learning in those times. And though he greatly preferred the
   plainness and simplicity of the former to the art and subtilty of the
   latter, yet he thought that we were more properly the Fathers, who
   stood on their shoulders, and have the advantage of seeing farther, in
   several respects, than they did. Perhaps scarce any man of the age had
   more diligently studied the scripture, or was a greater master of it.
   He had digested the best critics and commentators, and made a vast
   collection of judicious observations of his own, which appears in the
   pertinent and surprising use of the scripture upon all occasions, and
   the excellent glosses which are everywhere to be found in his writings.
   As he had a great reverence for the scripture himself, so he was
   observed to show a great zeal against using scripture phrases lightly
   in common conversation, or without a due regard to the sense and
   meaning of them, as a profanation of the scripture and a great
   dishonour to God. Dr Bates used to say, that he had heard the greatest
   men of those times sometimes preach a mean sermon, but never heard Dr
   Manton do so upon any occasion.' This will appear the less surprising,
   if we consider the great care he took about them. He generally writ the
   heads and principal branches first, and often writ them over twice
   afterwards, some copies of which are now in being. When his sermon did
   not please him, nor the matter open kindly, he would lay it aside for
   that time, though it were Saturday night, and sit up all night to
   prepare a sermon upon an easier subject, and more to his satisfaction.
   If a good thought came into his mind in the night, he would light his
   candle, and put on his gown, and write sometimes for an hour together
   at a table by his bedside, though the weather was ever so cold. He was
   well read in all the ancient and modern history, which he made his
   diversion, and in which he took a particular pleasure. This, by the
   advantage of an excellent judgment and strong memory, made his
   conversation very instructing and entertaining, and recommended him
   particularly to young gentlemen, who used to visit him after their
   travels. He would discourse with them as if he had been with them upon
   the spot, and bring things to their remembrance which they had forgot;
   and sometimes, to their great surprise, show a greater acquaintance
   with things abroad, attained by reading, than they had got by all the
   labour and expense of travelling. The celebrated Mr Edmund Waller, who
   first refined the English poetry, and brought it to the ease and
   correctness in which it now appears, used to say of him, upon this
   account, that he never discoursed with such a man as Dr Manton in all
   his life.' By this means he became a great judge of men and things; and
   was often resorted to by persons of the greatest note and figure in the
   world. He took his degree of Bachelor of Arts in the year 1639, and was
   created Bachelor of Divinity in 1654, and by virtue of His Majesty's
   letters was created Doctor of Divinity at the same time with Dr Bates,
   and several of the Royalists, in 1660. [18] It was pleasantly said upon
   this latter occasion, that none could say of him that Creatio fit ex
   nihilo, having both learning and a degree before.

   He was a strict observer of family religion. His method was this: he
   began morning and evening with a short prayer, then read a chapter, his
   children and servants were obliged to remember some part of it, which
   he made easy and pleasant to them by a familiar exposition; then he
   concluded with a longer prayer. Notwithstanding the labours of the
   Lord's-day, he never omitted, after an hour's respite, to repeat the
   heads of both his sermons to his family, usually walking, and then
   concluded the day with prayer and singing a psalm. His great
   acquaintance with the scriptures, and deep seriousness of mind,
   furnished him with great pertinency and variety of expression upon all
   occasions, and preserved a great solemnity and reverence in all his
   addresses to God. His prayer after sermon usually contained the heads
   of his sermon. He was noted for a lively and affectionate manner of
   administering the Lord's Supper. He consecrated the elements of bread
   and wine apart; and whilst they were delivering, he was always full of
   heavenly discourse. He would often utter, with great fervour, those
   words: Who is a God like unto thee, pardoning iniquity, transgression,
   and sin?' and illustrate, in an affecting manner, the glory of the
   divine mercy to the lost world, in the death of Christ; and
   pathetically represent the danger of those who neglect and slight their
   baptismal covenant, and how terrible a witness it would be against them
   at the day of judgment.

   Monday was his chief day of rest, in which he used to attend his
   visitors. On his Wednesday lecture several persons of considerable
   quality and distinction, who went to the Established Church on the
   Lord's-day, would come to hear him. One observing to him that there
   were many coaches at his doors on those days, he answered, smiling, I
   have coach-hearers, but foot-payers;' and yet he was far from the love
   of filthy lucre; for when it was proposed to him to bring his hearers
   to a subscription, he would not yield to it, but said his house should
   be free for all, as long as he could pay the rent of it. Some of his
   parishioners, and others who attended his ministry, used to present
   him, about Christmas, with what they collected among themselves, which
   was seldom above twelve or thirteen pounds. He had several persons of
   the first rank who belonged to his congregation, as the Countesses of
   Bedford, Manchester, Clare; the Ladies Baker, Trevor, the present Lord
   Trevor's mother; the Lord and Lady Wharton, and most of their children,
   &c. By this means he had always a considerable collection for the poor
   at the sacrament, which was a great pleasure to him. He used to say
   sometimes, pleasantly, that he had money in the poor's bag when he had
   little in his own. This he sometimes distributed among poor ministers,
   who were, many of them, at that time, in strait circumstances, as well
   as the poor of the congregation. Though he was a man of great gravity,
   and of a regular unaffected piety, yet he was extremely cheerful, and
   pleasant among his friends, and upon every proper occasion. His
   religion sat easy, and well became him, and appeared amiable and lovely
   to others. He greatly disliked the forbidding rigours of some good
   people, and the rapturous pretensions of others; and used to say he had
   found it, by long observation, that they who would be over-godly at one
   time, would be under-godly at another.

   I shall conclude with this summary account of his person and character.
   He was of a middle stature, and of a fair and fresh complexion, with a
   great mixture of majesty and sweetness in his countenance. In his
   younger years he was very slender, but grew corpulent in his advanced
   age; not by idleness or excess, [19] for he was remarkably temperate
   and unweariedly diligent. He had naturally a little appetite, and
   generally declined all manner of feasts; but by a sedentary life, and
   the long confinement of the five-mile-act, which, he used to complain,
   first broke his constitution. In short, perhaps few men of the age in
   which he lived had more virtues and fewer failings, or were more
   remarkable for general knowledge, fearless integrity, great candour and
   wisdom, sound judgment, and natural eloquence, copious invention, and
   incredible industry, zeal for the glory of God, and good-will to men;
   for acceptance and usefulness in the world, and a clear and unspotted
   reputation, through a course of many years, among all parties of men.
     __________________________________________________________________

   [1] This Memoir was originally prefixed to a second edition of Manton's
   works, of which only the first volume appears to have been
   published.--ED.

   [2] Anthony Wood (Athenae Oxon.,' p. 600) says he was accounted in his
   college a hot-headed person--which is as remote from what was known to
   be the true character of Dr Manton as it is agreeable to his own. If he
   had not been a hot-headed writer, he would not everywhere appear so
   full of prejudice and spite, nor have thrown out so many rash and
   injudicious reflections upon the best men of the Established Church who
   had any degree of temper and moderation, as well as upon the
   Nonconformists, and reserved his kindness and tenderness to the
   Popishly-affected and Nonjurors.

   [3] Mr Wood, ubi supra, says he became a preacher, though not in holy
   orders, at Culliton, in Devonshire; and afterwards, that he took orders
   at Westminster, from Thomas, Bishop of Galloway, in the beginning of
   1660. He seems to suppose that he had preached without orders all that
   time, when he was certainly ordained by Bishop Hall before he was
   twenty. And though he was ordained only to Deacon's orders, he never
   would submit to any other ordination. His judgment was, that he was
   properly ordained to the ministerial office, and that no power on earth
   had any right to divide and parcel it out.

   [4] See Dedication to the Epistle of James.'

   [5] History, in folio, vol. ii., pp. 445, 446; vol. iii., pp. 337, 338.

   [6] Whitlock, who was present, says, He recommended His Highness, the
   Parliament, the Council, and forces, and the whole Government and
   people of the three nations, to the blessing and protection of
   God.'--Memorials, p. 661.

   [7] See Bishop Burnet's History of his Own Times,' p. 89.

   [8] The declaration was drawn up by Lord Chancellor Hyde, and
   contained, among other things, the following concessions:--That no
   bishops should ordain or exercise any part of jurisdiction, which
   appertaineth to the censures of the church, without the advice and
   assistance of the presbyters: that chancellors, commissaries, and
   officials should be excluded from acts of jurisdiction; and the power
   of pastors in their several congregations restored; and that liberty
   should be granted to all ministers to assemble monthly for the exercise
   of their pastoral persuasive power, and the promoting of knowledge and
   godliness in their flocks; that ministers should be free from the
   subscription required by the canon, and from the oath of canonical
   obedience; and that the use of the ceremonies should be dispensed with,
   where they were scrupled.

   [9] Dr Samuel Parker, afterwards Bishop of Oxford.

   [10] Gen. xxxix. 21, 22.

   [11] Dr Manton gives a particular account of this interview, in a
   letter to Mr Baxter.--Life, Part III., p. 37.

   [12] Dr Calamy's Abridgment, vol. i.. pp. 317, 342.

   [13] Dr Bates's Works, p. 771.

   [14] One is Meat for the Eater; or, Hopes of Unity in and by Divided
   and Distracted Times,' on Zech. xiv. 10. The other is England's
   Spiritual Languishing, with the Causes and Cure,' on Rev. ii. 3.

   [15] Anthony Wood mentions Smectymnus Redivivus,' in answer to The
   Humble Remonstrance,' Lond. 1653, which I have never seen.

   [16] See Preface to the Exposition on James.

   [17] Epistle to Dr Sibb's Comment on the First Chapter of the Second
   Epistle to the Corinthians.

   [18] Anthony Wood's Fasti Oxon.

   [19] Anthony Wood (Athenae Oxon.,' p. 600), says, When he took his
   degree at Oxford, he looked like a person rather fatted for the
   slaughter, than an apostle; being a round, plump, jolly man; but the
   Royalists resembled apostles by their macerated bodies and
   countenances.' Which, besides the injurious falsehood of the
   insinuation, is a coarse and butcherly comparison. I doubt it would not
   be safe to make that the standing measure of apostolical men.
     __________________________________________________________________

A PRACTICAL EXPOSITION

OF

THE LORD'S PRAYER
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PREFACE.

   SUCH is the divine matter and admirable order of the Lord's Prayer, as
   became the eternal wisdom of God, that composed and dictated it to his
   disciples. In it are opened the fountains of all our regular petitions,
   and the arguments contained to encourage our hopes for obtaining them.
   In our addresses to men, our study is to conciliate their favourable
   audience; but God is most graciously inclined and ready to grant our
   requests, therefore we are directed to call upon him by the title of
   Our Father in heaven,' to assure us of his love and power, and thereby
   to excite our reverent attention, to raise our affections, to confirm
   our confidence in prayer. The supreme end of our desires is the glory
   of God, in conjunction with our own happiness: this is expressed in the
   two first petitions, that his name may be hallowed,' and his kingdom
   come,' that we may partake of its felicity. In order to this, our
   desires are directed for the means that are proper and effectual to
   accomplish it. And those are of two kinds--the good things that conduct
   us, and the removal of those evils that obstruct our happiness. The
   good things are either, the spiritual and principal means to prepare us
   for glory, an entire, cordial, and constant obedience to the divine
   commands, expressed in the third petition, Thy will be done on earth,
   as it is in heaven;' or, natural and subservient, the supports and
   comforts of this life, which are contained in the fourth petition, Give
   us this day our daily bread.' The removal of evils is disposed
   according to the order of the good things we are to seek: we pray that
   our sins may be forgiven, the guilt of which directly excludes from his
   glorious kingdom; that we may be preserved from temptations, that with
   draw us from observing the divine commands; and to be delivered from
   all afflicting evils, that hinder our arrival at our blessed end. The
   conclusion is to strengthen our faith, by ascribing to our heavenly
   Father, the kingdom, power, and glory, and to express our ardent
   desires of his blessing, by saying, Amen.

   This divine comprehensive prayer is the subject of the following
   sermons, wherein the characters of Dr Manton's spirit are so
   conspicuous, as sufficiently discover them to be his; and the reader is
   assured they have been diligently compared with his own copy.

   WILLIAM BATES.
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INTRODUCTION.

   But thou, when thou prayest, enter into thy closet; and when thou hast
   shut the door, pray to thy Father, &c.--Mat. VI. 6-8.

   I INTEND to go over the Lord's Prayer; and, to make way for it, I shall
   speak a little of these foregoing verses, wherein our Lord treats of
   the duty of prayer, and the necessity of being much therein.

   In the beginning of this chapter our Lord taxeth the hypocrisy of the
   Pharisees, which was plainly to be seen in all their duties their alms,
   their prayers, and their fasting.

   I. For their alms: Christ deals with that in the first four verses. It
   seems it was their fashion, when they gave alms, to sound a trumpet;
   and their pretence was to call all the poor within hearing, or to give
   notice that such a rabbi giveth alms to-day. Now, our Lord showeth that
   though this were the fair pretence to call the poor, yet their heart
   was merely upon their own glory, their own esteem with men; and
   therefore he persuades his disciples to greater secrecy in this work,
   and to content themselves with God's approbation, which will be open,
   and manifest, and honourable enough in due time, when the archangel
   shall blow the trumpet to call all the world together, 1 Thes. iv. 16,
   and Christ shall publish their good works in the hearing of men and
   angels: Mat. xxv. 34-36. Thus he deals with them upon the point of
   alms.

   II. For their prayers: Christ taxeth their affectation of applause,
   because they sought out places of the greatest resort,--the synagogues
   and corners of the streets,--and there did put themselves into a
   praying posture, that they might be seen of men, and appear to be
   persons of great devotion, and so might the better accomplish their own
   ends, their public designs upon the stage (for the Pharisees were great
   sticklers at that time), and also their private designs upon widows'
   houses, that they might be trusted with the management of widows' and
   orphans' estates, as being devout men, and of great sanctity and
   holiness.

   In which practice there was a double failing:--

   1. As to the circumstance of place, performing a personal and solitary
   prayer in a public place, which was a great indecorum, and argued the
   action to be scenical, or brought upon the stage merely for public
   applause. And certainly that private praying which is used by men in
   churches doth justly come under our Lord's reproof.

   2. Their next failing was as to their end: Verily they do it to be seen
   of men.'

   Object. But what fault was there in this? Doth not Christ himself
   direct us, in his Sermon, Mat. v. 16, Let your light so shine before
   men, that they may see your good works, and glorify your Father which
   is in heaven'? And yet the Pharisees are here taxed for praying,
   fasting, and giving alms, that they might be seen of men; how can these
   places stand together?

   By way of answer:--

   1. We must distinguish of the different scope and intention of Christ
   in these two places. There, Christ's scope is to commend and enjoin
   good works to be seen of men, ad edificationem, for their edification;
   here, his scope is to forbid us to do good works to be seen of men, ad
   ostentationem, for our own ostentation: There, Christian charity to the
   souls of men is commended; and here, vainglory is forbidden.

   2. Again, good works are to be distinguished. Some are so truly and
   indeed; others only in outward show and appearance. Good works, that
   are truly so and indeed, Christ enjoins there; hypocritical and feigned
   acts, that are only so in outward show and semblance, are forbidden
   here. To pray is a good work, take inward and outward acts of it
   together, and so it is enjoined. But hypocritical and superstitious
   prayer, which hath only the face and show of goodness, this is
   forbidden.

   3. We must distinguish of the ends of good works; principal and
   subordinate; adequate and inadequate. First, the principal and primary
   end of good works must not be that we may be seen of men, but the glory
   of God; but now the subordinate, or less principal end, may be to be
   seen of men. Again, it must not be our adequate end, that is, our whole
   and main intention and scope; but a collateral and side end it may be.
   It is one thing to do good works, only that they may be seen; it is
   another thing to do good works, that they may not only be seen, but
   also be imitated, to win others by them to give glory to God. It is one
   thing to do good works for the glory of God, another thing to do them
   for the glory of ourselves. We may do good works to be seen in the
   first respect, but not in the last. We may not pray with the Pharisees
   merely to be seen of men, yet we may let our light shine before men, to
   draw them to duty, and give more glory to God.

   4. Again, there Christ speaks of the general bent of our conversation,
   and here only of particular and private duties. It would argue too much
   hypocrisy to do these in public, though the whole frame and course of
   our carriage before men must be religious in their sight. And that is
   agreeable to what the apostle saith, 2 Cor. viii. 21, We should provide
   for honest things, not only in the sight of the Lord, but also in the
   sight of men.' And, Phil. ii. 15, Christians are advised there to be
   blameless and harmless, the sons of God, without rebuke, in the midst
   of a crooked and perverse generation, shining among them as lights in
   the world.' That which is obvious to the sight and observance of men,
   must be such as will become our holy calling. But our private and
   particular duties, which are to pass between God and us, these must be
   out of sight. I hope another man may approve himself to be honest and
   religious to me, though he doth not fall down and make his personal and
   private prayers before me. But to leave no scruple, if possible;

   5. We must distinguish of the diverse significations of that phrase
   which is used here, opos, that we may be seen. There is a twofold sense
   of opos, or that. It may be taken two ways, as they speak, either
   causally or eventually. Causally, and then it implies and imports the
   end and scope why we do such a thing, namely, for this very purpose,
   that we may obtain it. And thus the Pharisees here did pray, opos, that
   they might be seen of men, that is, this was their main end and scope.
   Thus that is taken causally. Secondly, that sometimes is taken
   eventually, and then it doth not import the end and scope, but only the
   event that will fall out and follow upon such a thing. Thus that is
   often taken in scripture. John ix. 39: Christ saith there, For judgment
   I am come into the world, that they which see not, might see; and that
   they which see, might be made blind.' It was not Christ's scope to do
   so, but Christ foresaw that this would be the event of his coming into
   the world, and, therefore, he saith, that, &c. So Luke xiv. 10: Christ
   tells them there, But when thou art bidden to a feast, go and sit down
   in the lowest room, that when he that bade thee comes, he may say unto
   thee, Friend, go up higher: then shalt thou have worship in the
   presence of them that sit at meat with thee.' That is taken eventually,
   not causally; for Christ doth not bid them there to set themselves at
   the lower end of the table, for this very end, or to make this their
   scope: that is the thing he forbids--affectation of precedency; but
   that, hoc est, then it will follow, that is, this is likely to be the
   event; then the master of the house will come to you if you do this.
   Not that it should be your scope to feign humility, that you may obtain
   the highest place at the table. And so may Christ's words be taken, Let
   your light so shine.' &c. This will fall out upon it then--men will be
   conscious to your Christian carriage and gracious behaviour, and by
   that means God will be much honoured and glorified. There it is taken
   eventually, but here it is taken causally. The Pharisees did it that
   they might be seen of men; that is, this was their scope and principal
   intention. And thus may you reconcile these two places of scripture.

   Well, now, Christ having taxed them for these two faults: for their
   undue place, the synagogue and corners of the streets being unfit for a
   private and personal act of worship; and for their end, that they might
   be seen of men,--he saith, They have their reward.' That is, the whole
   debt is paid, they can challenge nothing at God's hands. God will be
   behindhand with none of his creatures. As they have what they looked
   for, so they must expect no more, they must be content with their
   penny. The phrase is borrowed from matters of contract between man and
   man, and is a word proper to those which give a discharge for a debt.
   As creditors and money-lenders, when they are paid home the full sum
   which is due to them, then they can exact no more; so here they must be
   contented with the empty, windy puffs of vainglory, and to feed upon
   the unsavoury breath of the people: they can expect no more from God,
   for the bond is cancelled, and they have received their full reward
   already. Briefly, here is the difference in the several rewards that
   the hypocrites and the children of God have: the hypocrites, they are
   all for the present, and have their reward, and much good may it do
   them; there is not a jot behind, it will be in vain to expect any more:
   but now, for the children of God, your Father will reward you; they
   must expect and wait for the future. And yet in scripture we read
   oftentimes that the children of God have their reward in this life; but
   then the word in the original is e'chousi, which signifieth they have
   but in part; not the word which is used here, ape'chousi, which
   signifies they have what is due, it is fulfilled, paid them. So those
   expressions in scripture are to be taken: Ye have eternal life,' and he
   hath,' and that ye may have.' It is often spoken in scripture of the
   children of God, so that they seem to have their reward too. They have
   their reward, but it is partially, not totally: there is something, the
   best things, yet behind. A child of God, he hath promises,
   first-fruits, some beginnings of communion with God here, but he looks
   for greater things to come.

   Well, then, Christ, having disproved the practice of the Pharisees,
   seeks to set his own disciples right in the management of their
   prayers, as well as in their alms. Pharisaism is very natural in the
   best. We are apt to be haunted with a carnal spirit in the best duties;
   not only in alms, where we have to do with men, but in prayer, where
   our business lieth wholly with God; especially in public prayer; even
   there much of man will creep in. The devil is like a fly, which, if
   driven from one place, pitcheth upon another; so drive him out of alms,
   and he will seek to taint your prayers.

   Therefore Christ, to rectify his disciples in their personal and
   solitary prayers, instructs them to withdraw into some place of recess
   and retirement, and to be content with God for witness, approver, and
   judge. But thou, when thou prayest, enter into thy closet; and when
   thou hast shut thy doors, pray to thy Father which is in secret,' &c.

   In which words you may observe:--

   I. A supposition concerning solitary prayer: But thou, when thou
   prayest.'

   II. A direction about it: Enter into thy closet, and shut thy door, and
   pray to thy Father which is in secret.'

   III. Encouragement to perform it: And thy Father, which seeth in
   secret, shall reward thee openly.' Where two things are asserted:--

   1. God's sight: He is conscious to thy prayers when others are not.

   2. God's reward: He will reward thee openly.'

   To open the circumstances of the text:--

   In the supposition, But thou, when thou prayest,' observe:--

   1. Christ takes it for granted that his disciples will pray to God. He
   doth not say, if thou prayest, but when thou prayest, as supposing them
   to be sufficiently convinced of this duty of being often with God in
   private.

   2. I observe, again, Christ speaks of solitary prayer, when a man
   alone, and without company, pours out his heart to God. Therefore
   Christ speaks in the singular number: When thou prayest;' not plurally
   and collectively, when ye pray, or meet together in prayer. Therefore
   he doth not forbid public praying in the assemblies of the saints, or
   family-worship; both are elsewhere required in scripture. God hath made
   promises to public and church prayer, praying with men or before men:
   Mat. xviii. 19, When two or three are met together, and shall agree on
   earth as touching anything that they shall ask, it shall be done for
   them of my Father which is in heaven.' And when they shall agree in one
   public prayer, it seems to have a greater efficacy put upon it--when
   more are interested in the same prayer--when, with a combined force,
   they do as it were besiege the God of heaven, and will not let him go
   unless he leaves a blessing. Look, as the petition of a shire and
   county to authority is more than a private man's supplication, so when
   we meet as a church to pray, and as a family, there is combined
   strength. And in this sense, that saying of the schoolmen is orthodox
   enough--viz., that prayer made in the church hath a more easy audience
   with God. Why? Because of the concurrence of many which are met there
   to worship God. Christ doth not intend in this any way to jostle out
   that which he seeks to establish elsewhere. Let your intentions be
   secret, though your prayers be public and open in the family or
   assemblies of the saints.

   II. Let us open the direction our Lord gives about solitary prayer. The
   direction is suited so as to avoid the double error of the Pharisees;
   their offence as to place, and as to the aim and end.

   1. Their offence as to the place: Enter into thy closet, and shut thy
   door.' These words are not to be taken metaphorically, nor yet pressed
   too literally. Not metaphorically, as some would carry them. Descend
   into thy heart, be serious and devout with God in the closet of thy
   soul, which is the most inward recess and retiring-place of man. This
   were to be wanton with scripture. The literal sense is not to be left
   without necessity, nor yet pressed too literally, as if prayer should
   be confined to a chamber and closet. Christ prayed in the mountain,
   Mat. xiv. 23; and Gen. xxiv. 63, Isaac went into the field to meditate.
   The meaning is, private prayer must be performed in a private place,
   retired from company and the sight of men as much as may be.

   2. Christ rectifieth them as to the end: Pray to thy Father which is in
   secret;' that is, pray to God, who is in that private place, though he
   cannot be seen with bodily eyes; wherein Christ seems secretly to tax
   the hypocrisy of the Pharisees, who did rather pray to men than to God,
   who was invisible; because all their aim was to be approved of men, and
   to be cried up by them as devout persons. So that what the Lord saith
   concerning fasting, Zech. vii. 5, 6, When ye fasted and mourned in the
   fifth and seventh month, even those seventy years, did ye at all fast
   unto me, even to me? and when ye did eat, and when ye did drink, did
   not ye eat for yourselves, and drink for yourselves?' So here, was this
   unto God? No, though the force and sound of the words carried it for
   God, yet they were directed to men. When God is not made both the
   object and aim, it is not to him; when you seek another paymaster, you
   decline God, yea, you make him your footstool, a step to some other
   thing.

   III. Here are the encouragements to this personal, private, and
   solitary prayer; and they are taken from God's sight, and God's reward.

   1. From God's sight: Thy Father seeth in secret;' that is, observeth
   thy carriage. The posture and frame of thy spirit, the fervour and
   uprightness of heart which thou manifestest in prayer, is all known to
   him. Mark, that which is the hypocrite's fear, and binds condemnation
   upon the heart of a wicked man, is here made to be the saints' support
   and ground of comfort--that they pray to an all-seeing God: 1 John iii.
   20, If our hearts condemn us, God is greater than our hearts, and
   knoweth all things.' Their heavenly Father seeth in secret; he can
   interpret their groans, and read the language of their sighs. Though
   they fail as to the outside of a duty, and there be much brokenness of
   speech, yet God seeth brokenness of heart there, and it is that he
   looks after. God seeth. What is that? He seeth whether thou prayest or
   no, and how thou prayest. (1.) He seeth whether thou prayest or no:
   mark that passage, Acts ix. 11, The Lord said to Ananias, Arise, and go
   into the street which is called Straight, and inquire in the house of
   Judas for one called Saul of Tarsus; for behold, he prayeth.' Go into
   such a city, such a street, such a house, such a part, in such a
   chamber, behold he prayeth. The Lord knew all these circumstances. It
   is known unto him whether we toil or loiter away our time, or whether
   we pray in secret; he knows what house, in what corner of the house,
   what we are doing there. (2.) He seeth how you pray: Rom. viii. 27. It
   is propounded as the comfort of the saints, And he that searcheth the
   heart knoweth what is the mind of the spirit.' God knoweth you
   thoroughly, and can distinguish of your prayers, whether they be
   customary and formal, or serious acts of love to God, and communion
   with him.

   2. The other thing which is propounded here is God's reward: And he
   will reward them openly.' How doth God reward our prayers? Not for any
   worth or dignity which is in them. What merit can there be in begging?
   What doth a beggar deserve in asking alms? But it is out of his own
   grace and mercy, having by promise made himself as it were a debtor to
   a poor, faithful, and believing supplicant. But he will reward thee
   openly.' How is that? Either by a sensible answer to thy prayers, as he
   doth often to his children, by granting what they pray for; as when
   Daniel was praying in secret, God sent an angel to him, Dan. ix. 20; or
   by an evident blessing upon their prayers in this world, for the
   conscionable performance of this duty. Abraham, Isaac, and Jacob, that
   were men of much communion with God, were eminently and sensibly
   blessed; they were rewarded openly for their secret converse with him;
   or it may be, by giving them respect externally in the eyes of others.
   A praying people dart conviction into the consciences of men. It is
   notable that Pharaoh in his distress sent for Moses and Aaron, and not
   for the magicians. The consciences of wicked men are open at such a
   time, and they know God's children have special favour and great
   audience with him; and he having the hearts of all men in his hands,
   can manage and dispose respect according as he pleaseth. And when they
   are in distress, this honour God hath put upon you, they shall send for
   you to pray with them; and those which honour him, though but in
   secret, God will openly put honour upon them: 1 Sam. ii. 30. But
   chiefly this is meant at the day of judgment; then those which pray in
   secret their heavenly Father will reward them openly. When thou
   relievest the poor, and showest comfort to the needy, they cannot
   recompense thee; but then thou shalt be recompensed at the resurrection
   of the just, Luke xiv. 14. There is the great and most public reward of
   Christians: 1 Cor. iv. 5, Then he will bring to light the hidden things
   of darkness, and will make manifest the counsels of the heart; and then
   shall every man have praise with God;' that is, every man that is
   praiseworthy, however he be mistaken and judged of the world; for the
   apostle speaks it to comfort them against the censures of men. And
   mark, this is opposed to the reward which the Pharisees pleased
   themselves with: it was much with them to be well thought of in such a
   synagogue, or before such a company of men; but your Father, which
   seeth in secret, will reward you openly;' that is, not only in the eyes
   of such a city or town, but before all the world.

   The point is this:--

   Doct. That private, solitary, and closet-prayer is a duty very
   necessary and profitable.

   It is a necessary duty; for Christ supposeth it of his disciples, to
   whom he speaks: But thou, when thou prayest,' &c. And it is profitable,
   for unto it God makes promises: You have a Father which seeth in
   secret, and one day shall be owned before all the world.

   First, It is a duty necessary; and that will appear:--

   1. From God's precept. That precept which requireth prayer, requireth
   secret and closet-prayer; for God's command to pray first falls upon
   single persons, before it falls upon families and churches, which are
   made up of single persons. Therefore where God hath bidden thee to
   pray, you must take that precept as belonging to you in particular. I
   shall give some of the precepts: Col. iv. 2, Continue in prayer, and
   watch in the same with thanksgiving;' and 1 Thes. v. 17, Pray without
   ceasing.' These are principally meant of our personal addresses to God,
   every man for himself; for injoining with others, the work is rather
   imposed upon us than taken up upon choice. And that can only be at
   stated times, when they can conveniently meet together; but we
   ourselves are called upon to continue to pray, and that without
   ceasing; that is, to be often with God, and to keep up not only a
   praying frame, but a constant correspondence with him. Surely every man
   which acknowledged a God, a Providence, and that depends upon him for
   blessings, much more every one that pretends he hath a Father in
   heaven, in whose hands are the guidance of all the things of the world,
   is bound to pray personally and alone, by himself to converse with God.

   2. I shall argue it from the example of Christ, which bindeth us, and
   hath the force of a law in things moral. As Christ's word is our rule,
   so his practice is our copy. This is true religion, to imitate him whom
   we worship. In this you must do as Christ did. Now we often read that
   Christ prayed alone--he went aside to pray to God; therefore, if we be
   Christians, so it should be with us: Mark i. 35, And in the morning,
   rising up a great while before day, he went out and departed into a
   solitary place, and there prayed.' He left the company of his
   disciples, with whom he often joined, that he might be alone with God
   betimes in the morning. And again you have it: Mat. xiv. 23, And when
   he had sent the multitude away, he went up into a mountain apart to
   pray; and when the evening was come, he was there alone.' And, Luke vi.
   12, it is said, He went out into a mountain to pray, and continued all
   night in prayer to God.' You see Christ takes all occasions in retiring
   and going apart to God. Now the pattern of Christ is both engaging and
   encouraging.

   It is very engaging. Shall we think ourselves not to need that help
   which Christ would submit unto? There are many proud persons which
   think themselves above prayer. Christ had no need to pray as we have;
   he had the fulness of the Godhead dwelling in him bodily; yet he was
   not above prayer. And if he had need of prayer, he had no need of
   retirement to go and pray alone; his affections always served, and he
   was not pestered with any distraction, and all places and companies
   were alike to him; and yet he would depart into a solitary place that
   he might be private with God.

   Then the pattern of Christ is very encouraging; for whatever Christ
   did, he sanctified in that respect--his steps in every duty leave a
   blessing. Look, as Christ sanctified baptism by being baptized himself,
   and made the water of baptism to be saving and comfortable for us; and
   the Lord's supper, by being a guest himself, and eating himself at his
   own table, so he sanctified private prayer: when he prayed, a virtue
   went out from him, he left a strength to enable us to pray. And it is
   encouraging in this respect, because he hath experimented this duty. He
   knows how soon human strength is spent and put to it, for he himself
   hath been wrestling with God in prayer with all his might. His
   submitting to these duties gave him sympathy; he knows the heart of a
   praying man when wrestling with God with all earnestness; therefore he
   helpeth us in these agonies of spirit. Again, his praying is an
   encouragement against our imperfections. Christians, when we are alone
   with God, and our hearts are heavy as a log and stone, what a comfort
   is it to think Christ himself prayed, and that earnestly, and was once
   alone wrestling with God in human nature! Mat. xiv. 23. And when the
   enemy came to attack him, he was alone, striving with God in prayer. He
   takes all occasions for intercourse with God; and if you have the
   Spirit, you will do likewise.

   3. I might argue from God's end in pouring out the Holy Ghost;
   wherefore hath God poured out his Spirit? Zech. xii. 11-14, I will pour
   out the Spirit of grace and of supplication,' &c. He poureth out the
   Spirit, that it may break out by this vent: the Spirit of grace will
   presently run into supplication; the whole house of Israel shall mourn.
   There is the church, they have the benefit of the pouring out of the
   Spirit; and every household hath benefit, that he and his family may
   mourn apart, and every person apart; that we may go and mourn over our
   case and distempers before God, and pour out our hearts in a holy and
   affectionate manner. This argument I would have you to note, that this
   was God's end in pouring out his Spirit, for a double reason, both to
   take off excuses, and to quicken diligence.

   Partly, to take off excuses, because many say they have no gifts, no
   readiness and savouriness of speech, and how can they go alone and pray
   to God? Certainly men which have necessities, and a sense of them, can
   speak of them in one fashion or other to God; but the Spirit is given
   to help. Such is God's condescension to the saints, that he hath not
   only provided an advocate to present our petitions in court, but a
   notary to draw them up; not only appointed Christ for help against our
   guilt and unworthiness, but likewise the Spirit to help us in prayer.
   When we are apt to excuse ourselves by our weakness and insufficiency,
   he hath poured out the Holy Ghost, that we may pray apart. Partly to
   this end, the more to awaken our diligence, that God's precious gift be
   not bestowed upon us in vain, to lie idle and unemployed, he hath
   poured out the Spirit; and therefore we should make use of it, not only
   that we may attend to the prayers of others, and join with them, but
   that we may make use of our own share of gifts and graces, and open and
   unfold our own case to God.

   4. That it is a necessary duty, I plead it from the practice of saints,
   who are a praying people. Oh how often do we read in scripture that
   they are alone with God, pouring out their souls in complaints to him!
   Nothing so natural to them as prayer; they are called a generation of
   them that seek God:' Ps. xxiv. 6. As light bodies are moving upward, so
   the saints are looking upward to God, and praying alone to him. Daniel
   was three times a day with God, and would not omit his hours of prayer,
   though his life was in danger, Dan. vi. 10; and David, Seven times a
   day do I praise thee,' Ps. cxix. 164; and Cornelius, it is said that he
   prayed to God always, Acts x. 2, not only with his family, but alone in
   holy soliloquies. He was so frequent and diligent, that he had gotten a
   habit of prayer--he prayed always. Well, then, if this be the temper of
   God's people, then to be altogether unlike them--when we have no
   delight in these private converses with God, or neglect them, it gives
   just cause of suspicion.

   5. Our private necessities show that it is a necessary duty, which
   cannot be so feelingly spoken to and expressed by others as by
   ourselves; and, it may be, are not so fit to be divulged and
   communicated to others. We cannot so well lay forth our hearts with
   such largeness and comfort in our own concernments before others. There
   is the plague of our own hearts, which every one must mourn over: 1
   Kings viii. 38. As we say, no nurse like the mother; so none so fit
   humbly with a broken heart to set forth our own wants before the Lord
   as ourselves. There is some thorn in the flesh that we have cause to
   pray against again and again: For this I sought the Lord thrice,' saith
   St Paul, 2 Cor. xii. 7, 8. We should put promises in suit, and lay open
   our own case before the compassions of God. It is a help sometimes to
   join with others; but at other times it would be a hindrance. We have
   peculiar necessities of our own to commend to God, therefore must be
   alone.

   Secondly, This closet and solitary prayer, as it is a necessary duty,
   so it is a profitable one.

   1. It conduceth much to enlargement of heart. The more earnest men are,
   the more they desire to be alone, free from trouble and distraction.
   When a man weeps, and is in a mournful posture, he seeks secrecy, that
   he may indulge his grief. They were to mourn apart: Zech. xii., and
   Jer. xiii. 17, My soul shall weep sore for your pride in secret
   places.' So here, when a man would deal most earnestly with God, he
   should seek retirement, and be alone. Christ in his agonies went apart
   from his disciples. When he would pray more earnestly, it is said, He
   was withdrawn from them about a stone's cast:' Luke xxii. 41. It is
   said, He went apart.' Strong affections are loth to be disturbed and
   diverted, therefore seek retirement. And, it is notable, Jacob, when he
   would wrestle with God, it is said, Gen. xxxii. 24, And Jacob was left
   alone, and there wrestled a man with him until the breaking of the
   day.' When he had a mind to deal with God in good earnest, he sent away
   all his company.

   A hypocrite, he finds a greater flash of gifts in his public duties,
   when he prays with others, and is the mouth of others; but is slight
   and superficial when alone with God; if he feels anything, a little
   overly matter serves the turn. But usually God's children most
   affectionately pour out their hearts before him in private; where they
   do more particularly express their own necessities, there they find
   their affections free to wrestle with God. In public we take in the
   necessities of others, but in private our own.

   2. As it makes way for enlargement of heart on our part, so for secret
   manifestations of love on God's part. Bernard hath a saying, The
   church's Spouse is bashful, and will not be familiar and communicate
   his loves before company, but alone.' The sweetest experiences which
   God's saints receive many times are when they are alone with him. When
   Daniel was praying alone with great earnestness, the angel Gabriel was
   sent, and caused to fly swiftly to him to tell him his prayers were
   answered: Dan. ix. 21. And Cornelius, while he was praying alone, an
   angel of God came unto him, to report the hearing of his prayers: Acts
   x. 3; and, ver. 9, Peter, when he was praying alone, then God instructs
   him in the mystery of the calling of the Gentiles: then had he that
   vision when he was got upon the top of the house to pray. Before we are
   regenerated, God appeareth to us many times when we do not think of it;
   but after we are regenerated, usually he appeareth upon more eminent
   acts of grace--when we are exercising ourselves, and more particularly
   dealing with God, and putting forth the strength of our souls to take
   hold of him in private.

   3. There is this profit in it: It is a mighty solace and support in
   affliction, especially when we are censured, scorned, and despised of
   men, and know not where to go to find a friend with whom we may unbosom
   our sorrow. Then to go aside, and open the matter to God, it is a
   mighty ease to the soul: Job xvi. 20, My friends scorn me; but mine eye
   poureth out tears unto God.' When we have a great burden upon us, to go
   aside and open the matter to God, it gives ease to the heart, and vent
   to our grief; as Hannah in great trouble falls a-praying to God, and
   then was no more sad: 1 Sam. i. 13. As the opening of a vein cooleth
   and refresheth in a fever, so when we make known our case to God, it is
   a mighty solace in affliction.

   4. It is a great trial of our sincerity, of our faith, love, and
   obedience, when we are alone, and nobody knows what we do, then to see
   him that is invisible: Heb. xi. 27;--when we are much with God in
   private, where we have no reasons but those of duty and conscience to
   move us. Carnal hypocrites will be much in outward worship. They have
   their qualms, and pray themselves weary, and do some thing for fashion
   sake when foreign reasons move them; but will they so pray as to
   delight themselves in the Almighty? Will they always call upon God? Job
   xxvii. 10. That delight in God, which puts us upon converses with God,
   affects privacy.

   5. It is a profitable duty, because of the great promises which God
   hath made to it. This secret and private prayer in the text shall have
   a public reward; it will not be lost, for God will reward it openly. So
   Job xxii. 21: Acquaint now thyself with him, and be at peace; thereby
   good shall come unto thee.' Frequent correspondence with, and constant
   visits of God in prayer, what peace, comfort, quickening brings it into
   the soul! So Ps. xlix. 32: His soul shall live that seeks the Lord.'
   Without often seeking to God, the vitality of the soul is lost. We may
   as well expect a crop and harvest without sowing, as any liveliness of
   grace where there is not seeking of God. Could a man take notice of
   another in a crowd, whose face he never saw before? So, will God own
   and bless you in the crowds of the assemblies of his people, if you
   mind not this duty when you are alone?

   APPLICATION.

   Use 1. To reprove those which neglect closet-addresses to God; they
   wrong God and themselves.

   They wrong God; because this is a necessary part of the creature's
   homage, of that duty he expects from them, to be owned not only in
   public assemblies, but in private. And they wrong themselves; because
   it brings in a great deal of comfort and peace to the soul; and many
   sweet and gracious experiences there are which they deprive themselves
   of, and a blessing upon all other things.

   But more particularly to show the evil of this sin:--

   1. It is a sin of omission; and these sins are very dangerous, as well
   as sins of commission. Natural conscience usually smites more for sins
   of commission, than for sins of omission. To wrong and beat a father
   seems a more heinous and unnatural act, than not to give him due
   reverence and attendance. We are sensible of sins of commission; but
   yet God will charge sins of omission as well as commission upon you;
   and so will conscience too when it is serious, when, against the plain
   knowledge of God's will, you can omit such a necessary part of God's
   worship: James iv. 17, To him that knoweth to do good, and doeth it
   not, to him it is sin,' --that is, it will be sin with a witness.
   Conscience will own it so, when it is awakened by the word, or by
   providence, or great affliction, or cast upon your death-bed. How will
   your own hearts reproach you then, that have neglected God, and lost
   such precious hours as you should have redeemed for communion with him!
   Sins of omission argue as great a contempt of God's authority as sins
   of commission; for the same law which forbids a sin, doth also require
   a duty from us.

   And sins of omission argue as much hatred of God as sins of commission.
   If two should live in the same house, and never speak to one another,
   it would be taken for an argument of as great hatred as to fight one
   with another. So, when God is in us and round about us, and we never
   take time to confer with him, it argues much hatred and neglect of him.

   And sins of omission are an argument of our unregeneracy, as much as
   sins of commission. A man which lives in a course of drunkenness,
   filthiness, and adultery, you would judge him to be an unregenerate
   man, and that he hath such a spot upon him as is not the spot of God's
   children. So, to live in a constant neglect of God, is an argument of
   unregeneracy, as much as to live in a course of debauchery. The
   apostle, when he would describe the Ephesians by their unconverted
   state, describes it thus: Eph. ii. 12, That they lived without God in
   the world.' When God is not owned and called upon, and unless the
   restraints of men, the law of common education, and customs of nations
   call for it, they live without God. So Ps. xiv. 1: They are corrupt,
   they have done abominable works; there is none that doeth good, they
   are altogether become filthy.' Every unregenerate man is that atheist.
   There is some difference among unregenerate men. Some are less in the
   excesses and gross outbreakings of their sins and folly. Some sin more,
   some less; but they all are abominable on this account, because they do
   not seek after God. And the apostle makes use of that argument to
   convince all men to be in a state of sin: Rom. iii. 11, There is none
   that seeketh after God.' The heart may be as much hardened by omissions
   (yea, sometimes more), than by commissions. As an act of sin brings a
   brawniness and deadness upon the heart, so doth the omission of a
   necessary duty. Not only the breaking of a string puts the instrument
   out of tune, but its being neglected and not looked after. Certainly by
   experience we find none so tender, so holy, so humble, and heavenly, as
   they which are often with God. This makes the heart tender, which
   otherwise would grow hard, dead, and stupid.

   2. It is not only an omission in general, but an omission of prayer,
   which is, first, a duty very natural to the saints. Prayer is a duty
   very natural and kindly to the new creature. As soon as Paul was
   converted, the first news we hear of him, Acts ix. 11, Behold, he
   prayeth.' As soon as we are new-born, there will be a crying out for
   relief in prayer. It is the character of the saints: Ps. xxiv. 6, This
   is the generation of them that seek thee,' a people much in calling
   upon God. And the prophet describes them by the work of prayer: Zeph.
   iii. 10, My supplicants'; and, Zech. xii. 10, I will pour upon them the
   Spirit of grace and supplication.' Wherever there is a spirit of grace,
   it presently runneth out into prayer. Look, as a preacher is so called
   from the frequency of his work, so a Christian is one that calleth upon
   God. Every one that calleth on the name of the Lord, shall be saved:'
   Rom. x. 13. In vain he is called a preacher that never preacheth, so he
   is in vain called a Christian that never prayeth. As things of an airy
   nature move upward, so the saints are carried up to God by a kind of
   naturality, when they are gracious. God hath no tongue-tied or dumb
   children; they are all crying, Abba, Father.' Then it is an omission of
   a duty which is of great importance as to our communion with God, which
   lieth in two things--fruition and familiarity; in the enjoyment of God,
   and in being familiar and often with him. Fruition we have by faith,
   and familiarity is carried on by prayer. There are two duties which are
   never out of season, hearing and prayer, both which are a holy dialogue
   betwixt God and the soul, until we come to vision, the sight of him in
   heaven. Our communion with God here is carried on by these two duties:
   we speak to God in prayer, God answereth us in the word; God speaks to
   us in the word, and we return and echo back again to him in prayer.
   Therefore the new creature delighteth much in these two duties. Look,
   as we should be swift to hear,' James ix. 19, until we come to seeing,
   we should take all occasions, and be often in hearing. So in prayer we
   speak to God, and therefore should be redeeming time for this work. In
   the word God comes down to us, and in prayer we get up to God;
   therefore, if you would be familiar and often with God, you must be
   much in prayer. This is of great importance. You know the very notion
   of prayer. It is a visiting' of God: Isa. xxvi. 16, O Lord, in trouble
   have they visited thee; they poured out a prayer when thy chastening
   was upon them.' Praying to God, and visiting of God, are equivalent
   expressions. Now it argueth very little friendship to God, when we will
   not so much as come at him. Can there be any familiarity, where there
   is so much distance and strangeness as never to give God a visit?

   3. It is the omission of personal and secret prayer, which in some
   respects should be more prized than other prayer.

   Partly, because here our converse with God is more express as to our
   own case. When we join with others, God may do it for their sakes, but
   here, Ps. cxvi. 1, I love the Lord, because he hath heard my voice and
   my supplication.' When we deal with him alone, we put the promises in
   suit, and may know more it is we that have been heard. We put God more
   to the trial; we see what he will do for us, and upon our asking and
   striving.

   Partly, here we are more put to the trial what love we will express to
   our Father in secret, when we have no outward reasons, no inducements
   from respects of men to move us. In public duties (which are liable and
   open to the observance of others), hypocrites may put forth themselves
   with great vigour, quickness, and warmth, whereas in private addresses
   to God, they are slight and careless. A Christian is best tried and
   exercised in private, in those secret intercourses between God and his
   own soul; there he finds most communion with God, and most enlargement
   of heart. A man cannot so well judge of his spirit, and discern the
   workings of it in public, because other men's concernments and
   necessities, mingled with ours, are taken in, and because he is more
   liable to the notice of others. But when he is with God alone, he hath
   only reasons of conscience and duty to move him. When none but God is
   conscious and our own hearts, then we shall see what we do for the
   approbation of God, and acceptance with him.

   And partly, in some respects, this is to be more prized, because
   privacy and retiredness is necessary, and is a great advantage, that
   men's spirits may be settled and composed for the duty. Sinful
   distractions will crowd in upon us when in company, and we are thinking
   of this and that. How often do we mingle sulphur with our
   incense--carnal thoughts in our worship! How apt are we to do so in
   public duties! But in private we are wholly at leisure to deal with God
   in a child-like liberty. Now, will you omit this duty where you may be
   most free, without distraction, to let out the heart to God?

   And partly, because a man will not be fit to pray in public and in
   company, which doth not often pray in secret: he will lose his savour
   and delight in this exercise, and soon grow dry, barren, sapless, and
   careless of God. Look, as in the prophet Ezekiel, you read there that
   the glory of the Lord removed from the temple by degrees: it first
   removed from the holy place, then to the altar of burnt-offerings, then
   to the threshold of the house, then to the city, then to the mount
   which was on the east side of the city; there the glory of the Lord
   stood hovering a while, as loth to be gone, to see if the people would
   get it back again; this seems to be some emblem and representation of
   God's dealing with particular men. First, God is cast out of the
   closet, private intercourses between God and them are neglected; and
   then he is cast out of the family, and within a little while out of the
   congregation; public ordinances begin to be slighted, and to be looked
   upon as useless things; and then men are given up to all profaneness
   and looseness, and lose all: so that religion, as it were, dieth by
   degrees, and a carnal Christian loseth more and more of the presence of
   God. And, therefore, if we would be able to pray in company, we must
   often pray in secret.

   4. Consider the mischief which followeth neglect of private converse
   with God. Omissions make way for commissions. If a gardener withholds
   his hand, the ground is soon grown over with weeds. Restrain prayer and
   neglect God, and noisome lusts will abound. Our hearts are filled with
   distempers when once we cease to be frequent with God in private. It is
   said of Job, chap. xv. 4, Thou restrainest prayer before God.' That
   passage is notable, Ps. xiv. 4: They eat up my people as they eat
   bread, and call not upon the Lord.' Omit secret prayer, and some great
   sin will follow; within a little while you will be given up to some
   evil course or other: either brutish lusts, oppression, or violence; to
   hate the people of God, to join in a confederacy with them which cry up
   a confederacy against God. The less we converse with God in private,
   the more is the awe of God lessened. But now, a man which is often with
   God dareth not offend him so freely as others do. As they which are
   often with princes and great persons are better clothed and more neat
   in their apparel and carriage, so they which are often conversing with
   God grow more heavenly, holy, watchful, than others are; and when we
   are not with God, not only all this is lost, but a great many evils to
   be found. It is plainly seen by men's conversations how little they
   converse with God.

   But now, to avoid the stroke of this reproof, what will men do? Either
   deny the guilt, or excuse themselves.

   First, Some will deny the guilt. They do call upon God, and use private
   prayer, therefore think themselves to be free from this reproof. Yea,
   but are you as often with God as you should be?

   There are three sorts of persons:--

   1. Some there are that omit it totally, cannot speak of redeeming any
   time for this work. These are practical atheists, without God in the
   world:' Eph. ii. 12. They are heathens and pagans under a Christian
   name and profession. We should pray without ceasing:' 1 Thes. v. 17;
   that is, take all praying occasions; therefore they which pray not at
   all, all the week long God hears not from them, surely come under the
   force of this reproof.

   2. There are some which perform it seldom. Oh, how many days and weeks
   pass over their heads and God never hears from them! The Lord complains
   of it, Jer. ii. 32: They have forgotten me days without number.' It was
   time out of mind since they were last with

   3. The most do not perform it so often as they should. And therefore
   (that I may speak with evidence and conviction) I shall answer the
   case; what rules may be given; how often we should be with God and when
   we are said to neglect God.

   [1.] Every day something should be done in this kind. Acts x. 2:
   Cornelius prayed to God always, every day he had his times of
   familiarity with God. Daniel, though with the hazard of his life, would
   not omit praying three times a day:' Dan. vi. 10. And David speaks of
   morning, evening, and noon:' Ps. lv. 17. Though we can not bind all men
   absolutely to these hours, because of the difference of conditions,
   employments, and occasions, yet thus much we may gather from hence,
   that surely they which are most holy will be most frequent in this
   work.

   [2.] Love will direct you. They which love one another, will not be
   strange one to another: a man cannot be long out of the company of him
   whom he loveth. Christ loved Lazarus, and Mary, and Martha, John xi. 5,
   and therefore his great resort was to Bethany, to Lazarus' house.
   Surely they which love God will have frequent recourse to him. In the
   times of the gospel, God trusts love: we are not bound to such
   particular rules as under the law. Why? For love is a liberal grace,
   and will put us upon frequent visits, and tell us when we should pray
   to God.

   [3.] The Spirit of God will direct you. There are certain times when
   God hath business with you alone; when he doth (as it were) speak to
   you as to the prophet in another case, Ezek. iii. 22, Go forth into the
   plain in the desert, and there I will talk with thee.' So, get you to
   your closets, I have some business to speak with you. Thou saidst, Seek
   ye my face: my heart answered. Thy face, Lord, will I seek:' Ps. xxvii.
   8. God invites you to privacy and retirement; you are sent into your
   closet to deal with God about the things you heard from the pulpit.
   This is the actual profit we get by a sermon, when we deal seriously
   with God about what we have heard. When God sends for us (as it were)
   by his Spirit, and invites us into his presence by these motions, it is
   spiritual clownishness to refuse to come to him.

   [4.] Your own inward and outward necessities will put you in mind of
   it. God hath not stated what hours we shall eat and drink; the seasons
   and quantity of it are left to our choice. God hath left many wants
   upon us, to bring us into his presence. Sometimes we want wisdom and
   counsel in darkness: James i. 5, If any lack wisdom, let him ask of
   God, which giveth to all men liberally.' It is an occasion to bring us
   to God: God is the best casuist to resolve our doubts and guide us in
   our way. Sometimes we lack strength to withstand temptations; the
   throne of grace was set up for a time of need, Heb. iv. 16, when any
   case is to be resolved, and comfort to be obtained. We want comfort,
   quickening, counsel, and all to bring us to God. So for outward
   necessities too. Certainly if a man doth but observe the temper of his
   own heart, he cannot neglect God, but will find some occasion or other
   to bring him into his presence, some errand to bring him to the throne
   of grace. We are daily to beg pardon of sin, and daily to beg supplies.
   Now, certainly, when you do not observe these things, you neglect God.

   Secondly, Others, to avoid it, will excuse themselves. Why, they would
   pray to God in private, but either they want time, or they want a
   convenient place, or want parts and abilities. But the truth is, they
   want a heart, and that is the cause of all; and, indeed, when a man
   hath no heart to the work, then something is out of the way.

   1. Some plead they want time. Why, if you have time for other things,
   you should have a time for God. Shall we have a season for all things,
   and not for the most necessary work? Hast thou time to eat, drink,
   sleep, follow thy trading (how dost thou live else?), and no time to be
   saved--no time to be familiar with God, which is the great est business
   of all? Get it from your sleep and food, rather than be without this
   necessary duty. Jesus Christ had no such necessity as we have, yet it
   is said, Mark i. 35, He arose a great while before day, and went out,
   and departed into a solitary place, and there prayed.' Therefore, must
   God only be encroached upon the lean kine devour the fat--Sarah thrust
   out instead of Hagar--and religion be crowded out of doors? Felix illa
   domus, ubi Martha queritur de Maria,--That is a happy house where
   Martha complains of Mary. Martha, which was cumbered with much service,
   complained of Mary that she was at the feet of Jesus Christ, hearkening
   to his gracious counsel; but in most houses Mary may complain of
   Martha; religion is neglected and goes to the walls.

   2. Some want a place. He that doth not want a heart will find a place.
   Christ went into a mountain to pray, and Peter to the top of the house.

   3. Many say they want parts, they cannot tell how to pray. Wherefore
   hath God given his Spirit? In one fashion or other a man can open his
   case to God; he can go and breathe out his complaints, the Lord will
   hear breathings. Go, chatter out thy requests to thy Father: though you
   can but chatter like a crane,' yet do it with fervency and with a
   spirit of adoption. We have not only Christ given us for an advocate,
   but the Holy Ghost to help our infirmities. He hath given us the Spirit
   of his Son, whereby we may cry, Abba, Father:' Gal. iv. 6. A child can
   acquaint a father with his wants.

   Use 2. To exhort God's children to frequency in this duty, and to much
   watchfulness and seriousness in the performance of it.

   First, To frequency. For arguments again to press you:--

   1. It argueth more familiarity to pray to God alone than in company. He
   that goeth to a prince alone, and upon all occasions hath access to him
   in private, when company is gone, hath nearer friend ship and a greater
   intimacy with him than those which are only admitted to a speech with
   him in the company of others; so, the oftener you are with God alone
   the more familiar. He loves to treat with you apart, as friends are
   most free and open to one another when they are alone.

   2. Then you will have a more sensible answer of your own prayers; you
   will see what God hath done upon your requests. Dan. ix. 21, 22. Daniel
   was praying for the church, and an angel comes and tells him, It is for
   thy prayers and supplications that I am come.' Therefore surely a man
   would take some time to go and plead the promises with God. But
   further, by way of means:--

   [1.] Consider the omnipresence of God, which is the argument in the
   text: He is in secret, and seeth in secret.' If men were convinced of
   that, they would make conscience of secret prayer. Look, as Jesus
   Christ says of himself, John xvi. 32, You leave me alone, and yet I am
   not alone, for the Father is with me.' So when you are alone you are
   not alone; there is a Father in secret; though nobody to see and hear,
   yet God is there. We are apt to think all is lost which men are not
   conscious to, and done in their sight. Acts x. 4: Thy prayers and thine
   alms are come up for a memorial before God.' God keeps a memorial of
   your private prayers; there is a register kept in heaven, and never a
   prayer lost.

   [2.] Consider the excellency of communion with God. Jer. ii. 32: Can a
   maid forget her ornaments, and a bride her attire?' Women are very
   curious and careful of their ornaments, and will not forget their
   dressing-attire, especially a bride upon the wedding-day, she that is
   to be set forth in most costly array--she makes it her business to put
   on jewels, to be seen in all her glory. God is as necessary to us as
   ornaments to a bride. We should be as mindful of communion with God as
   a bride of her dressing-ornaments. Yet they have forgotten me days
   without number.' Whatever is forgotten, God must not be forgotten.

   [3.] Make God a good allowance; resolve to be much in the practice of
   it. It is best to have set times for our religious worship. For persons
   which are sui juris, at their own dispose, it is lawful and very
   convenient to dedicate a certain part and portion of our time to the
   Lord of time. Lazy idle servants must be tasked and required to bring
   in their tale of brick; so it is good to task the heart, to make God a
   fair, and reasonable, and convenient allotment of some part of our
   time. David had his fixed hours: Three times a day will I call upon
   thee.' And Daniel had his set times; he prayed three times a day.
   Though we cannot charge you to observe these hours, yet you should make
   a prudent choice yourselves, and consecrate such a part of time as will
   suit with your occasions, your course of life, according to your
   abilities and opportunities. It is an expression of love to God to give
   him somewhat that is your own; and it will be of exceeding profit to
   you, and make your communion with him more seasonable and orderly. This
   will make you careful and watchful how you spend your other hours, that
   you may not be unfit when times of prayer come. 1 Pet. iii. 7:
   Husbands, dwell with your wives according to knowledge, that your
   prayers be not hindered.' But do not propose a task too great for your
   strength, and perplex yourselves with such an unreasonable allowance as
   will not suit with your occasions. Men create a trouble to themselves,
   and bind themselves with chains of their own making when they propose
   more duty than they can well discharge.

   The Second Part of the Use.

   Do it seriously, with caution, and warily. Here Christ gives direction:
   When thou prayest, enter into thy closet, and shut thy door, and then
   think of thy Father which is in secret.' We need a great deal of
   caution; for:--

   1. When you shut the door upon all others, you cannot shut the devil
   out of your closets; he will crowd in. When you have bolted the door
   upon you, and shut other company out, you do not lock out Satan; he is
   always at hand, ready to disturb us in holy duties; wherever the
   children of God are, he seeks to come at them. When the sons of God met
   together, Satan was in the midst of them: Job i. He meets in
   congregations, he gets into the closet. When Joshua the high priest was
   ministering before the Lord, Satan stood at his right hand, ready to
   resist him: Zech. iii. 1.

   2. There needs caution; because in private duties there may be many
   failings and evils, which we are apt to be tainted with in our private
   addresses to God.

   [1.] There may be danger of ostentation; therefore Christ gives
   direction here, that it should be managed with the greatest secrecy,
   both as for place, time, and voice. Let none but God be conscious to
   our drawing aside that we may be alone. Withdraw yourselves out of the
   sight and hearing of others, lest pride and ostentation creep upon you.
   The devil will seek to blast this serious acknowledgment to God, one
   way or other.

   [2.] There may be customariness, for fashion sake. It is said of
   Christ, that he went into the synagogue on the Sabbath-day, as his
   custom was.' We may use accustomed duties; but we must not do them
   customarily, and for fashion sake, no more than Christ himself did; for
   though this was his custom, yet he was not customary in these his
   synagogue attendances. We are very apt to do so, because we have used
   it for these many years. Men go on in a tract of duty, and regard not
   the ends of worship--Zech. vii. 3--they come with a fond scruple and
   case of conscience to the prophet: they had an old custom among them to
   fast for the destruction of the temple; now when the temple was built
   again, Should I weep in the fifth month, separating myself, as I have
   done these so many years?'

   [3.] Much slightness and perfunctoriness of heart you may be guilty of.
   Such is the wickedness of men, that they think God will be put off with
   anything; and though they would set off themselves with applause in the
   hearing of others, yet how slight are they apt to be when they deal
   with God alone! Consider, you must sanctify the name of God in private,
   as well as in public; you must speak to God with reverence and fear,
   and not in an overly fashion. Take heed of this slightness; it is a
   great wrong to the majesty of God. When they offered a sickly offering,
   saith God, I am a great King, and my name is dreadful among the
   heathen:' you do not consider my majesty.

   [4.] There may be this evil: resting in the work, in the tale and
   number of your prayers: Luke xviii. 12, I fast twice in the week.' Man
   is very apt to rest and dote upon his own worth, and to build all his
   acceptance with God upon it; to come to God, and challenge him for a
   debt, as the Pharisee did. It is very natural to rest in those duties,
   and make them an excuse for other things.

   [5.] There may be pride, even in the exercise of our gifts. There is a
   delight in duties, which seems spiritual many times when it is not; as
   when a man delighteth in the exercise of his own gifts, rather than in
   communion with God; when there is a secret tickling of heart with a
   conceit of our own worth; as when, in the carriage of a duty, we come
   off roundly, and parts have their free course and career. This
   complacency and pride, it may be not only in public, where we have
   advantage to discover ourselves with applause, but in private, between
   God and our souls. When a man is conceited of his gifts, they may end
   in the private exercise of them, to the wrong of God. When invention is
   quick and free, he may have such a delight as may make him rest in the
   work, as it is a fruit of parts, rather than as a means of communion
   with God. Therefore there needs a great deal of caution when we are
   alone with our heavenly Father.
     __________________________________________________________________

   But when ye pray, use not vain repetitions, as the heathen do; for they
   think they shall be heard /or their much speaking. Be not ye,
   therefore, like unto them; for your Father knoweth what things ye have
   need of, before ye ask him. MAT. VI. 7, 8.

   OUR Lord having spoken of the ostentation of the Pharisees, and their
   vainglory, he cometh here to dissuade from another abuse, and that is
   babbling and lip-labour. They prayed to be seen of men; but the
   heathens were guilty of another abuse. Here take notice:--

   1. Of the sin taxed.

   2. The reasons which our Lord produceth against it.

   First, the sin taxed is set forth by a double notion. Here is
   battologia and polulogia: the first we translate, vain repetitions;'
   and the last, much speaking.' Both may well go together; for when men
   affect to say much, they will use vain repetitions, go over the same
   things again and again, which is as displeasing to God as it is irksome
   to prudent and wise men.

   But let us see a little what these words signify. The first word is
   battologia, which we translate vain repetitions.' Battus was a foolish
   poet, that made long hymns, consisting of many lines, but such as were
   often repeated, both for matter and words; and Ovid brings in a foolish
   fellow, that would be often repeating the same words, and doubling them
   over:--

   Montibus, inquit, erant, et eraut sub montibus illis.'

   And again:

   Et me mihi perfide prodis?

   Me mihi prodis? ait.'

   And from thence this word is taken, which is here used by the
   evangelist: battologia, or idle babbling over the same thing. And the
   scripture representeth this vain going over of the same things: Eccles.
   x. 14, A fool also is full of words; a man cannot tell what shall be;
   and what shall be after him, who can tell?' The most judicious
   interpreters do conceive there is a mimesis, an imitation of the fool's
   speaking. Groundless, fruitless repetitions are here reproved, or the
   tumbling out of many insignificant words, and the same over and over
   again; this is vain repetition. But the other word which Christ useth
   to tax the same abuse is polulogia, much speaking.' It signifieth
   affectation of length in prayer, or using many words, not out of
   fervency of mind, but merely to prolong the duty, as if the length of
   it made it more powerful or acceptable with God, or a more comely piece
   of worship. This is what our Lord here reproves; vain repetitions and
   much speaking.

   Secondly, here are the reasons produced against it; they are two:--

   1. That it is a heathenish custom, and that grounded upon a false
   supposition. The heathens were detestable to the Jews, and therefore
   their customs should not be taken up, especially when grounded upon an
   error, or a misapprehension of the nature of God. Now the heathens
   think they shall be heard for their much speaking, for their mere
   praying and composing hymns to their gods, with thundering names
   repeated over and over again.

   2. It is inconsistent with the true nature of God: ver. 8, Be not
   therefore like unto them; for your Father knoweth what things you have
   need of, before you ask him.' Here we learn three things:--(1.)
   Christianity and true religion takes up God under the notion of a
   father, that hath a care of his children. This will decide many
   questions about prayer, and what words we should use to God in the
   duty: go to God as children to their father. (2.) He is represented as
   an omniscient God--one that knows all things, our wants and
   necessities. (3.) As an indulgent father, who hath a propense and ready
   mind to help us, even before we ask.

   From the words thus opened, that which we may observe is this, viz.:--

   Doct. That certainly it is a sin needlessly to affect length of speech,
   or vain repetitious in prayer.

   Our Lord dissuadeth us from it here, and his authority should sway with
   us. He knew the nature of prayer better than we do; for he appointed
   it, and he was often in the practice and observance of it. So we are
   directed to the contrary: Eccles. v. 2, Be not rash with thy mouth, and
   let not thine heart be hasty to utter anything before God: for God is
   in heaven, and thou upon earth; therefore let thy words be few.'
   Remember, you have to do with a great God, and do not babble things
   over impertinently in his ears. It is a truth evident by the light of
   nature: Paucis verbis rem divinam facito (Platinus). If you be to
   worship God, a needless prolixity doth not become addresses to him.

   But because this text may be abused, I shall endeavour to clear it a
   little further. There are two extremes: the slight and careless spirit,
   and babbling.

   1. There is the slight and careless spirit, who doth the work of an age
   in a breath, and is all for starts and sudden pangs, which pass away
   like a flash of lightning in a dark room; whose good thoughts are gone
   as soon as they rush into the heart. A poor, barren, and slight spirit,
   which is not under the influence and power of that celestial love which
   keeps the soul in converse with God, cannot endure to be any while with
   God. Alas! we need stroke upon stroke to fasten anything upon the
   heart. We are like green wood, that will not presently take fire, until
   it lie long there, and be thoroughly and well warmed; so until we have
   gone far in the duty, we can hardly get any warmth of heart. They which
   are short in prayer had need of much habitual preparation of heart.

   2. The babbler is another extreme, who thinks the commendation of a
   duty is to be long in it, and affects to say much rather than well;
   whereas serious and short speech makes the best prayer: Prov. x. 19, In
   the multitude of words there wanteth not sin;' either to God or men, it
   is true; but especially when affected. So they do but beat the air,
   rather than pray to God.

   These, then, are the two extremes: shortness, out of barrenness or
   slightness; or length, out of affectation; and we must carefully avoid
   these. Christ would not justify that shortness which comes from
   slightness and barrenness of heart, nor, on the other side, indulge the
   affectation of length in prayer.

   Therefore let us a little see:--

   I. What is the sin.

   II. Give you the force of our Lord's reasons here urged, or how
   conclusive our Saviour's arguments are against this practice.

   I. What is the sin? That is necessary to be known; for all repetitions
   are not vain, nor is all length in prayer to be accounted babbling.

   First, for repetitions:

   1. When they express fervency and zeal, they may be used. And so we
   read, Christ prayed over the same prayer thrice: Mat. xxvi. 44, O my
   Father, if it be possible, let this cup pass from me.' And another
   evangelist showeth that he did this out of special fervency of spirit:
   Luke xxii. 44, Being in an agony, he prayed more earnestly.' And so we
   read of the prophet Daniel, chap. ix. 17-19, O our God, hear the prayer
   of thy servant; O my God, incline thine ear, and hear; O Lord, hear;
   Lord, forgive; O Lord, hearken and do; defer not for thine own. sake, O
   my God.' All this was out of vehemency; he goes over and over again the
   same request. When we use many words of the same kind and
   signification, and it be out of vehemency and fervency of spirit, it is
   not forbidden.

   2. This repetition is not to be disproved [20] when there is a special
   emphasis and spiritual elegancy in it, as Ps. cxxxvi., you have it
   twenty-six times repeated, for his mercy endureth for ever;' because
   there was a special reason in it, his purpose there being to show the
   unweariedness and the unexhausted riches of God's free grace, that,
   notwithstanding all the former experiences they had had, God is where
   he was at first. We waste by giving, our drop is soon spent; but God is
   not wasted by bestowing, but hath the same mercy to do good to his
   creatures as before. Though he had done all those wonders for them, yet
   his mercy was as ready to do good to them still. All along God saved
   and blessed his people, for his mercy endureth for ever.' But as there
   are repetitions which have their use, so there are useless tautologies
   and vain repetitions. And such they are when they neither come from the
   heart nor go to the heart; when they come not from the abundance of the
   heart, but rather the emptiness of the heart; because we know not how
   to enlarge ourselves to God, therefore fall upon idle and useless
   repetitions of the same words and requests. As a man that hath small
   skill in music doth only play over the same note, so when men have not
   a full spiritual abundance, they waste themselves in prayer in these
   idle repetitions. And then they go not to the heart, they do not
   conduce to warm the affections. A vain, clamorous ingeminating the same
   thing, without faith and without wisdom, merely to fill up the tale of
   words, or to wear out a little time in a religious exercise, that is it
   which is here condemned under the notion of vain repetitions.

   Secondly, For the other word, polulogi'a, or much speaking.' Every long
   prayer is not forbidden; for our Lord Jesus himself continued all night
   in prayer:' Luke vi. 12. And in extraordinary duties of fasting, length
   seems to be very necessary: Esther iv. 16, They fasted and prayed
   together for three days and nights, without eating any bread.' And
   Solomon prayed long at the dedication of the temple.

   But that which is forbidden is, when men speak words without need and
   without affection; a needless lengthening out of prayer, and that upon
   a conceit that it is more acceptable to God.

   1. In the general, prayer should be short, as all examples of scripture
   teach us. And the Lord's Prayer, you see how concise and short it is,
   for presently upon this our Lord teacheth his disciples to pray; for
   prayer is a spending rather than a feeding duty. Those which affect
   long speaking many times run into this: they make it a feeding duty,
   for they mingle exhortations with prayer, which is a great abuse. A man
   can bear up under the hearing of the word for an hour or two better
   than half an hour in prayer, with that necessary vigour of spirit which
   God hath required. Therefore the general rule is, let your words be
   concise, but full of affection. Look, as in vast and great bodies, the
   spirits are more diffused and scattered, and therefore they are more
   inactive than those which are of a smaller compass; so, in a long
   prayer, there may be more of words, but less of life.

   2. The affectation of prolixity is naught. Usually it comes from some
   evil ground, either from pride and ostentation of gifts;--thus we read
   the Pharisees were taxed for making long prayers, Mat. xxiii. 14, that,
   under the colour of them, they might devour widows' houses; that is, be
   credited and trusted with the management of their estates;--or else it
   may come from superstition, such as is in the heathens, who had
   unworthy thoughts of God, as if he were harsh and severe, and delighted
   in much speaking, and needed to be quickened;--or it may come from
   folly, for folly abounds in words, though it be scanty in true
   affection and hearty respect to God. A wise man is content with words
   enough to express his mind: choice and measure of speech discovereth
   wisdom.

   3. So much time should be spent in prayer, and so many words are
   necessary as may be convenient and profitable both for ourselves and
   others. For ourselves, when we are alone, so much as may express faith,
   and may argue a great plea in the promises, and so much as may reach
   fervent desire. While the fervency continues, the speech should
   continue; and so much as may express our filial dependence, that we
   have a sense that God is our Father, which are the ends for which
   prayer was appointed. And so as it may suit with the conveniency of
   others, that they may be warmed, but not tired, and may not be exposed
   to the temptations of weariness, and wanderings, and distractions in
   their mind, when things are spun out unto an unreasonable length; for
   then it is neither pleasing to God nor profitable to men. Thus I have
   stated the offence our Lord forbids, what are those vain repetitions
   and idle babblings, such as arise from weariness of soul and misconceit
   of God, or some other base grounds; not that plentiful expression which
   comes from a large and free heart, pouring out itself before the Lord.
   And if we be swayed by his authority, these things should be regarded
   by us, and we should remedy these sins in prayer.

   II. Let us come to examine our Lord's reasons which are produced
   against it, and see how conclusive they are in the case, and you will
   discern the drift of Christ's speech.

   Our Lord reasons:--

   First, From the practice of the heathens: But when ye pray, use not
   vain repetitions, as the heathens do.' In this reason several
   propositions are couched and contained, which deserve to be weighed by
   us.

   1. This is implied: that the heathens had a sense of the necessity of
   worship, as well as the being of a God. Though natural light be
   inferioris hemisphaerii, of the lower hemisphere, and chiefly reacheth
   to duties of the second table, of commerce between man and man; for
   that light which was left in the heart of man since the fall, more
   directly respects our carriage towards men, and there it is more clear
   and open; yet it so far reaches to the duties of the higher hemisphere,
   as that there is some discerning too of the duties of the first table,
   of piety as well as honesty; as that there is a God; and if there be a
   God, he is to be worshipped; for these two notions live and die
   together. The rude mariners were sensible of a divine power which was
   to be called upon and consulted with in case of extremity, and that the
   way of commerce was by worship: Jonah i. 5, when the storm arose, they
   called every man upon his god.'

   2. Though heathens were sensible of the being of a God and the
   necessity of worship, yet they were blind and dark in worship; for
   Christ saith, Be not as the heathen; for they think they shall be heard
   for their much speaking.' Usually a half light misleads men. The
   heathens, though they had some notions of an eternal Power, yet when
   they came to perform their worship, Rom. i. 21, They glorified him not
   as God; but became vain,' en tois dialogismois, in their imaginations;'
   that is, in their practical inferences. They saw an infinite, eternal
   Power, which was to be loved, trusted, worshipped; but when they came
   to suit these notions to practice, to love, trust, and worship him,
   there they were vain, frivolous, and had misconceits of God.

   3. Their errors in worship were many. Here our Lord takes notice but of
   one, that they thought to be heard for their much speaking. And there
   the original mistake of the heathens, and that which compriseth all the
   rest, was this, a transformation or changing of God into the likeness
   of man, which is very natural and incident to us. Upon all occasions we
   are apt to misconceive of God, and to judge him according to our own
   model and scantling: Ps. l. 21, Thou thoughtest I was altogether such
   an one as thyself.' So did these. Because man is wrought upon by much
   speaking, and carried away with a flood of words, therefore they
   thought so it would be with God. This transformation of the divine
   nature into an idol of our own shaping and picturing, the turning of
   God into the form of a corruptible man, this hath been the ground of
   all the miscarriage in the world.

   But more particularly: their error in this matter was charging weakness
   and harshness upon God, or not worshipping him according to his
   spiritual nature.

   [1.] Charging weakness upon God, as if many words did help him to
   understand their meaning, or to remember their petitions the better.
   Hence that practice of Baal's priests, 1 Kings xviii. 26, They called
   on the name of Baal from morning till night, O Baal, hear us.' They
   were repeating and crying again and again, O Baal,' as if their clamour
   would awaken their god. Whence Elijah's sarcasm, He sleepeth, and must
   be awaked.' As those that for two hours together cried out, Great is
   Diana of the Ephesians! Great is Diana of the Ephesians!' Acts xix. 34.

   [2.] Their ascribing harshness to God, as if he were hard to be en
   treated, and delighted in the pain of his creatures, and would be more
   affected with them, because they wearied themselves with the
   irksomeness of a long prayer. Penal satisfactions are very natural.
   Superstition is a tyranny; it vexeth the soul with unreasonable duty,
   affects outward length to the weariness of the flesh. The general
   conceit is, that man thinks God must be served with some self-denial,
   and the flesh must be displeased; but it shall be displeased but in a
   little, and in an outward way, as Baal's priests gashed themselves; as
   if God were pleased with our burdensome and long exercises.

   [3.] There was error in it. They did not conceive aright of the
   spiritual nature of God; as if he were pleased with the mere task, a
   long hymn, and an idle repetition of words, without sense and
   affection. Whereas the Lord doth not measure prayers by prolixity, but
   by the vehemency; not by the labour of the external work, but by the
   inward affection manifested therein. And words are only accepted with
   him as they serve to quicken, continue, or increase our affection.

   Secondly, Our Saviour's next reason is drawn from verse 8: Be not ye
   like unto them; for your Father knoweth what things ye have need of
   before you ask him.' It is inconsistent with the true notion of God.
   Here are three propositions, all which are of force to draw us off from
   babbling, or affectation of many words in prayer. As:--

   1. That God is a Father, and that both by creation and covenant. By
   creation, to all mankind; so he will be ready to sustain that which he
   hath made. He that hath given life will give food; he that hath given a
   body will give raiment. Things expect supply thence from whence they
   received their being. But much more by covenant; so he is our Father in
   Christ: Doubtless thou art our Father, though Abraham be ignorant of
   us,' Isa. lxiii. 16. Well, but what is this to the present purpose,
   that God is a Father? This is a check to babbling; therefore we should
   go to him in an unaffected manner, with a child-like spirit and
   dependence, with words reverent, serious, and plain. Children do not
   use to make starched speeches to their fathers when they want bread,
   but only express their natural cry, and go to them for such things as
   they stand in need of. There they speak, and are accepted; and a word
   from a child moves the father more than an orator can move all his
   hearers. Even such a naked address should we make to God in a plain
   mariner; for when we come to pray, Christ would have us take up God in
   the notion of a father, and to behave ourselves in a natural way to
   him; for affected eloquence or loquacity in prayer is one of the main
   things Christ here disproves. [21] Prayer ought to be simple and plain;
   therefore the great business of the Spirit of adoption' is to make us
   cry, Abba, Father:' Rom. viii. 15.

   2. He is such a Father as is not ignorant of our wants. The care of his
   providence is over all the creatures he hath made. God hath an
   inspection over them, to provide necessaries for them; much more over
   his people. His eyes run to and fro, to find them out in all the places
   of their dispersion; and he doth exercise his power for their relief: 2
   Chron. xvi. 9. Now this thought should be rooted in our hearts when we
   come to pray to God: I go to a Father, which hath found me out in the
   throng of his creatures, and knows what is good for me. This is a great
   ground why we should not use battology, because God knows what my needs
   are. Words are not required for God's sake, but for ours; not to inform
   God, but that we may perform our duty the better. Well, then, so far as
   they are useful, so far they should be used; to bound our thoughts, to
   warm our affections, to strengthen our faith. (1.) To bound our
   thoughts; for an interruption in speech is sooner discerned that an
   interruption in meditation. (2.) And to warm our affections. Words at
   first are vent to affection, but afterwards they continue to increase
   the affection; as a hearth is first warmed by the fire, and then it
   serves to keep in the fire. (3.) And they conduce to strengthen our
   faith, while we plead promises in God's hearing. We wrestle with God,
   that we may catch a heat ourselves. And therefore words should be only
   used as they conduce to the strengthening our faith, or continuing our
   affection to God; longer than they serve that end in prayer, they are
   babbling and vain repetitions, and much speaking, which Christ here
   forbids. Consider, there is not a change in God, but a change in us,
   wrought by prayer. It is neither to give information to God, that he
   may know our meaning, nor to move him and persuade him to be willing by
   our much speaking, but only to raise up our own faith and hope towards
   God.

   3. He is such a Father as is not unwilling to relieve us. Your heavenly
   Father is very ready to give you such things as you stand in need of,
   as Christ expresseth it, Mat. vii. 11, If ye, being evil, know how to
   give good things unto your children, how much more shall your heavenly
   Father give good things to them that ask him?' And, Luke xi. 13, it is,
   How much more shall your heavenly Father give his Holy Spirit?' When
   you come to beg for grace, consider what earthly parents would do for a
   child. Their affections are limited, they are in part corrupt; and poor
   straitened creatures have not such bowels of compassion as God; and
   yet, when a child comes to them with a genuine cry, with a sense of his
   want and confidence of his father, he cannot harden his bowels against
   his child. This also checks much speaking; for we do not pray to stir
   up mercy in him, as if he needed much entreaty, and were severe, and
   delighted to put the creature to penance. No, he is ready before we
   ask; he knows our wants and needs, and is ready to supply us with those
   things we stand in need of, only will have this comely order observed.
   Some times he prevents our prayers before we ask: Before they call, I
   will answer; and I am found of them that sought me not.' Before we can
   have a heart to come, the Lord prevents us with his blessing. And
   sometimes he gives us what we ask. This is the condescension of God,
   that when you call he will answer; and when you cry, he doth in his
   providence say, What will you have, poor creatures?' And he gives more
   than we ask; as Solomon asked wisdom, and God gave him more than he
   asked--wisdom, riches, and honour.

   Object. But here is an objection. These notions seem not only to
   exclude long prayer and much speaking, but all prayer. If God know our
   wants, and is so ready to give, whether we ask or no, what need we open
   them to him in prayer at all?

   I answer, it is God's prescribed course, and that should be enough to
   gracious hearts that will be obedient to their Father. Whatever he
   intends, though he knows our wants and resolves to answer them, yet it
   is a piece of religious manners to ask what he is about to give: Jer.
   xxix. 11, I know my thoughts towards you, thoughts of peace, yet will I
   be inquired of you for these things.' God knows his own thoughts, hath
   stated his decrees, and will not alter the beautiful course of his
   providence for our sakes, yet he will be sought unto. So Ezek. xxxvi.:
   God purposed to bless them, and therefore promiseth, I will do thus and
   thus for you'; yet, verse 37, I will yet for this be inquired of by the
   house of Israel, to do it for them.' I will do it, but you shall milk
   out the blessing by prayer. This course is also necessary, and that
   both for his honour, and our profit and comfort.

   1. It is necessary for his honour, that God may still be acknowledged,
   that the creature may be kept up in a constant dependence upon God, and
   may go about nothing, but may ask his leave, counsel, and blessing:
   Prov. in. 6, In all thy ways acknowledge him, and he shall direct thy
   paths.' We ask God's leave that we may do such a thing, for he hath the
   dominion over all events. And if we are doubtful, we ask his counsel,
   whether we may stay here or there, or dispose of ourselves and
   families, and we ask his blessing upon our resolution. Now that we may
   know God doth all, that he governeth all human affairs, that we may
   live upon his allowance and take our daily bread from his hands, and
   that we may see we hold all these things from our great landlord,
   therefore we pray unto him. We are robbers and thieves if we use the
   creature without his leave. God is the great owner of the world, who
   gives us our daily bread, and all our supplies; therefore he will have
   it asked, that we may acknowledge our dependence.

   2. It is most for our profit. Partly, that our faith should be
   exercised in pleading God's promise, for there we put the promise in
   suit. Faith .is begotten in the word, but it is exercised in prayer;
   therefore it is called the prayer of faith.' In the word, we take
   Christ from God; in prayer we present Christ to God. That prayer which
   is effectual, it is an exercise of faith: Rom. x. 14, How shall they
   call on him, in whom they have not believed?' And as it concerns our
   faith, so also our love, which is both acted and increased in prayer.
   It is acted, for it is delight in God which makes us so often converse
   with him. Thus the hypocrite: Job xxvii. 10, Will he always call upon
   the Lord? Will he delight himself in the Almighty?' They that love God
   cannot be long from him, they that delight in God will be often
   unbosoming themselves to him. It doth also increase our love, for by
   answers of prayer we have new fuel to keep in this holy fire in our
   bosoms. We pray, and then he gives direct answers: Ps. cxvi. 1, I love
   the Lord, because he hath heard my voice and my supplication.' So our
   hope is exercised in waiting for the blessing prayed for: Ps. v. 3, O
   Lord, in the morning will I direct my prayer unto thee, and will look
   up.' That looking up is the work of hope, when we are looking and
   waiting to see what comes in from pleading promises. It is much too for
   our peace of conscience, for it easeth us of our burthens. It is the
   vent of the soul, like the opening of a vein in a fever. When our
   hearts swell with cares, and we have a burthen upon us, and know not
   what to do, we may ease ourselves to God: Phil. iv. 6, Be careful for
   nothing; but in everything, by prayer and supplication, with thanks
   giving, let your requests be made known to God; and the peace of God
   shall keep your hearts.' Oh, blessed frame, that can be troubled at
   nothing here in this world, where there are so many businesses,
   encounters, temptations! What is the way to get this calmness of heart?
   Be much in opening your hearts to God. Let your requests be made known
   to God. Look, as in an earthquake, when the wind is imprisoned in the
   bowels of the earth, the earth heaves, and shakes, and quakes, until
   there be a vent, and the wind be got out, then all is quiet; so we have
   many tossings and turmoilings in our minds, till we open and unbosom
   ourselves to God, and then all is quiet. Also it prepareth us for the
   improvement of mercies, when we have them out of the hands of God by
   prayer: 1 Sam. i. 27, 28, For this child I prayed,' said Hannah, and I
   will lend him unto the Lord.' Those mercies we expressly prayed for we
   are more thoroughly obliged to improve for God. What is won with prayer
   is worn with thankfulness.

   APPLICATION.

   Use 1. To caution us against many abuses in prayer, which may be
   disproved and taxed, either formally, or by just consequence. I shall
   instance in five.

   1. An idle and foolish loquacity, when men take a liberty to prattle
   anything in God's hearing, and do not consider the weight and
   importance of prayer, and what a sin it is to be hasty to utter any
   thing before God:' Eccles. v. 2. It is great irreverence and contempt
   of the majesty of God, when men go hand over head about this work, and
   speak anything that comes into their mind. As men take them selves to
   be despised when others speak unseemly in their presence, surely it is
   a lessening and a despising of God, when we pour out raw, tumultuous,
   undigested thoughts, and never think of what we are to speak when we
   come to God: Ps. xlv. 1, My heart is inditing a good matter.' The word
   signifieth, it boils or fries a good matter.' It is an allusion to the
   Mincah, or meat-offering, which was to be boiled or fried in a pan,
   before it was to be presented to the Lord, that they might not bring a
   dough-baked sacrifice and offering to the Lord. Such ignorant, dull,
   senseless praying, it is a blaspheming of God, and a lessening of the
   majesty of God.

   2. A frothy eloquence, and an affected language in prayer, this
   directly comes under reproof. As if the prayer were more grateful to
   God, and he were moved by words and strains of rhetoric, and did accept
   men for their parts rather than graces. Fine phrases, and quaint
   speeches, alas! they do not carry it with the Lord. They are but an
   empty babble in his ears, rather than a humble exercise of faith, hope,
   love, and child-like affections, and holy desires after God. If we
   would speak with God, we must speak with our hearts to him, rather than
   with our words. This is a sin of curiosity, as the other was of
   neglect. It is not words, but the spirit and life which God looks
   after. Prayer, it is not a work of oratory, the product of memory,
   invention, and parts, but a filial affection, that we may come to .him,
   as to a father, with a child-like confidence. Therefore, too much care
   of verbal eloquence in prayer, and tunable expressions, is a sin of the
   same nature with babbling. Though men should have the wit to avoid
   impertinent expressions and repetitions, yet when prayer smells so much
   of the man rather than of the Spirit of God, alas! it is but like the
   unsavoury belches of a rotten breath in the nostrils of God. We should
   attend to matter, to the things we have to communicate to God, to our
   necessities, rather than to words.

   3. Heartless speaking, filling up the time with words, when the tongue
   outruns the heart, when men pour their breath into the air, but their
   hearts are dead and sleepy, or their hearts keep not time and pace with
   their expressions. We oftener pray with our tongues than with our
   minds, and from our memories than our consciences, and from our
   consciences than our affections, and from our affections, as presently
   stirred, than from our hearts renewed, bended, and inclined towards
   God. Be the prayer long or short, the heart must keep pace with our
   tongues. As the poet said, disticha longa facit, his distichs were
   tedious,' so it is tedious and irksome to God, unless we make
   supplication in the spirit: Eph. vi. 18. Remember God will not be
   mocked.

   4. When men rest in outward vehemency and loud speech, saith
   Tertullian, Quibus arteriis opus est, si pro sono audiamur! What lungs
   and sides must we have, if we be heard to speak to heaven by the noise
   and sound!' In some there is a natural vehemency and fierceness of
   speech, which is rather stirred up by the heat and agitation of the
   bodily spirits than any vehemency of affection. There is a contention
   of speech, which is very natural to some, and differeth much from that
   holy fervour, the life and power of prayer, which is accompanied with
   reverence and child-like dependence upon God. It is not the loud noise
   of words which is best heard in heaven, but the fervent affectionate
   cries of the saints are those of the heart rather than of the tongue.
   Exod. xiv. 17, it is said, Moses cried to the Lord.' We do not read of
   the words he uttered; his cry was with the heart. There is a crying
   with the soul and with the heart to God: Ps. x. 17, Lord, thou hast
   heard the desire of the humble.' It is the desires God hears: Ps.
   xxxix. 9, Lord, all my desire is before thee, and my groaning is not
   hid from thee.' The Lord needs not the tongue to be an interpreter
   between him and the hearts of his children. He that hears without ears
   can interpret prayers though not uttered by the tongue. Our desires are
   cries in the ears of the Lord of hosts. The vehemency of the affections
   may sometimes cause the extension of the voice, but alas! without this
   it is but a tinkling cymbal.

   5. Popish repetition, and loose shreds of prayer often repeated, as
   they have in their liturgy over and over again; their Gloria Patri, so
   often repeated; their Lord have mercy; and in their prayer made to
   Jesus, sweet Jesus, blessed Jesus; and going over the Ave Maria, and
   this to be tumbled over upon their beads, and continuing prayer by tale
   and by number: surely these are but vain repetitions, and this is that
   much speaking which our Lord aims at. Thus I have despatched the abuses
   of prayer.

   Use 2. To give you direction in prayer, how to carry yourselves in this
   holy duty towards God in a comely manner.

   I shall give you directions:--

   1. About our words in prayer.

   2. About our thoughts in prayer.

   3. About our affections in prayer.

   First, about our words. There is a use of them in prayer, to excite,
   and convey, and give vent to affection: Hosea xiv. 2, Take with you
   words, and turn to the Lord, and say, Take away all iniquity, and
   receive us graciously.' Surely the prophet doth not only prescribe that
   they should take affections, but take with them words. Words have an
   interest in prayer.

   Now, these may be considered either when we are alone or in company.

   1. When we are alone. Here take the advice of the Holy Ghost: Eccles.
   v. 2, God is in heaven, and thou art upon earth, therefore let thy
   words be few.' How few? Few in weight, conscience, reverence. Few in
   weight, affecting rather to speak matter than words; concisely and
   feelingly, rather than with curiousness, to express what you have to
   say to God. Few in conscience. Superstition is a bastard religion, and
   is tyrannous, and puts men upon tedious services, and sometimes beyond
   their strength. Therefore pray neither too short nor too long; do it
   not merely to lengthen out the prayer, or as counting it the better for
   being long. The shortness and the length must be measured by the
   fervency of our hearts, our many necessities, and as it tendeth to the
   inflaming our zeal. As it can get up the heart, let it still be
   subservient to that. Few with reverence, and managed with that gravity,
   awfulness, and seriousness as would become an address to God. As
   Abraham, Gen. xviii. 31, had been reasoning with God before, therefore
   he saith, Let not God be angry if I speak to him this once,' when he
   renewed the suit. Thus alone.

   2. In company. There our words must be apt and orderly, moving as much
   as may be, not to God, but to the hearers; managed with such reverence
   and seriousness as may suit with the gravity of the duty, and not
   increase, but cure the dulness of those with whom we join. And what if
   we did in public duties choose out words to reason with' God, as Job
   saith, chap. ix. 14, Choose out my words to reason with him;'--if we
   did use preparation, and think a little before hand, that we may go
   about the duty with serious advice, and not with indigested thoughts?
   But this hath the smallest interest in prayer.

   Secondly, Our thoughts; that we may conceive aright of God in prayer,
   which is one of the greatest difficulties in the duty.

   1. Of his nature and being.

   2. Of his relation to us.

   3. Of his attributes.

   First, Of the nature and being of God. Every one that would come to God
   must fix this in his mind, that God is, and that God is a spirit; and
   accordingly he must be worshipped as will suit with these two notions.
   Heb. xi. 6, He that cometh to God must believe that God is,' and then
   that God is a spirit; for it is said, John iv. 24, God is a spirit, and
   they that worship him must worship him in spirit and in truth.' Oh,
   then, whenever you come to pray to God, fix these two thoughts, let
   them be strong in your heart: God is; I do not speak to an idol, but to
   the living God. And God is a spirit; and therefore not so much pleased
   with plausibleness of speech, or tunable cadency of words, as with a
   right temper of heart. Alas! when we come to pray, we little think God
   is, or what God is. Much of our religion is performed to an unknown
   God, and, like the Samaritans, we worship we know not what. It is not
   speculations about the divine nature, or high-strained conceptions,
   which doth fit us for prayer: the discoursing of these things with some
   singularity, or terms removed from common understanding, this is not
   that which I press you to; but such a sight of God as prompteth us to a
   reverent and serious worshipping of him. Then we have right notions of
   God in prayer, when we are affected as Moses was, when God showed him
   his back-parts, and proclaimed his name: Exod. xxxiv., He made haste,
   bowed his head, and worshipped.' When our worship suiteth with the
   nature of God, it is spiritual and holy, not pompous and theatrical.
   Well, then, these two things must be deeply imprinted in our minds that
   God is, and that he is a spirit; and then is our worship right.

   For instance:--

   [1.] For the first notion, God's being. Then is our worship right, when
   it doth proclaim to all that shall observe us, or we that observe
   ourselves, there is a great, an infinite, eternal power, which sits at
   the upper end of causes, and governeth all according to his own
   pleasure. Alas! the worship of many is flat atheism; they say in their
   hearts either there is no God, or believe there is no God. Therefore,
   do you worship him as becomes such a glorious being? Is his mercy seen
   in your faith and confidence, his majesty in your humility and
   reverence, his goodness in your soul's rejoicing, his greatness and
   justice in your trembling before his throne? The worship must be like
   the worshipped, it must have his stamp upon it.

   [2.] For the other notion, God is a spirit, therefore the soul must be
   the chief agent in the business, not the body, or any member of the
   body. Spirits they converse with spirits: the body is but employed by
   the soul, and must not guide and lead it, but be led by it. Therefore
   see whether there be the spirit, otherwise that which is most essential
   to the worship is wanting. To have nothing employed but the tongue, and
   the heart about other business, is not to carry your selves as to a
   God, and a God that is a spirit. Recollect yourselves; where is my soul
   in this worship, and how is it affected towards God?

   Secondly, As there must be thoughts to direct us in his being and
   nature, so also in his relation as a father, as one that is inclinable
   to pardon, pity, and help you. We have the spirit of adoption given us
   for this very end and purpose, that we may cry, Abba, Father;' and,
   Gal. iv. 16, Because you are sons, therefore he hath sent forth the
   Spirit of his Son into your hearts, crying, Abba, Father;' and, Rom.
   viii. 15, We have received the Spirit of adoption, crying, Abba,
   Father;' that we may come to God in a child-like manner, dealing with
   him as with a father, acquainting him with our wants, necessities,
   burdens, with a hope of relief and supply.

   Object Ay, saith a distressed soul, if my heart be thus carried up to
   God, if I could discern such a Spirit of adoption prompting me to go to
   God as a father, then it would be better with me.

   To this I answer:--

   1. Many times there is a child-like inclination where there is not a
   child-like familiarity and boldness. What is that child-like
   inclination? The soul cannot keep away from God, and that is an
   implicit owning him as a father: Jer. iii. 19, Thou shalt call me, My
   father; and shalt not turn away from me.' It is a child-like act to
   look to him for all our supplies, and to recommend our suit. As when a
   child wants anything, he goes to his father.

   2. There is a child-like reverence many times when there is not a
   child-like confidence. The soul hath an awe of God when it cannot
   explicitly own him as our God and Father, yet it owns him in the
   humbling way: Luke xv. 18, I have sinned against heaven and before
   thee, and am not worthy to be called thy son.' Though we cannot
   confidently approach to God as our reconciled Father, yet we come with
   humility and reverence. Lord, I would fain be, but I deserve not to be,
   called thy child.

   3. There is a child-like dependence upon God's general offer, though we
   have not an evidence of the sincerity of our particular claim. God
   offereth to be a Father in Christ to all penitent believers. Now, when
   a broken-hearted creature comes to God, and looks for mercy upon the
   account of the covenant, though he cannot see his own interest; for
   then we come to God, though not as our Father, yet as the God and
   Father of our Lord Jesus Christ;' and that is a relief in prayer, as
   Eph. i. 3, Blessed be the God and Father of our Lord Jesus Christ;'
   and, ver. 17, The God of our Lord Jesus Christ, the Father of glory;'
   and, Eph. iii. 14, I bow my knees unto the Father of our Lord Jesus
   Christ.' Mark, when we come to him as the Father of Christ, we believe
   what God offereth in the covenant of grace--namely, that he will deal
   kindly with us as a father with his children; that he will be good to
   those that come to him by Christ. The term Father is not only to be
   considered with respect to the disposition or qualification of the
   persons, but the dispensation they are under. It is the new covenant.
   In the new covenant God under takes to be fatherly--that is, to pity
   our miseries, to pardon our sins, to heal our natures, to save our
   persons. Now all that come for refuge to take hold of this hope set
   before them, may come to God as a father, if they believe the gospel in
   general, though they are not assured of God's love to themselves.

   4. There may be a child-like love to God, when yet we have not a sense
   and assurance of his paternal love to us. God hath a title to our
   choicest and dearest love before we can make out a title to his highest
   benefits. We owe our hearts to him: Prov. xxxiii. 26, My son, give me
   thy heart.' If you give him your hearts, you are sons, though you know
   it not. God may be owned as a father, either by our sense of his
   fatherly love, or by our choice and esteem of him, optando, si non
   affirmando. Come as fatherless without him: Hosea xiv. 3; or, to speak
   it in other words, the unutterable groans of the Spirit do discover the
   spirit of adoption, as well as the unspeakable joys of the Spirit: 1
   Pet. i. 8. There is an option and choice, though we be not assured of
   our special relation.

   5. God is glorified by an affiance, and a resolute adherence, where
   there is no assurance. When you are resolved, let him deal with you as
   an enemy, you will stick to him as a father: Job xiii. 15, Though he
   slay me, yet will I trust in him.' Faith can take God as a friend and
   father, and put a good construction upon his dealings, when he seems to
   come against us as an enemy. And we give glory to God when we can
   adhere to him as our only happiness, and trust his fatherly kindness
   and goodness, though he cover himself with frowns, and hide himself
   from our prayers; and you own him as the Father of mercies, though it
   may be you have no sense and feeling of his fatherly love to yon.

   6. There is a difference between the gift itself and the degree. We
   cannot say we have not the spirit of adoption because we have not so
   much of the spirit of adoption as others have--I mean as to the
   effects. We may have the Spirit as a sanctifier, though not as a
   comforter; though he doth not calm our hearts, and rebuke our fears,
   yet he doth sanctify us, and incline us to God. The Spirit was only
   given to Christ without measure, but to Christians in a different
   measure and proportion; and usually as you submit more to his gracious
   conduct, and overcome the enemies of your peace, the devil, the world,
   and the flesh. The impression is left upon some in a smaller, and upon
   others in a larger character. All are not of one growth and size; some
   are more explicitly Christians, others in a riddle. Much grace doth
   more discover itself than a little grace under a heap of imperfection.
   Some are more mortified and heavenly-minded than others.

   7. When all other helps fail, faith will make use of our common
   relation to God as a Creator, as we may come to him as the workmanship
   of his hands. It is better to do so than keep off from him; and we may
   come to him as the workmanship of his hands when we cannot come to him
   as children of his family. The church saith, Isa. lxiv. 8, Now, Lord,
   thou art our father: we are the clay, and thou our potter, and we all
   are the work of thy hand.' They plead for favour and mercy by that
   common relation, as he was their potter, and they his clay. And David,
   Ps. cxix. 73, Thy hands have made me and fashioned me: give me
   understanding, that I may learn thy commandments.' Surely it is some
   comfort to claim by the covenant of Noah, which was made with all
   mankind, when we cannot claim mercy by the covenant of Abraham, which
   was made with the family of the faithful. The scriptures warrant us to
   do so: Isa. liv. 9, For this is as the waters of Noah unto me.' All
   this is spoken to show that, one way or other, we should bring our
   hearts to depend upon him as a father, for succour and relief.

   Thirdly, His attributes. This text offereth three. God's omnisciency,
   He knows;' His fatherly care, Your Father knows what you stand in need
   of;' and his readiness to help, even before we ask.

   [1.] He is omniscient: He knows our persons, for Christ calleth his own
   sheep by name: John x. 3. He knoweth every one of us by head and by
   poll, by person and name. Yea, and he knows our state and condition:
   Ps. lvi. 8, Thou tellest my wanderings; put thou my tears into thy
   bottle; are they not in thy book?' All our wanderings he tells them;
   all our tears he hath a bottle for them; to show God's particular
   notice; they are metaphorical expressions. And he observes us in the
   very posture when we come to pray, and where. Acts ix. 11: Go to such a
   street, in such a place, and inquire for one Saul of Tarsus; for,
   behold, he prayeth.' The Lord takes notice, in such a city, in such a
   street, in such a house, in such a room, and what you are doing when
   you are praying. And he seeth, not only that you pray, but how you
   pray: Rom. viii. 27, And he that searcheth the heart, knoweth what is
   the mind of the Spirit, because he maketh intercession for the saints,
   according to the will of God.' He can discern between lusts and groans,
   words and affections, and such words as are the belches of the flesh,
   and such as are the breathings of the spirit.

   [2.] There is his fatherly care, for it is said, Your Father knows what
   things you have need of.' He knows what pincheth and presseth you. It
   is said, 1 Pet. v. 7, Casting all your care upon him, for he careth for
   you.' It is not said, that he may take care of you, but he doth take
   care. God is aforehand with us, and our carking care doth but take the
   work out of God's hand which he is doing already. Our cares are
   needless, fruitless, burthensome; but his are assiduous, powerful,
   blessed. A small matter may occasion much vexation to us, but to him
   all things are easy. Upon these considerations, We should be careful
   for nothing, but make known our requests unto God:' Phil. iv. 6.
   Praying for what we want, and giving thanks for what we have; For your
   Father knoweth you have need of these things:' Mat. vi. 32. His
   fatherly love will not suffer him to neglect his children or any of
   their concernments. Therefore, if you have a temptation upon you to
   anxiety and carefulness of mind, and know not how to get out of such a
   strait and conquer such a difficulty, remember you have a father to
   provide for you: this will prevent tormenting thoughtfulness, which is
   good for nothing but to anticipate your sorrow.

   [3.] The next is, his readiness to help. This should be deeply
   impressed upon your minds, and you should habituate these thoughts, how
   ready God is to help and to run to the cry: Ps. xxxii. 5, I said, I
   will confess my transgressions unto the Lord, and thou forgavest the
   iniquity of my sin.' Before his purpose could be brought to pass: Isa.
   lxv. 24, Before they call, I will answer, and whiles they are yet
   speaking, I will hear.' So Jer. xxxi. 20: I heard Ephraim bemoaning
   himself,' &c. God's bowels were troubled presently. He is more ready to
   give than you to ask. This will help and direct you mightily in the
   business of prayer; for God hath a care for his children, and is very
   ready to help the weak, and relieve them in all their straits.

   Thirdly, For directions about our affections in prayer: three things
   are required, viz., fervency, reverence, confidence.

   1. Fervency. That usually comes from two grounds, a broken hearted
   sense of our wants, and a desire of the blessing we stand in need of.
   For the broken-hearted sense of our wants, especially spiritual.
   Weaknesses are incident to the best. All Christians have continual need
   to cry to God. We have continual necessities both within and without.
   Go cry to God your Father without affectation, but not without
   affection, and seek your supplies from him. Let me tell you, the more
   grace is increased, the more sense of wants is increased; for sin is
   more hated, defects are less borne. And then, there must be a desire of
   the blessings, especially spiritual; our needs must stir up fresh
   longings and holy desires after God: Mat. vii. 7, Ask, seek, knock;'
   Luke xi. 8, For his importunity, he will rise and give.' We spend the
   earnestness of our spirits in other matters, in disputes, contests,
   earthly pursuits; our importunate earnestness runs in a worldly
   channel. No, no; it must be from simplicity and sincerity, pouring out
   your hearts before him; no sacrifice without fire: James v. 16, The
   effectual fervent prayer of a righteous man availeth much.'

   2. Reverence. A reverent respectful carriage towards our heavenly
   Father: Ps. ii. 11, Serve the Lord with fear, and rejoice with
   trembling.' Mark, there is in God a mixture of majesty and mercy; so in
   us there must be of joy and trembling. God's love doth not abase his
   majesty, nor his majesty diminish his love. We ought to know our
   distance from God, and to think of his superiority over us; therefore
   we must be serious. Remember, God is greatly to be feared in the
   assembly of the saints, and to be had in reverence of all them that are
   about him,' Ps. lxxxix. 7.

   3. With confidence: Eph. iii. 12, In whom we have boldness and access
   with confidence by the faith of him.' There is boldness in pouring out
   our requests to God, who will certainly hear us, and grant what is
   good. We must rely upon his goodness and power in all our necessities.
   He is so gracious in Christ that he will do that which is best for his
   glory and our good, and upon other terms we should not seek it. If you
   would not turn prayer into babbling, much speaking to affectation of
   words, take heed of these abuses, and labour to bring your hearts to
   God in this manner.
     __________________________________________________________________

  AN EXPOSITION

    OF

THE LORD'S PRAYER.
     __________________________________________________________________

   Our Father which art in heaven.

   I HAVE insisted upon the foregoing verses, which do concern the duty of
   prayer; let me now come to the Lord's Prayer itself. This prayer was
   formed and indited by Christ, and therefore to be highly esteemed by
   Christians: Jesus Christ, who was the wisdom of God, he knew both our
   necessities and the Father's good-will towards us; and therefore surely
   he would give us a perfect form and directory. We are not absolutely
   tied to this form. We do not read that it was ever used by the
   apostles, though we have many of their prayers upon record in the Acts
   and in the Epistles; yet they plainly differ as to the construction of
   the words; and this very prayer is diversely set down by the
   evangelists themselves: Mat. vi. 11, Give us this day our daily bread;'
   it is in other words, Luke xi. 3, Give us day by day our daily bread;'
   and ver. 12, And forgive us our debts, as we forgive our debtors;' in
   Luke xi. 4, it is, And forgive us our sins, for we also forgive every
   one that is indebted to us.' But, however, though we are not tied to
   this form, yet I think it may be humbly used; for Christ taught his
   disciples how to pray while as yet they were in their ignorance and
   tenderness, and had not received the Spirit. And God usually puts words
   into sinners' mouths: Hosea xi. 2, Take with you words, and say unto
   him, Receive us graciously.' Look, as Joseph is said to feed his father
   and his brethren as a little child is nourished (as it is in the
   margin), there is not only food provided, but it is put into their
   mouths, Gen. xlvii. 12; so did Christ teach his disciples to pray, not
   only as directing them what they should pray for, but putting a form of
   words into their mouths.

   In this prayer there are three parts observable:--

   1. The preface.

   2. The petitions themselves.

   3. The conclusion.

   In the preface we have a description of God, as always we should begin
   prayer with awful thoughts of God. God is described partly from his
   goodness and mercy--Our Father; and partly from his greatness and
   majesty--which art in heaven.

   I. His goodness and mercy: Our Father; where is set forth:--

   1. The relation wherein God standeth to his people, in the word Father.

   2. Their propriety and interest in that relation, wherein, not the
   particular interest of a single believer is asserted, My Father, but
   the general interest of all the elect in Christ, Our Father.

   I shall waive all which may be said concerning prayer in general;
   concerning the lawfulness or unlawfulness of a form in prayer; the
   disputes concerning the use of this form; as also all the disputes
   concerning the object of prayer, which we learn from hence to be God
   alone. Surely prayer is a sacrifice, and belongeth only to God; it
   cannot be made to any other but to him, who knoweth all the prayers
   that are made in the world at the same time, and the hearts of all
   those that pray. I will also waive what might be spoken concerning
   preparation before petition; for here there is a preface before the
   prayer itself. Neither shall I speak concerning the necessity of
   conceiving right thoughts of God in prayer; how we may conceive of his
   goodness, to beget a confidence; of his majesty, to beget an awe and
   reverence.

   That which I shall insist upon is, the notion and relation under which
   God is here expressed, which is that of Father--Our Father.

   Observe, those that would pray aright must address themselves to God as
   a father in Jesus Christ.

   Hypocrites, at the last day, will cry, Lord, Lord;' but Christ hath
   taught us to say, Our Father.'

   Here I shall:--

   I. Inquire in what sense God is a father.

   II. What encouragements we have from thence in prayer, when we can take
   him up under this notion and appellation.

   I. In what sense God is a father. This title may be given to God,
   either essentially, or with respect to personal relation.

   1. Essentially; and so it is common to all the persons in the
   Godhead--Father, Son, and Holy Ghost; all three are God, and our
   Father. And thus, not only the first Person, but the second, is called
   the Everlasting Father:' Isa. ix. 6. And the Holy Ghost, being author
   of our being, is called our Maker. But,

   2. It may be ascribed to God personally. And so the first Person is
   called God the Father; and that either with relation to Christ or to
   us.

   [1.] With relation to Christ, as the Son of God. So the first Person is
   called the Father, as he is the fountain of the Deity, communicating to
   and with him the divine essence: Ps. ii. 7, Thou art my Son, this day
   have I begotten thee.' The personal property of the Father is to beget;
   and of the Son, to be begotten. There is an, eternal now, wherein God
   is said to beget him. Thus he may be called the Father of Christ, as he
   is the second Person, and not only as incarnate and Mediator. Though
   God be Christ's Father, as second Person, yet they are all equal in
   power, dignity, and glory; but as Mediator, God is his Father in
   another respect. So it is said, John xiv. 28, My Father is greater than
   I'--not as God, for so he was equal; He thought it no robbery to be
   equal with God:' Phil. ii. 6. But greater than I;' that is, consider
   him as man and mediator, in the state of his humiliation; for it is
   notable to consider upon what occasion Christ speaks these words: If ye
   love me ye would rejoice because I said I go unto the Father; for my
   Father is greater than I;' that is, You admire me and prize my company
   exceedingly, because you see the power which I put forth in the
   miracles which I do; ye would rejoice if you understood it aright; he
   is infinitely more glorious than I appear in this state of abasement
   and humiliation. Thus, with respect to Christ, God, the first Person,
   may be called the Father.

   [2.] With respect to us; for the first person is not only the Father of
   Christ, but our Father: John xx. 17, I go to my Father, and your
   Father.' We share with Christ in all his relations. As God was his God
   by covenant, so he is our God. And in this sense, personally, it may be
   taken here; for our business lieth mainly with the first Person, with
   whom Christ intercedeth for us: 1 John ii. 1, We have an advocate with
   the Father, even Jesus Christ the righteous.' Before whom doth he
   appear? Before the Father. And it is to him to whom we direct our
   prayers, though not excluding the other persons: Eph. iii. 14, I bow my
   knees unto the Father of our Lord Jesus Christ.' Though it be not
   unlawful to pray to Christ, or to the Holy Ghost, for that hath been
   done by the saints. Stephen saith, Lord Jesus, receive my spirit;' and
   Jacob saith, The angel of the covenant bless the lads.' And all
   baptized persons are baptized in the name of the Son and Holy Ghost, as
   well as in the name of the Father. But usually Christian worship is
   terminated upon God the Father, as being chief in the mystery of
   redemption; and so it is said, Eph. ii. 18, Through him, by one Spirit,
   we have access to the Father.' We come to him through Christ, as the
   meritorious cause, who hath procured leave for us; and by the Spirit,
   as the efficient cause, who gives us a heart to come; and to the
   Father, as the ultimate object of Christian worship. Christ procureth
   us leave to come, and the Spirit gives us a heart to come: so that by
   the Spirit, through Christ, we have access to God. So that now you may
   see what is meant by the Father--Our Father.'

   But now let me distinguish again. God is a father to mankind, either:--

   1. In a more general consideration and respect, by creation; or,

   2. In a more special regard, by adoption.

   First, By creation God is a father. At first he gave a being to all
   things; but to men and angels he gave reason: John i. 4, And this life
   was the light of man.' Other things had life, but man had such a life
   as was light; and so by his original constitution he became to be the
   son of God. To establish the relation of a father, there must be a
   communication of life and likeness. A painter, that makes an image or
   picture like himself, he is not the father of it, for though there be
   likeness, yet no life. The sun in propriety of speech is not the father
   of frogs and putrid creatures, which are quickened by its heat; though
   there be life, yet there is no likeness. We keep this relation for
   univocal generations and rational creatures. Thus, by creation, the
   angels are said to be the sons of God: Job xxxviii. 7, When he was
   laying the foundations of the earth, the sons of God shouted for joy;'
   that is, the angels. And thus Adam also was called the son of God: Luke
   iii. 38. Thus, by our first creation, and with respect to that, all men
   are the sons of God, children of God. And (mark it) in respect of God's
   continual concurrence to our being, though we have deformed ourselves,
   and are not the same that we were when we were first created; yet
   still, in regard of some sorry remains of God's image, and the light of
   reason, all are sons of God, and God in a general sense is a father to
   us; yea, more a father than our natural parents are. For our parents,
   they concur to our being but instrumentally, God originally. We had our
   being, under God, from our parents: he hath the greatest hand and
   stroke in forming us in the belly, and making us to be what we are.
   Which appeareth by this: Parents, they know not what the child will be,
   male or female, beautiful or deformed; they cannot tell the number of
   bones, muscles, veins, arteries, and cannot restore any of these in
   case they should be lost and spoiled; so that he that framed us in the
   womb, and wonder fully fashioned us in the secret parts, he is our
   Father: Ps. cxxxix. 14. As the writing is rather the work of the penman
   than of the pen, so we are rather the workmanship of God than of our
   parents; they are but instruments, God is the author and fountain of
   that life and being which we still have. And again, consider, the
   better part of man is of his immediate creation, and in this respect he
   is called the Father of spirits:' Heb. xii. 9. They do not run in the
   channel of carnal generation or fleshly descent, but they are
   immediately created by God. And it is said, Eccles. xii. 7, The spirit
   returneth to God which gave it.'

   Well, then, you see how, in a general sense, and with what good reason,
   God may be called our Father. Those which we call fathers, they are but
   subordinate instruments; the most we have from them is our corruption,
   our being depraved; but our substance, and the frame and fashion of it,
   our being, and all that is good in it, that is from the Lord.

   Now, this is some advantage in prayer, to look upon God as our father
   by virtue of creation, that we can come to him as the work of his
   hands, and beseech him that he will not destroy us and suffer us to
   perish: Isa. lxiv. 8, But now, O Lord, thou art our father; we are the
   clay, and thou our potter; and we are all the work of thine hand.'
   There is a general mercy that God hath for all his creatures; and,
   therefore, as he gave us rational souls, and fashioned us in the womb,
   we may come to him and say, Lord, thou art our potter and we thy clay,
   do us good, forsake us not.

   What advantage have we in prayer from this common interest or general
   respect of God's being a father by virtue of creation?

   [1.] This common relation binds us to pray to him. All things which God
   hath made, by a secret instinct they are carried to God for their
   supply: Ps. cxlv. 15, The eyes of all things look up to thee.' In their
   way they pray to him and moan to him for their supplies, even very
   beasts, young ravens, and fowls of the air. But much more is this man's
   duty, as we have reason, and can clearly own the first cause. And
   therefore upon these natural grounds the apostle reasons with them why
   they should seek after God: Acts xiv. 17.

   [2.] As this common relation binds us to pray, so it draweth common
   benefits after it: Mat. vi. 25, 26, Is not the life more than meat, and
   the body than raiment? Behold the fowls of the air: for they sow not,
   neither do they reap, nor gather into barns; yet your heavenly Father
   feedeth them.' Where God hath given a life, he will give food; and
   where he gives a body, he will give raiment, according to his good
   pleasure. He doth not cast off the care of any living creature he hath
   made, as long as he will preserve it for his glory. Beasts have their
   food and provision, much more men, which are capable of knowing and
   enjoying God.

   [3.] It giveth us confidence in the power of God. He which made us out
   of nothing is able to keep, preserve, and supply us when all things
   fail, and in the midst of all dangers. Saints are able to make use of
   this common relation. And therefore it is said, 1 Pet. iv. 19, that we
   should commit our souls unto him in well-doing, as unto a faithful
   Creator.' The apostle speaks of such times when they carried their
   lives in their hands from day to day. They did not know how soon they
   should be haled before tribunals and cast into prisons. Remember, you
   have a Creator, which made you out of nothing; and he can keep and
   preserve life when you have nothing. Thus this common relation is not
   to be forgotten, as he gives us our outward life and being: Ps. cxxiv.
   8, Our help is in the name of the Lord, who made heaven and earth.' As
   if the psalmist had said, as long as I see these glorious monuments of
   his power, these things framed out of nothing, shall I distrust God,
   whatever exigence or strait I may be reduced to?

   Secondly, More especially there is a particular sort of men to whom God
   is a father in Christ, and that is, to believers: John i. 12, To as
   many as received him, to them gave he power to be called the sons of
   God.' Those which in their natural state and condition were children of
   wrath, and slaves to sin and Satan, when they come, and are willing to
   welcome and receive Christ into their hearts, in a sense of their
   misery, are willing to make out after God and Christ; they have an
   allowance to call God Father, and may have child-like communion with
   him, and run to him in all straits, and lay open their necessities to
   him. 2 Kings iv. 19, When the child cried unto his father, he said,
   Carry him to his mother:' so when we are ill at ease and in any
   straits, this is the privilege of our adoption, that we have a God to
   go to; we may go to our Father and plead with him, as the church: Isa.
   lxiii. 16, Doubtless thou art our father, though Abraham be ignorant of
   us, and Israel acknowledge us not: thou, Lord, art our father, our
   redeemer.' It is good to know God under this special relation of a
   father in Christ; and this is that which is the grace of adoption.
   Adoption is an act of free grace, by which we that were aliens and
   strangers, servants to sin and Satan, are, in and by Christ, made sons
   and daughters of God, and accordingly are so reckoned and treated with,
   to all intents and purposes. It is a great and special privilege, given
   to God's own children, by virtue of their interest in Christ; and
   therefore it is said, 1 John iii. 1, Behold, what love the Father hath
   bestowed upon us, that we should be called the sons of God!' That is,
   behold it as a certain truth, and admire it as a great privilege. This
   second relation is a very great privilege, and it will appear to be so,
   if we consider:--

   [1.] The persons that receive it. We that were aliens, and enemies, and
   bond-slaves; that were of another line and stock; that might say to
   corruption, Thou art my father; to the worm, Thou art my mother, and my
   sister:' Job xvii. 14. We that were cousin-germans to worms, a handful
   of enlivened dust, that we should be taken into such a relation to God!
   We that might say indeed to the devil, Thou art our father, and the
   lusts of our father we will do: John viii. 24. Satan is the sinners'
   father, and God disclaims them. The Lord disclaims the people which
   were brought out of the land of Egypt, when they rebelled against him:
   Exod. xxxii. 7, The Lord said unto Moses, Go, get thee down, for thy
   people which thou broughtest out of the land of Egypt have corrupted
   themselves.' Thy people, which thou hast brought, in scorn and disdain,
   as if God did disavow them from being his. And so it was with us all.
   When Adam had rebelled against God, God executed the law of the
   rebellious child against him, which was this, that he should be turned
   out of doors. So was Adam turned out of paradise, and lost his title
   and heritage; and we were reckoned to the devil. Now, behold, what
   manner of love was this, that we should be called the sons of God!'

   [2.] You will wonder at it, you will behold it as an excellent
   privilege, if you consider the nature of the privilege itself, to be
   sons and daughters of God, to be able to call God Father. This was
   Christ's own title and honour. When God had a mind to honour Christ, he
   proclaims it from heaven: Mat. iii. 17. This is my beloved Son, in whom
   I am well pleased.' Surely, if our hearts were as apprehensive of
   heavenly privileges as they are of earthly, we would admire it more.
   Earthly alliance, how is it prized! If a great man should match into
   our blood and line, what an honour and glory do we reckon it to us! 1
   Sam. xviii. 23, Seemeth it to you a light thing to be a king's
   son-in-law?' Do we account this a small matter, to be related to kings,
   and princes, and potentates? No, no; we have high thoughts of it. And
   is not this an excellent thing, to be sons and daughters of God? In all
   other cases, if men have children of their own, they do not adopt. God
   had a Son of his own, in whom his soul found full delight and
   complacency; yet he would adopt and take us wretched creatures, he
   would invest us with the title of sons; and shall it be said of this
   and that believer, here is the son of God? O behold what manner of
   love! &c.

   [3.] Then do but consider the consequents of it, both in this life and
   the life to come. In this life, what immunities and privileges have we!
   Free access to God; we may come and treat with him when we please, as
   children to a father, when we stand in need of anything. We have
   received the spirit of adoption, whereby we cry, Abba, Father:' Rom.
   viii. 15. If we ail anything, we may go to our Father and acquaint him
   with our case and grief. And we shall have a child's allowance here in
   the world. The heirs of glory are well provided for in their nonage;
   they have aright to a large portion; all the good things of the world,
   meat, drink, marriage, such things they have by a son's right. They
   have a right to the creature, in and by him who is heir of all things,
   so they are established in their right which Adam lost: 1 Tim. iv. 3,
   4. And they are under the ministry of angels; the angels are sent forth
   to be their guardians, and to supply and provide for them.

   And then, in the life to come (for we are not only sons, but heirs), we
   have a right to the glorious inheritance! Rom. viii. 17, If children,
   then heirs, heirs of God.' Here all the children are heirs, male and
   female, every son and daughter an heir and joint-heirs with Christ. We
   do as it were divide heaven between us; we have a great, blessed, and
   glorious inheritance; poor despicable creatures, chosen heirs of a
   kingdom:' James ii. 5.

   [4.] You will see it was a very great privilege, if you consider how we
   come to be entitled to it: Eph. i. 5, Having predestinated us unto the
   adoption of children, by Jesus Christ, to himself.' We come to it in
   and by Jesus Christ. Christ was fain to come down, and to take a mother
   upon earth, that we might have a Father in heaven. He comes down, and
   was made a man; he became our brother, and so layeth the foundation for
   the kindred: Heb. ii. 11. Nay, not only incarnate, but he died to
   purchase this title for us. When the business was debated in the
   council of the Trinity, how lost man might be restored in blood, and
   have a right and interest in God; and when justice put in exceptions
   against us, Jesus Christ was content to be made under the law, that we
   might receive the adoption of sons:' Gal. iv. 4, 5. There could be no
   reconciliation, no amity, no alliance, until sin was expiated and
   justice satisfied; therefore Christ was not only made of a woman,' but
   made under the law;' first our brother by incarnation, and then our
   redeemer by his death and suffering. As under the law, if a man had
   waxen poor, the next of kin was to be his redeemer: Lev. xxv. 25; or if
   he had sold himself, ver. 47, one of his brethren was to redeem him.
   Christians, there was a kind of sale and forfeiture on our part of the
   inheritance and right and title of children; therefore Jesus Christ,
   when he became a man, jure propinquitatis, by virtue of his kindred and
   nearness to us, came to redeem his people, and purchase us to God. And
   this is the relation which is mainly intended in this place; for mark,
   Christ taught his disciples to pray, Our Father;' others, they cannot
   speak of this relation; and in them all that believe, and all that walk
   in the Spirit, these alone can come to God as a father.

   II. What advantage have we in prayer by taking up God under this notion
   and relation, when we can come to him and say, Our Father'?

   1. It conduceth to our confidence in prayer.

   2. It furthereth our duty.

   First, It conduceth to our confidence in prayer: for it is not an empty
   title or a naked relation; but this is the ground of all that favour
   and grace which we stand in need of, and receive from God. It is
   notable, 2 Cor. vi. 18, saith God, I will be a father unto you, and ye
   shall be my sons and daughters.' In other places it is said, Ye shall
   be called my sons; but here, You shall be my sons; you shall not only
   be called so, but be so. He will really perform all the parts of a
   father to us; yea, no father like God. The outward father is but a
   shadow; as in all comparisons, outward things are but the shadow and
   similitude , the reality is in inward things. A servant is not always a
   servant, there may be a release; a husband is not always a husband,
   there may be a separation by divorce; but a father is always a father,
   and a child a child. I am the true vine.' The outward vine is but a
   shadow, but Christ himself hath the true properties of a vine. So the
   outward father is but a shadow and similitude, the reality is in God;
   none so fatherly and kind as he: Mat. vii. 11, If ye, being evil, know
   how to give good gifts unto your children, how much more shall your
   Father which is in heaven give good things to them that ask him?' There
   is a how much more upon the fatherly care of God. Natural parents,
   whose affections are stinted and limited, nay, corrupt and sinful, when
   a son comes for a fish, will not give him a scorpion, when he comes for
   bread, will not give him a stone. That were a monstrous thing, vile and
   unnatural. So Isa. xlix. 15: Can a woman forget her sucking-child, that
   she should not have compassion on the son of her womb? yea, they may
   forget, yet will I not forget thee.' Passions in females are more
   vehement; the mother hath stronger affections. If the mother could do
   so as totally to forget that ever she had such a child, yet she would
   not forget her sucking-child--a poor, shiftless, helpless babe, that
   can do nothing without the mother, a child which never provoked
   her,--she would not forget such a child. They may forget, yet will I
   not forget thee. Certainly, God which hath left such an impression upon
   the hearts of parents, hath more of pity, bounty, and goodness in his
   own heart; for whatsoever of God is in the creature, is in God in a
   more eminent manner.

   But particularly, How will God perform the parts of a father?

   [1.] In allowing them full leave to come to him in all their
   necessities: Gal. iv. 6, Because ye are sons, God hath sent forth the
   Spirit of his Son into your hearts, crying, Abba, Father.' There is a
   spirit that attendeth upon this state. They which are sons shall have
   the spirit of sons, and God will incline their hearts to come and call
   to him for supplies. This is a great advantage. When he gives a spirit
   of prayer, then he will be ready to hear and grant our requests; not
   only to give us a heart to ask them, but to incline his ear: Luke xi.
   13, How much more shall your heavenly Father give the Holy Spirit to
   them that ask him?' When we ask for the highest blessing; when we come
   and are importunate with him, and will take no nay.

   [2.] In supplying all our wants: Mat. vi. 12, Your Father which is in
   heaven knoweth you have need of these things.' A father will not let
   his child starve--certainly none so fatherly as God. You have not such
   a father as is ignorant, regardless of your condition, but takes an
   exact notice of all your wants and pressures. It is notable to observe
   how God condescendeth to express the particular notice he taketh of the
   saints: Isa. xlix. 16, Behold, I have graven thee upon the palms of my
   hands.' As we use to tie things about our hands, that we may remember
   such a work and business; so God doth, as it were, put a print and mark
   upon his hands; to speak after the manner of men. Nay, Mat. x. 30, The
   hairs of their heads are numbered.' God hath a particular notice of
   their necessities; and Jesus Christ, he is his remembrancer, one that
   ever appeareth before him to represent their wants: Heb. ix. 24. As the
   high priest in the law was to go in with the names of the tribes upon
   his breast and shoulder when he did minister before God: Exod. xxviii.;
   which is a type how much we are in the heart of Christ, ever presenting
   himself before the Lord on the behalf of such and such a believer.

   [3.] Pitying our miseries. As he taketh notice of them, so he will pity
   their miseries, as a father pitieth his children when he seeth them in
   an afflicted condition: Ps. ciii. 13, Like as a father pitieth his
   children, so the Lord pitieth them that fear him.' Nay, he will pardon
   their sins: Mal. iii. 17, And I will spare them as a man spareth his
   own son which serveth him.' An only son needs not fear much if his
   father were to be his judge, though he hath done unworthily. They may
   exhaust and draw up all their pity, their bowls may shrink when they
   meet with multitude of provocations. Now, God will spare us as a man
   spares his only son--nay, not only his only son, but his dutiful son
   which serves him. Many times we forget the duty of children, but God
   will not forget the mercy of a father. I will go to my father,' saith
   the prodigal. He had forgotten the duty of a child, he went into a far
   country and wasted his patrimony, and that basely and filthily upon
   harlots; yet, upon his return, when he was a great way off, the father
   runs to meet him half-way, and kisseth him.

   [4.] In disciplining and treating us with much indulgence, and wisdom,
   and care. A father takes a great deal of pains in forming his child,
   and fashioning its manners and behaviour; so doth God with his
   children. If he afflicteth, it is as a father only, with purposes of
   good, and not so as an earthly father: Heb. xii. 10, For verily for a
   few days they chastened us after their own pleasure; but he for our
   profit, that we might be partakers of his holiness,' They mingle a
   great deal of passion with their correction when they are inflamed; but
   God never mingleth passion with his rod. When he gives a bitter cup he
   is a father still: John xviii. 11.

   [5.] In providing able guardians for his children. None so attended as
   God's children are those which are adopted and taken into grace and
   favour with Christ: Heb. i. 14, Angels are ministering spirits, sent
   abroad for the heirs of salvation.' They have a guard of angels to
   watch over them, that they dash not their foot against a stone.

   [6.] In laying up an inheritance for them. The apostle saith, 2 Cor.
   xii. 14, Children ought not to lay up for their parents, but parents
   for their children.' Now, God hath laid up for us, as well as laid out
   much upon us: Luke xii. 32, Fear not, little flock, it is your Father's
   good pleasure to give you the kingdom.' He has a kingdom, a glorious
   inheritance to bestow upon us; and we are kept for that happy state.
   Though he hath an heir already, Jesus Christ, the heir of all things,
   yet God hath made us co-heirs with Christ:' Rom. viii. 17.

   Thus, then, it is a mighty advantage. If we did take up God in this
   notion, to look upon him as a father, it would increase our confidence
   and dependence upon him. This is a sweet relation: the reality is more
   in God than can be in an earthly father; for he is a father according
   to his essence, knowing our necessities, pardoning our sins, supplying
   our wants, forming and fashioning our manners, providing able guardians
   for ns, and laying up a blessed inheritance for us in heaven.

   Secondly, As it encourageth us to pray, so it furthereth our duty in
   prayer, that we may behave ourselves with reverence, love, and
   gratitude.

   [1.] With a child-like reverence and affection in prayer: Mal. i. 6,
   If, then, I be a father, where is mine honour? And if I be a master,
   where is my fear?' If we expect the supplies of children, we must
   perform the duty of children. God will be owned as a father, not with a
   fellow-like familiarity, but humbly, and with an awe of his majesty.

   [2.] With love. Now, our love to God is mainly seen by subjection and
   obedience to his laws. Thus Christ would have us take up God in prayer
   under such a relation, that we might mind our duty to him: 1 Pet. i.
   17, And if ye call on the Father, who without respect of persons
   judgeth according to every man's work, pass the time of your sojourning
   here in fear.' We never pray aright but when we pray resolving to cast
   off all sin. How can we call him Father, whom we care not continually
   to displease from day to day? So the Lord treats his people: Jer. iii.
   5, 6, Thou hast said, Thou art my father. Behold, thou hast spoken and
   done evil things as thou couldest.' God takes it to be a contumely and
   reproach to himself when we do evil, yet come and call him Father. He
   takes it ill that men should come complimentally and flatter him with
   lying lips, and do not walk as children in holy obedience. Therefore,
   it is an engagement to serve God with holiness.

   [3.] With gratitude. When we come to pray, we must remember not only
   what we want, but what we have received, acknowledging we have all from
   him; he is our father: Deut. xxxii. 6, Do ye thus requite the Lord, O
   foolish people, and unwise? Is not he thy father that hath bought thee?
   Hath he not made thee and established thee?' We must acknowledge the
   good we have, as well as that we expect to come from him. Therefore, if
   we would have a praying frame, and be eased of our solicitude, and that
   anxious care which is a disparagement to providence, it is good to take
   up God under the notion of a father, which makes us rest upon him for
   all things: Mat. vi. 25, Take no thought for your life, what ye shall
   eat, or what ye shall drink; nor yet for your body, what ye shall put
   on.' Why?' For your heavenly Father knoweth that you have need of all
   these things.' You that are able fathers would think yourselves
   disparaged if that your children should filch and steal for their
   living, and beg and be solicitous, and go up and down from door to door
   for their maintenance and support, and not trust to your care and
   provision. A believer which knoweth he hath a heavenly Father will not
   be negligent in his calling, but be active and industrious in his way,
   and use those lawful means which, by the providence of God, he hath
   been brought up in; and then, be careful for nothing,' as the apostle's
   advice is, Phil. iv. 6, and in everything, by prayer and supplication,
   make your request known unto God.' Oh, could we turn carking into
   prayer, and run to our Father, it would be happy for us. Care, and
   diligence, and necessary provision, that is our work and labour: but,
   for the success and event of things, leave it to God. When we are
   carking in the world with such anxiousness, and troubled with restless
   thoughts, how we should be provided for in old age, and what will
   become of us and ours, we take God's work out of his hands. This is a
   disparagement to our heavenly Father, and a reproach to his providence
   and fatherly care. Well, then, certainly this is of great advantage in
   prayer.

   APPLICATION.

   Use. If it be a great advantage in prayer to take up God under the
   notion and relation of a father, then those that would pray aright, let
   this instruct and quicken them above all things. Clear up your
   adoption, that you may be able to call God Father, for otherwise, when
   you come to pray, it is a very lie to God. As Acts v. 4, when Ananias
   spake false to the apostle, saith Peter to him: Thou hast not lied unto
   men, but unto God.' Why? Because he knows all that is done in the
   world. But much more do they lie unto God here; this is a very disgrace
   and blasphemy, a contumely, rather than a prayer and supplication, when
   you will come and make God to father the devil's brats. When you that
   live in sin, and have no reverence and awe of God upon your hearts,
   shall come and pray to him, this is a lie which is told to the very
   face of God.

   But if this be a truth, that all those which would pray aright must
   clear up their adoption and get a sense of it, then here will doubts
   arise. Therefore here I shall handle three cases:--

   1. What shall natural men do? Must they desist from prayer? for they
   have no right to it.

   2. What shall they do which have not as yet received the testimony of
   the Spirit? For a child of God may have the right of children, yet have
   not a sense of his adoption.

   3. What are the evidences by which our adoption may be cleared up to
   us, how we may know we are taken into a child-like state?

   First, What shall natural men do? Must they desist from prayer? for
   they have no right to it.

   I answer, you may see here the miserable condition of wicked men, how
   much they are bound to pray, and yet what an impossibility lieth upon
   them of praying aright. Certainly none should desist from this duty of
   prayer because they cannot perform it aright, for though we have lost
   our power and fitness, yet there is no reason God should lose his right
   and his power to our obedience. There is an obligation and precept from
   God, as a father by creation, upon all mankind; all which are
   reasonable creatures, they are to own God as a father in this way. I
   say prayer is a homage we owe to God by natural right, therefore no
   doubt wicked men do sin when they cease to pray. It is one of the
   accusations brought against natural men, and is an aggravation of their
   sin: Ps. xiv. 1, They do not call upon God.' Rom. iii. 10, it is
   applied to natural men. This is the misery they have subjected
   themselves to, that their prayer is turned into sin. As a natural man
   must not omit hearing, because it is a means to bring him to be
   acquainted with God, though he cannot hear in faith, so he must not
   omit prayer, because it is one means to bring us to own God as a father
   by adoption. A man is not to turn the back upon him, but call him
   Father, as well as he can: Jer. iii, 19, But I said, How shall I put
   thee among the children, and give thee a pleasant land, a goodly
   heritage of the hosts of nations? And I said, Thou shalt call me, My
   Father, and shalt not turn away from me.' Better to own God any way,
   than not to own him at all, than not to inquire after him; to own him
   rationally, if not spiritually, to own him by choice, if not out of
   sense. If we cannot come and clear up our title to this great privilege
   by the spirit of adoption, yet any way Thou shalt not turn away from
   me.' We should not shut the door upon ourselves. It is required of a
   natural man, being weary of his sins, to fly to God in Christ Jesus,
   for his grace and favour, that he might become his God and Father.

   Secondly, What shall they do which have not as yet received the
   testimony of the Spirit, that do not know their adoption?

   I answer, a child of God may have the effects and fruits of adoption,
   yet not always the feeling of it, to witness to him that God hath taken
   him into a child-like relation to himself. Certainly they are in a very
   uncomfortable condition, for they want a help in prayer. Doubtless thou
   art our Father.' Oh, what an advantage is that! How much of eloquence
   and rhetoric is there in that, when we can speak to God as a father!
   Yet they are not to neglect their addresses to God, for this is a means
   to obtain the Spirit of adoption: Luke xi. 13, He will give the Spirit
   to them that ask him.' Therefore, in what ever condition we be, we must
   pray; otherwise we shut the door upon our hopes. You continue the want
   upon yourselves, and so wholly detain yourselves in a comfortless
   condition.

   There is a fourfold spiritual art we must use in prayer, when we have
   not the sense of our adoption, that we may be able to speak to God as
   our Father.

   [1.] Disclaim when you cannot apply. When you cannot clear up your own
   relation and interest, then disclaim all other confidences. If thou
   canst not say Father; yet plead fatherless; Hosea xiv. 3, In thee the
   fatherless find mercy.' Come as poor, helpless, shiftless creatures;
   seek peace and reconciliation with God in Christ. It may be God may
   take you into his favour. He is a Father of the fatherless.

   [2.] Own God in the humbling way. Learn the policy of the prodigal:
   Luke xv. 18, 19, Father, I have sinned against heaven, and before thee,
   and am no more worthy to be called thy son.' This is the policy and art
   of a humble faith, to call God Father. As Paul catcheth hold of the
   promise on the dark side: Jesus Christ came to save sinners;' and
   presently he addeth, whereof I am chief:' so a believer may come and
   say, Lord, I am not worthy to be called thy son, make me as one of thy
   hired servants.'

   [3.] The third policy we should use in prayer is to call him Father in
   wish: Optando, si non affirmando. If we cannot do it by direct
   affirmation, let us do it by desire. Let us pray ourselves into this
   relation, and groan after it, that we may have a clearer sense that God
   is our Father in Christ.

   [4.] Faith hath one art more,--it maketh use of Christ Jesus. God hath
   a Son whose name signifieth much in heaven, therefore if you cannot
   come to him as your Father, come to him as the God and Father of our
   Lord Jesus Christ: Eph. iii. 14, For this cause I bow my knees to the
   God and Father of our Lord Jesus Christ.' Let Christ bring you into
   God's presence. He is willing to change relations with us. Take him
   along with you in your arms. Go to God in Christ's name: Whatsoever you
   ask in my name, shall be given to you.'

   Thirdly, But what are the evidences by which our adoption may be
   cleared up to us? How shall we know that we are taken into a child-like
   state?

   [1.] Consider how it is brought about. How do we come to be related to
   God by Christ Jesus? By receiving Christ, as he is offered in the
   gospel: John i. 12, To as many as received him, to them gave he power
   to become the sons of God.' It is a prerogative, and special grant to
   those which receive Christ, even those that believe in his name, that
   is, those who, out of a sense of their own need, and sight of Christ
   offered in the promise, do really consent to take him for the ends for
   which God offereth him, to wit, as Prince and Saviour, that he might
   give you repentance and remission of sins, not in pretence, but in your
   hearts. These have full liberty to call God Father, to come to treat
   and deal with him, though they have not a sense of the blessedness of
   their state, for this followeth believing: After you believed, you were
   sealed by the Holy Spirit of promise,' Eph. i. 13, 14.

   [2.] There is a witness which is given to the saints, that the thing
   may not always be dark and doubtful. The Holy Ghost is given as a
   witness. If you would know whether or no you are the children of God,
   see that of the apostle: Rom. viii. 16, The Spirit itself beareth
   witness with our spirit, that we are the children of God.' As under the
   law, in the mouth of two witnesses every doubtful thing was to be
   established, Deut. xvii. 6, so here the Spirit beareth witness,
   together with our spirits, that we are the children of God. Our spirits
   alone may be lying, deceitful; we may flatter ourselves, and think we
   are the children of God, when we are children of the devil. All
   certainly comes from the Holy Ghost; and, therefore, the great question
   which is traversed to and fro in the heart, is, whether we be God's
   children? What is the Spirit's witness?

   (1.) He lays down marks in scripture, which are the ground and decision
   of this debate, for the scriptures are of the Holy Ghost's inditing,
   and so may be said to bear witness: Rom. viii. 14, For as many as are
   led by the Spirit of God, they are the sons of God:' 1 John iii. 10, In
   this the children of God are manifest, and the children of the devil:
   whosoever doth not righteousness, is not of God, neither he that loveth
   not his brother.' Thus the Spirit beareth witness to our spirits, by
   laying down such marks as we, by our own spiritual sense and renewed
   conscience, feel to be right within ourselves. And this is the main
   thing called the witness of the Spirit.

   (2.) He worketh such graces as are peculiar to God's children, and are
   evidences of our interest in the favour of God; and therefore it is
   called the sanctification of the Spirit,' 2 Thes. ii. 13; and the
   renewing of the Holy Ghost,' Titus iii. 5. Look, as John knew Christ to
   be the Son of God by the Spirit's descending and abiding upon him, John
   i. 32, so by the Spirit's work, and the Spirit's inhabitation, we know
   whether we are the children of God or no; whether we dwell in God, and
   God in us, because of his Spirit that he hath given us;' that is,
   because of those graces wrought in us. And this is called the seal of
   the Spirit; for the Holy Ghost, stamping the impress of God upon the
   soul, working in us an answerable likeness to Christ, is said to be the
   seal; then we have God's impress upon us.

   (3.) The Spirit goes further: he helpeth us to feel and discover those
   acts in ourselves. There is a stupid deadness in the conscience, so
   that we are not always sensible of our spiritual acts. Hagar saw not
   the fountain near her until God opened her eyes, so we may not see the
   work of the Spirit without the light of the Spirit. We cannot own grace
   in the midst of so much weakness and imperfection; there is a misgiving
   of conscience: therefore the Spirit of sanctification is also a Spirit
   of revelation:' Eph. i. 17. The author of the grace is the best
   revealer and interpreter of it: he works, and he gives us a sight of
   it. As a workman that made a thing can best warrant it to the buyer, he
   knows the goodness and strength of it, and how it is framed and made;
   so the Holy Ghost, which works grace, he reveals and discovers this
   grace to us.

   (4.) The Spirit helps us to compare them with the rule, and accordingly
   to judge of their sincerity. The Spirit opens our under standings, that
   we may be able to discern the intent and scope of the scripture, that
   so we may not be mistaken. We must plough with God's heifer if we would
   understand the riddle: In thy light we shall see light.' We shall be
   apt to misapply the rule, so as to judge of our own actions: Rom. ix.
   1, I lie not, the Holy Ghost bearing me witness;' when he had spoken of
   some eminent thing wrought in him. We are apt to lie, and feign and
   misapply rules, comforts, and privileges; but now the Holy Ghost
   bearing witness with our spirits, by this means we come to have a
   certainty. There are so many circuits, wiles, turnings in the heart of
   man, that we are not competent judges of what is wrought in us;
   therefore it is usually ascribed to the Spirit to be the searcher of
   the heart: Ps. cxxxix. 7, Whither shall I go from thy Spirit? or
   whither shall I flee from thy presence?' Acts v. 4, Thou hast not lied
   unto men, but unto God.' The Holy Ghost is rather spoken of than any
   other person, because it is his personal operation to abide in the
   hearts of men, and to search and try the reins. It is more particularly
   ascribed to him, though it belongs to all the persons.

   (5.) As the Spirit helps us to compare that which is wrought with the
   rule, the impression or thing sealed with the stamp or the thing
   sealing, so he helps us to conclude rightly of our estate. For many
   times when the premises are clear, the conclusion may be suspended,
   either out of self-love, in case of condemnation; or out of legal fear
   and jealousy, in case of self-acquitment. Therefore the conclusion is
   of the Holy Ghost: 1 John iv. 13, Hereby we know that we dwell in him,
   and he in us, because he hath given us of his Spirit.' There is a great
   deal ado to bring us to heaven with comfort. There needs a person of
   the Godhead to satisfy us as well as to satisfy God, and help us to
   determine concerning our condition.

   (6.) He enlivens and heightens our apprehensions in all these
   particulars, and so fills us with comfort, and raiseth our joy upon the
   feeling of the sense of the favour of God; for all this is the fruit of
   his operation. Therefore it is said, Rom. v. 5, The love of God is shed
   abroad in our hearts by the Holy Ghost, which is given unto us.' Those
   unspeakable glimpses of God's favour, and sweet manifestations of God's
   love in the conscience which we have, these are given by the Holy
   Ghost. There is not one act of the soul, but the Holy Ghost hath a
   stroke in it for our comfort. In every degree, all comes from God. So
   that if you would know what the witness of the Spirit is, consider What
   are the marks in scripture? what graces are wrought in your hearts? how
   doth the Spirit help you to discern those graces, to compare them to
   the rule, to make accordingly in these things a determination of our
   condition? and what joy and peace have you thereupon wrought in your
   hearts by the Holy Ghost? For an immediate testimony of the Spirit, the
   scripture knows of no such thing. All other is but delusion besides
   this.

   [3.] There are certain fruits and effects which do more sensibly
   evidence it unto the soul. What are those fruits of the Spirit of
   adoption in our hearts, by which we may further evidence it, whether we
   are the children of God or not?

   (1.) In prayer, by a kind of naturalness or delight in this duty of
   holy commerce with God: Rom. viii. 15, We have received the Spirit of
   adoption, whereby we cry, Abba, Father;' Gal. iv. 6, Because ye are
   sons, God hath sent forth the Spirit of his Son into your hearts,
   crying, Abba, Father;' and Zech. xii. 10, I will pour upon the house of
   David, and upon the inhabitants of Jerusalem, the Spirit of grace and
   of supplication.' Wherever the Spirit of God is dispensed, and dwelleth
   in the hearts of any, the heart of that man will be often with God. The
   Spirit of grace will put him upon supplication; he will be often
   acquainting God with his desires, wants, fears.

   (2.) You will be mainly carried out to your inheritance in heaven.
   Those which are the children of God do look after a child's portion,
   and will look for an estate in heaven, and cannot be satisfied with
   present things. Worldly men, they have their reward: Mat. vi. 2. They
   discharge God for other things. If they may have plenty, honour,
   worldly ease, and delights here, they never look after heaven. As a
   servant hath his reward from quarter to quarter, but a child waits
   until the inheritance comes, so when we are begotten for this lively
   hope, when there is a heavenly-mindedness in you, this is a fruit of
   the Holy Ghost wrought in the heart, by which you might know you are
   the sons of God: Rom. viii. 23, Having the first-fruits of the Spirit,
   we groan within ourselves, waiting for the adoption, to wit, the
   redemption of our body.'

   (3.) By a child-like reverence and dread of God, when we are afraid to
   offend God: Jer. xxxv. 5, 6. The sons of Rechab, their father had
   commanded them that they should drink no wine; now saith God by the
   prophet, Set pots full of wine, and cups, and say unto them, Drink ye
   wine;' that is, present the temptation. No, they would not: Our fathers
   have forbidden us.' So when a child of God is put upon temptation, his
   heart recoils, and reasons thus: How can I do this wickedness, and sin
   against God?' I dare not, my Father hath for bidden me. There is an awe
   of his heavenly Father upon him: 1 Pet. i. 17, If you call on the
   Father, who without respect of persons judgeth according to every man's
   work, pass the time of your sojourning here in fear.'

   We now come to speak of the possessive particle--Our Father. The word
   is used for a double reason:--

   1. To comfort us in the sense of our interest in God.

   2. To mind us of the common interest of all the saints in the same God.
   It is not my or thy Father only, but our Father.

   First, Observe the great condescension of Christ, that poor creatures
   are allowed to claim an interest in God. If Christ had not put these
   words in our mouths, we never had had boldness to have gone to God, and
   said, Doubtless thou art our Father.' But he which was in the bosom of
   God, and knew his secrets, hath told us it is very pleasing to God we
   should use this compellation to him. This is a privilege which cannot
   be sufficiently valued; if we consider:--

   [1.] The unworthiness of the persons which enjoy it: poor dust and
   ashes, sinful creatures, that were children of the devil, that we
   should lay claim and title to God for our Father. And,

   [2.] If we consider the greatness of the privilege itself: Oh, behold
   what manner of love the Father hath bestowed upon us, that we should be
   called his children!' 1 John iii. 1. We think it much when we can say,
   This field, this house is mine; but surely this is more, to say, This
   God is mine.

   Again, observe here that interest is a ground of audience. So Christ
   would have us begin our prayers, Our Father.' God's interest in us, and
   our interest in God. God's interest in us: when Christ mediates for his
   disciples, he saith, John xvii. 6, Thine they were, and thou gavest
   them me,' And David: Ps. cxix. 94, I am thine, save me.' That is his
   argument: the reason is, because God, by taking them for his own, binds
   himself to preserve and keep them. Everybody is bound to look to his
   own: He that provides not for his own is worse than an infidel.' Now
   what a sweet thing is it when we can go to God and say, We are thine!
   So it is the same, as to our interest in God. It is an excellent
   encouragement: Ps. xlii. 11, Hope thou in God,' saith David to his
   soul. Why? For he is my God. And elsewhere, reasoning with himself: Ps.
   xxiii. 1, The Lord is my shepherd, I shall not want.' First, his
   covenant-interest is built, and then conclusions of hope. So 2 Sam.
   xxx. 6, David encouraged himself in the Lord his God.' It is sweet when
   we can go to God as our God. Luther was wont to say, God was known
   better by the predicament of relation than by his natural properties.
   Why is interest such a sweet thing? Because by this relation to God we
   have a claim to God, and to all that he can and will do. God hath made
   over himself, quantus quantus est, as great as great he is, for his use
   and comfort. Therefore the psalmist saith, Ps. xvi. 5, The Lord is the
   portion of mine inheritance, and of my cup.' A believer hath as sure a
   right and title to God, as a man hath to his patrimony to which he is
   born, or as any Israelite had to that share which came to him by lot;
   so he may lay claim to God, and live upon his power and goodness, as a
   man doth upon his estate.

   Well, then, labour to see God is yours, if you would find acceptance
   with him. It is not enough to know the goodness and power of God in
   general, but we must discern our interest in him, that we may not only
   say Father, but Our Father. It is the nature of faith thus to
   appropriate and apply: John xx. 28, My Lord and my God.' How is God
   made ours? How shall we know it, that we may come and lay our claim to
   him? Behold, Christ teacheth us here to say, Our Father, by taking hold
   of his covenant; and this is God's covenant notion, I will be your God,
   and you shall be my people.' When we give up ourselves to be God's,
   then he is ours. Resignation and appropriation go together. I am my
   beloved's;' there is the resignation of obedience: And he is mine;'
   there is the appropriation of faith. A believer cannot always say God
   is his, but, I am thine; however it be with him, he would be no other's
   but the Lord's. If he cannot say he is God's by an especial interest,
   yet he will be God's by the resignation of his own vows. He knows God
   hath a better right and title to him than he hath to himself.

   Quest. But how shall we know that we do indeed resign up ourselves to
   God?

   I answer, When we make him our chief good and our utmost end--that is,
   when we unfeignedly choose him for our portion, and set apart ourselves
   to act for his glory.

   1. When we choose and cleave to him as our all-sufficient portion: The
   Lord is my portion, saith my soul,' Lam. iii. 24. Sometimes the Lord
   speaks to us: I am thy reward, I am thy salvation,' Ps. xxxv. 3. So the
   soul speaks to God: Thou art my portion.' When we cleave to God, He is
   my portion for ever,' Ps. lxxiii. 25; Whom have I in heaven but thee?'
   &c. When our souls are satisfied in God, having enough in him, this is
   to give up ourselves to him.

   2. When we set apart ourselves to his use, to live and act for his
   glory, this is also entering into covenant with God. As in that formal
   matrimonial covenant that was used between the prophet and his wife,
   Hosea iii. 3, Thou shalt not be for another man, so will I also be for
   thee;' so in the covenant we resolve to renounce all others, and to
   live and act for God:: The Lord hath set apart him that is godly for
   himself,' Ps. iv. 3. When we are thus set apart for God, to serve him
   and glorify him by this special dedication of ourselves to his use,
   this is the act of grace on our part. We were God's by election; but he
   comes and takes possession for himself by the Spirit, and then the soul
   sets himself apart for God.

   Secondly, That all the saints have a common interest in the same God;
   therefore Christ taught us to say, Our Father.' They have one Father,
   as well as one Spirit--one Christ, one hope, and one heaven: Eph. iv.
   6. Questionless, it is lawful to say, My Father. Some have disputed it,
   because they suppose this expression is used to signify Christ's
   singular filiation: Christ could only say, My Father. But it is lawful,
   provided we do not say it exclusively, and appropriating it to
   ourselves. But here Christ, when he giveth us this perfect form,
   teacheth us to say, Our Father.' As the sun in the firmament is every
   man's, and all the world's, so God is every single believer's God--the
   God of all the elect. But why would Christ put this in this perfect
   pattern and form of prayer?

   [1.] To quicken our love to the saints in prayer. When we come to pray,
   there must be a brotherly love expressed; now that is a distinct thing
   from common love: Add to brotherly kindness, charity,' 2 Pet i. 7. When
   we are dealing with God in prayer, we must express somewhat of this
   brotherly love. How must we express it? In praying for others, as well
   as for ourselves. Necessity will put men upon praying for themselves,
   but brotherly love will put them upon praying for others. Wherein must
   brotherly kindness be expressed in prayer? In two things:--

   (1.) In a fellow-feeling of their miseries, in being touched with their
   necessities, as we would be with our own. To be senseless, it is a
   spiritual excommunication, a casting ourselves out of the body. Members
   must take care for one another. We must be grieved with their pains.
   Who is offended,' saith the apostle, and I burn not?' If there be any
   power in such a confession or title of a Father, we must be wrestling
   with God, how well soever it be with us, remembering we speak to him in
   whom others have a joint interest with ourselves.

   (2.) It must be expressed in wishing the same good to others as to
   ourselves. Many that pray in their own case, with what earnestness and
   importunity are they carried out! but how flat and cold in the case of
   others! Now, a good Christian must be as earnest with God for others as
   for himself. Look, what earnestness and needfulness of soul he showeth
   when he puts up prayers for himself; the same must he do for all
   saints:' Eph. vi. 18. Self-love and self-respect must not breathe only
   in our prayers; they must be carried out with as much earnestness as if
   we would go to God in our own case.

   [2.] Again, as it showeth us what brotherly love we should express in
   prayer, so it checketh many carnal dispositions which we are guilty of,
   and Christ would mind us of them. It checks strife and contention; we
   are brethren--have one common Father. Everywhere meekness and love: it
   is a qualification for prayer. Let the husband live with his wife
   according to knowledge, that their prayers be not hindered:' 1 Pet.
   iii. 7. If there be such brawls in the family, how can the husband and
   wife call upon God with such a united heart as is requisite? So, 1 Tim.
   ii. 8, I will that men pray everywhere, lifting up holy hands, without
   wrath and doubting.' Not only lift up pure' hands to God, and that
   without doubting;' there must be confidence in our prayers. But that is
   not all: but without wrath;' there must be nothing of revenge and
   passion mingled with your supplication. And then it checketh pride and
   disdain. Christ teacheth all, in all conditions, whether masters or
   servants, fathers or children, kings or beggars, all to say Our
   Father;' for we have all one Father. Thou hast not a better Christ, nor
   a better Father in heaven, than they have. The rich and the poor were
   to give one ransom under the law, Exod. xxx., to show they have all the
   same Redeemer. The weak should not despise nor disdain the strong, nor
   the rich be ashamed to own the poor as brethren. We should never be
   ashamed to own him as a brother whom God will own as a sou.

   Which art in heaven.

   WE have considered the title given to God with respect to his goodness
   and mercy: He is a Father--our Father.' Now, let us consider the titles
   given to him with respect to his greatness and majesty: Which art in
   heaven.' From thence note:--

   Doct. It is an advantage in prayer to look upon God as a Father in
   heaven.

   By way of explication, to show:--

   First, What is meant by heaven. There are three heavens in the
   computation of the scripture. There is, first, the lowest heaven, that
   where the fowls of the air are, whence the rain descendeth; therefore
   the fowls are called the fowls of heaven,' Job xxxv. 11; and, James v.
   18, Elijah prayed, and the heaven gave rain.' Secondly, the luminary
   heaven, where the sun, moon, and stars are: therefore it is said, Mark
   xiii. 25, The stars of heaven shall fall.' Thirdly, there is the
   highest heaven, or the heaven of the blessed, spoken of Mat. vii. 21:
   Not every one that saith unto me, Lord, Lord, shall enter into the
   kingdom of heaven;' that is, into the third heaven, the glorious
   heaven, the blessed presence of God. Mat. xviii. 10: In heaven their
   angels do always behold the face of my Father which is in heaven:' in
   heaven, that is, the third heaven.' So it is called by Paul, 2 Cor.
   xii. 2, which was the highest part, because he saw and heard things
   which it is not lawful for a man to utter. In this heaven God is.

   Secondly, How is God there, since he is everywhere?

   Negatively; It is not to be understood so as if he were included in
   heaven, or locally circumscribed within the compass of it; for the
   heaven of heavens cannot contain him:' 1 Kings viii. 27. In regard of
   his essence, he is in all places, being infinite and indivisible. He is
   not included within the heavens, nor excluded from earth, but filleth
   all places alike: Jer. xxiii. 24, Do not I fill heaven and earth? saith
   the Lord.' But yet in an especial manner is God present in heaven. That
   appears, because there is his throne: Ps. ciii. 19, He hath prepared
   his throne in the heavens.' Earthly kings, they have their thrones
   exalted higher than other places, but God's throne is above all, it is
   in heaven. He hath a more universal and unlimited empire than all the
   kings of the earth; so he hath a more glorious throne. Heaven is the
   most convenient place to set forth his majesty and glory to the world,
   because of the sublimity, amplitude, and purity of it. And so, Isa.
   lxvi. 1, Thus saith the Lord, The heaven is my throne, and the earth is
   my footstool.' Heaven is his throne, because there is his majestical
   presence, more of his glory and excellency is discovered: and the earth
   is his footstool, because there, in the lowest part of the world, he
   manifesteth his powerful presence the lower creatures.

   Briefly, to conceive how God is in heaven, we must consider:--

   [1.] The several ways of his presence. He is in Christ, hypostatically,
   essentially, or (as the apostle speaks) bodily: Col. ii. 19, The
   fulness of God dwells in him bodily.' In the temple, under the law,
   there God was present symbolically, because there were the signs and
   tokens of his presence. The Jewish temple was a sacramental place and
   type of Christ, in whose name, and by whose merit, worship was
   acceptable to God. But now, in Christians, he is present energetically,
   and operatively, by his Spirit. And in heaven, he there dwells by some
   eminent effects of his wisdom, power, greatness, and goodness. God hath
   showed more of his workmanship in the structure of the heavens than in
   any other part of the creation, that being the most glorious part of
   the world: Ps. xix. 1-3, The heavens declare the glory of the Lord, and
   the firmament showeth his handiwork,' &c. Certainly it is meet God
   should dwell in the most glorious part of the world; now heaven is the
   most glorious part of the creation. Heathens in their straits would not
   look to the capitol where their idols were; but to heaven, where God
   hath impressed his majesty and greatness. Whenever we look upon these
   aspectable heavens, the vast expansion, the glorious luminaries, the
   purity of the matter, and sublimity of its posture, it cannot but raise
   our hearts to think of a glorious God that dwelleth there. When we come
   by a poor cottage, we guess the inhabitant is no great person; but when
   we see a magnificent structure, we easily imagine some person of
   account dwells there. So, though the earth doth declare the glory of
   God, and show much of his wisdom and power, yet chiefly the heavens,
   whenever we look upon them, we cannot choose but have awful thoughts,
   and be struck with a religious horror, at the remembrance of the great
   God, which has stretched out these heavens by his wisdom and power.

   [2.] Therefore God is said to dwell in heaven, because from thence he
   manifesteth his powerful providence, wisdom, justice, and goodness. God
   is not so shut up in heaven as not to mind human affairs, and to take
   notice of what is done here below: Ps. xi. 4, The Lord's throne is in
   heaven: his eyes behold, his eyelids try the children of men.' Though
   his throne be in heaven, yet his providence is every where; his eyes
   behold, he seeth how we behave ourselves in his presence; and his
   eyelids try the children of men. He may seem to wink now and then, and
   to suspend the strokes of his vengeance, but it is but for our trial.
   He owneth his children from heaven: Deut. xxvi. 15, Look down from thy
   holy habitation, from heaven, and bless thy people.' And from thence he
   punisheth the wicked: Rom. i. 18, The wrath of God is revealed from
   heaven.'

   [3.] There is God most owned by the saints and glorified angels,
   therefore he is said to dwell there; as a king is beloved by his
   subjects, but most immediately served and attended upon by those of his
   own court. So that in heaven, there we have the highest pattern of all
   that duty which doth immediately concern God. In this prayer, Hallowed
   be thy name, thy kingdom come, thy will be done,' these three petitions
   concern God more immediately. Now before we put them up, Christ would
   have us think of our Father in heaven, praised by angels and saints
   that fall down before his throne, crying, Honour, glory, and praise.
   There he reigneth, his throne is there, and there he is perfectly
   obeyed and served without any opposition.

   [4.] There God is most enjoyed, and therefore he dwells there, for
   there he doth more immediately exhibit the fulness of his glory to the
   saints and angels. In heaven God is all in all. Here we are supplied at
   second or third hand: Hosea ii. 18, I will hear the heavens, and the
   heavens shall hear the earth,' &c. But there God is immediately and
   fully enjoyed. Here there are many wants and vacuities to be filled up;
   but in thy presence there is fulness of joy, and at thy right hand
   there are pleasures for evermore:' Ps. xvi. 11. Look, as when the flood
   was poured out upon the world, you read that the windows of heaven were
   opened,' Gen. vii. 11; the drops of rain were upon earth, but the
   cataracts and floodgates were in heaven; so when he raineth down drops
   of sweetness upon his people, the floodgates are above, they are
   reserved for that place where they are fully enjoyed.

   Thirdly, Why hath God fixed and taken up his dwelling-place in the
   heavens? I answer,

   [1.] Because mortal men they cannot endure his glorious presence: Deut.
   v. 23, When ye heard the voice out of the midst of the darkness, for
   the mountain did burn with fire, ye said, Behold, the Lord our God hath
   showed us his glory, and his greatness, and we have heard his voice out
   of the midst of the fire: now therefore why should we die? For this
   great fire will consume us; if we hear the voice of the Lord our God
   any more, then we shall die.' Any manifestations of God, how easily do
   they overset and overcome us! A little spiritual enjoyment it is too
   strong for us. If God pour out but a drop of sweetness into the heart,
   we are ready to cry out, Hold, Lord, it is enough; our crazy vessels
   can endure no more. Therefore, when Christ was transfigured, the
   disciples were astonished and fell back; they could not endure the
   emissions and beamings out of his divine glory, because of the weakness
   and incapacity of the present state: therefore hath God a place above,
   where he discovereth his glory in the utmost latitude. It is notable in
   scripture, sometimes God is said to dwell in light,' 1 Tim. vi. 16; and
   sometimes to make darkness his dwelling-place,' Ps. xviii. 11. How doth
   he dwell in light, and how in darkness? Because of the glorious
   manifestations which are above, therefore it is said he dwells in
   light; and because of the weakness and incapacity of our comprehension,
   therefore he is said to dwell in darkness.

   [2.] To try our faith and our obedience, that he might see whether we
   would live by faith, yea or no; whether a believer would love him and
   obey him, though he were invisible and withdrawn within the curtain of
   heaven. You know when the Israelites saw the glory of God, then they
   cried, All that God hath commanded us we will do:' Deut. v. 27. But as
   soon as that manifestation ceased, they were as bad as ever. If all
   were liable to sense, there would be no trial of this world; but God
   hath shut up himself, that by this means the faith of the elect might
   be manifested: for faith is the evidence of things not seen:' Heb. xi.
   1. Where there is no sight there is exercise for faith. And that our
   love might be tried: 1 Pet. i. 8, Whom having not seen, ye love: in
   whom, though now ye see him not, yet believing, ye rejoice with joy
   unspeakable, and full of glory.' And this is that which discovereth the
   faithless and disobedient world: Job xxii. 12-14, Is not God in the
   height of heaven? How doth God know? can he judge through the dark
   cloud? Thick clouds are a covering to him that he seeth not, and he
   walketh in the circuit of heaven.'

   [3.] It is fit there should be a better place into which the saints
   should be translated when the course of their obedience is ended: Eph.
   i. 3, He hath blessed us with spiritual blessings in heavenly places.'
   The main of Christ's purchase we have in heavenly places. It is fit the
   place of trial and place of recompense should differ; therefore the
   place of trial, that is God's footstool; and the place of recompense,
   that is God's throne. The world, that is a place of trial; it is a
   common inn for sons and bastards, for the elect and reprobate; a
   receptacle of man and beast: here God will show his bounty unto all his
   creatures; but now, in the place of his residence, he will show his
   love to his people. Therefore, when we have been tried and exercised,
   there is a place of preferment for us.

   Fourthly, What advantage have we in prayer by considering God in
   heaven? Very much, whether we consider God absolutely, or with respect
   to a mediator; both ways we have an advantage.

   .First, If we consider the Father, Son, and Holy Ghost, who have their
   residence in heaven; consider them without respect to a mediator. Why,
   the looking up to God in heaven:--

   [1.] It showeth us that prayer is an act of the heart, and not of the
   lips. That it is not the sound of the voice which can pierce the
   heavens, and enter into the ears of the Lord of hosts, but sighs and
   groans of the spirit. Christians! in prayer God is near to us, and yet
   far from us, for we must look upon him as in heaven, and we upon earth.
   How then should we converse with God in prayer? Not by the tongue only,
   but by the heart. The commerce and communion of spirits is not hindered
   by local distance; but God is with us, and we with him, when our heart
   goeth up.

   [2.] It teacheth the great work of prayer is to lift up the heart to
   God. To withdraw the heart from all created things which we see and
   feel here below, that we may converse with God in heaven: Ps. cxxiii.
   1, Unto thee lift I up mine eyes, thou that dwellest in the heavens;'
   and, Lam. iii. 41, Let us lift up our heart with our hands unto God in
   the heavens.' Prayer doth not consist in a multitude and clatter of
   words, but in the getting up of the heart to God, that we may behave
   ourselves as if we were alone with God, in the midst of glorious saints
   and angels. There is a double advantage which we have by this getting
   the soul into heaven in prayer. It is a means to free us from
   distractions and doubts. To free us from distractions and other
   intercurrent thoughts. Until we get our hearts out of the world, as if
   we were dead and shut up to all present things, how easily is the heart
   carried away with the thoughts of earthly concernments! Until we can
   separate and purge our spirits, how do we interline our prayers with
   many ridiculous thoughts! It is too usual for us to deal with God as an
   unskilful person that will gather a posy for his friend, and puts in as
   many or more stinking weeds than he doth choice flowers. The flesh
   interposeth, and our carnal hearts interline and interlace our prayers
   with vain thoughts and earthly distractions. When with our censer we
   come to offer incense to God, we mingle sulphur with our incense.
   Therefore we should labour all that we can to get the heart above the
   world into the presence of God and company of the blessed, that we may
   deal with him as if we were by him in heaven, and were wholly swallowed
   up of his glory. Though our bodies are on earth, yet our spirits should
   be with our Father in heaven. For want of practising this in prayer,
   these distractions increase upon us. So for doubts, when we look to
   things below, even the very manifestations of God to us upon earth, we
   have many discouragements, dangers without and difficulties within:
   till we get above the mists of the lower world, we can see nothing of
   clearness and comfort; but when we can get God and our hearts together,
   then we can see there is much in the fountain, though nothing in the
   stream; and though little on earth, yet we have a God in heaven.

   [3.] This impresseth an awe and reverence, if we look upon the glory of
   God manifested in heaven, that bright and luminous place. This is urged
   by the Holy Ghost: Eccles. v. 2, Thou art upon earth, and God is in
   heaven; therefore let thy words be few;' Gen. xviii. 27, Who am I that
   I should take upon me to speak unto the Lord, Who am but dust and
   ashes?' We are poor crawling worms, and therefore, when we think of the
   majesty of God, it should impress a holy awe upon us. Mean persons will
   behave themselves with all honour and reverence when they supplicate to
   men of quality; so should we to God, who is so high and so much above
   us; he is in heaven. It is a diminution of his greatness (Mal. i. 14)
   when we put off God with anything, and come slightly and carelessly
   into his presence.

   [4.] It teacheth us that all our prayers should carry a correspondence
   with our great aim. What is our great aim? To be with God in heaven, as
   remembering that is the centre and place of our rest, to which we are
   all tending: Col. iii. 1, If ye then be risen with Christ, seek those
   things which are above, where Christ sitteth on the right hand of God.'
   We come to our Father which is in heaven. He will have his residence
   there, that our hearts might be there. Therefore the main things we
   should seek of God from heaven are saving graces, for these come down
   from above, from the Father of lights:' James i. 17. We have liberty to
   ask supplies for the outward life, but chiefly we should ask spiritual
   and heavenly things: Mat. vi. 22, 23, Your heavenly Father knoweth that
   ye have need of all these things.' What then? First seek the kingdom of
   God,' &c. If we have to do with a heavenly Father, our first and main
   care should be to ask things suitable to his being, and his excellency.
   If children should ask of their parents such a thing as is pleasing to
   their palate, possibly they might give it them; but when they ask
   instruction, and desire to be taught, that is far more acceptable to
   them. When we ask supplies of the outward life, food, raiment, God may
   give it us; but it is more pleasing to him when we ask for grace. In
   every prayer we should seek to be made more heavenly by conversing with
   our heavenly Father.

   [5.] It giveth us ground of confidence in God's power and absolute
   dominion over all things, for God is in heaven above all created
   beings: Ps. cxv. 3, Our God is in the heavens, and doth whatsoever he
   pleaseth.' So 2 Chron. xx. 6, Art not thou God in heaven? and rulest
   not thou over all the kingdoms of the heathen? and in thine hand is
   there not power and might, so that none is able to with stand thee?'
   Oh, what an advantage is this in prayer, when we think of our
   all-sufficient God, who made heaven and earth, and hath fixed his
   throne there! What can be too hard for him?

   [6 .] Here is encouragement against carnal fear. Whatever the world
   doth against us, we have a Father in heaven, and this should bear us up
   against all their threatenings and oppositions. When there were tumults
   and confusions in the world, it is said, Ps. ii. 4, But God, which sits
   in heaven, shall laugh them to scorn.' An earthly parent may have a
   large heart, but a short hand; though they may wish us well, yet they
   cannot defend us, and bear us out in all extremities. But our Father in
   heaven will laugh at the attempts against his empire and greatness.
   Thus considering God absolutely, it is an advantage to reflect upon him
   as a Father in heaven.

   But I suppose this expression hath respect to a mediator. Therefore,

   Secondly, Let us look upon God with respect to a mediator, for so I
   think we are chiefly bound to consider our Father in heaven, because of
   Christ which sits there at his right hand: Heb. viii. 1. It is said
   there, He sat down on the right hand of the throne of the Majesty in
   the heavens, a minister of the sanctuary.' Oh, this is comfortable to
   think of. In heaven we have a Saviour, Jesus Christ, representing our
   persons and presenting our prayers to God, by which means God is
   reconciled and well pleased with us. So that our duty in prayer is to
   look up to heaven, and to see Christ at God's right hand as our high
   priest, mediating for us that we may be accepted with God.

   A notable resemblance we have between God's presence in the tabernacle
   or temple, and God's presence in heaven.

   "In the temple you know there were three partitions. There was the
   outward court, and the sanctuary, as the apostle calls it, where the
   table of shew-bread was set, and there was the holy place, the holy of
   holies. Just so in heaven there are three partitions; there is the airy
   heaven, and the starry heaven, and the heaven of heavens: the lower
   heaven, which answers to the outward court; the starry heaven which
   answers to the sanctuary; and the heaven of heavens, which answers to
   the holy of holies by a fit analogy and proportion. Well, in the holy
   of holies, saith the apostle, there was the golden censer and the
   mercy-seat: Heb. ix. 4. There you find God conspicuously manifesteth
   his presence, and gives answers to his people: At the mercy-seat, there
   will I answer thee, saith the Lord.' So here, in this heaven of
   heavens, there is a mercy-seat, there is a throne of grace, and there
   God will answer. We may come boldly to the throne of grace, that we may
   obtain mercy and find grace to help in time of need:' Heb. iv. 16. Into
   this holy of holies none but the high priest did enter, and that once a
   year, after the sacrifice of atonement for the whole congregation: then
   the high priest was to come into the holy of holies, he was to pass
   through the veil with blood and with sweet incense in his hand. Just
   thus is Jesus entered into the heaven of heavens for us. He is gone
   there to present his blood and sufferings, to appear before God for us,
   to present himself as a sweet-smelling sacrifice: Heb ix. 24; Eph. v.
   2. Now the high priest, when he went with this blood in to the
   mercy-seat, he went in with the names of the twelve tribes upon his
   breast and shoulder, as Jesus also doth appear before God for us,
   representing our persons continually before his Father. Now about the
   mercy-seat, there were cherubims, and figures of angels; just about the
   ark, there they stooped down, to show the angels do attend about the
   throne, to despatch messages abroad into the world, and convey
   blessings to the saints. There is a throne of grace, a mercy-seat, a
   mediator there, angels at God's beck, ready to send up and down, to and
   fro, for the good of the saints. And mark, not only hath Jesus this
   liberty to enter into this heaven of heavens, but all the saints have a
   liberty to enter, and that not only at death, but in their life-time;
   for saith the apostle, Heb. x. 19, Having therefore boldness to enter
   into the holiest, by the blood of Jesus.' All of us, not only when we
   die, and personally go to God, do we enter into the holy of holies, but
   now we have boldness. It relateth to prayer, for the word signifieth
   liberty of speech. This holy of holies, which was closed and shut up
   against us before, is opened by the blood of Jesus; the veil is rent,
   and now all saints have a privilege to come freely to converse with
   God. It is good to observe the difference between the holy of holies,
   and the heaven of heavens. The Jews their sanctum sanctorum was
   earthly; but our holy of holies is heavenly. Into theirs, which was as
   it were God's bed-chamber, the common people were not admitted; none
   but the high priest could enter into the holy of holies. But now into
   ours all believers may enter and converse with God. There the high
   priest could enter but once a year; now we may come to the throne of
   grace as often as we have a cause to present to God. There the high
   priest he entered with the blood of beasts; but we enter by the blood
   of the Son of God. Oh, what a great privilege is this, that we have a
   Father in heaven! In this respect the holy place is now open to us.
   Though we have not a personal access till death, yet by the blood of
   Jesus we may come with boldness, presenting ourselves before the Lord
   with all our wants and desires. The great distance between heaven and
   earth shall not hinder our communion with God, if we have a friend
   above."

   Therefore it is very comfortable now to say, Our Father which art in
   heaven;' that is, our gracious and reconciled Father, in and by Christ.

   APPLICATION.

   If we have a Father in heaven, let us look up to heaven often.

   1. If we have a Father in heaven, and a Saviour at his right hand, to
   do all things that are needful for us, let us look upon the aspectable
   heavens with an eye of sense, with our bodily eyes. It is good to
   contemplate the glory of the heavenly bodies, or the outside of that
   court which God hath provided for the saints. It is not an idle
   speculation I press you to; the saints of God have thought it to be
   worthy of their morning and evening thoughts. It is notable, David
   doth, in two psalms especially, contemplate heaven; one seems to be a
   nightly, the other a morning, meditation. The night meditation you have
   Ps. viii. 3: When I consider thy heavens, the work of thy fingers, the
   moon and the stars, which thou hast ordained.' David was got abroad in
   a moon-shining night, looks up, and had his heart affected. But now the
   19th Psalm, that seems to be a morning meditation; he speaks of the sun
   coming out like a bridegroom from his chamber in the east,' and
   displaying his beams, and heat, and influences to the world; and then
   saith he, ver. 1, The heavens declare the glory of God.' Morning and
   evening, or whenever you go abroad to see the beauty of the outward
   heavens, say, I have a Father there, a Christ there; this is the
   pavement of that palace which God hath provided for the saints.
   Christians, it is a sweet meditation when you can say, He that made all
   things is there. It will be a delightful, profitable thing sometimes,
   with an eye of sense, to take a view of our Father's palace, as much as
   we can see of it here below.

   2. Let me especially press you to this: with an eye of faith to look
   within the veil; and whenever you come to pray, to see God in heaven,
   and Christ at his right hand. The great work of faith is to see him
   that is invisible; and the great duty of prayer is to get a sight of
   God in heaven, and Christ at his right hand. What Stephen did
   miraculously, or in an ecstasy, we must do graciously in prayer. Now it
   is said of Stephen, Acts vii. 56, Behold, I see the heavens opened, and
   the Son of man standing on the right hand of God.' There is a great
   deal of difference about Stephen's sight: how the heavens could be
   opened, which are a solid body, and cannot be divided as fluid air, and
   so come together again; how he could see the glory of God with his
   corporal senses, which is invisible; how he could see Christ at such a
   distance, the eye not being able to reach so far. Some think it to be a
   mere intellectual vision, or a vision of faith; that is, he did so
   firmly believe, and had the comfort of it in his heart, as if he had
   seen it with his eyes. So they think Stephen saw the glory of God, and
   Christ at his right hand, as Abraham saw Christ's day and rejoiced;
   that is, he saw it by faith. Some think it to be a prophetical vision,
   by seeing those things objected to his fancy by imaginary species; as
   Isaiah saw God in a vision--Isa. vi.--and as Paul's rapture. Some think
   it a symbolical vision; that he saw these things represented by some
   corporal images, as John saw the Holy Ghost descending in the form of a
   dove. Some think his bodily eyes did pierce the clouds, and got a sight
   of the glory of Christ. Whatever it be, there must be such a sight in
   prayer, something answerable to this. In a spiritual way, this must
   ever be done: Ps. v. 3, I will pray,' saith the psalmist, and look up.'
   There is a looking up required in all prayer, a seeing the invisible
   God by faith. If you would have God look down upon you from his holy
   habitation, you must look up with an eye of faith, and converse with
   God in heaven: Ps. lxiii. 4, I will lift up my hands in thy name.' If
   you would have God look upon you with an eye of compassion, you must
   look up, and see Christ at his right hand, by an eye of faith.

   3. Let us love our Father; love God in Christ, and love the place for
   his sake, where his residence is.

   [1.] Love God in Christ: Ps. lxxiii. 25, Whom have I in heaven but
   thee?' When God hath been so gracious to you! Christians, if I had no
   other argument to press you to love God but that he which is in heaven
   offereth to be your father in Christ Jesus, it might suffice; because
   it is a great condescension that the God of heaven will look upon poor
   broken-hearted creatures--that he whose throne is in heaven would look
   upon him that is of a trembling spirit: Isa. lxvi. 2. That the high and
   lofty One, that dwelleth in the high and holy place, will look to him
   that is of a contrite heart:' Isa. lvii. 15. That he that is the Lord
   of heaven and earth will be our Father, and own us and bless us! A
   great condescension on God's part, and a great dignity also is put upon
   us; and how should our hearts be affected with it! Therefore, though
   there be a great distance between heaven and earth, it should not
   lessen our affections to God. He is mindful of us, visits us at every
   turn; we are dear and tender to him; therefore let the Lord be dear to
   you. The butler, when he was exalted, forgot Joseph; but Christ is not
   grown stately with his advancement--he doth not forget us. Oh, let not
   us forget God. Let us manifest our love, by being often with him at the
   throne of grace, with our Father which is in heaven. A child is never
   well but when in the mother's lap or under the father's wing: so should
   it be with us, with a humble affection coming into the presence of God,
   and getting into the bosom of our heavenly Father. Never delight in
   anything so much as conversing with him, and serious addresses to him
   in prayer. Again:--

   [2.] Love the place for his sake; God is there, and Christ is there. We
   have cause to love the place for our own sakes; and in a short time, if
   you continue patient in well-doing, you will be with God. It is not
   only God's throne, but it is your house: 2 Cor. v. 1, We look for an
   house in heaven, not made with hands.' It is a place appointed for our
   everlasting abode; therefore all our hopes, desires, and delights
   should run that way. But chiefly I would press you to love it for his
   sake, the place where your heavenly Father dwells. God hath not taken
   his denomination from earth, which is the place of corruption; but from
   heaven, which is the place of glory and happiness. Oh, let us not
   forget our heavenly Father's house. We are too apt to say, It is good
   to be here. Christians, let us draw home apace; let us grow more
   heavenly-minded every day; seek the things which are above; prize it
   rather upon this occasion, because if we were more heavenly in the
   frame of our hearts, we would be more heavenly in our solemn approaches
   to God. What is the reason a man is haunted with the world, and things
   which are of a worldly interest and concern, when he comes to prayer?
   It is because his heart is taken with these things.
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   Hallowed be thy name.

   WE are now come to the first petition of the Lord's Prayer; there three
   things will fall under discussion:--

   I. The order of this petition.

   II. The necessity of putting up such a request to God.

   III. The sense and meaning of the petition itself.

   I. Of the order; it is the first of all the six. The petitions of the
   Lord's Prayer may thus be ranked:--The four first concern the obtaining
   of good; and the two last, the removal of evil--either the removal of
   evil past, and already committed, or the removal of evil future, and
   such as may be admitted by the temptation of the devil. Among the
   former, those things that do more immediately concern the glory of God,
   they have the first place. In this petition, the glory of God is both
   desired and promised on our part; for every prayer is both an
   expression of a desire, and also an implicit vow or a solemn obligation
   that we take upon ourselves to prosecute what we ask. Prayer, it is a
   preaching to ourselves in God's hearing. We speak to God to warm
   ourselves, not for his information, but for our edification.

   From the order observe:--

   Doct. That those things are to be desired in the first place, and with
   the greatest affection, which do concern the glory of God. The first
   petition is, Hallowed be thy name.'

   Here to show:--

   1. Why this petition is put first.

   2. Present some reasons of the point.

   First, This petition is put first, for a double reason:--

   1. Partly to show that this must be the end of all our requests. All
   that we desire and pray for, in behalf of ourselves and others, must be
   subordinate to this end. All these things must be asked, that by the
   accomplishment of them God may be brought more in request in the world.
   See all the other petitions in this prayer, how they are suited to this
   end in scripture. When we say, Thy kingdom come,' what do we beg that
   for, but ultimately the glory of God? Phil. ii. 10, 11, God hath given
   him a name which is above every name, that every tongue should confess
   that Jesus Christ is Lord, to the glory of God the Father.' When we
   say, Thy will be done in earth, as it is in heaven,' it is still to the
   glory of God: Mat. v. 16, That our good works may still shine forth
   before men here upon earth, that they may glorify our Father which is
   in heaven.' When we ask our daily bread, and provisions for the present
   life, it is still that he may be glorified in our comfortable use of
   the creature: 1 Cor. x. 31, Whether therefore ye eat or drink, or
   whatsoever ye do, do all to the glory of God.' When we ask for the
   remission of sins, it is that God may be glorified in Christ: Rom. iii.
   25, 26, Whom God hath set forth to be a propitiation through faith in
   his blood, to declare his righteousness for the remission of sins that
   are past, that he may be just,' &c. When we beg freedom from
   temptation, it is that we may not dishonour God: Prov. xxx. 9. Lest I
   be full, and deny thee, and say, Who is the Lord? or lest I be poor,
   and steal, and take the name of my God in vain.' Still that God may be
   glorified in every condition. When we ask deliverance from evil: Ps. l.
   15, Call upon me in the day of trouble; I will deliver thee, and thou
   shalt glorify me.' So that the glory of God, in all requests that we
   make to him, like oil, still swims on the top, and must be the end of
   all the rest; for other things are but means in subordination to it.

   2. It notes that our chiefest care and affection should be carried out
   to the glory of God when we pray. We should rather forget ourselves
   than forget God. God must be remembered in the first place. There is
   nothing more precious than God himself, therefore nothing should be
   more dear to us than his glory. This is the great difference between
   the upright and the hypocrite: the hypocrite never seeks God but when
   his necessities do require it, not in and for himself; but when the
   upright come to seek God, it is for God in the first place--their main
   care is about God's concernments rather than their own. Though they
   seek their own happiness in him, and they are allowed so to do; yet it
   is mainly God's glory which they seek, not their own interests and
   concernments. See that: Ps. cxv. 1, Not unto us, not unto us, O Lord,
   but unto thy name give glory, for thy mercy, and for thy truth's sake.'
   It is not a doxology, or form of thanksgiving, but a prayer; not for
   our safety and welfare, so much as thy glory; not to reek and satisfy
   our revenge upon our adversaries; not for the establishment of our
   interest; but for the glory of thy grace and truth, that God may be
   known to be a God keeping covenant; for mercy and truth are the two
   pillars of the covenant. It is a great dishonouring of God when
   anything is sought from him "more than himself, or not for himself.
   Saith Austin, it is but a carnal affection in prayer when men seek self
   more than God. Self and God are the two things that come in
   competition. Now there are several sorts of self; there is carnal self,
   natural self, spiritual self, and glorified self. Above all these God
   must have the pre-eminence.

   [1.] Carnal self. By a foolish mistake we take our lusts to be
   ourselves: Col. iii. 5, Mortify your members here upon earth.' And
   these members he makes to be fornication, uncleanness, and the like.
   Our sins are as dear to us as any essential or integral part of the
   body; they are our members. Now, these should have no room in our
   prayers at all, though usually they have the first place: James iv. 3,
   Ye ask and receive not, because ye ask amiss, that ye may consume it
   upon your lusts.' Our prayers should be the breathings of the spirit,
   and usually they are but the belches and eructations of the flesh. And
   for these it is we are so instant and earnest with God. We would have
   God bless us in some revengeful and carnal enterprise. We deal with God
   as the thief that lighted his candle at the lamps of the altar. So many
   would make God a party in their carnal designs: Prov. xxi. 27, The
   sacrifice of the wicked is an abomination; how much more when he
   bringeth it with a wicked mind?' It is an abomination when it is at the
   best; but when he hath an ill aim, then it is an abomination with a
   witness. Foolish creatures vainly imagine to entice heaven to their
   lure. Balaam builded altars and sacrificed, out of hope that God would
   curse his own people, and engage in Moab's quarrel; like the man in the
   Gospel that would make no other use of Christ than to compose his civil
   difference: Luke xii. 13. He comes to him as a man of authority,
   Master, speak to my brother, that he divide the inheritance with me.'
   We all look upon God, tanquam aliquem magnum, as Austin said he did in
   his infancy, as some great power that would serve all our carnal turns.
   In this sense we make God to serve our sins, Isa. xliii. 24, when we
   would have God to contribute to our lusts, to our pride, wantonness,
   revenge. This is such a foolish request, as if a wife should beg of her
   husband to give her leave to go on with her adulteries. Survey all the
   petitions which are in this present platform of prayer, there is not
   one that is calculated for such an evil purpose as our revenge, pomp,
   pride, pleasure. Carnal self surely must give way to God.

   [2.] There is a natural self, when we seek our own temporal felicity.
   Christ hath allowed these natural desires a room in our prayers; but
   they must keep their order and their place: first, God's glory; and
   then, our safety. The obtaining of natural good is put in the last
   place. And, therefore, when our thoughts only run upon temporal
   felicity and outward supplies, it is not prayer, but a brutish cry:
   Hosea vii. 14, They howl upon their beds for corn, wine, and oil.'
   Beasts are sensible of their pain, and are carried by natural instinct
   to seek their own welfare, as well as men. And, therefore, when this is
   our first and only request, it is a perversion of that order which
   Christ hath set down in this perfect form of prayer.

   [3.] There is spiritual self, which is valuable either in point of
   justification or acceptance with God, or in point of sanctification and
   conformity to him. Now, as these blessings cannot be severed from God's
   glory where they are really enjoyed, so they must not be severed in our
   prayers, nor preferred before it. To ask pardon as a separate benefit
   as it concerns our ease and quiet, not as it concerns God's glory, is a
   perversion and a diversion of our prayers. The main thing which God
   intends should be the main thing in our requests, is, the praise of his
   glorious grace, wherein he hath made us accepted in the beloved,' Eph.
   i. 6. And, therefore, this is the main thing which the soul intends:
   Ps. lxxix. 9, Help us, God of our salvation, for the glory of thy name;
   and deliver us, and purge away our sins, for thy name's sake.' The
   argument is not taken from themselves merely, or from their own misery,
   but from God's glory. If God could not be more glorified in our pardon
   and acceptance with him than in our death and damnation, it were an
   evil thing to desire pardon. But now when God hath abundantly cleared
   up this to us, that he is no loser by acts of mercy; that this
   conduceth more to the exalting of his great name, to accept poor
   sinners to mercy; the soul goeth with the more confidence to beg it of
   God, that he would purge us from our filthiness for his name's sake.
   But now men's thoughts are wholly taken up with their own peace and
   safety, and take no care for God's honour. This is but a selfish
   request, or an offer of nature after ease. For the other part, to ask
   for grace and conformity to God's will, merely as it is a perfection of
   our nature abstractly from God's glory, it is not a right request. It
   is contrary to the very nature of grace, whose tendency is to God in
   the first place, that his name may be glorified, that we should be to
   the praise of his glorious grace. Grace wrought in us is but a
   creature, and not to be preferred before the Creator. See how the
   apostle prays: 2 Thes. i. 11, 12, We pray always for you, that our God
   would count you worthy of this calling, and fulfil all the good
   pleasure of his goodness, and the work of faith with power: that the
   name of our Lord Jesus Christ may be glorified in you, and ye in him,
   according to the grace of our God and the Lord Jesus Christ.' That is a
   regular prayer, when all our spiritual interests are swallowed up in
   God, and we beg that his name may be glorified in us and upon us.

   [4.] There is glorified self, which standeth in the eternal fruition of
   God. Man was made for two ends--to glorify God, and to enjoy him. Now
   our crown of glory must be laid at God's feet; as the elders, Rev. iv.
   10, Saying, Thou art worthy, Lord, to receive glory, and honour, and
   power.' All our desires must give place to this, that he may be
   glorified in our eternal happiness; and we are to beg it no further
   than as it may stand with his honour. Man's chief end, and so his chief
   request, in respect of himself, is, to enjoy God; but with respect to
   God, so it is the highest only of subordinate ends; for the highest,
   chiefly and absolutely, is the glorifying of God.

   Well then, therefore, this is put first, to show that our chiefest care
   and affection should mainly run upon the glory of God, and that God
   might be advanced and lifted up on high.

   Secondly, To give you some reasons why those things which concern the
   glory of God must be sought in the first place, and with the greatest
   affection:--

   1. As we are reasonable creatures, it is fit it should be so. In all
   regular desires the end is first intended, and then the means. But now
   the glory of God, that is the end of all things: Prov. xvi. 4, The Lord
   hath made all things for himself;' that is, for his own glory, for the
   manifesting of his excellency. And so our redemption: Luke ii. 14,
   Glory be to God on high.' When God came to show his good will in
   Christ, it was to make way for his glory: as it begins in good will, so
   it must end in glory. This is the end of all the privileges we have by
   nature and grace. Now God's glory is the end of our being and service,
   and therefore must be first taken care of in our prayers; first his
   glory, and then our profit, for the end is the first thing in tended by
   any rational agent.

   2. As we are the children of God by adoption. The great duty of
   children is to honour their parents. God pleads for honour upon this
   account: Mal. i. 6, If I be father, where is my honour?' So that if you
   consent to the preface, and say, Our Father;' then the next request
   will be, Hallowed be thy name.' If we would own ourselves in such a
   relation, then we must make it our chief desire and care that God might
   be glorified by ourselves and others. Every kind of honour will not
   serve our heavenly Father. He must not be honoured as an ordinary
   father, in a common notion, but as an infinite and eternal Majesty; and
   to prefer anything to his interest or glory, or to equal anything to
   him, it is to make an idol of it, and to renounce him to be our father.
   The case of earthly parents is not always so. But now you renounce God
   when an idol is set in the throne; when any interest or concernment of
   yours is preferred before God, and before his interest and concernment.

   3. That which is of most value and consideration should be sought
   first. Now God's glory it hath an infinite excellency above all other
   things. The glory of God is of more worth than all creatures,--than
   their being and happiness. The end is more worthy than that which
   serveth and conduceth to the end. Meats and drinks they were made for
   the body, therefore are not so good as the body. Who would dig for iron
   with mattocks of gold? The means or instrument is better worth than the
   purchase. Now no matter what becomes of us, so God may be glorified. As
   it is said of David, Thou art better than ten thousand of us;'
   therefore, though they exposed their bodies to hazard, they thought it
   not safe for him. So is God better than the whole world of men or
   angels. Our first care must be that he may be glorified, then let other
   things succeed in their place.

   4. The example of Christ shows how much the glory of God should be
   cared for, and preferred before the creature's good: John xii. 27, 28,
   Father, save me from this hour.' There was the innocent and sinless
   inclination of his human nature. But for this cause came I unto this
   hour; Father, glorify thy name.' He doth not so earnestly insist upon
   that, but submits all his human concernments, though exceeding
   precious, that they might give way to the glory of God; and he had no
   respect to his own ease, or to the innocent inclination of his human
   nature, or to the felt comforts of the Godhead. Now Christ's example it
   is the best instruction. He taught us how we should behave ourselves to
   our heavenly Father; and, therefore, we should learn to prefer the
   honour of God before our own ease; and if God but get up, though we be
   kept low and poor, yet we should be contented. Look, as all natural
   things will act against their particular inclination for a general
   good; as to avoid a vacuity, the air will descend, and the water
   ascend, that there may not be a confusion or dissolution of the frame
   of nature: so hath Christ taught us still to prefer a general good.
   Father, glorify thyself;' that is it we must insist upon, though it be
   with our loss, suffering, trouble, yea, some times with our trouble of
   conscience, we must be content.

   5. From the nature of prayer. The whole spiritual life it is a living
   to God: Gal. ii. 19, I am dead to the law, that I might live unto God.'
   The whole tendency and ordination of all acts of the spiritual life
   they are to God. Even the natural life is overruled and directed to
   this end; there is an eating and drinking to God; the meat and drink we
   take, if God be not the last end of it, it is but a meat-offering and a
   drink-offering to our own appetite, and a sacrifice to Moloch. Now,
   much more in acts of immediate worship, there God will be principally
   regarded, for their respect and tendency is mainly to God. In our whole
   life we are God's, dedicated to him. Every godly man is set apart for
   God. A man that is a Christian must be holy in all manner of
   conversation,' 1 Pet. i. 15. A Christian must look upon himself as one
   that is dedicated to God, when he is at his meals, in his trade and
   calling; and grace is to run out in every act. But much more is this
   tendency of grace to bewray itself in our solemn sequestration of
   ourselves when we mate our nearer approaches to him: Lev. x. 3, I will
   be sanctified in them that come nigh me, and before all the people will
   I be glorified.' What is it to sanctify God? A thing is sanctified when
   it is set apart; and God is sanctified when we set apart ourselves
   wholly for him when he hath more than common affections and common
   respects. And therefore in prayer, in the first place, we should go to
   God for God, and surely in such a request we are likely to speed.

   6. Love to God, if it be unfeigned, and hath any strength in the soul,
   will necessarily put us upon this. Love seeks the good of the party
   beloved, as much or more than its own. Those which love have all things
   in common between them, and one counts it done to himself what is done
   to the other; so it is in the love between us and God. Look, as Christ
   loves the saints, and counteth whatever you do to them it is done to
   him, because done to those whom he loved--Mat. xxv.: so, reciprocally,
   the saint which loves God, what is done to God is done to us: when God
   is honoured, we are comforted as much or more than with our own
   benefit; and when God is dishonoured, we have the grief and sorrow: Ps.
   lxix. 9, The reproaches of them that reproached thee are fallen upon
   me.' Or if they hear God's name rent in pieces, and men dishonour him
   by their filthy lives, it goeth to their hearts; for God and they have
   but one common interest--nay, they prefer God's interest before their
   own or any other's: John xxi. 15, Simon, son of Jonas, lovest thou me
   more than these?' By the world's maxim, love should begin at home; but
   by Christ's direction, it beginneth with God They are more tender of
   God's glory than their own lives and outward comfort: I count not my
   life dear to me,' saith Paul. Thus you see what reason there is why our
   main care and thoughts should be taken up about the concernments of
   God, and about the glory of his holy name.

   Use 1. To reprove us, that we are no more affected with God's glory.
   Oh, how little do we aim at and regard it in our prayers! We should
   seek it, not only above the profits and pleasures of this life, but
   even above life itself; yea, above life present and to come. But alas!
   since the fall, we are corrupt, and wholly poisoned with self-love; we
   prefer every base interest and trifle before God; nay, we prefer carnal
   self before God. Some are wholly brutish; and so they may wallow in
   ease and pleasure, and eat the fat and drink the sweet, never think of
   God, care not how God is dishonoured, both by themselves and others.
   And then some, oh, how tender are they in matters of their own
   concernment, and affected with it, more than for the glory of
   God!--John xii. 43. They are more affected with their own honour, and
   their own loss and reproach, than with God's dishonour or God's glory.
   If their own reputation be but hazarded a little, oh, how it stings
   them to the heart! But if they be faulty towards God, they can pass it
   over without trouble. A word of disgrace, a little contempt cast upon
   our persons, kindles the coals and fills us with rage; but we can hear
   God's name dishonoured, and not be moved with it. When they pray, if
   they beg outward blessings, if they ask anything, it is for their
   lusts, not for God; it is but to feed their pomp and excess, and that
   they may shine in the pomp and splendour of external accommodations. If
   they beg quickening and enlargement, it is for their own honour, that
   their lusts may be fed by the contributions of heaven; so, by a wicked
   design, they would even make God to serve the devil. The best of us,
   when we come to pray, what a deep sense have we of our own wants, and
   no desire of the glory of God! If we beg daily bread, maintenance, and
   protection, we do not beg it as a talent to be improved for our
   master's use, but as fuel for our lusts. If we beg deliverance, it is
   because we are in pain, and ill at ease; not that we may honour and
   glorify God, that mercy and truth may shine forth. If we beg pardon, it
   is only to get rid of the smart, and be enlarged out of the stocks of
   conscience. If they beg grace, it is but a lazy wish after
   sanctification, because they are convinced there is no other way to be
   happy. If they beg eternal glory, they do not beg it for God, it
   appears plainly, because they can be content to dishonour God long,
   provided they at length may be saved. Most of us pray without a heart
   set to glorify God, and to bring honour unto his great name. Though a
   man hath never so much sense and feeling in his prayer, yet if his
   heart be not duly set as to the glory of God, his prayer is turned into
   sin. It is not the manner or the vehemency only, for a carnal spring
   may send forth high tides of affection, and motions that come from lust
   may be earnest and very rapid; therefore it is not enough to have
   fervour and vehemency, but when our aim is to honour and glorify God:
   Zech. vii. 5, 6, When ye fasted, did ye at all fast unto me, even to
   me? And when ye did eat, and when ye did drink, did you not eat for
   yourselves, and drink for yourselves?'

   Use 2. For exhortation, to press us to seek the glory of God above all
   things. Take these arguments:--

   1. How necessary it is the Lord should have his glory. The world serves
   for no other purpose; it is made and continued for this end: Rev. iv.
   11, Thou art worthy, O Lord, to receive glory, and honour, and power;
   for thou hast created all things, and for thy pleasure they are and
   were created.' All that God hath made, it was for his own glory; and,
   Rom. xi. 36, For of him, and through him, and to him are all things; to
   whom be glory for ever. Amen.' Of him, in a way of creation; through
   him, by way of providential influence and supportation; that they may
   be to him in their final tendency and result. God did not make us for
   ourselves, but his own glory.

   2. It is a singular benefit to be admitted to sanctify God's name. Oh
   that poor worms should come and put the crown upon God's head! and that
   he will count anything we can do to be a glory to himself: 1 Chron.
   xxix. 14, But who am I, and what is my people, that we should be able
   to offer so willingly after this sort? For all things come of thee, and
   of thine own have we given thee.'

   3. Consider how much it concerneth us, that we may make some
   restitution for our former dishonouring of God; therefore we should be
   more zealous in this work. How forward have we been to dishonour God in
   thought, word, and deed, before the Lord wrought upon us! There is not
   a mercy but we have abused it, nor anything we have meddled with, but
   one way or other we have turned it to the Lord's reproach and
   dishonour. Now when the Lord hath put grace in our hearts, when we are
   a people formed for his praise'--Isa. xliii.--when he hath made us
   anew, we should think of making some restitution, some amends to God,
   and should zealously affect his glory above all things.

   Use 3. For trial. Do we prefer the glory of God in the first place?
   Take these marks:--

   1. Then we would be content with our loss, provided the name of God may
   gain any respect in the world; and so he may be magnified, no matter
   what becomes of us, and our interest and concernment: Phil. i. 20. The
   apostle expresseth there a kind of indifferency: so Christ shall be
   magnified in my body, whether it be by life or by death.' Oh, then it
   is a sign you make it your purpose, drift, and care, when you are
   contented to do or be anything that God will have you to be or do. This
   holds good, not only in temporal concernments, when you are content to
   want necessary food, &c., but it holds also in spiritual concernments:
   as to sense of pardon, though God should suspend the consolations of
   his Spirit, yet, if it be for the glory of his grace, I am to be
   content; nay, in some cases God's glory is more to be cared for than
   our own salvation, if they two could come in competition; but that case
   never falls out with the creature--our salvation is conjoined with the
   glory of God. But yet, in supposition, if it should, as Paul and Moses
   puts the supposition--Exod. xxxii. 32, Blot me, I pray thee, out of the
   book which thou hast written'--so God might be honoured in saving that
   people. So Rom. ix. 3, For I could wish that myself were accursed from
   Christ for my brethren, my kinsmen according to the flesh.' It was not
   a rash speech, a thing spoken out of an unadvised passion: see but with
   what a serious preface it is ushered in, ver. 1, God is my witness, I
   lie not, my conscience also bearing me witness in the Holy Ghost.' He
   calls God to witness this was the real disposition of his heart, and he
   speaks advisedly, and with good deliberation.

   Object. But is it lawful thus to wish to be accursed? Certainly Paul
   could not wish himself to love Christ less, or to be less beloved of
   him; for these things we cannot part with .them without sin; but in our
   enjoyment of Christ there is a happy part, some personal happiness
   which resulteth to us. Now all this he could lay at God's feet. How so?
   What, for others? A regular love begins at home, and every man is bound
   to look to his own salvation first, and then the salvation of others.
   But that was not the case; it was not their salvation and Paul's
   salvation which was in competition, but the glory of God, and the
   common salvation of the Jews, and Paul's particular salvation. It was a
   mighty prejudice to the gospel that the people from whom Christ's
   messengers proceeded--for the law went out of Sion, the gospel came out
   from among the Jews--that so many of them were prejudiced, and a mighty
   eclipse to the glory of God. Now he could lay down all his personal
   happiness at God's feet, he speaks in supposition, if such a case falls
   out. But, however, this is a clear rule: the glory of God must be
   preferred before our own salvation. In some cases there will be need of
   this rule. For in stance, there is many a man that possibly is
   convinced of a false religion; and the first question men make is, if
   they can be saved in such a religion, but many men are hardened in
   Popery. When, therefore, a man is contented to continue in a false
   religion, and dishonour God with his compliance there, provided he may
   be saved, he prefers his own salvation before the glory of God; and in
   case of the delay of repentance, when men dally with God, and put off
   the work of returning to the Lord until another time, or hereafter it
   is time enough to repent, these men prize their salvation before the
   glory of God. If it were true upon that supposition, that if ever they
   shall be saved, they are contented God shall be dishonoured a great
   deal longer, and that if they be saved at length this will satisfy
   them.

   Quest. But how may we discern that we make the glory of God the first
   and chief thing we aim at in prayer?

   1. Partly by the work of your own thoughts. The end is first in
   intention, though last in execution. When you are praying for a public
   mercy against an enemy, what runs in your thoughts? Revenge, safety,
   and your own personal happiness, or God's glory? What wilt thou do, O
   Lord, unto thy great name?' Josh. vii. 9. Are you pleasing yourselves
   with suppositions of your escape and deliverance, and reeking your
   wrath upon your adversaries? So in prayer for strength and quickening,
   what is it that runs in your mind? Are you entertaining your spirit
   with dreams of applause, and feeding your minds with the sweetness of
   popular acclamation?

   2. By the manner of praying, absolutely for God's glory, but for all
   other things with a sweet submission to God's will: John xii. 27,
   Father, save me from this hour: but for this cause came I unto this
   hour. Father, glorify thy name. Then came there a voice from heaven,
   saying, I have both glorified it, and will glorify it again.' Christ is
   absolute in the request, and he receives an answer. Is this enough? Do
   you mainly press God with this, that he might provide for his own
   glorious name, that his name might not lie under reproach? But now
   carnal aims do make affection impetuous and impatient of check and
   denial. Rachel must have children, or die. When the heart is set upon
   earthly success, pleasure, or comfort, then they cannot brook a denial
   without murmuring. The children of God only accept of God's glory, and
   in all other things they leave themselves to God's disposal, and
   therefore this is the main thing.

   3. Partly too by the disposition of your hearts when your prayers are
   accomplished, and God hath given any blessing you pray for. We do not
   ask it for God's glory, if we do not use it for God's glory. The time
   of having mercies is the time of trial, and therefore when we consume
   our mercies upon our lusts, when they do not conduce to check our sins,
   it is a sign God's glory is not the thing intended as it should be.

   Thus for the order of this petition.

   II. The necessity of putting up such a request to God. It is his charge
   to us in the third commandment, that we should sanctify his name: Thou
   shalt not take the name of the Lord thy God in vain.' The positive part
   of that commandment is, thou shalt sanctify it. Now here we make it
   matter of prayer to God: Hallowed be thy name.' From whence let me
   observe:--

   Doct. Those that would have God's name hallowed and glorified, must
   seriously deal with God about it.

   There are several reasons why we must put up such requests to God. I
   might argue from the utility and the necessity of it.

   First, The utility. We put up these requests to God:--

   1. That we may more solemnly warn ourselves of our own duty. In prayer
   there is an implicit vow, or solemn obligation, that we take upon
   ourselves to prosecute what they ask. It is a preaching to ourselves in
   God's hearing. So that every word we speak to God is a lesson to us,
   and our requests are so many exhortations to glorify his holy name.
   With what face can we ask that which we are wholly reckless and
   neglectful of? Then we shall certainly come under that character: Mat.
   xv. 7, 8, This people draweth nigh unto me with their mouth, and
   honoureth me with their lips; but their heart is far from me.' It is
   the greatest mockage of God to ask, unless we have a mind to pursue and
   diligently to attend to this work and business, that the name of God
   may be glorified in us and upon us.

   2. That we may have a due sense and grief for God's honour. God's
   children they are troubled to see God dishonoured. Lot's righteous soul
   was vexed, not with Sodom's injuries, but with Sodom's sins, 2 Pet. ii.
   8. And David saith: Rivers of tears run down mine eyes, because men
   keep not thy law.' Ps. cxix. 136. Many will scarce weep for their own
   sins, where they have advantage of remorse of conscience; but when they
   are zealously affected with God's glory, they will weep for others'
   sins. When his name is torn and rent in pieces, it is a grief of heart
   to them. Now God will have us ask this, that this holy sense of
   spiritual grief may be kept up; for when it is become the matter of our
   requests, then we are interested in the glory of God. We are loth to
   see things miscarry where we have petitioned and begged for others; so
   when we have begged the glory of his name, it will further this
   spiritual sense and grief of heart when his name is dishonoured.

   3. That we may count it as great a blessing when God is glorified as
   when we are saved. Continue in prayer,' saith the apostle, and watch
   thereunto with thanksgiving.' When we have been instant with God in
   prayer, that he might be glorified, then we shall count it as great a
   blessing when he is glorified as when we are saved. Prayer makes way
   for the increase of our esteem, and engages us to observe the return.
   When we have asked it of God, we will be affected with it then. When we
   see all his works praise him, what a comfort will this be to the soul:
   Bless the Lord, O my soul.' Ps. ciii. 22.

   But secondly, Let me show the necessity of dealing with God about it.
   The necessity will appear both in respect of persons and things; when
   we beg that God's name may be hallowed, we beg dispositions of heart
   and occasions.

   First, The necessity will appear in respect of persons, both as to
   ourselves and others.

   First, In respect of ourselves, there is a great necessity that we
   should deal with God about the hallowing of his name; because we need
   direction, sincerity, quickening, submission to God, humility, and
   holiness.

   To instance in these six things:--

   1. We need direction. The habits of grace are God's gifts, and the
   exercise of grace is another thing; to actuate, quicken, guide, and
   direct it: 2 Thes. iii. 5, The Lord direct your hearts to the love of
   God.' And so in prayer, and in honouring of God. In prayer, we know
   not' how or what to pray for as we ought.' Though we have grace, yet we
   need direction. A ship that is well rigged, yet needs a skilful pilot:
   Rom. viii. 26, Likewise the Spirit also helpeth our infirmities; for we
   know not what we should pray for as we ought.' How much are we to seek
   to give God his due honour!' Of ourselves we cannot so much as think a
   good thought:' 2 Cor. iii, 5. There is an utter insufficiency in us to
   meditate of God, and conceive aright of his excellency, and give him
   the honour which is due to him. None of us but needs daily to go to
   God, that we may be taught how to hallow and sanctify his name.

   2. We need quickening, being so backward to this duty. All the lepers
   could beg help, and but one returned to give God the glory. There is
   much dulness and deadness of heart as to the praising of God, and
   glorifying of God. Self-love will put us upon other things; but it is
   grace must quicken us to glorify him and praise him. When we go to God
   for ourselves, our necessities will sharpen our affections, and put a
   shrill accent upon our prayers. But now when we beg of God for God,
   then there is a greater restraint upon us. And therefore David saith,
   Ps. li. 15, Open thou my lips, and my mouth shall show forth thy
   praise.' We need God to open our mouths; that is, enlarge our hearts
   and quicken our affections. How apt are we to turn the back upon the
   mercy-seat! Ezek. xlvi. 9. If a man came in at the north gate he was to
   go out at the south gate, but never at the same door. Why? That he
   might not turn his back upon the mercy-seat. When we have prayed, we
   are apt to forget that God which hath blessed us; and therefore that
   our hearts might be enlarged and quickened, we need to go to God.

   3. We need uprightness and sincerity, that we may mind the glory of
   God. This is not a work of nature, but grace: Phil. ii. 21, All men
   seek their own, not the things which are Jesus Christ's.' There is the
   fruit and effect of nature, it puts men upon seeking their own things,
   worldly ease, profit, and pleasure. Every creature naturally seeks its
   own welfare; but to make the glory of God our great aim and pursuit, it
   is grace puts upon that. Water ascends no higher than it descends, so
   nature cannot rise beyond itself. The stream cannot rise above the
   fountain, and above the principle. A man that hath nothing but nature,
   he cannot unfeignedly seek the things which are of God. The old man
   with the deceitful lusts, that is the natural man. The upright heart,
   that unfeignedly seeks God, needs grace from above. Without influence
   from God, our actions cannot have a tendency to God. We shall prefer
   our interest before God's glory, if we have no higher principle than
   what our hearts furnish us with.

   4. We must go to God for submission. Now there is a double submission
   required, which if we have not, we shall find it marvellously difficult
   to glorify God. One, as to the choice of instruments; another, as to
   the way and means by which God will bring about his own glory.

   [1.] As to the choice of instruments. There is in us an envy, and
   wicked emulation. Oh, how hard a matter is it to rejoice in the gifts,
   and graces, and services of others, and be content with the
   dispensation, when God will cast us by as unworthy, and use others for
   the glorifying of his name! Therefore that we may refer the choice of
   instruments to God, we need go to him and say, Lord, hallowed be thy
   name;' do it which way, and by whom thou pleasest. We are troubled, if
   others glorify God, and not we, or more than we; if they be more holy,
   more useful, or more serious, self will not yield to this. Now by
   putting up this prayer to God, we refer it to him to choose the
   instrument whom he will employ. It was a commendable modesty and
   self-denial in John Baptist, which is described, John iii. 13, He must
   increase, I must decrease.' When we are contented to be abased and
   obscured, provided Christ may be honoured and exalted; and be content
   with such a dispensation, though with our loss and decrease. Many are
   of a private station, and straitened in gifts, and can have no public
   instrumentality for God; now these need to pray, Hallowed be thy name,'
   that they may rejoice when God useth others whom he hath furnished with
   greater abilities.

   [2.] A submission for the way; that we may submit to those unpleasing
   means and circumstances of his providence, that God will take up and
   make use of, for the glorifying of his holy name. Many times we must be
   content, not only to be active instruments, but passive objects of
   God's glory. And therefore if God will glorify himself by our poverty,
   or our disgrace, our pain and sickness, we must be content. Therefore
   we need to deal with God seriously about this matter, that we may
   submit to the Lord's will, as Jesus Christ did: John xii. 27, 28, Save
   me from this hour; but for this cause came I unto this hour: Father,
   glorify thy name. And there was a voice from heaven that said, I have
   glorified it, and will glorify it again.' Put me to shame, suffering,
   to endure the cross, the curse, so thou mayest be glorified. This was
   the humble submission of Christ Jesus, and such a submission should be
   in us. The martyrs were contented to be bound to the stake, if that way
   God will use them to his glory. Phil. i. 20, saith Paul, So Christ
   shall be magnified in my body, whether it be by life, or by death:' if
   my body be taken to heaven in glory, or whether it be exercised or worn
   out with ministerial labour. We need to deal with God that we may have
   the end, and leave the means to his own choosing; that God may be
   glorified in our condition, whatever it be. If he will have us rich and
   full, that he might be glorified in our bounty; if he will have us poor
   and low, that he may be glorified in our patience; if he will have us
   healthy, that he may be glorified in our labour; if he will have us
   sick, that he may be glorified in our pain; if he will have us live,
   that he may be glorified in our lives; if he will have us die, that he
   may be glorified in our deaths: and therefore, Whether we live or die,
   we are the Lord's:' Rom. xiv. 9. A Christian is to be like a die in
   the^hand of providence, content whether he be cast high or low, and not
   to grudge at it, whether he will continue us longer or take us out of
   the world. As a servant employed beyond the seas, if his master will
   have him tarry, there he tarries; if he would have him come home, home
   he comes: so that we had need to deal seriously with God about this
   submissive spirit.

   [5.] Humility; that we may not put the crown upon our own heads, but
   may cast it at the Lamb's feet; that we may not take the glory of our
   graces to ourselves. God's great aim in the covenant is, that no flesh
   should glory in itself; but whosoever glories, may glory in the Lord:'
   1 Cor. i. 27-31. He would have us still come and own him, in all that
   we are, and in all that we do. As the good servant gave account of his
   diligence, Luke xix. 16, he doth not say, My industry, but, Thy pound
   hath gained ten pounds.' And Paul was a zealous instrument, that went
   up and down doing good; he laboured more abundantly than they all: yet
   not I, but the grace of God, which was with me:' 1 Cor. xv. 10. In this
   case if we would honour and glorify God, we must do as Joab did, when
   he was likely to take Rabbah: he sent for David to gather up more
   forces, and encamp against the city and take it, Lest I take the city,
   and it be called after my name:' 2 Sam. xii. 28. How careful was he
   that his sovereign might have the honour! So careful should we be that
   the crown be set upon Christ's head, and that he may have the glory of
   our graces and services, that they may not be called after our own
   name, that God may be more owned in them than we. Now what more
   natural, than for creatures to intercept the revenues of the crown of
   heaven, and to convert them to their own use? It is a vile sacrilege,
   to rob God of the glory of that grace he hath bestowed upon us; and yet
   what more common? The flesh is apt to interpose upon all occasions; and
   therefore we need to put up this request, Hallowed be thy name.'

   [6.] There is holiness required, that we may not be a disgrace to God
   and a dishonour to him. The Lord saith, Ezek. xx. 9, That his name
   should not be polluted before the heathen, among whom they (his people)
   were.' The sin of God's people doth stain the honour of God, and
   profane his name. When men profess much to be a people near God, and
   live carnally and loosely, they dishonour God exceedingly by their
   conversation. Men judge by what is visible and sensible, and so they
   think of God by his servants and worshippers; as the heathens did of
   Christ in Salvian's time,--If he was a holy Christ, certainly
   Christians would live more temperately, justly, and soberly. They are
   apt to think of God by his worshippers, and by the people that profess
   themselves so near and dear to him; therefore it concerns us to walk
   so, that our lives may honour him: Mat. v. 16, Let your light so shine
   before men, that they may see your good works, and glorify your Father
   which is in heaven.' As the loins of the poor (saith Job) blessed him,
   Job xxxi. 20, namely, as they were fed and clothed by his bounty; so
   our lives may glorify God. David saith, Ps. cxix. 7, Then shall I
   praise thee with uprightness of heart, when I have learned thy
   righteous judgment.' There is no way to praise God entirely and
   sincerely until we have learned both to know and do his will. Real
   praise is the praise God looks after. Otherwise we do but serve Christ
   as the devil served him, who would carry him upon the top of the
   mountain, but it was with an intent to bid him throw himself down
   again. So we seem to exalt God much in our talk and profession; yea,
   but we throw him down, when we pollute him and deny him in our
   conversation. Our lives are the scandal of religion, and a pollution
   and blot to the name of God. So that with respect to ourselves, you
   see, what need we have to go to God. that he will give us grace that we
   may please him and glorify his name.

   Secondly, In regard of others. A Christian cannot be content to glorify
   God himself, but he would have all about him to glorify God. .As fire
   turns all things round about it into fire; and leaven, it spreads
   still, until it hath subdued the whole lump: so is grace a diffusive, a
   spreading thing. As far as we can reach and diffuse our influence, we
   would have God brought into request with all round about us. Being
   converted,' saith Christ to Peter, strengthen thy brethren.' So it will
   be where there is true grace. Mules, and creatures which are of a
   mongrel and bastard race, they beget not after their kind: so bastard
   Christians are not for the calling in of others, and the gaining of
   those about them. But a true Christian will be earnest, and much in
   this matter. Now their hearts are not in our power, but in God's;
   therefore we need to be much in prayer, and make this our main request,
   Lord, hallowed be thy name.' For hereby,

   1. We acknowledge God's dominion over the spirits of men, which is a
   great honour to God, and a quieting to us. It is a title often given to
   God in scripture, that he is the God of the spirits of all flesh.' If
   they had a magistrate to choose, they go to God: Num. xxvii. 16, Let
   the Lord, the God of the spirits of all flesh, set a man over the
   congregation.' If a judgment to be averted, Num. xvi. 22, O God, the
   God of the spirits of all flesh, shall one man sin, and wilt thou be
   wroth with all the congregation?' This is a great honour to God, when
   we acknowledge the power and dominion that he hath over the hearts and
   spirits of men. To roll a stone is not so much as to rule the
   creatures; and to keep the sun in its course is not so much as to rule
   the spirits of men, and to work them to the glorifying of his holy
   name. God can turn the hearts of men this way and that way, according
   as he pleaseth: Prov. xxi. 1, The king's heart is in the hand of the
   Lord, as the rivers of water; he turneth it whithersoever he will.' As
   a man can dispose of a watercourse, turn it hither and thither as the
   necessities of his field or garden require, so can God draw out the
   hearts and respects of men. Surely there would not be so many disorders
   in the world if we did often reflect upon this attribute, or did deal
   .with God about his power over the spirits of men. We are wrathful, and
   think nothing but the confusion of men would serve the turn, and there
   is no riddance of our burden but by the destruction of those who stand
   in our way; whereas the conversion of men, a change of their spirits
   and hearts, would be a better cure, and bring more honour to God, and
   safety with it. The truth is, we look more to men than to God, and that
   is the reason why we pitch rather upon the destruction than the
   conversion of others. Destruction, that may be executed by the
   creature; but conversion, that is a power (to order and regulate the
   spirits of men) which God hath reserved in his own hands. One angel
   could destroy above a hundred and eighty thousand in Sennacherib's camp
   in one night; but all the angels, with their united strength, cannot
   draw in one heart to God. But now the God of the spirits of all flesh,
   who is too hard for him? Oh, did we often reflect upon this, we would
   be dealing with God about this matter, that he would work upon the
   spirits of men. If there be a wicked ruler, or an obstinate child or
   servant, &c., that he would sanctify himself upon them, and change
   their hearts.

   2. You discover much love to God, when, as you would not dishonour him
   yourselves, so you are careful others may not dishonour him. Praise
   him, all ye ends of the earth,' Ps. xcviii. 4, and c. 1. You would have
   all the world own him. Private spirits that would impale and enclose
   religion, that they may shine alone, they do not love God, but
   themselves, their own credit, and their own profit. Would to God all
   the Lord's people were prophets!' Num. xi. 29. That was a free and
   noble speech. God is resembled to the sun, be cause it is he that must
   shine alone; but the church is compared to the moon and stars, where
   all may shine, but every star in its own glory. True Christians would
   have all to be as they are, unless it be with respect to their bonds
   and incumbrances.

   3. You discover love to others, you would have them glorify God. The
   angels, they rejoice when a sinner is converted; they have a great love
   to souls, Luke xv. 7. And so do Christians; the more spiritual they
   are, the more they come near to the blessed spirits above, and the more
   affected they are with the good done to others, and with their
   conversion. Saith Paul, Rom. ix. 3: I could wish that my self were
   accursed from Christ for my brethren, my kinsmen according to the
   flesh.' Such a zeal and entire affection he had to the souls of others,
   that he could lay all his personal happiness at Christ's feet. And thus
   you see what need we have to deal seriously with God in this business,
   if indeed we make this our aim. Especially those which are in public
   relations, as Paul was, which had an office put upon him to procure the
   salvation of others, how will their hearts run out upon it!

   Secondly, It is needful we should deal with God about the sanctifying
   of his name, as in regard of persons, so of things and events. God hath
   the disposal of all events in his own hands. There are many things
   which concern the glory of God that are out of our reach, and are
   wholly in God's hands; and therefore it discovers our love to his
   glory, and our submission to his wise and powerful government of all
   affairs, when we deal with God about it, and refer the matter to his
   disposal, and say, Lord, hallowed be thy name,' take the work into thy
   own hands. We discover our love to his glory, because we make it a part
   of our request that all these events may conduce to the glory of his
   majesty. As Joshua, when Israel fell before their enemies: Josh. vii.
   9, Lord, what wilt thou do for thy great name?' There was his trouble.
   And Moses: Num. xiv. 15, 16, What will the nations say round about?'
   Because the Lord was not able to bring this people into the land which
   he sware unto them, therefore he hath slain them in the wilderness.' It
   goeth near to the heart of God's children when they see anything that
   will tend to God's reproach.

   But that is not all; it is not enough we discover that, but also our
   submission to his wise and powerful government, when we refer the
   matter to his disposal, and can see that he can work out his own ends
   out of all the confusions which happen there; out of sins, errors,
   wars, blood: Ps. lxxvi. 10, The wrath of man shall praise thee; the
   remainder of wrath shalt thou restrain.' In the Septuagint it is, the
   wrath of man shall keep holy day to thee, shall increase a festival for
   thee. God many times gets up in the world upon Satan's shoulders. When
   matters are ravelled and disordered, he can find out the right end of
   the thread, and how to disentangle us again; and when we have spoiled a
   business, he can dispose it for good, and make an advantage of those
   things which seem to obscure the glory of his name.

   By the way, both these must go together, our love to his glory, and our
   submission to his providence. Our love to his glory; for we should not
   be altogether reckless and careless how things go; and yet not carking,
   because of the wisdom and power of his providence. The truth is, we
   should be more solicitous about duties than events. The glory of events
   belongeth to God himself, and we are not to take his work out of his
   hand, but mind him in it. Look, as some would learn their
   schoolfellows' lesson better than their own; so we would have things
   carried thus and thus. And so by murmuring we tax providence, rather
   than adore it, and we eclipse the glory of God. Yet we must be sensible
   of the reproaches cast upon God, and must pray to the Lord to vindicate
   and right his name, to take the way and means into his own hands.

   Thus you have seen the necessity of putting up such a request to God,
   Hallowed be thy name.'

   Use 1. Is for information. It informs us that whatever we be stow upon
   God, we have it from God at first: 1 Chron. xxix. 11, Of thine own have
   we given thee.' The King of all the earth, we cannot pay him any
   tribute but out of his own exchequer. When we are best affected to
   God's interest, and pray for God's concernments, we must beg the grace
   which maketh us to do so. It is his own gift. It is he must enable and
   incline us, quicken and direct us. So that in all things he is Alpha
   and Omega--we begin in him, whenever we end in him. And when we do most
   for God, we have all from him.

   Use 2. For direction in the matter of glorifying God, in four
   propositions.

   [1.] This life is not to be valued, but as it yieldeth us opportunities
   for this end and purpose, to glorify God. We were not sent into the
   world to live for ourselves, but for God. If we could make ourselves,
   then we could live to ourselves. If we could be our own cause, then we
   might be our own end. But God made us for himself, and sent us into the
   world for himself. Christ saith: John xvii. 4, Father, I have glorified
   thee on earth,' &c. It is not our duty only to glorify God in heaven,
   to join in concert with the angels in their hallelujahs above, where we
   may glorify him without distraction, weariness, and weakness; but here
   on earth, in the midst of difficulties and temptations. There are none
   sent into the world to be idle, or to bring forth fruit to themselves,'
   Hosea x. 1; to improve their pains [22] and strength, to promote merely
   their own interest; but God's glory must be our chief work and aim
   while we are here upon earth,--this must be the purpose and intent of
   our lives.

   [2.] Every man, besides his general calling, hath his own work and
   course of service whereby to glorify and honour God: John xvii. 4, I
   have finished the work which thou gavest me to do.' As in a great house
   one hath one employment, one another: so God hath designed to every man
   his work he hath to do, and the calling he must be in; some in one
   calling, and some in another; but they all have their ser vice and work
   given them to do for God's glory.

   [3.] In discharge of this work, as they must do all for God, so they
   can do nothing without God. Every morning we should revive the sense of
   it upon ourselves, as the care of our work and aim, so the sense of our
   impotency. This day I am to live with God; but how unable am I, and how
   easily shall I dishonour him!' The way of man is not in himself,' Jer.
   x. 23. When a Christian goeth abroad in the morning, he must remember
   he is at Christ's dispose; he is not to do as he pleaseth, but to be
   guided by rule, and act for God's glory, and fetch in strength from
   Christ: Col. iii. 17, Whatsoever ye do in word or deed, do all in the
   name of the Lord Jesus.' Not only in our duties or immediate converses
   with God, but in our sports, business, recreation. What is it to do
   things in the name of Christ,--that is, to do it according to Christ's
   will and command? He hath allowed us time for recreation, for
   conversing with God, and calling in Christ's help, and aiming at his
   glory. If we have anything to do for God, we must do it in his own
   strength, in every word and deed.

   [4.] You are directed again, when the glory of God and sanctifying of
   his name either sticks with us, or sticks abroad, God must be specially
   consulted with in the case. When our hearts are backward, then. Lord,
   open thou my lips;' Lord, affect me with a sense of thy kindness and
   mercy. When it sticks abroad, when such events fall out, as for a while
   God's name is obscured, and seems to be clouded, Lord, what wilt thou
   do for thy great name?'

   III. Having opened the order of the words, and the reasons of putting
   up such a request to God, I now come to the sense of the petition,
   Hallowed be thy name.' Four things will come under consideration:--

   1. What is meant by the name of God.

   2. What it is to hallow and sanctify it.

   3. I shall take notice of the form of the proposal, agiastheto,
   Hallowed.

   4. The note of distinction, thy name.

   First, What is meant by God's name?

   1. God himself.

   2. Anything whereby he is made known.

   [1.] God himself. Name, by an Hebraism, is put for the person itself.
   Thus: Rev. iii. 4, Thou hast a few names even in Sardis, which have not
   defiled their garments;' that is, many persons; so: Acts i. 15, it is
   said there, The number of the names together were about one hundred and
   twenty,' that is of persons. So it is used in the present case. God's
   name is put for God himself: Ps. xx. 1, The name of the God of Jacob
   defend thee!' That is, God himself. So: Ps. xliv. 5, Through thy name
   will we tread them under that rise up against us;' that is, by thee.
   And to believe in the name of Christ is to believe in Christ himself.
   Name is put for person, for the immediate object of faith is the person
   of Christ: John i. 12, To as many as received him, to them gave he
   power to become the sons of God, even to them that believe on his
   name.'

   [2.] Anything whereby he is made known to us, Nomen quasi notamen. As a
   man is known by his name, so God's titles and attributes, his
   ordinances, his works, his word, are his name, chiefly the two latter.
   For his works, they are a part of the name of God: Ps. viii. 1, the
   burden of that psalm is twice repeated, O Lord, our Lord, how great is
   thy name in all the earth!' By the name there, is meant God made known
   in his works of creation and providence, for he speaks there of sun,
   moon, and stars, which proclaim an eternal power to all the world; and
   he speaks of such a name as is in all the earth. And, Ps. cxlvii. 19,
   20, He hath not dealt so with any nation,' and given them his word,
   statutes, and ordinances; every one hath not that privilege. But, How
   great is thy name in all the earth!' That is, how manifestly art thou
   made known by thy works! But above all, by name is meant his word: Ps.
   cxxxviii. 2, Thou hast magnified thy word above all thy name.' There is
   more of God to be seen in his word, than in all the creatures of the
   world, and in all his other works besides. We understand more of God
   than can be taken up by the creation. It helps us to interpret the book
   of nature and providence; there we have his titles, attributes,
   ordinances; there we have his greatest work, in which he hath
   discovered so much of his name, the mystery of redemption, which is not
   elsewhere to be known. Thus by the name of God is meant God himself, as
   he hath made known himself in the word. We desire that he may be
   sanctified, that he may with honour and reverence be received
   everywhere.

   Secondly, The second thing to be explained, what is meant by hallowed?
   In scripture God is said sometimes to be magnified, sometimes to be
   justified, sometimes to be glorified, and sometimes to be sanctified.
   Now it is not here said, Magnificetur nomen tuum, or glorificetur, but
   sanctificetur--let thy name be sanctified. All these terms do express
   how God is to be honoured by the creature, and they have all distinct
   notions. God is said to be magnified: Luke i. 46, My soul doth magnify
   the Lord.' To magnify God argueth a high esteem or a due sense of his
   greatness. Again, God is said to be justified: Luke vii. 29, The people
   and the publicans justified God.' What is it to justify God? To justify
   is to acquit from accusation, and when that word is applied to God, it
   signifieth our owning of him notwithstanding the prejudices of the
   world against him. To glorify God is to make him known to others, and
   to bring him into request with others, for glory it is clara cum laude
   notitia, a public fame or knowledge of excellency. Thus Christ saith,
   John xvii. 10, I am glorified in them;' speaking of his apostles,
   because by their means he was made known to the world. All these are
   included in the word of the text. Yet there is somewhat more intended
   by to be sanctified. When is God then said to be sanctified?

   To hallow and to sanctify is to set apart from common use, and so to
   sanctify the name of God, is to use it in a separate manner, with that
   reverence and respect which is not used to anything else. So that when
   we pray that God's name may be hallowed or sanctified, we desire that,
   according as he hath made known himself in the word, so he may be
   known, reverenced, and esteemed in the world. Known to be the only true
   God: 1 Kings xviii. 36, Let it be known this day that thou art God in
   Israel,' and accordingly worshipped and glorified in the hearts and
   lives of men.

   The third thing to open is the form of proposal, agiastheto. It is not
   sanctificemus, let us hallow, but sanctificetur, let it be hallowed,
   for in this form of speech, all the persons concerned in this work are
   included--God, ourselves, and others.

   [1.] God is to be included in the prayer, that we may express our sense
   of his providence working all things for the glory of his holy name,
   yea, discovering his excellency, showing himself to be the holy God:
   Ezek. xxxviii. 23, I will magnify myself, and sanctify myself, and I
   will be known in the eyes of many nations, and they shall know that 1
   am the Lord.' The Lord magnifieth himself by the more eminent effects
   of his care and providence, but he sanctifieth himself chiefly by
   blessing and defending the godly, and by punishing and afflicting the
   wicked, for thereby he declareth his holiness, the purity of his
   nature, and his love to saints; so that when we say, Hallowed be thy
   name,' we mean, Lord, declare thyself to be a holy God, by putting a
   distinction between men and men in the course of thy providence, and
   owning thy people from heaven.

   [2.] We include ourselves when we say, Hallowed be thy name,' for it is
   especially the duty of God's people: Isa. xxix. 23, They shall sanctify
   my name, and sanctify the Holy One of Jacob, and shall fear the God of
   Israel.' It is our duty, by our religious carriage, to evidence that we
   have a holy God. This must be our first care, that we ourselves be
   sanctified, and to sanctify our sanctifier, the Holy One of Israel.
   Some, they would have God glorified by others, but do not look to
   themselves how they sanctify God. Now God hath made this to be a great
   part of our care, that his own people should not only magnify and
   glorify him, but sanctify him; therefore he rather makes them good than
   great. When he would make men great, then he shows his magnificence, to
   be the almighty disposer of the riches of the world; but when he makes
   them good, then he expects to be sanctified, that his people should
   discover that he is a holy One; that he is holy in himself, for we add
   nothing to him when we sanctify him, but only discover him to be such a
   one. In short, God sanctifieth us effectively by working grace and
   holiness in us, and we sanctify him relatively, objectively,
   declaratively, declaring him to be a holy God, and that we are a people
   belonging to this God.

   [3.] The speech is so formed that others may be included, and that we
   may express our sense of their dishonouring God, as a thing that is
   grievous to us, that we may show how near it goeth to our heart to see
   the ignorance, atheism, and blasphemy that is in the world. They would
   have the holy God to be sanctified abroad, either by the conversion of
   men, or by their punishment. And so it is meant: Isa. v. 16, God that
   is holy shall be sanctified in righteousness.' That is, his holiness
   and hatred of sin shall appear, either in the conversion of obstinate
   sinners, that God may be sanctified by them, or else for punishment,
   that God may be sanctified upon them.

   Fourthly, The next thing is the note of distinction, Hallowed be thy
   name,' not ours. There seems to be a secret opposition between our name
   and the name of God. When we come to pray, we should distinctly
   remember whose name is to be glorified, that God may be at the end of
   every request. We beg of God many times, but we think of ourselves; our
   hearts run upon our own name, and upon our own esteem. How often do we
   come to him with a selfish aim, as if we would draw God into our own
   designs and purposes! None are so unfit to glorify God, and so
   unwelcome to him, as those that are so wedded and vehemently addicted
   to their own honour and esteem in the world. Therefore Christ, by way
   of distinction, by way of opposition to this innate disposition that is
   in us, he would have us to say, Hallowed be thy name.' That which gives
   most honour to God is believing: Rom. iv. 19, 20, Abraham was strong'
   in faith, giving glory to God.' Now, none so unfit for the work as they
   that seek glory for themselves: John v. 44, How can ye believe, which
   receive honour one of another, and seek not the honour that cometh from
   God only?' Affectation of vainglory, or splendour of our own name, is a
   temper inconsistent with faith, which is the grace that gives honour to
   God. I say, when we hunt after respect from men, and make that the
   chiefest scope of our actions, God's glory will certainly lie in the
   dust; when we are to suffer ignominy and abasement for his sake, the
   care of God's glory will be laid aside. The great sin of the old world
   was this: Gen. xi. 4, Let us make us a name.' There are many conceits
   about that enterprise, what that people should aim at there in building
   so great and so vast a tower, before God confounded their tongues.
   Some, interpreting that place, Let us build us a tower even to heaven,'
   think this was their intention, to make a way into heaven. But it is
   not likely they would be so foolish that had so late experience of the
   flood, and, when the ark rested upon the top of the highest mountains,
   found themselves to be at so great and vast a distance from heaven.
   Some think it was (as Josephus) to secure themselves from another
   flood; but that was sufficiently done by God's promise, who had engaged
   to them he would no more destroy the earth by water; and if that were
   their intention, why should they build in the plain, between the two
   rivers of Tigris and Euphrates? Moses gives the main reason there, that
   they might have an immortal name among posterity. But now see how ill
   they reckon that do reckon without God. Those that are so busy about
   their own name, how soon will God blast them! When in any action we do
   not seek glory to God, but ourselves, it is the ready way to be
   destroyed. This was the means to bury them in perpetual oblivion.
   Nebuchadnezzar, when he re-edified the city, Dan. iv. 30: Is not this
   great Babylon that I have built for the house of the kingdom, by the
   might of my power, and for the honour of my majesty?' How doth God
   disappoint him, and turn him out among the beasts! Thus are we sure to
   be disappointed and blasted, when our hearts run altogether upon our
   own name. But now Christ saith thy name; when we are careful of that,
   this is the way to prosper.

   From the words thus illustrated, I shall only observe:--

   Doct. That God will be so glorified in the world as that his name may
   be hallowed or sanctified.

   Here I shall show:--

   1. How many ways God's name is sanctified.

   2. Why God will be so glorified as that he may be sanctified.

   First, How many ways is God's name sanctified? I answer, either upon
   us, or by us.

   [1.] Upon us, by the righteous executions and judgments of his
   providence: and so God is sanctified when he doth by a high hand of
   power recover and extort the glory of his holiness from the dead and
   stupid world; as by that notable stroke of the Bethshemites, when fifty
   thousand were slain for peeping into the ark: 1 Sam. vi. 20. This was
   the result of all: Who is able to stand before this holy Lord God?'
   There he discovered himself to be a holy God, to be one that hath a
   high displeasure against the creature's disobedience. Now when he doth
   by a high hand extort this from the wicked, or from his children, then
   he sanctifieth himself upon us.

   [2.] By us. And so he is sanctified in our thoughts, words, and
   actions; in our heart, tongue, or life.

   1. In our hearts: 1 Pet. 3, 15, Sanctify the Lord God in your heart.'
   How is God sanctified in our hearts?

   [1.] When we have awful thoughts of his majesty: Ps. cxi. 9, Holy and
   reverend is his name.' Not only when we speak of the name of God, but
   when we think of it, we should be seriously affected. But,

   [2.] More especially God is sanctified when, in straits, difficulties,
   and dangers, we can bear ourselves upon the power and sufficiency of
   God, and go on resolutely and cheerfully with our duty, notwithstanding
   discouragements. This is to sanctify the Lord God in our hearts. I
   shall prove it by two places where the phrase is used; one is, 1 Pet.
   iii. 15, Be ready always to give an answer to every man that asketh you
   a reason of the hope that is in you, with meekness and fear.' Mark, the
   Christians that did profess the name of God, which spake of God as
   their hope or object of their religion, were in great danger. Now what
   direction doth he give them, that they might not be afraid, but bear
   up? For he speaks before: Be not afraid of their terror, or be
   troubled; but sanctify the Lord God in your hearts.' See the same
   phrase used for the same purpose: Isa. viii. 13, Sanctify the Lord of
   hosts himself, and let him be your fear, and let him be your dread.' He
   opposeth it plainly there to carnal fear: ver. 12, Say ye not a
   confederacy to all them to whom this people shall say a confederacy;
   neither fear ye their fear, nor be afraid; but sanctify the Lord of
   hosts himself, and let him be your fear.' How comes this direction to
   be used in the present case? Thus; to sanctify is to set apart; and to
   sanctify God is to set apart, as the alone object of fear and trust,
   that he alone is to be feared and trusted, so that we can see no match
   for God among the creatures; therefore we are to embolden ourselves in
   the Lord, and go on cheerfully, when we can counterbalance all fears
   and dangers with his surpassing excellency. To glorify God is to do
   that which simply and absolutely tendeth to the manifestation of his
   excellency, without any relation to the creature; but to sanctify God
   is to set God above the creature, to do that which tends to exalt his
   greatness and excellency from and above all terrors, and all the
   discouragements that we can have from the creature; it is to. ascribe
   that greatness, that power and glory, to God alone, which, cannot be
   ascribed to anything else, and so to go on cheerfully with our duty,
   whatever difficulties we meet with. Thus Moses was chidden, that was
   amazed with present difficulty: Num. xx. 12, And the Lord spake unto
   Moses and Aaron, Because ye believed me not, to sanctify me in the eyes
   of the children of Israel; therefore ye shall not bring this
   congregation into the land which I have given them.' Because they were
   discouraged, and thought they should never carry on their business,
   therefore God saith, Ye believe not to sanctify me:' you sanctify not
   God, or set him aloft, as the alone and supreme object of fear and
   trust. It is a practical acknowledgment of God's matchless excellency.
   Thus we sanctify God in our hearts.

   2. God is sanctified with our tongues, when we use God's name, titles,
   ordinances, and word, as holy things; when we speak of the Lord with
   reverence, and with great seriousness of heart, not taking his name in
   vain; especially when we are deeply affected with his praise. It is no
   slight thing to praise God. God's people, when they have gone about it,
   see a need of the greatest help: Ps. li. 15, O Lord, open thou my lips,
   and my mouth shall show forth thy praise.' And Ps. xlv. 1: My heart is
   inditing a good matter;' my heart fries or boils a good matter: when we
   will not give God dough-baked praise, nor speak of his name slightly,
   but so as becomes his greatness and surpassing excellency.

   3. In our actions. Our actions may be parted into two things,--worship,
   and ordinary conversation.

   (1.) In our worship, there God especially will be sanctified. Lev. x.
   3, I will be sanctified in all that draw near unto me.' God is very
   tender of his worship: sancta sanctis, holy things must be managed by
   holy men in a holy manner. Therefore, what is it to sanctify God when
   we draw nigh to him? To have a more excellent frame of heart in worship
   than we have about other things. As in prayer, the frame of our hearts
   must not be common; we must not go about it with such a frame of heart
   as we go about our callings, worldly business, and converses with men:
   but there must be some special reverence, such as is peculiar to him.
   When we draw near to God in the word, he will be sanctified. The word
   must be received with meekness, and by faith applied to our souls, as
   an instrument designed to our endless good. When we have a peculiar
   reverence for God, and a respect to God in all our approaches; Eccles.
   v. 1, Look to thy feet when thou goest to the house of God:' we must
   not go about these holy services hand over head, but with great caution
   and heed. Thus is God sanctified in worship, or in our immediate
   converse with him.

   (2.) In our ordinary conversation. Then God is sanctified; when our
   life is ordered so that we may give men occasion to say, that surely he
   is a holy God whom we serve. By two things you may know you sanctify
   God in your conversations: when you walk as remembering you have a holy
   God, and when you walk as discovering to others you have a holy God.

   [1.] When you walk as remembering yourselves that you have a holy God,
   therefore you must be watchful and strict. It is notable, when the
   Israelites were making a hasty promise, Joshua puts them in mind, chap.
   xxiv. 9, You cannot serve the Lord, for he is a holy God.' So we should
   remember when we give up ourselves to God, he is a holy and jealous
   God, that is narrowly observant, and he will not be put off with
   anything that is common.

   [2.] As discovering you have a holy God. A carnal worshipper profaneth
   the memory of God in the world. But now a Christian that walks
   according to his holy calling, that is holy in all manner of
   conversation, he discovereth what a God he hath. 1 Pet. ii. 9, That ye
   should show forth the praises of him, who hath called you out of
   darkness into his marvellous light.' We are not only to conceive and
   make use of them to beget fear and reverence in our hearts of the
   all-seeing God, but are to show them forth, to evidence them to others.
   We should discover more than a human excellency, that so those which
   look upon us may say, These are the servants of the holy God.

   Secondly, For the reasons why God will be so glorified, that he may be
   sanctified.

   1. Because this is the glory that is due to his name. Ps. xcvi. 8, Give
   unto the Lord the glory due to his name.' Every glory will not serve
   the turn, but such glory as is proper and peculiar for that God we
   serve. It is a stated rule in scripture, that respects to God must be
   proportioned to the nature of God. God is a spirit, therefore will be
   worshipped in spirit and truth. God is a God of peace, therefore lift
   up your hands without wrath and doubting. God is a holy God, therefore
   will be sanctified. They which worship the sun, among the heathens,
   they used a flying horse, as a thing most suitable to the swift motions
   of the sun. Well, then, they that will glorify and honour God with a
   glory due to his name, must sanctify him as well as honour him. Why?
   For God is glorious in holiness.' Exod. xv. 11. This is that which God
   counteth to be his chief excellency, and the glory which he will
   manifest among the sons of men.

   2. This is that glory which God affects, and therefore the saints will
   give it him, Isa. vi. 3. The holy angels, what do they cry out when
   they honour God? They do not acknowledge his power and dominion over
   all creatures as Lord of all; but they give him his peculiar glory,
   Holy, holy, holy is the Lord of hosts; the whole earth is full of his
   glory.' So David, Ps. ciii. 1, Bless the Lord, my soul; yea, all that
   is within me, bless his holy name.' That is the notion upon which he
   pitcheth, he would praise God with such praise as is welcome and
   acceptable to him.

   3. This is the attribute which is most eclipsed and most blotted out in
   the hearts of the sons of men, because of God's patience, because he
   doth not take vengeance of all the sins of men: Thou thoughtest I was
   altogether such a one as thyself,' Ps. 1. 21. Certainly if men did not
   blot and stain God in their thoughts, if they did not fancy an
   unreasonable indulgence, such as is not comely and proper to his
   majesty, they could not go on in sin, and think God could be so pure;
   therefore he will be so glorified, that he may be sanctified.

   Use. To press us so to glorify God, as we may also sanctify him. Let
   this be your care. To quicken you, remember--

   1. God is much offended with his people that do not sanctify him. Moses
   and Aaron, as choice and as dear to God as they were, yet you know what
   the Lord saith, Num. xx. 12, Because ye believed me not, to sanctify me
   in the eyes of the children of Israel; therefore ye shall not bring
   this congregation into the land which I have given them.' When Moses
   and Aaron murmured, and spake unadvisedly, and did not sanctify him,
   nor carry God's excellency aloft, they shall not enter. And God
   remembereth this a great while after, in that, Deut. xxxii. 51, Because
   ye trespassed against me among the children of Israel, at the waters of
   Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not
   in the midst of the children of Israel, thou shalt not go into the land
   which I give the children of Israel.' Well, then, though God's children
   should get to heaven, yet if they do not sanctify God they will want
   many a privilege. God will remember this against them; for he takes it
   ill when his people will not sanctify him as becoming his peculiar
   excellency.

   2. If you do not sanctify God, then you pollute God, and stain his
   memory in the world: Ezek. xxxvi. 20, Ye have profaned my holy name
   among the heathen.' How is God polluted? Not intrinsically; God cannot
   receive any pollution from us. It is here, as in that case, A man that
   lusteth after a woman, hath committed adultery already in his heart.'
   Mat. v. 28. The man pollutes the woman in his heart, while she remains
   spotless and undefiled. So in this case we blemish God in appearance,
   as much as in us lies we pollute and blot God, though he remains pure
   and undefiled. You make heathens think as if you had an unholy God.
   Well, then, glorify God.

   For directions:--

   1. Be holy. The praise of the wicked is a disgrace to him, it is an
   obscuring of his praise: 1 Pet. i. 15, As he which hath called you is
   holy, so be ye holy in all manner of conversation.'

   2. Study his name, if ye would sanctify his name: Ps. ix. 10, They that
   know his name will put their trust in him.'

   3. Submit to his providence without murmuring. When we can speak well
   of him, though he seem to deal most hardly; as the Bethshemites, when
   there was such a slaughter made among them, fifty thousand slain; they
   do not say, murmuringly, Who can stand before this severe, cruel God?
   but before this holy God?' They own his holiness in the dispensation,
   though it were so dreadful, 1 Sam. vi. 20. It is a great glory to God
   when you own him as just in all his ways, when he deals most hardly.
   Whatsoever be our lot and portion, yet he is a holy God. But to cavil
   and murmur, it is to tax and blemish God before the world.

   4. Live to public ends, that is, to draw God into request with others.
   Let this be the aim of your conversation, not only to get holiness
   enough to bring you to heaven, but to allure others, and recommend God
   to them, that by the purity and strictness of your conversation you
   might gain upon others, and bring them to be in love with God, and
   acquainted with him.

   And lastly, Be sensible when God's name is dishonoured by your selves
   and others, not enduring the least profanation of it.
     __________________________________________________________________

   [22] Qu. gains'?--Ed.
     __________________________________________________________________

   Thy kingdom come.

   THE first petition concerneth the end, the rest the means. Now, among
   all the means, none hath such a near and immediate respect to the glory
   of God as Christ's kingdom; for here there is more of God discovered,
   more of his infinite grace, justice, wisdom, and power than possibly
   can be elsewhere. All other things are for the church, and the church
   for Christ as head and king, and Christ for God, 1 Cor. iii. 22, 23. So
   that Christ's kingdom is the primary means of advancing God's glory;
   and therefore among all the means it must be sought in the first place.
   Mat. vi. 33, Seek first the kingdom of God.' First, not above the glory
   of God, it doth not come in competition with that, but above all other
   things whatsoever, before pardon and grace.

   In the words observe three things:--

   I. We grant a kingdom.

   II. By way of distinction and appropriation we say, thy kingdom.

   III. By way of supplication, we beg of God that it may come.

   The concession, the distinction, the supplication are the three things
   to be opened.

   I. First, The concession of a kingdom, which our heavenly Father hath.
   A kingdom in the general signifieth the government of a people under
   one head or governor; and therefore the term may be fitly applied to
   God, who alone is supreme, and we are all under his dominion.

   Now, God's kingdom is twofold:--

   1. Universal.

   2. More particular and special.

   First, There is a universal kingdom over all things; over angels and
   devils; over men elect and reprobate; over beasts and living creatures;
   and over inanimate things, sun, moon, and stars. This is spoken of: 1
   Chron. xxix. 11, Thine is the kingdom, O Lord, and thou are exalted as
   head above all.' And again: Ps. ciii. 19, The Lord hath prepared his
   throne in the heavens; and his kingdom ruleth over all.' There is no
   such monarch as God is, for largeness of empire, for absoluteness of
   power, and sublimity of his throne. This is not principally understood
   here, but is implied as a foundation and ground of faith, whereupon we
   may deal with God about that kingdom, which is specially intended in
   this request.

   Secondly, More particularly and especially, God hath a kingdom over a
   certain order and estate of men. Of this especial kingdom there are two
   notable branches and considerations. One is that administration which
   belongeth to the present life, and is called the kingdom of grace;' and
   the other belongeth to the life to come, and is called the kingdom of
   glory.'

   1. The kingdom of grace is spoken of in many places, specially that:
   Luke xvii. 20, 21, When he was demanded of the Pharisees when the
   kingdom of God should come, he answered them and said, The kingdom of
   God cometh not with observation. Neither shall they say, Lo here! or,
   lo there! for, behold, the kingdom of God is within you,' or among
   you.' He speaks of a kingdom of God that was already come among them in
   the dispensation of his grace by Christ. And, then, the other belongeth
   to the life to come, called the kingdom of glory: Mat. xxv. 34, Come,
   ye blessed of my Father, inherit the kingdom prepared for you from the
   foundation of the world;' 1 Cor. xv. 50, Flesh and blood cannot inherit
   the kingdom of God.'

   Now, the kingdom of grace may be considered two ways,--as externally
   administered, and as internally received.

   [1.] As externally administered in the ordinances and means of grace,
   as the word and seals, and censures, and the like. In this sense it is
   said: Mat. xxi. 43, The kingdom of God shall be taken from you, and
   given to a nation bringing forth the fruits thereof.' The gospel or
   means of grace administered in the visible face of the church, they are
   called God's kingdom upon earth, and a very great privilege they are
   when they are bestowed upon any people. Surely, when Christ saith, The
   kingdom of God shall be taken from you,' he doth not mean it of the
   inward kingdom,--that they had not, that cannot be lost,--but of the
   outward and external means.

   [2.] As internally received; and then by it is meant the grace of God,
   which rules in the hearts of the elect, and causeth their souls to
   submit and subject themselves unto the obedience of Christ, and unto
   his sceptre, and to his word and Spirit, that this is that kingdom
   properly which is within us. This is the kingdom of God which
   consisteth in righteousness, peace, and joy in the Holy Ghost,' Rom.
   xiv. 17. And this differeth from the kingdom of glory, not so much in
   nature as in degree.

   Well, then, that by the kingdom of God is here meant, not his general
   empire over all the world, and all the things of the world, though that
   be not wholly excluded, but his special kingdom, which he doth
   administer by Christ: and that either as externally managed by
   ordinances and visible means of grace, or as internally received and
   administered in the hearts of the elect. This is that kingdom we beg
   that it may nourish and get ground more and more.

   2. Then for the kingdom of glory, it is either begun and inchoate, or
   else consummate and perfect.

   [1.] It is begun and inchoate upon our translation to heaven in the
   very moment of death, in which Christ reigns in the other world in the
   spirits of just men made perfect--that is, being perfectly freed from
   sin, and admitted into the clear and immediate vision and fruition of
   God, though our bodies abide in the grave, expecting full redemption
   and deliverance. That there is such a kingdom carried on many
   scriptures intimate: Phil. i. 23, I desire to depart, and to be with
   Christ.' As soon as the saints are loosed from the body, they are with
   Christ under his government: Luke xxiii. 43. This day shalt thou be
   with me in paradise.' As soon as Christ died he was in paradise, and
   there was the good thief with him. The scriptures do not establish any
   such drowsy conceit as the sleep of souls, or such an estate wherein
   they do not enjoy God. We read of the spirits of just men made
   perfect,' which make up the congregation which is above, of which
   Christ is head: Heb. xii. 23. As the spirits of the wicked are in
   prison, 1 Pet. iii. 19, that is, in hell. This is the kingdom of glory
   begun.

   [2.] There is a kingdom of glory consummate, when sin and death is
   utterly abolished, and the elect perfectly separated from the
   reprobate, and conducted into heaven, and there remain with the Lord
   for ever. This is a kingdom: Mat. xxv. 34, Come, ye blessed of my
   Father, inherit the kingdom prepared for you.' The full and final
   estate we enjoy after the general judgment and resurrection, that is
   called a kingdom. Well, now, you see what is meant by the kingdom we
   pray for.

   II. Secondly, Here is a note of distinction, thy kingdom, by which the
   kingdom here spoken of is limited by particular reference to God, not
   only to difference it from the kingdoms of men, which are subordinate
   to it, but those adverse kingdoms which are set up against God; as the
   kingdom of sin, Satan, antichrist, the destruction of which we intend
   when we pray for the advancement of God's kingdom, as I shall show you.

   III. Thirdly, Here is the supplication or the request which we make to
   God about this kingdom, elthe'to, let it come. What do we mean by that?
   This word must be applied to the several acceptations of Christ's
   kingdom.

   1. If you apply it to the external kingdom of grace, then when we say,
   Thy kingdom come, the meaning is, let the gospel be published, let
   churches be set up everywhere, let them be continued and maintained
   against all the malignity of the world, and opposition of the devil:
   and in the publication of the gospel, where the sound of it hath not
   been heard, that God would come there in the power of his Spirit, and
   draw people into communion with himself: Mat. xii. 28, If I cast out
   devils by the Spirit of God, then the kingdom of God is come unto you,'
   --meaning in the public tenders thereof. Saith he, if this miracle doth
   clearly, as it doth in your consciences, evidence my mission, then you
   may know the kingdom of God is come--that is, that there is a
   publication of the gospel of grace. Then we pray for the continuance of
   this privilege, notwithstanding opposition, that Christ may stand his
   ground. This is that we seek of God, that he may maintain his interest
   among the nations of the world, that the gates of hell may not prevail
   against his kingdom.

   2. If you refer to the internal part of this kingdom, then we beg the
   beginning, the progress, and the final consummation of it. First, The
   beginning or the erection of a throne for Christ in our hearts, and the
   hearts of others, that he may fully exercise regal power. Secondly, The
   increase of this kingdom by holiness and obedience, and sincere
   subjection to him; for the kingdom of grace is so come already, that it
   will still be coming yet more and more. So long as we need to pray, so
   long shall we have cause to say, Thy kingdom come.' Thirdly, The
   consummation of it, when the fulness of glory in the second coming of
   Christ shall be revealed; when our head shall be glorious, and his day
   shall come, eme'ra kuri'ou. For the present it is man's day, so the
   scripture seems to call it; but then it is the day of the Lord, when
   all the devils shall stoop, and enemies receive their final doom, and
   the saints shall have the crown of glory put upon their heads in the
   sight of all the world.

   Well, the sum of all is this, that though this petition do mainly
   concern the special kingdom, which God administereth by Christ, yet
   God's universal kingdom, the kingdom of his power and providence, is a
   mighty support and prop to our faith in making this request to God.
   When we consider what an unlimited power God hath over all creatures,
   even devils themselves, to dispose of them for his own glory, and his
   church's good; we need not be discouraged though Christ's kingdom be
   opposed in the world, but should with the more confidence deal with God
   about it.

   That which I shall handle upon this petition will fall under these two
   points:--

   1. That God hath a kingdom, which he will administer and manage for his
   own glory.

   2. All those which are well affected to God's glory should desire the
   coming of this kingdom, and seriously deal with God about it.

   For the first, namely--

   Doct. 1. That God hath a kingdom, which he will administer and manage
   for his own glory.

   I speak not of the kingdom of his power and providence, but of the
   dispensation of grace by Christ. The evangelical gospel state is
   compared to a kingdom; as, Mat. iii. 2, The kingdom of heaven is at
   hand.' So to the disciples, Mat. x. 7, And as ye go, preach, saying,
   The kingdom of heaven is at hand.' And so Christ himself.

   It may be called so with very good reason, for in this kingdom there is
   a monarch, Jesus Christ, to whom all power and authority is given. God
   the Father calls him my king:' Ps. ii. 6, I have set my king upon my
   holy hill.' And this king hath his throne in the consciences of men,
   where thoughts are brought into captivity to him: 2 Cor. x. 5. And he
   hath his royal sceptre, Ps. ex. 3, which is called the rod of his
   strength.' And he hath his subjects, and they are the saints: Rev. xv.
   3, king of saints.' And he hath his laws and constitutions; we read of
   the law of faith,' and the law of liberty.' And in this kingdom there
   are privileges, and royal immunities; there is freedom from the curse
   of the law, and from the power of sin, and from the destructive
   influence of Satan and the world. And here are punishments and rewards
   both for body and soul; there is hell and heaven. Now, because all
   these things do so fitly suit, therefore is the gospel called a
   kingdom. It will not be amiss to insist upon some of these.

   1. The state of the gospel, or evangelical state, it is God's kingdom,
   in regard of the monarch whom God hath set up, that is, Jesus Christ,
   the great Lord of all things. There is no king like him: God hath made
   him higher than the kings of the earth.' Ps. lxxxix. 27. How doth he
   exceed all other monarchs and potentates in the world? Partly for
   largeness of command and territory. All kings and monarchs have certain
   bounds and limits by which their empire is terminated; but Christ is
   the true catholic king, his government runs throughout the whole
   circuit of nature and providence; he hath power over all flesh, John
   xvii. 2, yea, devils themselves are to stoop to him: Phil. ii. 10,
   every thing under the earth is to bow the knee to Christ. Partly for
   the excellency of his throne. This king hath a double throne, one in
   heaven, the other in the heart of a humble sinner, which is his second
   heaven: Isa. lvii. 15. And in both these respects there is no monarch
   like Christ. He hath prepared his throne in the heavens, and his
   kingdom ruleth over all,' Ps. ciii. 19. Earthly kings, that their
   majesty may appear to their subjects, have their thrones usually
   exalted; there were six steps to Solomon's throne; a description of it
   you have in 1 Kings x. 18, 19. But what is this to the throne of
   Christ, which God hath fixed above in the heavens? The whole globe of
   sea and earth is but as one point, and there are ten thousand times ten
   thousands of angels about his throne. The supporters of this throne are
   justice and mercy. And in regard of his other throne also in the hearts
   of men: the power of outward potentates reacheth but to the bodies of
   men, they can take cognisance of nothing but of external conformity to
   their laws: but Christ gives laws to the thoughts: 2 Cor. x. 5. So for
   his royal furniture: other princes, they have their chariots, and
   coaches, and horses, &c.; but he makes the clouds his chariot, and
   walketh upon the wings of the wind,' Ps. civ. 3. Riding up and down in
   the world, dispensing mercies and judgments. So for troops and armies
   to support his dignity, all the hosts of heaven are obedient to him;
   one angel in one night destroyed in Sennacherib's army an hundred
   fourscore and five thousand. Hostility against him must needs be
   deadly. He is above in heaven, and can rain down fire and brimstone
   upon us, and cannot be resisted. He is higher than the kings of the
   earth too, because none hath so good a right and title to rule as this
   king hath, whom God hath set upon his holy hill of Sion. God's dominion
   over the creatures is founded in creation. Other kings find their
   subjects; he makes them. He hath the first and chief right, there is
   nothing we have but he made. We depend upon him every moment for his
   providential assistance, therefore he hath the highest right and title.
   No creature can be sui juris, at his own dispose. And he hath a right
   by conquest and by purchase; he hath bought us, and given his life a
   ransom for many,' Mat. xx. 28. Christ is opposed there to worldly
   potentates; they must be served, but he came to minister. Subjects,
   their blood and lives must go to preserve the rights of the prince; but
   he gave his life. And he hath a right too by contract and covenant. All
   that are subjects of his kingdom have sworn allegiance. He hath such an
   absolute right that thou canst call nothing thy own. We think, indeed,
   our lips are our own, Ps. xii. 4: and our estates our own; as Nabal, 1
   Sam. xxv. 11, Shall I take my bread, and my water, and my flesh?' &c.
   All you have it belongeth to this king by right of creation and
   providence. Therefore in all these respects he is higher than the kings
   of the earth.

   2. The gospel state is set forth as a kingdom, in regard of the
   subjects and their privileges. . The gospel doth not only reveal a
   king, but maketh all kings: He hath made us to be kings and priests,'
   &c., Rev. i. 5. All those that submit to him. So that, indeed, Christ
   may properly be styled Rex regum, King of kings. As the king of Assyria
   made his boast, Isa. x. 8, Are not my princes altogether kings?' A
   vaunting speech of his, that his princes and favourites were, for power
   and authority, as good as kings. But Christ may say so. Are not my
   subjects altogether kings? Not only kings in regard of their spiritual
   power and command they have over them selves, ruling their own spirits
   in the fear of God, while others are slaves to their base affections;
   but in point of their privileges. They have kingly privileges, they are
   made kings; they are royally attended by angels, they are sent forth to
   be as guardians to the heirs of promise: Heb. i. 14. They have royal
   immunities, from the curse of the law, from the damnable influence of
   sin; they may as well pluck Christ from the throne, as pluck the elect
   out of that state wherein they are. As David said, Is it a small thing
   to be the king's son-in-law?' so, is it a small thing to be the sons of
   God, co-heirs with Christ? This honour and glory doth God put upon his
   saints. And there is the greatest pleasure and contentment in this
   state; for this kingdom, which all the saints are interested in, it
   consisteth in righteousness, peace, and joy in the Holy Ghost:' Rom.
   xiv. 17. And surely these consolations of God should not be small to
   us. It is a state of most absolute freedom and sovereignty: John viii.
   36, If the Son shall make you free, then shall ye be free indeed.' Many
   a monarch which ruleth over men may be a captive to his own lusts; but
   these are free. There are the richest revenues and increase which
   belong to Christ's subjects. All things are yours; whether Paul, or
   Apollos,' &c.: 1 Cor. iii. 21. They are ours by covenant, and when they
   come into our possession, by the fair allowance of God's providence, we
   have them with a blessing, and may use them with a great deal of
   comfort.

   3. In regard of the laws and manner of administration. I shall not
   speak of the external political government of the church, which
   questionless is monarchical, I mean in regard of Christ the Head;
   though it be aristocratical in regard of officers, and, in some
   respect, democratical, with reference to the consent of the people in
   all church acts. But there are laws and sanctions by which this body of
   men and this kingdom is governed: James ii. 8, If ye fulfil the royal
   law.' It is called the royal law, not only as it requires noble work,
   but in regard of the dignity of the author, and firmness of the
   obligation. All the precepts of faith, repentance, and gospel-walking,
   are as so many royal edicts, which Christ hath set forth to signify his
   pleasure to his people. How slightly soever we think of these gospel
   injunctions, they are the laws and instructions of the great king.

   4. In regard of punishments and rewards. Christ, who is a king by
   nature, might rule us with a rod of iron; yet he is pleased to govern
   us as a father and prince, that he might cast the bands of a man upon
   us. Christ, as a king, punisheth, and, as a king, rewardeth: Prov. xvi.
   14, The wrath of a king is as messengers of death.' When a king is
   angry it is as if a messenger should come and tell us we must die. How
   great is the wrath of the king of kings! He cannot endure to be
   slighted in his regal power: Luke xix. 27, But those mine enemies,
   which would not that I should reign over them, bring them hither, and
   slay them before me.' Christ himself will see execution done, in his
   own sight and presence, upon those rebels that will not submit to his
   rule and government. How should the hearts of wicked men tremble, which
   have violated the laws of Christ, and affronted his authority, when
   they consider how odious this is, how certainly Christ will see
   execution done upon them! When Adonijah and his guests heard of Solomon
   sitting upon his throne, and the shouts and acclamations of joy and
   applause, they were stricken with fear, and fled every one several
   ways: 1 Kings i. 49. You that cherish your lusts, which stand out
   against the sovereignty of Christ, that will not let him rule over you,
   whose hearts say (though their tongues dare not), We will not have this
   man to reign over us;' you that seem to put him by his kingdom, he is
   furnished with absolute and irresistible power to destroy you, and will
   one day come and say, Bring forth these drunkards, worldlings,
   voluptuous, that would not I should reign over them; those that durst
   venture upon known sin against the checks of their own conscience: how
   will their hearts tremble in the last day at the shouts and
   acclamations of the saints, when they shall welcome this great king,
   when he shall come forth in all his royalty and sovereignty! And as for
   punishment Christ will show himself as a king, so for rewards. Kings do
   not give trifles. Araunah gave like a king to a king:' 2 Sam. xxiv. 23.
   He was of the blood-royal of the Jebusites, and he gave worthy of his
   extraction. And so Christ will give like a king. God propounds nothing
   that was cheap and unworthy, but he gives you a kingdom:' Luke xii. 32.
   The poor of this world are heirs of a kingdom,' the fairest kingdom
   that ever was, or ever will be; as poor and as despicable as now they
   are, yet they shall have a kingdom. What can you wish for and desire
   more than a kingdom? All shall reign with Christ for evermore; which
   shows the folly of carnal men that will hazard so great and so blessed
   hopes. Thus I have shown you why the gospel state is compared to a
   kingdom.

   Now, let me tell you it is a spiritual kingdom, not such as comes with
   observation. Jesus Christ, when he was inaugurated into the throne,
   when he was to sit down at God's right hand, how doth he manifest it?
   He gives gifts, as princes use to do at their coronation, but they are
   spiritual gifts: Eph. iv. 8. And he sent abroad ambassadors, poor
   fishermen, they and their successors, to go and treat with the world: 2
   Cor. v. 19. Indeed, they had a mighty power with them, as becoming such
   a great king, as was under the vail of meanness and weakness; it was
   carried on in a spiritual manner. And still he doth administer his
   kingdom, not by force; he rules not by the power of the sword, but by
   his word and Spirit, so he governeth his people. The publication of the
   gospel is a sending forth the rod of his strength:' Ps. ex. 2. And the
   Holy Ghost, as Christ's viceroy, he governeth them, and administereth
   all things that are necessary to his kingdom; he doth it by the Holy
   Ghost, as his deputy. The Father chooseth a sort of men, gives them to
   Christ; the Son dieth for them, that they may be subjects of his
   kingdom, and he commits them to be governed and ruled by the Holy
   Ghost: he useth the ministry of men, and so unites them to Christ; and
   Christ brings them to the Father by his intercession, committing them
   to his care and love; and by a final tradition at last, which is the
   last act of Christ's mediatorial kingdom, 1 Cor. xv. 24, he shall
   deliver them up to the Father. The Spirit, blessing the ministry of
   men, works faith, by which we are united to Christ; and Christ
   intercedes for us, and will bring us to God again. And in this
   spiritual manner is this kingdom carried on. So that if we would enter
   into this kingdom, we must go to God the Father, and confess we are
   rebels and traitors, but desire he would not enter into judgment with
   us, but seek to be reconciled to God the Father. Now, as God bade the
   friends of Job to go to Job, chap. xlii. 8, so God sends us to Christ,
   in whom alone he is well pleased with the creature. If we go to the
   Son, he refers us to the Spirit, to be reclaimed from our impurity and
   rebellion. If we go to the Spirit, he refers us to Moses and the
   prophets, pastors and teachers; there we shall hear of him in Christ's
   way, and there we feel the rod of Christ's strength, the efficacy of
   his grace put into our hearts.

   Thus are we brought into his kingdom, and made to be a mystical body
   and spiritual society, in whom Christ rules; and there we come to enjoy
   those freedoms I spake of; and our obedience to this kingdom is carried
   on in a spiritual manner. In worship, we give our homage to God; in the
   word, we come to learn his laws; in the sacraments, we renew our oath
   of allegiance to this king; in alms and charity, we pay him tribute; in
   prayer, we ask his leave, acknowledging his dominion; and praise, it is
   our rent to the great Lord, from whom we hold all things. And thus is
   Christ's kingdom carried on in a spiritual manner.

   Use 1. The use is to press you to come under this kingdom. Consider
   what God hath proffered to draw you off from your carnal delights and
   sinful pleasures: no less than a kingdom to bear you out, to call you
   off from your sins. Oh, do not answer, as the olive-tree and the vine
   in Jotham's parable: Judges ix. 9, Shall I leave my fatness, and go to
   be promoted over the trees?' God comes to a worldling, and makes him a
   proffer of this blessed state, which is represented by a kingdom Shall
   I leave all my sports and worldly hopes? (according as the man is
   affected) . Shall I renounce my pleasures, live a strict and austere
   life? Must I leave off projects, saith a worldling, and depend upon the
   reversion of heaven? Oh, consider it is for a glorious kingdom. Men
   will do much for an earthly crown, though lined with cares,--for this
   golden ball, which all hunt after, and doth occasion so many stirs in
   the world. Turn your ambition this way. You may aspire to a crown, to
   the kingdom of heaven, without the crime of treason. This is a faithful
   ambition: it is indeed treason against the kingdom of heaven, not to
   look after this crown, and plot, contrive, and act, and offer violence
   for the obtaining of it. And, therefore, come under this kingdom; if
   you do not, you will be left under the power of a worse: 2 Chron. xii.
   8, God saith, he would give them up to the king of Egypt; why?' They
   shall be his servants, that they may know my service, and the service
   of the kingdoms of the countries:' that they might see what difference
   there is between serving God and serving others. If you refuse God's
   government, you are under a worse, under sin, and the power of
   darkness; you are under your own lusts; nay, and by a just judgment God
   may give you over to live in bondage to unmerciful men. How many kings
   and lords doth he serve that will not serve one Lord? Oh, therefore,
   renounce those other lords that have dominion over you, and come under
   this kingdom which God hath set up.

   Use 2. To press the children of God:--

   1. To walk worthy of the gospel: it is a kingdom. The apostle hath an
   exhortation and charge to this purpose: 1 Thes. ii. 11, 12, That ye
   would walk worthy of God, who hath called you unto his kingdom and
   glory.' Walk in obedience to Christ, that is one thing. Christ is a
   king by a natural right; God hath chosen him, God hath set him upon his
   holy hill: The Lord hath made him to be head over all things,' Eph. i.
   22. Nay, the church chooseth Christ: They shall appoint to themselves
   one head,' Hosea i. 11. And, therefore, for you that are called to his
   kingdom and glory, that have entered into covenant with Christ, that
   have subscribed to him as head and king; for you to be disobedient,
   give way to sin, it is worse in you. Will ye go away also?' saith
   Christ to his disciples. Christ hath a right to reign over wicked men;
   but you have actually chosen him. Treason is less culpable, in those
   which have not submitted to a power and prince, and owned him for their
   king, than in those that have sworn faith and allegiance. You have
   passed under the bond of the holy oath; God hath called you to his
   kingdom and glory;' therefore you should be more obedient than to allow
   a disloyal thought or rebellious lust against Christ.

   2. As you should be more holy, wary, watchful, that you do not break
   the laws of Christ, for you have consented to him; so live as kings,
   exercising all acts of regality within your own souls, ruling your own
   spirits, exercising judgment over your own hearts, and over every
   affection that will not be bridled. It is a disgrace to the regal
   estate of the gospel for you to be over-mastered by a lust, to lie
   under the power of any sin; yet thus it is, God's children are
   conflicting with one sin or other more than the rest. So far you have
   not experience of that truth: John viii. 32, And ye shall know the
   truth, and the truth shall make you free.' A man that liveth in bondage
   to his lusts, how can he choose but doubt of those glorious privileges?
   Have you found the state of the gospel to be a kingdom? do you walk
   worthy of the gospel?

   3. It teacheth us contempt of the world and earthly things: Phil, iii.
   14, I press toward the mark, for the prize of the high calling of God
   in Jesus Christ.' It is not for princes to embrace a dunghill, nor for
   eagles to catch flies. Remember, thou wilt one day be a king with God
   in glory, and therefore shouldst not be as low and base as the men of
   the world are, but walk worthy of God, who hath called you to a royal
   state.

   4. A generous confidence in the midst of the troubles and abasements of
   the world. What though you be accounted as the scurf and offscouring of
   all things? Though your outward condition be low and mean, know the
   worth of your high calling in Christ. How poor and despicable soever
   you are in this world, yet you are heirs of a crown and kingdom.
   Therefore remember you are princes, that walk up and down in disguise
   in a foreign country. If you are kept in a mean condition, it is but a
   disguise God hath put upon you. We are the sons of God, though for the
   present it doth not appear what we shall be. God's heirs make little
   show in the world. But there is a high dignity, a mighty privilege put
   upon you; you are called to be heirs of this kingdom, and this blessed
   and royal estate, which God hath provided for them that love him.

   Use 3. Are we translated into this kingdom? Col. i. 13, He hath
   delivered us out of the power of darkness, and translated us into the
   kingdom of his dear Son.' Every man naturally is under other lords, the
   devil hath dominion over him, and he is under the government of his own
   lusts; but now are we translated into the kingdom of Christ.

   The second point is:--

   Doct. 2. All those that are affected with God's glory should desire the
   coming of this kingdom, and seriously deal with God about it.

   None else can rescue and pluck them out of the power of darkness, and
   deliver them, from the thraldom of those other lords that hold them,
   and none else can defend and preserve them.

   I shall handle the point:--

   1. In a private respect.

   2. In a public respect.

   First, In a private respect. Every man should desire that the kingdom
   of God should come down and be set up in his own heart. Here I must
   repeat and apply the distinctions of Christ's kingdom. He is to desire
   the kingdom of grace and the kingdom of glory may come to himself and
   others.

   1. The kingdom of grace, that it may be begun, continued, and
   increased.

   First, That this kingdom may be begun, and a throne erected for Christ
   in our hearts. The great necessity of this request will be evidenced in
   these considerations:--

   [1.] That every man by nature is under another king, under the kingdom
   of sin and Satan. Satan is the monarch, and sin is the sceptre. Christ
   and the devil divide the world; either we belong to the one or the
   other. Now the devil, by reason of the fall of Adam, he hath the start
   of Christ, and the Lord Jesus coming to possess the heart, doth not
   seize upon it as a waste which belongeth to the next occupier, but he
   seizeth upon it as already possessed by Satan. The devil quietly ruleth
   in the hearts of the unregenerate; he keeps house, and all the goods
   are in peace, Luke xi. 21; and therefore wicked spirits are called, The
   rulers of the darkness of this world,' Eph. vi. 12. All the ignorant
   and carnal part of the world falls to his share, and he doth not easily
   quit possession. Christ indeed employeth men to wrestle with
   principalities and powers. The work of the ministry is to shake and
   batter the empire of the devil. You must be turned, you must be
   rescued. You must be turned: Acts xxvi. 18, To turn them from the power
   of Satan unto God.' You must be rescued and plucked out of this
   captivity by the strong hand: Col. i. 13, Who hath delivered us from
   the power of Satan;' who hath taken us out of darkness by a powerful
   rescue. Even as the Israelites were brought out of Egypt by a strong
   hand and stretched-out arm,' so are we brought out of the power of
   darkness. By such an irresistible power of grace must God recover you,
   otherwise men yield themselves up to his sceptre. Look, as the Spirit
   of God works holy motions and gracious desires in the hearts of God's
   children, so the devil is at work in the children of disobedience,'
   Eph. ii. 2, framing wicked devices, carnal desires, evil thoughts
   against God. Man is such a perfect slave to the devil that he can do
   nothing but sin.

   [2.] This kingdom which Satan exerciseth is an invisible kingdom. The
   devil doth not sensibly appear to his vassals and slaves. When Christ's
   kingdom and regiment was more external, so was the devil's also. As
   when God was served by sacrifices, and delivered his mind by oracles,
   so men did then more professedly own the devil by observing his
   prescribed rites of worship, and by being deluded by lying oracles, and
   answers to their prayers and questions. But now, since the kingdom of
   Christ is more spiritual, and managed by the Holy Ghost in the hearts
   of his saints, so is Satan's kingdom invisible. So that men may be
   Christ's subjects by external profession, and the devil's by internal
   obedience and constitution of mind, though they worship not by pagan
   rites, as he ruleth in their hearts, and takes them off from obeying
   the gospel they profess. The god of this world hath blinded their
   eyes:' 2 Cor. iv. 4. All carnal men, however they defy Satan, and
   abominate the thought of serving him, yet while they remain in their
   sin and ignorance, they still hold the crown upon the devil's head.
   Look, as God's subjects may own him in verbal pretence, yet their
   hearts may be far from him: Mat. xv. 8. So that wicked men may defy the
   devil in pretence and words, and cannot endure to hear of him; but they
   are under the god of this world, he hath blinded their hearts. So that
   this kingdom is to be fought for in the heart. Christ made a great
   inroad upon the devil, beat him out of his quarters; yet, as the sea
   gets in one place what it loseth in another, so though the devil hath
   lost ground in the Christian world as to external profession, whilst
   people renounce the superstitions of the Gentiles, yet still he gets
   ground in the hearts of wicked men by their carnal dispositions; his
   empire is upheld still, though professedly they are subjects of Christ.

   [3.] Until Satan be cast out of the throne, Christ can have no
   entertainment in the heart. The ark and Dagon cannot sink and stand
   together; either the ark must be removed, or Dagon will down upon his
   face: so 2 Cor. vi. 14, What communion hath Christ with Belial, and
   light with darkness?' It is impossible both kingdoms can stand
   together, or both kings be set up in the same heart. The marriage-bed
   will admit no partner nor rival. A man must be under Christ or Satan.
   Until he be cast out, Christ hath no room to be entertained: Mat. vi.
   24, No man can serve two masters; ye cannot serve God and Mammon.' Look
   upon the devil under that notion, as he is Mammon, as he doth entice to
   worldliness: it is impossible to serve him and Christ. Both masters
   have work enough for their servants, and their commands are contrary.
   If two masters consent to employ one man in the self-same business,
   though they are two men, yet they are but one master. But now to
   execute the wills of men which differ in their design, and which have a
   several and full interest in our labours and actions, it is as
   impossible as to move two contrary ways at once. Well, then, Mammon and
   Christ. Belial and Christ, divide the world. It is impossible to be
   under Belial and Christ; both have full work for us to do, and their
   designs are contrary. So that either it must appear we have changed
   masters, or we are under the power of the devil still. We must come out
   of the power of darkness, else we cannot be brought into the kingdom of
   the Lord Jesus, that we may obtain remission of sins.

   [4.] Satan may be cast out in part, and yet still retain a supreme
   interest in the heart. I prove it out of that parable, Mat. xii. 43-45:
   When the unclean spirit is gone out of a man, he walketh through dry
   places, seeking rest, but findeth none. Then he saith, I will return
   into my house, from whence I came out,' &c. Out of that parable we may
   plainly conclude there may be a shaking of Satan's empire, Satan may be
   cast out of a man in some sort, yet the man not plainly renewed. Well,
   how may he be cast out, and yet his empire remain unbroken? He may be
   cast out partly by conviction and illumination; yet as long as any lust
   remaineth there unmortified and unsubdued, he still keeps his
   sovereignty in the heart. Many begin to be troubled, and to be
   thoughtful about eternity, that see better, yet they do that which is
   worse in the issue. When there is a conflict between corruption and
   conviction, corruption carrieth it away. As iron often heated and often
   quenched is so much the harder; so, when they had some wamblings of
   conscience, and the heart begins to boggle, and after this sin breaks
   out the more. This is the scope of that place: they were convinced of a
   better estate, and had some thoughts of the Messiah, but did not give
   him entertainment. Again, the devil may be cast out in regard of some
   external reformation. A man may a little wash his polluted life and
   abstain from gross sins, yet Satan have full possession of the inner
   man. A man may abjure his former ill life, and for a while carry it
   fair, but afterwards retain his former filthiness, and keep a secret
   league with his lusts, and so he is en tangled again, and then his
   latter end is worse than his beginning;' and as it is in 2 Pet. ii. 22,
   The dog is turned to his own vomit again, and the sow that was washed
   to her wallowing in the mire.' A prisoner which hath made some escape,
   if ever the gaoler get him into his clutches, is sure to be laden with
   irons; so one that hath had some partial reformation, oh, when the
   devil gets such a man into his power again, he is ten times worse than
   he was before.

   [5.] The difficulty of casting off the sovereignty of Satan, lieth
   partly in ourselves and partly in the devil.

   Partly in ourselves. As in the Israelites going out of Egypt, the
   difficulty lay, not only in gaining the consent of Pharaoh, for he
   pursues after them when they were gone, but also in persuading the
   people to give their consent--it was long ere Israel desired to be
   gone--so in our natural condition, the mind of man is so depraved that
   he thinks his bondage to be his freedom, and that there is no such
   merry life as to wallow in carnal satisfactions; and our affections are
   so far engaged to this sinful estate, that we dote upon our shackles,
   and are unwilling to hear of a change. The first step of coming out of
   this kingdom of darkness is when we find it to be a heavy burthen, and
   grow weary of the devil's government, though it be but out of a
   principle of self-love, Isa. xxvi. 13: O Lord, other lords besides thee
   have had dominion over us; but by thee only will we make mention of thy
   name.' Yea, but as soon as we begin to have any serious thoughts of
   that miserable state in which we are, Satan interposeth, dealing with
   us as Pharaoh did with the Israelites. The Israelites complain their
   bondage was very sore; what doth Pharaoh? He doubles the burthen: Exod.
   v. 17, You are idle,' &c.;--so that out of bondage of soul they would
   not hearken to Moses. Just so Satan deals with us. When souls begin to
   be serious, and to leave off fleshly and worldly lusts, and to give up
   themselves to God that they may be directed in the way of holiness and
   obtain eternal life, then he doubles our burthens. Corruptions are
   never more stirring than after some conviction: Rom. vii. 9, When the
   commandment came, sin revived, and I died;' not only as to a deeper
   sense of the guilt of it, but as to its struggling for life. The
   bullock at the first yoking is most unruly; so we which are
   unaccustomed to the yoke, when we begin once to take it upon us, there
   is a mighty backwardness. Fire at first kindling makes abundance of
   smoke; so when conviction is stirring, corruption is more exasperated.
   The devil is very jealous of the first beam of light which breaks into
   the heart, and of every ordinance which conveys it; therefore sets
   corruptions at work, that it may appear to be a vain hope of ever
   escaping his clutches: so men are tired and give over, and think it is
   to no purpose. But if light increases to more trouble, the devil seeks
   to elude the importunity of it by delay; as Pharaoh put off Moses and
   Aaron still by delay: or else by compromising and compounding the
   business; as Pharaoh, when he saw the people would go, God would have
   them go, then they shall not go far: Exod. viii. 28. So if men will be
   thinking of Christ's service, and coming under his government, they
   shall go, but not far; they shall come and pray, and come and hear now
   and then, and make a general profession, but not too far in Christ's
   quarters; he is afraid of that. Just as Pharaoh stood hucking still;
   they must go a good way into the wilderness, otherwise it should be an
   abomination to the Egyptians, yet their little ones must stay. If
   people will not only hear and pray, but begin to reform, and cleanse
   their lives, yet he must have a pledge, some lust, as a nest-egg, left
   in the heart, some darling sin that must keep up the devil's empire.
   Then they must leave their herds, then leave their flocks; no, not a
   hoof. Ah! how long is it, when we are under this power of darkness, ere
   we are free, and get rid of the government of Satan!

   [6.] We can never be sure that Satan is wholly cast out until Christ be
   seriously received and entertained as Lord and King, until he dwell and
   rule in the heart by faith. Alas! there may be some brabble now and
   then between us and our sins, and some partial dislikes; but until you
   heartily consent to take another king, that you will be governed and
   ordered by, you are not his subjects, but remain in the same state:
   John i. 12, As many as received him, to them gave he power to become
   the sons of God, even to them that believe on his name.' We are
   children of the devil before, under his standard and government; but
   when we receive him, then we are under another king, another power:
   when we receive what God offered, receive Christ as Lord and King, when
   the whole soul opens the door to Christ, that the King of glory may
   come in, and dwell with us, and reign over us, then is his kingdom set
   up. The first offer of the gospel is Christ as Prince and Saviour: Acts
   v. 31. And the main thing the business sticks at is Christ's regal
   power: Luke xix. 14, We will not have this man to reign over us.' Now,
   when we receive him with all our hearts, and though before we had but
   mean thoughts of him, now he begins to be welcome to us, and with the
   dearest embraces of our souls we entertain him; and with a willing
   resignation we give up ourselves, not only by a consent of dependence,
   to rest upon him for reconciliation with God, but by a willing
   subjection to obey him, and give up the keys of the heart, and lay them
   at Christ's feet: as Paul, Acts ix. 16, Lord, what wilt thou have me to
   do?' When you desire nothing more but that his kingdom might come, the
   King of glory himself, than that he might bring righteousness, peace,
   and joy in the Holy Ghost; until then you are not entered into his
   kingdom.

   [7.] Christ is not received and entertained as Lord and King, but where
   his laws are obeyed: Col. ii. 6, As ye have therefore received Christ
   Jesus the Lord, so walk ye in him.' If you receive him as Lord and
   King, so also obey him. And Heb. xii. 28, We receiving a kingdom which
   cannot be moved, let us have grace whereby we may serve God acceptably,
   with reverence and godly fear.' In this prayer, first, we say, Thy
   kingdom come,' and then presently we add, Thy will be done.' We do but
   prattle over the Lord's Prayer, and say it with our lips only, until we
   are resolved to do what God would have us to do--love and hate, fear
   and rejoice, as God directs. Until we are brought to this frame, we do
   not in good earnest say, Thy kingdom come.' An earthly king will do
   according to his will:' Dan. xi. 3. So Christ stands upon his will in
   his law. If you have taken God for your God, and Jesus Christ for your
   King, then say, with David, Ps. cxliii. 10, Teach me to do thy will,
   for thou art my God. J It is a universal maxim, His servants you are
   whom you do obey.' Where is your obedience? If subjects of grace, Every
   thought is brought in subjection:' 2 Cor. x. 5. You will watch not only
   against your irregular actions, but every thought which lifts up itself
   against the obedience of Christ. There will be a greater tenderness
   upon us not to break any of the holy laws which belong to Christ's
   government. Hereby you may know whether you come under another king, Do
   you fear a commandment? That is the description of a good man: Prov.
   xiii. 13. It is not he that feareth a punishment, but he that feareth a
   commandment, when the heart is brought under an awe of Christ's laws;
   so that when a man is tempted to sin, Oh, I dare not; the Lord hath
   commanded me the contrary. This is more than if a flaming sword stood
   in his way. When we have such workings of heart when we are tempted to
   this and that sin, so when we are doing any duty, though irksome to
   flesh and blood, yet it is the will of my Lord, to whom I have entirely
   given up myself in a way of subjection; this is a sign you are brought
   under his government.

   [8.] None can obey his laws but by the virtue and power of his Spirit.
   The new covenant, it is not only a law, but the law of the Spirit of
   life which is in Christ.' So it is called by the apostle, Rom. viii. 2.
   It is not a bare literal command that shall urge us to duty; but it
   giveth strength and efficacy to the heart. Other kings, they give laws,
   that men may keep them by their own strength; but now Christ, he would
   be owned as a king, not only in a way of subjection, but establish a
   constant dependence. He is a king, not only to require, but to give
   repentance, Acts v. 31; not only to make a law, but to write and work a
   sense of this new covenant-gift upon the heart, Heb. viii. 10. He doth
   not only set up his ordinances, laws, constitutions, but there is power
   goeth along with the dispensation of this kingdom, and thereby we are
   fitted and enabled to love, serve, and please God; and then are we
   under the kingdom of God, when we are under the spiritual power of it.
   It is not only necessary to obey his laws, but that we do it by virtue
   of his power and Spirit: The kingdom of God stands not in word, but in
   power,' 1 Cor. iv. 20. That we may both acknowledge his authority and
   wait for his strength. This is a true submission, when we look for all
   from him, and serve him in the strength of his own grace.

   [9.] All those that act through the virtue and power of his Spirit,
   they do unfeignedly seek his glory, and make Christ to be not only
   their principle, but their end; for having a new principle, they have a
   new tendency; acting in the power of the Spirit, their hearts are
   carried out to seek Christ's interest and Christ's glory. When they can
   say with the apostle, Phil. i. 21, To me to live is Christ,' when their
   whole business is to set up Christ. We set up ourselves in the room of
   Christ, if he be not at the end of all: 2 Thes. i. 11, 12, That God
   might fulfil all the good pleasure of his goodness, and the work of
   faith with power, and that Christ may be glorified in you.' If you have
   the power of Christ's kingdom, this will be the immediate result and
   issue of it, that Christ may be honoured and set up, not only as a
   lawgiver and fountain of grace, but as the last end. If to us to live
   is Christ, then is the kingdom of God come into our heart. For this we
   pray, that the Lord would so break the yoke and government of Satan,
   that we may receive the Lord Jesus into our heart, that we may come
   under the awe of his laws, and in the power of his grace may seek his
   kingdom and glory.

   To conclude: All this grace is offered to you; if you refuse the offer,
   your condition is worse than if it had never been tendered to you. The
   Lord hath sent his Son to help you out of the power of the devil, and
   bring you in heart and life again to himself; if you refuse this, then
   This is the condemnation, that light is come into the world, and men
   love darkness rather than light:' John iii. 19. The Lord Jesus, when he
   comes in flaming fire to render vengeance, it shall be upon them that
   do not obey his government, 2 Thes. i. 8, that did not acknowledge God
   to be their sovereign. There will be a sore vengeance on them which had
   the gospel tendered, and this wonderful provision brought home to them,
   and left to their choice, and yet have turned their backs upon it.

   Secondly, We beg the continuance of it, that he would maintain this
   kingdom in our heart, and preserve us in this state; for those which
   can call God Father, are still to say, Thy kingdom come.' It is not
   enough to go to Christ to begin it, but to carry it on, and to keep and
   preserve us unto his heavenly kingdom,' 2 Tim. iv. 18; that we may not
   revolt to the devil's side after we have chosen God for our God, and so
   our latter end be worse than our beginning.

   Thirdly, We pray for the increase of it, that it may get ground more
   and more. There are some relics of the kingdom of darkness yet left,
   and there is something wanting to the kingdom of grace; we are troubled
   and molested still. Though sin doth not get the throne, though the
   regency of it is cast down, yet it is not cast out in regard of
   inherence. Sin shall not have dominion over you;' that is all we can
   hope for: Rom. vi. 14. We cannot hope for an extinction of sin, but
   only that it shall not have dominion. As the beasts in Dan. vii. 12,
   though their dominion was taken away, yet their lives were prolonged
   for a season and time. The reign, power, and dominion of sin is taken
   down, yet it continues for our exercise and molestation. Now, we desire
   he might rule in us by his grace, and that of the increase of his
   government there may be no end.

   II. For the kingdom of glory, which, in this private consideration (as
   it concerns each person), is to begin at death. And when we desire the
   coming of the kingdom of glory, we do two things: we express our
   readiness for it, or our desire after it.

   1. Our readiness for it; at least, the kingdom of God is ready for us
   if we were ready for it; as the apostle saith, 1 Pet. iv. 5. God is
   ready to judge, but we are not ready to be judged. And therefore we
   read of the kingdom of heaven prepared for us, and of men prepared for
   the kingdom of heaven. It is prepared for the saints: Mat. xxv. 34, A
   kingdom prepared for you from the foundation of the world.' And the
   saints prepared for it: Rom. ix. 23, Vessels of mercy, which he had
   afore prepared unto glory,' And this is that which the apostle gives
   thanks for unto the Father: Which hath made us meet to be partakers of
   the inheritance of the saints in light,' Col. i. 12. Before we come to
   heaven, there is a right to heaven; we are made meet, more mortified
   and weaned from present things, often in communion with God here, and
   so for ever with the Lord hereafter. We are still to have our eyes to
   our rest and happy state, that we may be made ready for it. We express
   our readiness, or we beg it.

   2. That we may express our desires after the enjoyment of it. A
   Christian is to desire the company of Christ: Phil. i. 23, I desire to
   be dissolved, and to be with Christ;' and he is to hasten the coming of
   the day of God: 2 Pet. iii. 12.

   Now because this cannot be but by our death, therefore here we may
   examine a case or two.

   Case 1. First, about longing for death. Is it lawful to desire death?
   The law doth not only forbid acts, but thoughts and desires; therefore
   is it lawful to long for death?

   Ans. Yes; but yet we are not anxiously to long after it till the time
   come; not to grow weary of life out of desperation and tiresomeness of
   the cross, as Jonah did, chap. iv. 3; but in order to God s glory and
   accomplishment of our happiness. See more at large, Ps. cxix. verse 17.
   [23]

   Case 2. Secondly, Do all that have an interest in Christ desire to die?
   Is not death terrible? Certainly death, is terrible, both as a natural
   and a penal evil; as in itself it is the curse of the covenant; and as
   it depriveth us of life, the chiefest blessing. Yet we should train up
   ourselves in an expectation of death; we should look and long for it,
   that, when the time is come, we might be willing to give up ourselves
   into the hands of God. It is required of a Christian that he should not
   only be passive in his own death, to die in peace, but active. How? to
   hasten his death? No; but to resign up himself willingly into the hands
   of God, that his soul might not be taken away, but given up and
   commended to God. We should be willing to be in the arms of Christ, to
   be there where he is, to behold his glory. If Christ had such a
   goodwill to men as that he longed to be with us, solacing his heart
   with the thought of it before all worlds, Prov. viii. 31--he was
   thinking of us, how he should come down, and converse with men surely
   we should not be so backward to go to Christ. And, therefore, as
   Jacob's spirit revived when he saw the chariots Joseph sent to carry
   him into Egypt, so our hearts should be more cheerful and comfortable
   when death approacheth: especially since death is ours, it is changed;
   therefore we should be framing ourselves to such a temper of heart by
   degrees that we might be ready.

   Use 1. For reproof to those that would be glad in their hearts if
   Christ's kingdom would never come. As to the kingdom of grace, in the
   external administration, they hate the light, and will not come to the
   light, lest their deeds should be reproved:' John iii. 20. A wicked man
   is loth to be troubled. God's witnesses are the world's torment: Rev.
   xi. 10, They tormented them that dwelt on the earth.' A man that is
   bodily blind would have a fit guide; but these wretchedly blind
   sinners, nothing so troublesome and hateful to them as one that would
   lead them to the kingdom of God. And then as to internal grace, when
   this kingdom of heaven breaks in upon their hearts, when any light and
   power darts in, they seek to put it out; they resist the Holy Ghost,'
   Acts vii. 51, and refuse his call. And for the kingdom of glory, they
   say, It is good to be here,' and would not change their portion here
   for their portion in paradise.

   Use 2. To exhort us to desire the coming of Christ's kingdom to
   ourselves. If you have any love to the Lord's glory, or your own good,
   you should do it: Rev. iii. 20, Behold, I stand at the door and knock:
   if any man hear my voice, and open the door, I will come in to him, and
   will sup with him, and he with me.' Will you not open to God that hath
   the best right? Will you not set open the doors to the King of glory,
   when Christ comes to bring entertainment to you, to sup with you?
   Again, all men (will they, nill they) are subject to Christ: either
   they must come and touch his golden sceptre, or feel the bruises of his
   iron mace; they must own him as king: Every knee shall bow,' Phil. ii.
   10. Therefore be more willing to have the kingdom of glory come. Again,
   if God be not your king, you will have a worse master, every sin, every
   lust: Titus iii. 3, Serving divers lusts and pleasures.' You will be at
   the beck of every lust and carnal motion, and the devil will be your
   master to purpose; for upon the refusal of Christ's government, there
   is a judicial tradition, you are given up to your own heart's lusts:
   Ps. lxxxi. 12, Israel would none of me; so I gave them up to their own
   hearts' lusts, and they walked in their own counsels.' And to Satan, to
   be ensnared by him: 2 Tim. ii. 26, Taken captive by him at his will and
   pleasure.' Not to buffet them, as Paul was, but to ensnare and harden
   their hearts. Again, if you be not subject to God, you go about to make
   God subject to you in effect. You would have the kingdom of glory, and
   yet continue in your lusts: Isa. xliii. 24, Thou hast made me to serve
   with thy sins, thou hast wearied me with thine iniquities.' When you
   would have God patient, hold his hand, and be merciful to you, and yet
   would continue in your lusts, then you make God serve with your sins.
   Again, many temporal inconveniences will follow, if we do not give way
   to the kingdom of Christ to seize upon us. When we make no difference
   between God's service and the service of other lords, then he gives us
   up to the service of men, to a foreign enemy, to an oppressive
   magistrate, or breaks the staff of government among men, that we might
   know what it is to be under his service and government. Therefore give
   willing entertainment to the kingdom of Christ.

   So much for the private consideration of this request, Thy kingdom
   come;' that is, to us and our persons, both the kingdom of grace and
   the kingdom of glory.

   Secondly, Having spoken of the kingdom of Christ in a private, now I
   come to speak of it in a public, consideration. And that is twofold:--

   1. The public visible administration of the kingdom of grace.

   2. The public and solemn administration of the kingdom of glory at the
   day of judgment, when enemies shall have their final doom, and saints
   have their crowns set upon their heads in the sight of all the world.

   I shall speak of both, but (because the discourse may be more fresh and
   lively) upon other texts.

   1. The public visible administration of the kingdom of grace, on Ps.
   li. 18, Do good in thy good pleasure unto Zion: build thou the walls of
   thy Jerusalem.'

   2. The kingdom of glory, on Rev. xxii. 20, Surely I come quickly: Amen.
   Even so, come, Lord Jesus.'

   For the first. Though the church be never so afflicted, Ps. cii. 14,
   when all is defaced, as to external appearance, lying in a ruinous
   heap, yet it is beloved and pitied by God's servants: Thy servants take
   pleasure in her stones, and favour the dust thereof.' There is nothing
   God's people desire so much as Zion's welfare: Ps. cvi. 5, That I may
   see the good of thy chosen, that I may rejoice in the gladness of thy
   nation, that I may glory with thine inheritance.' And David in this
   psalm, Ps. li. 18, having prayed for himself, prayeth for mercy to the
   church and state: Do good in thy good pleasure unto Zion; build thou
   the walls of thy Jerusalem.' But how cometh David, who was in the depth
   of private humiliation, so suddenly to fall upon the case of the
   church? There was a special reason for annexing this request to his own
   private complaints and confessions. The reasons will occasion so many
   observations.

   [1.] Because of the offence, scandal, and mischief done to the church
   by his fall; and to make amends, he prayeth the more earnestly, let not
   Zion fare the worse for my sake. From thence observe, that the sins of
   particular persons oft bring a mischief upon the whole community. David
   had made a breach in the walls of God's protection, and left them
   naked, and more in danger of judgment: Therefore do good,' &c.

   [2.] David was not only a private member, but a prince, and their sins
   have a more universal influence. The sins of magistrates draw down
   judgments on their people, all smart for their miscarriages. Hezekiah's
   pride cost Israel dear: 2 Chron. xxxii. 25, Wrath was upon him, and
   upon Judah and Jerusalem.' It did not stay upon his person. As a great
   oak cannot fall but all the shrubs about it suffer loss. But,

   [3.] David having some comfortable assurance of the pardon of his sins,
   doth now seek mercy for the church. From thence observe, that we are
   never fit to pray for the public, till we have made our peace with God;
   as the priests under the law offered sacrifice, first for their own
   sins, and then for the people's:' Heb. vii. 27.

   [4.] Because being brought by such a solemn but sad occasion into God's
   presence, he could not but have some thoughts of Zion. And from thence
   observe, that we should never come to God upon any private occasion but
   we should remember the public. We are to pray in love as well as faith.
   Christ hath not taught us to say, My Father,' but, Our Father,' to show
   that we should take in the interests and concernments of the whole
   body, that there may be a spirit of communion breathing in our prayers.
   David doth not only say, Have mercy upon me according to thy
   loving-kindness,' but, Do good unto Zion in thy good pleasure.' Every
   living member will be careful for the body. Members should be careful
   one for another, much more for the whole. Is any member pained or
   grieved?--all suffer. If the toe be trod upon, the tongue complaineth,
   you have hurt me; but now much more when all is concerned. Therefore we
   should not altogether seek our own things, but wrestle with God for the
   public.

   I. This reproveth divers sorts of people. Some are enemies to the
   public welfare, as vipers eat out the dam's belly,--especially enemies
   to Zion: Down with it, down with it, even to the ground!' What monsters
   hath this age brought forth! Others are indifferent and careless which
   goeth up, Christ or Antichrist; they only mind the matters of their own
   interest and concernment: All seek their own things.' As to the public
   interest of the church, let all go how it will. Let me tell you, to be
   selfish is a sort of self-excommunication; you cast yourselves out of
   the bundle of life. And to be senseless, it is an implicit renouncing
   the body. Others there are that are gracious, but full of discontent at
   some passages of providence, and these seem to have lost their public
   affections. It is a sad symptom when a praying people are discouraged
   from praying for public welfare. God is very tender of the prayers of
   his people; he is loth they should be lost, and sorry they cannot be
   granted. We may sin in ceasing to pray. It is a sad judgment when the
   hearts of God's people are taken off from praying. Again, those that
   pray too coldly for the public, not as those that would do their work.
   There is a great decay of the spirit of prayer, which is also a sad
   presage. But now to show you:--

   II. What we should pray for Zion.

   1. The dilatation or enlargement of it throughout the world. The more
   ample God's heritage is, the more is his glory known: Prov. xiv. 28, In
   the multitude of the people is the king's honour;' and the glory of a
   shepherd lieth in the number of his flock. So Christ's kingdom, the
   more it is enlarged, the more honour God hath: Ps. lxvii. 2, That thy
   way may be known among the heathen, and thy saving health among all
   nations.' Especially when the fulness of the Gentiles is brought in,
   Ps. liv. 2; and when the Jews are brought in, Hosea iii. 5. To be
   instrumental to enlarge Christ's kingdom, it is an honour to us to draw
   on Christ's triumphant chariot,--let us be sure to have a hand in it.
   These prayers, if sincere, are never in vain; if they profit not
   others, they promote the kingdom of God in ourselves.

   2. The preservation and defence of the churches already planted,
   frustrating the plots and power of the enemies: That God would be a
   wall of fire round about them,' Zech. ii. 5. Qui comminus arceat et
   eminus terreat. When at the weakest, God can protect them, bridling by
   his secret power the rage of adversaries, or defeating their attempts.

   3. For comfort and deliverance in afflictions. We should pity the
   distressed church, as before; that God would redeem them out of all
   their troubles. Every true member of the church hath life from Christ;
   and that life giveth feeling, and that feeling affection and sympathy
   to rejoice and mourn. They that mourn for Zion rejoice with her: Isa.
   lxvi. 10, Rejoice ye with Jerusalem, and be glad with her, all ye that
   love her; rejoice for joy with her, all ye that mourn for her.'

   4. For the furniture of the church, a supply of all good, internal and
   external.

   [1.] Internal. That God would bless them with ordinances, enrich them
   with graces, preserve truth and unity, and continue his presence with
   them: his ordinances, that they may enjoy them in purity, that the
   word, seals, and censures may be rightly administered till the Lord
   come. These are things pertaining to the kingdom of God, concerning
   which Christ spake to the disciples: Acts i. 3. These are to be kept
   till Christ's appearing: 1 Tim. vi. 14. It is an honour to God, and of
   great profit to the church, and a rejoicing to God's people, to see
   them pure and unmixed: Though absent in the flesh, yet I am with you in
   the spirit, joying and beholding your order.' Col. ii. 5. And then that
   God would enrich them with his presence: Mat. xxviii. 20, Lo, I am with
   you always, even unto the end of the world.' It is God that giveth the
   increase: Paul may plant, and Apollos water; but God giveth the
   increase,' 1 Cor. iii. 6--for conviction, conversion, confirmation. It
   was not the ark, nor mercy-seat covered with cherubims, but the answer
   from between the cherubims, given immediately by God, that manifested
   his presence. It is not the sound of the gospel, or outward ministry,
   but the work of his Spirit: Ps. lxxxiv. 2, My soul longeth, yea, even
   fainteth for the courts of the Lord; my heart and my flesh crieth out
   for the living God.' And Acts x. 44, it is said, The Holy Ghost fell on
   all them which heard the word.' And then for unity: Christ hath called
   us into a body, not only into a family, but into a body. It was
   Christ's own prayer: John xvii., Let them be one.' Disputes will not
   heal, but prayers may.

   [2.] For external helps. We should pray that God would give us pastors
   after his own heart: Mat. ix. 38, Pray ye the Lord of the harvest, that
   he would send forth labourers into his harvest.' Men that will
   discharge their duty with all faithfulness, men whose hearts are set to
   the building up of Christ's kingdom, labourers. And then for schools of
   learning. A man that hath many orchards will also have seminaries of
   young plants to maintain them. Schools are seminaries, without which
   the church falleth to decay. And then for good magistrates, to
   patronise and protect God's people, and promote his work with them:
   Isa. xlix. 23, there is a promise, Kings shall be thy nursing-fathers,
   and their queens thy nursing-mothers,' &c. Rest from persecution is a
   great blessing: Acts ix. 31, Then had the churches rest, and were
   edified; and walking in the fear of God, and the comforts of the Holy
   Ghost, were multiplied.' It is a great mercy that the church hath any
   breathings. These are the things that we should pray for Zion.

   Thus much shall suffice to be spoken of the kingdom of Christ in a
   public consideration, with respect, first, to the public visible
   administration of the kingdom of grace.

   I come now to speak of the second, viz., the public and solemn
   administration of the kingdom of glory; and for that I shall insist on
   that portion of scripture: Rev. xxii. 20, Surely I come quickly. Amen.
   Even so, come, Lord Jesus.'

   Here you have--

   I. Christ's proclamation.

   II. The church's acclamation in answer thereunto.

   I. Christ's proclamation: Surely I come quickly.' Where take notice of
   two things:--

   1. His asseveration: Surely.

   2. His assertion: I come quickly.

   1. His asseveration: Surely. It is a certain truth, though we do not so
   easily receive it. All notable truths, about which there is the
   greatest suspicion in the heart of the creature, you will find them
   thus averred in scripture; as Isa. liii. 4, Surely he hath borne our
   griefs, and carried our sorrows.' The dying of the Son of God is so
   mysterious that the Holy Ghost propounds it with a note of averment,
   Surely; that is, how unlikely soever it seems, yet this is a certain
   truth. So here the coming of Christ is a thing so future, so little
   regarded by epicures and atheists, that it is propounded with a like
   note of averment, Surely I come quickly.' Herein secretly is our
   unbelief taxed, and also our confidence engaged.

   2. You have his assertion: I come quickly. Let me explain what is meant
   by the coming of Christ. There is a twofold coming of Christ--a
   personal, and a virtual. Some think that the virtual coming is here
   meant,--his coming in the efficacy of his Spirit, or in the power of
   his providence, to accomplish those predictions. Here are many things
   prophesied of, and behold, I come quickly;' you shall find these things
   presently produced upon the stage of the world. So some carry it. I
   think rather it is to be meant of his personal coming. There are two
   mystical scriptures which do express all the intercourse which passeth
   between God and the church in the world, and they are both closed up
   with a desire of Christ's coming. The Canticles is one, which declareth
   the communion and intercourse which is between Christ and his church;
   and you will find it thus closed up: Cant. viii. 14, Make haste, my
   beloved, and be thou like to a roe, or to a young hart upon the
   mountains of spices.' And so here, in this book of the Revelation,
   where are the like intercourses recorded, it is closed up with this:
   Even so, Lord Jesus, come quickly.' The personal coming, I suppose, is
   here meant. Now Christ's personal coming, it is but twofold--the first,
   and the second. The scripture knows of no other coming: Heb. ix. 28, He
   shall appear the second time without sin unto salvation.' It is but a
   fond dream to think of a personal reign before Christ's coming to
   judgment. They reckon without book that look for any other. There was
   his first coming, which was to suffer; his second coming is to reign.
   The first his gracious, and this his glorious coming. The former is
   past, and the latter is yet expected.

   I come quickly.' How shall we make good that?

   [1.] In general, Christ's absence from the church is not long. Though
   you reflect upon the whole flux of time, from his ascension to his
   second coming, it is but a moment to eternity; some hundreds of years,
   that may be easily counted.

   [2.] It is no longer than need requires. The high priest, when he was
   gotten within the veil, was to tarry there until his ministration was
   ended, until he had appeared before God, and represented himself for
   all the tribes, then he was to come out to bless the people. Jesus
   Christ tarrieth within the veil but until all the elect be gathered. He
   is not slack,' 2 Pet. iii. 9, but we are hasty. Our times are present
   with us, but we must leave him to his own time to go and come.

   [3.] Christ speaks this of the latter end of the world, and then it
   will not be long when once he begins to set forth. The old prophecies
   are accomplishing apace; and how little preparation soever there seems
   to be for this work, it comes apace. It is said of the antichristian
   state, Her plagues shall come upon her in one day:' Rev. xviii. 8. And
   of the Jews it is said, A nation shall be born at once:' Isa. lxvi. 8.
   So much for the first part.

   II. Here is the church's acclamation: Amen. So, Lord Jesus, come
   quickly.' This acclamation is double:--

   1. Implicit, and enfolded in the word Amen.

   2. Explicit, and unfolded: Even so, Lord Jesus, come quickly.'

   1. For the implicit acclamation of the church, in the word Amen. The
   word sometimes is taken nominally: Rev. iii. 14, Thus saith the Amen,
   the faithful and true Witness.' He that is Amen, as it is explained
   there, true and faithful, that will certainly give a being to his
   promises. Sometimes it is used adverbially, and translated verily. It
   is either an affectionate desire--Let it be,' or a great asseveration
   It shall be.' It hath in it an affectionate desire: Jer. xxviii. 6, the
   prophet said, Amen, the Lord do so, the Lord perform thy words,' &c.
   When he had prophesied peace to the people: Amen, the Lord perform thy
   words;' not to confirm the truth of his prophecy, but to express his
   own wish and hearty desire, if it might stand with the will of God.
   Then it expresseth a firm belief that it shall be done. Thus Christ
   often saith, Amen, verily, verily I say unto you,' by way of strong
   asseveration. Well, then, the church expresseth her faith and desire
   implicitly: Amen, Lord, that it were so; and surely, Lord, it shall be
   so; we believe it, and we desire it with all our hearts.

   2. Explicitly: Even so, Lord Jesus, come quickly.' From this latter
   clause I might observe many things.

   [1.] The sweet and blessed harmony that is between Christ and the
   church. Christ's voice and the church's voice are unisons. Christ
   saith, I come.' And the church, like a quick echo, takes the word out
   of Christ's mouth, Even so, come.' There is the same Spirit in Christ
   and in the church; for it is his Spirit that resides with us. Christ,
   he speaks in a way proper to him, by way of promise, I come.' And the
   church in a way proper to her, by way of prayer, Even so, come.'

   [2.] I might observe that, in the close of the world, we should most
   earnestly desire Christ's coming. We have the advantage of former
   times. To us Christ saith, I come quickly.' Now the set time almost is
   come, therefore our pulses should beat more strongly in putting up this
   request to Christ. Tertullian shows that the primitive Christians did
   pray pro mora finis, that the end might not come too soon, Christ
   having as yet but a small interest in the world, they expecting
   enlargement upon earth; but we have more cause to look for the
   accomplishment of his kingdom in heaven. They expected the revelation
   of Antichrist, and we expect the destruction of Antichrist. They, that
   God might be known in the world; we, that he might be no longer
   dishonoured in the world. When great promises are near their
   accomplishment, there is a more lively spirit stirring in the hearts of
   the saints: Dan. ix. 2, 3, I understood by books the number of the
   years whereof the word of the Lord came to Jeremiah the prophet, that
   he would accomplish, seventy years in the desolations of Jerusalem. And
   I set my face to the Lord God, to seek by prayer and supplication.'

   But quitting these notes, I shall mainly insist upon this point, viz.:

   Doct. That the church, and all the faithful members of it, do really
   and heartily desire Christ's second coming.

   They look for it, they long for it, they wait for it. They look for it:
   Phil. iii. 20, Our conversation is in heaven; from whence also we look
   for the Saviour, the Lord Jesus Christ.' They reckon upon it, as
   Rebekah espied Isaac afar off. He is gone within the veil, he is
   appearing before God, but he will come out again. When they see the
   clouds, upon these one day will our Saviour come. Then they long for
   it. It is their description: 2 Tim. iv. 8, They love his appearing.'
   Wicked men and guilty sinners hate and abhor it, he being to come to
   them as a terrible judge. Malefactors do not long for the assizes. But
   now the saints, who are absolved and washed in the blood of Christ, it
   doth them good to the heart to think of it, that one day Christ will
   appear in all his glory. And then they wait for it: 1 Thes. i. 10, They
   wait for his Son from heaven, even Jesus, who hath delivered us from
   wrath to come.' It is wrath to come,' something behind the coming of
   Christ, which makes it so terrible. Hell makes the day of judgment
   terrible. The devil could not endure to hear of Christ's coming, Mat.
   viii. 29, Art thou come to torment us?' &c. So wicked men have the
   spirit of the devil; it is a torment and bondage to them to think of
   the Judge's coming. But those which have their discharge, they wait for
   it. It supports and bears up their hearts in the midst of their present
   afflictions, and they go on cheerfully in their work, notwithstanding
   lets and troubles.

   To give some reasons why the faithful members of Christ so really and
   heartily desire Christ's second coming. They are of three sorts:--

   1 . Some in respect of the person who is to come.

   2. Some in respect of the persons which desire his coming.

   3. Some in respect of the coming itself.

   I. In respect of him who is to come.

   1. His person, that we may see him. The children of God have delighted
   to look upon him through a veil, and have had a kind of heaven upon
   earth from beholding his face in the glass of an ordinance. Looking
   upon him in the veil of ordinances hath been a mighty comfort and
   refreshing to them; now they would desire to see his person face to
   face. They know by hearsay this great Redeemer and Saviour of theirs;
   he wooeth them by proxy. As Eliezer, Abraham's servant, was to go
   abroad and seek for a match for his master's son, so the great business
   of the ministers of God is to set forth our Master's Son. Now the
   saints would fain see him. Nay, they have not only heard of him, but
   believed in him, and received him into their hearts. Nay, not only
   believed in him, but they have loved him greatly: 1 Pet. i. 8, Whom
   having not seen, ye love; in whom, though now ye see him not, yet
   believing, ye rejoice with joy unspeakable, and full of glory.' It hath
   been a ravishing thought to them to think of Christ. And they have
   tasted: 1 Pet. ii. 3, If so be ye have tasted that the Lord is
   gracious.' And they have felt him in the drawings of the Spirit; they
   live by his life, they have found a virtue going out from him. Now all
   that they desire is, that they may see this great person, who hath been
   their Redeemer and Saviour.

   2. Consider him as in his person, so in his relations to them. Here are
   two titles: Even so, Lord Jesus.' He is Lord, and he is Jesus. He is
   Lord, as a master and husband; as Sarah called Abraham, Lord. As a
   Master: good servants will look for their master's coming: Mat. xxiv.
   46. And surely such a Master should be longed for and looked for, for
   when he comes, he will not come empty-handed: Behold, I come quickly,
   and my reward is with me,' Rev. xxii. 12. Here Christ's servants have
   their vales, but not their wages. Here they have present maintenance,
   that is all they have now, but then they shall have their reward and
   wages. Here they have their earnest, but then they shall have the full
   sum. Under the law masters were charged severely not to defraud their
   servants of their hire--why? He hath lift up his soul to him; that is,
   in the middle of his hard labours this was his comfort: when the work
   of the day was over, he should have his wages and his hire at night. So
   you have lift up your souls to him; the great pay-day will come, and
   this hath borne you up in all your labours and travail of your soul.
   Therefore, as he is our Lord, so we should look for him. And then as
   our Husband; this is a sweeter relation: The bride saith, Come,' Rev.
   xxii. 17. We are here contracted and betrothed to Christ: I will
   betroth thee to me,' Hosea ii. 19. But the day of solemn espousals is
   hereafter. Here we are betrothed to Christ in the covenant of grace;
   Christ hath taken a token from us, and left a token with us. He hath
   taken human flesh, carried our nature to heaven, that he might be
   mindful of us, and hath left the Spirit with us. Now there will be a
   longing, looking, and waiting for this day of solemn espousals. And as
   he is Lord, so he is Jesus, a Saviour. With what melting wishes doth
   the captive long for a Saviour and Redeemer! Now we look for a Saviour
   from heaven.' Christ is a Saviour now, but not a perfect Saviour to the
   uttermost; never till then. Therefore the day of judgment is called the
   day of redemption:' Eph. iv. 30. There is something left, that every
   coming of Christ might bring some benefit; something of misery left
   upon us to the last day. Here we have enemies within and without.
   Within, mighty lusts; and therefore his coming is like a refiner's
   fire,' Mal. iii. 2, and fullers' soap.' His first and second coming we
   find oft in the Old Testament put together. His coming is to present us
   holy, without spot and blemish:' Eph. v. 27. Our present state is but a
   convalescency, a recovery out of sickness by degrees. There is some
   fruit of sin left upon the body, until the day of the general
   resurrection, that we may have new matter of glorifying God just as we
   are entering into heaven. Therefore that every coming of Christ might
   bring us a new benefit, the body is to die. The old Adam is not quite
   abolished until God be all in all. And so for enemies without us. Here
   we dwell among wicked men, whose sins are a grievance to us, and whose
   injuries are a very great molestation and trouble. We live here, like
   Lot in Sodom: His righteous soul was vexed with their ungodly deeds.'
   their filthy conversation. But then there will be a perfect separation
   between the sheep and the goats. Here we are exposed to many
   persecutions; here Antichrist is but consuming; there he shall totally
   and utterly be abolished.

   II. If we respect the persons desiring this coming, there is some thing
   in them to move them to it. There is:--

   1. The Spirit of Christ.

   2. Certain graces which do necessarily issue themselves into this work.

   3. Certain experiences they have, which put them upon this longing.

   1. There is the Spirit of Christ: The Spirit and the bride saith,
   Come,' Rev. xxii. 17. The Holy Ghost breedeth this desire in the
   church. Nature saith, it is good to be here; but this is a disposition
   above nature, the Spirit in the bride. The flesh and corrupt nature
   saith, Depart;' but the Spirit saith, Come.' The great work of the
   Spirit is to bring us and Christ together; he comes from the Father and
   the Son, to bring us to the Father by the Son. All he doth is to bring
   Christ and the spouse together; therefore he enkindleth in the hearts
   of God's people a strong and earnest desire of his coming.

   2. There are graces planted in us; faith, hope, love, zeal. Faith, that
   is the ground of this desire. Christ saith he comes quickly; and this
   provokes and draws up the desire to believe Christ will be as good as
   his word: John xiv. 2, 3, I go to my Father, and will come again to
   receive you to myself.' Christ hath ever been plain-hearted with us: he
   saith, I come;' and the church saith, Amen,' in a way of faith, Even
   so, come.' If Christ had gone away in discontent, and with a
   threatening in his mouth that we should never have seen his face more,
   then we could have had but cold hopes and faint desires; but he parted
   in love, and left a promise with us. The church and the believing soul
   saith, I have his word for it: he hath ever been punctual hitherto, and
   kept his word to a tittle, and hath said, I will come again.' This
   upholdeth the hearts of believers during his absence; for they reason
   thus: What need had Christ to flatter or deceive us, or promise more
   than he will perform? Would we flatter a worm that we can easily crush?
   He can strike us dead if we do not please him; he hath been true in all
   things, and we have ever found him plain-hearted. .Then there is hope
   planted in the saints. Hope is faith's handmaid, it looks for that
   which we believe: faith determines the certainty of the thing, then
   hope looks for it. This grace was made on purpose that we might reach
   out to heaven and see if our beloved be coming, that we might expect
   our full and future happiness. God not only provides a glorious estate
   for us, but grace to expect it; he works this hope in us that we might
   look after it: 1 Pet. i. 3, He hath begotten us again unto a lively
   hope.' Then there is love in the saints to Christ. This is an affection
   of union, it desires to be with the party beloved; he desireth to be
   with us, and we with him. Love awakeneth earnest longings: Oh, come,
   come! why is his chariot so long a-coming?' As a loving wife stands
   upon the shore ready to welcome her expected husband, so doth love in
   the saints; they desire to be with Christ, therefore, they long for the
   kingdom of God coming to themselves out of love: Phil. i. 23, I desire
   to be dissolved, and to be with Christ.' And upon the same ground they
   desire the general resurrection of the church. Especially is this
   inflamed with the thoughts of Christ's love to us. He hath removed his
   bodily presence from us, yet he cannot be satisfied until he and we
   meet again: John xiv. 3, I will come again, and receive you to myself,
   that where I am, there ye may be also;' and John xvii. 24, And that you
   may be there with me, to behold my glory.' Christ is not satisfied in
   his glorious estate until we be with him, till he hath our company, and
   we be beatified with the sight of him. Before his coming in the flesh,
   he delighted to be with the saints before the world was: Prov. viii.
   31. And when the world was made, before his incarnation, he took
   pleasure to come and appear in the fashion of a man, and converse with
   his people in human shape. In the days of his flesh, he delighted to
   spend his time and busy himself among them that are faithful. And when
   he was to go from us, he did assure us of returning, and cannot be
   quiet until we be with him. So, reciprocally, and according to our
   measure, doth love work in us; we cannot be without Christ, therefore
   we long to be with him.

   Then zeal is planted in the saints, and a tenderness for his glory. It
   is not their interest only which makes them desire his coming, but that
   the king may sit upon the throne, that Christ may reign in the most
   perfect manner, that the day of manifestation may come, that all mists
   and clouds which are upon his person may vanish. The saints that love
   the glory of God as well as their own salvation, nay, above their own
   salvation, are longing for that time when Christ shall be seen in all
   his glory, that he may be dishonoured no more, that sin and opposition
   may have an end. Here God hath not his perfect glory, neither from us
   nor from the wicked, neither from angels nor devils: not his perfect
   glory from us, and therefore the saints long for that time when Christ
   may be more admired in them; it is the comfort of their souls that God
   is glorified in their glory, that there will a time come when he shall
   be admired and glorified in their glory, and when they shall praise him
   for evermore, without weakness and distraction. And then the wicked,
   that they may oppose and dishonour him no more, that the whole course
   of justice may be seen in the history of the world, which shall be
   produced at the day of judgment; that his power may be seen, when
   devils and all ungodly men are trodden underfoot, and all offences
   taken away, and all opposite powers are abolished. First, Christ would
   zealously affect us to the glory of God: Hallowed be thy name;' then he
   would have us pray, Thy kingdom come,' that our zeal for God's glory
   might make us earnest and instant for his kingdom. Then,

   3. There are certain experiences that we have here which set us
   a-longing and groaning for this time: Rom. viii. 23, We which have the
   first-fruits of the Spirit, groan within ourselves, waiting for the
   adoption, to wit, the redemption of our body.' When they have tasted of
   the clusters of Canaan, oh, they long to see the land; they long that
   Jesus, the captain of their salvation, the spiritual Joshua, may lead
   them into the good land. The church hath here enjoyed Christ in her
   house: I brought him into my mother's house,' Cant. iii. 4. Now they
   would enjoy him in his own house, have a more plentiful enjoyment of
   him. Wherefore have we a taste, but to long for a fuller banquet? Why
   doth God give out such a pittance, but to awaken our desires to look
   for more? Indeed these beginnings are sweet, and are a wonderful mercy;
   to hear Christ say in a promise, Come to me, that you may have life.'
   But when once they have embraced this, they will be longing for another
   call, for the great voice to say, Come, ye blessed of my Father,' &c.
   When Christ biddeth them welcome into the kingdom of heaven, to the
   crown of glory; when we can get any joy in the Holy Ghost, a little
   peace of conscience, any sweet experience of our being cleansed from
   sin, this is reviving and comfortable. But why is this given, but to
   set us a-longing for the whole harvest? for this is but the
   first-fruits. It is sweet now to find pardon of sin, and any
   comfortable feeling of God's love in the conscience; to have any doubt
   resolved, any fear silenced and suppressed; to have a glimpse of the
   light of God's countenance, a little elevation of the heart in duty.
   Now this draws on the soul to long for more; for we begin then to
   think, What a sweet reviving will it be when we enjoy the full of all
   these things! If there be but one promise now set home upon our hearts,
   though here we have only the right, not enjoyment; if we have but our
   right cleared up to a promise, it is very reviving. God gives us this
   experience, that we may long to enjoy the thing promised, the full
   possession of it. When you have gone away feasted with loves at the
   Lord's table, thou hast said, One hour's communion with God is better
   than all the world. If thy heart was melted a little in duty, if it was
   affected with godly sorrow for sin, it hath yielded thee more comfort
   than all the mirth and music which fond worldlings cheer themselves
   withal, than all their jollity. Now this is but given as a foretaste,
   as a prelibation, and to awaken our desires after more. In the Lord's
   Supper many times we come and drink of that cup which God hath tempered
   for us; this is but a dark presignification of the new wine we shall
   drink in our Father's kingdom,' Mat. xxvi. 29, and of those eternal
   comforts we shall have there, and those unmixed joys in the presence of
   Christ. Therefore, because of the tastes they have had, and those
   beginnings of glory, their hearts will be more enlarged and drawn out
   to look for more, and long for that happy time when all this shall be
   accomplished.

   III. There may be arguments taken and drawn from the coming itself,
   that they long for his coming. Wherefore doth Christ come? what are the
   ends of it? It is to manifest his love to the saints mainly, as to
   punish his enemies and glorify his justice.

   1. I will mention the first; to gather the saints together, to draw all
   his scattered people into one holy body and communion: Ps. l. 5, Gather
   my saints together unto me, those that have made a covenant with me by
   sacrifice.' Now they are scattered up and down, as God hath service for
   them to do; one here, another there: they are spread in several places,
   where they are like two or three berries in the upper most top of the
   bough. That psalm is generally acknowledged to be spoken of the day of
   judgment; then they are gathered to meet in one great assembly. The
   psalmist speaks of the great congregation of the righteous,' where the
   sinners shall not stand:' Ps. i. 5. At that great day when Christ
   comes, all the saints shall make but one assembly and one congregation.
   As the wicked shall be bundled together, and the tares cast into
   unquenchable fire, so all the saints shall be gathered together into
   one great assembly, and this glads their hearts. Therefore we are not
   feasted to the full, because we have not all our company; all the
   guests do not meet together until the day the Son of God comes to bless
   the elect.

   2. He comes to proclaim our pardon, and to pronounce the sentence of
   our acquittance juridically in court, as judge upon the throne. Our
   pardon is passed and sealed as to conscience, then he will blot out all
   our sins; therefore it is said, Acts iii. 19, That your iniquities may
   be blotted out, when the times of refreshing shall come from the
   presence of the Lord.' He comes then to comfort and refresh the souls
   of the saints, by proclaiming their pardon in the ears of all the
   world. To whomsoever the throne of Christ is terrible, it should not be
   terrible to the saints: if he comes as a judge to them, he comes to
   acquit them upon the throne; he means no trouble to them.

   3. He comes to crown us. Certainly there is a longing for this day and
   coming; for what is his work? He comes to crown the saints: 2 Tim. iv.
   8, Henceforth there is laid up for me a crown of righteousness, which
   the Lord, the righteous judge, shall give me at that day.' Then he
   comes to put the crown of righteousness upon our heads, and invest us
   with all the fruits of his purchase; then the godly Christian comes to
   have his crown: 1 Pet. v. 4, When the chief Shepherd shall appear, ye
   shall receive a crown of glory, that fadeth not away.' He that hath
   been careful to honour God in his relation, then the great Shepherd
   comes to put the crown of glory, which fades not away, upon his head.

   Are the children of God always in this frame, as to desire his coming?
   Many tremble at the thoughts of it, and can have no comfort, for want
   of assurance of God's love; and many times the saints do not feel such
   inclinations, and such ardent and strong desires.

   I answer:--

   1. The meanest saint hath some inclination this way; he cannot but
   desire Christ should come into his heart and bless him, in turning him
   from his sins; and that he should come to judgment, since comfort and
   reward is more naturally embraced than duty. Whoever is begotten to
   God, is begotten to a lively hope,' 1 Pet. i. 3; his heart is carried
   this way, though not with so much strength and lively motions as others
   are. Yet I grant,

   2. Sometimes there may be a drowsiness and indisposition, when their
   lamps are not burning, when they are grown careless and fallen asleep;
   as the wise virgins slept, as well as the foolish, by a sluggish
   security. And the saints may find themselves indisposed, possibly by
   the remission of their watchfulness; they may contract an
   indisposition, yet there is a spirit stirring this way, which begins
   with the new birth, and still continues, though it doth not always
   alike put forth itself. A wife desires her husband's coming home, yet
   it may be all is not in such good order. Now, all Christians desire the
   coming of Christ; but they are not so watchful, therefore are not so
   lively. Security brings deadness, until God awakens them by some sharp
   affliction. The needle that is touched with the loadstone yet may a
   little be discomposed and turned aside, but it settles again. This is
   the right posture and frame of a gracious soul, to be thus earnestly
   bent and carried out after the coming of Christ.

   3. I answer again: The church doth really and heartily desire this
   coming, though they may tremble at some circumstances of it. When we
   think of this great day, and of the book that shall be opened, and the
   impartial proceedings, there is some degree of bondage still left in
   the saints, that doth a little weaken their confidence and boldness. 1
   John iv. 18 we are told: Perfect love casteth out fear, because fear
   hath torment.' Until our graces are perfect, there is something of
   fear.

   APPLICATION.

   Use 1. To reprove those that do not desire the coming of Christ, but
   put off the thoughts of it. Why? Because it casts a damp upon their
   fleshly rejoicing; which put far away the day of the Lord, the evil
   day; it is so to them: Amos vi. 3. They wish it would never come, and
   would be glad in their hearts to hear such news. Why? For Christ's
   coming is their torment and burden; they look upon it as a day of
   vengeance and an evil day, therefore are loth to entertain the thought
   of it. Saith Austin, Canst thou pray that the kingdom of God may come,
   when thou art afraid the kingdom of God should come?' A carnal man
   cannot say the Lord's Prayer without being .afraid; they tremble at the
   remembrance of it; they are afraid it should be true, and afraid to be
   heard. If it might go by their voice, Christ should never come. The
   voice of corrupt nature is, Depart from us; and what can the Almighty
   do for them?' Job xxii. 17. Or if they do desire it, it is but in a
   slight, formal manner; as those in the prophet that would see the day
   of the Lord, yet they could not bear it: Amos v. 18, Woe unto you that
   desire the day of the Lord; to what end is it for you? The day of the
   Lord is darkness, and not light.' They little consider what they are
   doing, and what is their danger, when they are making such a prayer to
   God, Thy kingdom come.'

   Use 2. For trial. How are you affected towards the coming of Christ?
   Are you carried out with such an inclination and bent of heart, as the
   day of your perfection, and the day of your solemn enjoyment of God,
   requireth? Is the bent of your heart carried out to things to come? If
   there be looking, then there would:--

   1. Be a preparing. A man that expects and desires the coming of a great
   person to his house will make all things ready, is careful to furnish
   himself; when all is sluttish and nasty, and nothing of provision, do
   you look for your guest? What have you done as to the day of Christ's
   coming? Have you judged yourselves? 1 Cor. xi. 31, If we would judge
   ourselves, we should not be judged.' Have you ever seriously passed
   sentence upon yourselves, according to the law, that you may be found
   in Christ? Rom. viii. 1, There is no condemnation to them that are in
   Christ.' That you may have Christ's righteousness to bear you out in
   that day against Christ's judgment? Are you so as you would be found in
   him? Do you live soberly, righteously, and godly in this present
   world'? Strict walking is a preparing and providing for this day; you
   do but provide for terror when you give way to sin: 2 Pet. iii. 10, 11,
   The day of the Lord will come as a thief in the night; therefore what
   manner of persons should ye be in all holy conversation and godliness,
   looking for and hasting unto the coming of the day of God?' We should
   be trimming up our lamps.

   2. What kind of entertainment do you give to Christ now? Do you
   entertain him for the present into your hearts, in his ordinances? A
   woman that never cares to hear from her husband, doth she long for his
   coming? Oh, be careful now to get Christ into your hearts!

   3. What doth this expectation produce? what revivings in the
   forethoughts of it? John viii. 56, Abraham rejoiced to see my day, and
   he saw it and was glad.' He means the day of his incarnation, the day
   of his abode in the world. Abraham foresaw, by the eagle eye of his
   faith, through all mists, clouds, veils, and ceremonies; he got a sight
   of Christ's day, and it did him good at heart. Do the apprehensions of
   it make your hearts spring and leap within you for joy? What groanings
   longings, what dealing with God about it doth it produce? Rom. viii.
   19, For the earnest expectation of the creature waiteth for the
   manifestation of the sons of God.' What support and strength doth it
   give you against the burdens and sorrows of this present life, to
   remember Christ will come?

   Use 3. To press us to this sweet affection and disposition of the
   saints. I might mention the profit of it; this longing, looking, and
   waiting for the coming of Christ, it will make us heavenly in our
   conversation. Christ is there: where should we converse most but where
   Christ is? And it makes us faithful in improving our talents: Our Lord
   will come, and reckon with his servants,' Luke xix. 15.
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   [23] In a subsequent volume.--Ed.
     __________________________________________________________________

   Thy will be done in earth, as it is in heaven.

   WE are come to the third petition, which is fitly subjoined to the
   former. In the preface we own our relation to God, Our Father.' In the
   first petition we express our care of his glory; in the second, our
   desires of his kingdom; and now we beg obedience to his will. We may
   judge of our respect to his name and kingdom by our obedience to his
   will, without which we neither sanctify his name nor submit to his
   kingdom. The kingdom of God implieth two things, his government over
   us, or the privileges which we enjoy thereby.

   1. As it is taken for his government over us, so there is a fair
   connexion between these two requests. Before, we pray that God would
   rule us, and now, for a soft and pliable heart, that we may be ruled by
   him. Christ is not our king when we do our own will. These two are
   distinct; government is one thing, and obedience to it another: as,
   Mat. vi. 33, The kingdom of God,' and the righteousness thereof,' they
   are distinguished. The kingdom of God we plead for in the second
   petition, and here for the righteousness thereof; that Christ may not
   be a titular prince and sovereign, as certainly he is, when we do our
   own will. Every sovereign stands upon his own will, and the more
   absolute, still the more his will is to be looked upon as a law and
   rule. Now, God being so absolute a sovereign, it is but fit his will
   should be done in the perfectest manner: Thy will be done in earth, as
   it is in heaven.'

   2. If you take the kingdom of God for the privileges of his government,
   especially if they be considered in their consummation and final
   accomplishment, for that which the scripture calls the kingdom of God,
   by doing God's will we enter into his kingdom: see Mat. vii. 21 , Not
   every one that saith unto me, Lord, Lord, shall enter into the kingdom
   of heaven; but he that doeth the will of my Father which is in heaven.'
   It is not the blandishment of a spiritual compliment, but a true and
   hearty subjection to the will of God, that availeth in God's kingdom,
   and is intended by this petitionary clause, Thy will be done.'

   Here consider--

   I. The substance of the petition.

   II. The circumstances thereof.

   The substance of the petition, Thy will be done.' The circum stances
   are two: The place where, which indeed intimateth the persons by whom,
   by men here upon earth' Then the manner is set down in a comparison,
   Upon earth, as it is in heaven.'

   Let me first open these passages, then observe somewhat.

   I. The substance of the petition, Thy will be done;' and there:--

   1. The matter about which it is conversant, the will of God.

   2. The request about it, Thy will be done.

   First, The matter of the request, Thy will. God's name was under
   consideration in the first petition, his kingdom in the second, and now
   his will. And then here is a note of appropriation, Thy will, in
   contradistinction to all others.

   God's will, it signifieth two things, either his decree concerning
   future events, or else that which God hath revealed concerning our
   duty--his intended or commanded will. The first is spoken of, Rom. ix.
   19, Who hath resisted his will?' that is, his decree and his purpose;
   and the second, his revealed pleasure concerning our duty, is spoken
   of, 1 Thes. iv. 3, This is the will of God, even your sanctification.'
   The will not of his purpose, but it is his law, his revealed pleasure.
   Now it is not meant here of God's decree or secret will. Why? God's
   secret will, that is not known, therefore how can it be done upon
   earth? To that all are subject,--reprobates, devils. But here this
   petition speaks of a will which is to be done in conformity to the good
   angels. Again, we may, without sin, will that which God wills not by
   his secret will, as the life of a sick parent, which God purposeth to
   take away. Nay, a man may fulfil this secret will and yet perish for
   ever, as Judas, and many which break his commandments and yet fulfil
   his decrees, that do that which God had deter mined before to be done
   in his secret purpose; as it is said, Acts iv. 28, To do that which his
   hand and counsel had determined before to be done.' Therefore his
   secret will is not here meant, but the will of God revealed. Therefore
   let me here distinguish again: The will of God is revealed two ways, in
   his word and in his works; the one to be done by us, the other to be
   done upon us: the one is Voluntas de nobis, God's will concerning us;
   the other, Voluntas in nobis, God's will in us, and to be done by us;
   the one maketh way for our active, the other for our passive obedience.
   Our active obedience hath respect to his laws and commands, but our
   passive to his providence. We show as much obedience in the one as in
   the other, in patience as in holiness: for as in holiness we own God as
   the supreme lawgiver, so in patience we own him as the supreme Lord,
   that hath a dominion over all events and all things which fall out in
   the world. In the one, we pray Ut nihil Dei displiceat nobis, that
   nothing which comes from God may provoke us to unseemly passion; in the
   other, we pray Ut nihil nostrum displiceat Deo, that nothing which
   comes from us may provoke God by unseemly and undutiful carriage. We
   principally pray for the latter here, that we may fulfil his will
   revealed in the word, and yet the other cannot be excluded. Take but
   this reason, because the saints in scripture express their subjection
   to God's providence in words very agreeable to this request, to the
   form of this petition; as those believers, when they saw God had
   determined Paul's journey to Jerusalem, when he went bound in the
   Spirit, notwithstanding the dangers of it, and their loss by his
   departure, they said, The will of the Lord be done.' Acts xxi. 14. And
   Christ himself, speaking of his passion, Mat. xxvi. 39, Not as I will,
   but as thou wilt: and not my will, but thine, be done.' Luke xxii. 42.
   So that we pray both for the one and the other, though with a plain
   difference. Why? For our active obedience must be even without a
   conditional desire that the commands of God should be repealed; we
   cannot so much as desire God should disannul his law, and repeal those
   statutes he hath enacted. Yet we may desire conditionally, if God see
   fit, the removal of our affliction, and that condition of life to which
   we are determined by his providence: The commandment is not grievous'
   in itself, 1 John v. 3, yet the affliction in its own nature is
   grievous, Heb. xii. 11. We may desire more knowledge of God's law, yet
   we may not desire more experience of affliction; the one is more
   absolutely necessary than the other. We are not only to obey actively,
   but to love the commandments of God, and to have our hearts carried out
   in a greater esteem, and to prefer them before liberty itself; but I
   doubt whether we are so concerning our afflictions, to prefer them
   before freedom and exemption, and the welfare of our nature.

   Well, then, you see what is meant by the will of God, which is the
   matter about which this is conversant.

   Then here is the note of appropriation, Thy will, in opposition to our
   own will, the will of Satan, the wills of men.

   [1.] To our own will, which is the proudest enemy Christ hath on this
   side hell, and the cause of all the mischief which doth befall us. The
   great contest between us and God is, whose will shall stand, God's
   will, or ours? In every sin we slight the will of God, and set up our
   own. We despise the commandment.' 2 Sam. xii. 9: not grossly and
   formally; David did not slight the commandment, and say, Tush! it is a
   foolish law;' but by necessary interpretation we slight the law of God,
   and set up our own will. Therefore, when we pray that God's will may be
   done, we do in effect renounce our own will, those wills of the flesh
   and mind,' Eph. ii. 3, which the apostle speaks of; so it is in the
   Greek. The soul is never renewed until the will be renewed, till the
   will be broken. And therefore self-denial is made one of the first
   principles of Christianity, the denying of our own will. The will is
   the leading part of the soul. Though the new creature begins with the
   mind, yet it comes not to any perfection, it is not formed until the
   will be subdued to God, until grace be seated in the heart. When a man
   treadeth on a dry hide, one part or other will be apt to rebound and
   leap up against him, till he stands in the middle and centre: so, until
   grace be seated in the heart, corruption will recoil. When a bird's
   wings are broken, it can fly no longer; so when the will is subdued,
   then the work of grace begins. The mind is the counsellor, but the will
   is the monarch and prince, which sways and rules all in the soul.
   Again, the will is more corrupted than the mind; the understanding is
   much blinded, but the will is more depraved. The mind hath a little
   light, and is apt to take God's part sometimes, by suggesting good
   motions; but the will doth more abhor and refuse good than the
   understanding is ignorant of it. "We are convinced often when not
   converted. Therefore this is the main thing, that our corrupt wills may
   be subdued to God: Let thy will be done, not our own.

   [2.] Thy will, in opposition to Satan's will. Our lusts are called his
   lusts: John viii. 44, The lusts of your father the devil ye will do.'
   They are of his inspiring, of his cherishing; the grand incubus of hell
   is the father of these brats and sinful productions. So, 2 Tim. ii. 26,
   the Holy Ghost speaks of carnal men, that they are taken captive by
   Satan at his will and pleasure.' Wicked men are at Satan's beck, and
   they do his will. The devil sets such a lust at work, the man obeys
   presently: the devil stirs such lusts by his arts and engines, and
   observes such a lust will be most prevalent at such a time; the man is
   taken by Satan's will. Now, Thy will, &c., we desire the Lord's grace,
   that we may not comply with the devil's motions.

   [3.] Thy will, in opposition to the wills of men: 1 Pet. iv. 2, That he
   no longer should live to the lusts of men, but to the will of God;' not
   according to the wills of men, but according to the will of God. In our
   natural state we are apt to be swayed by the lusts and humours of
   others, according as the posture of our interest is determined; and
   therefore it is a good piece of self-denial to cease from the lusts of
   men, from the humours and customs of those whom we fear and from whom
   we hope. And until we cease from men, in vain do we expect to serve
   God.

   Thus for the matter about which this request is conversant, Thy will.'

   Secondly, Here is the request itself, Be done; what doth this imply,
   when we say, Let thy will be done'?

   [1.] We beg a heart to do it: Deut. v. 29, Oh that there were such an
   heart in them, that they would fear me, and keep all my commandments
   always!' It is not enough to set ourselves to do what God hath
   commanded; but we must get a renewed, sanctified heart.

   [2.] We beg skill to do it: Ps. cxliii. 10, Teach me to do thy will,
   for thou art my God.' We beg that God would teach us, and lead us forth
   in the obedience of his will.

   [3.] We beg strength to do it. It is said, Heb. xiii. 21, The God of
   peace, through the blood of the everlasting covenant, make you perfect
   in every good work, to do his will.' We beg strength, that we may do
   what is pleasing in his sight. In our will there is a double mischief;
   it is opposite to and averse from God: Rom. viii. 7, The carnal mind is
   enmity against God; for it is not subject to the law of God, nor indeed
   can be.' And it is strongly inclined to other things; and this both by
   nature and by evil custom. There is an aversion from God, which is
   natural, and which is increased by custom; therefore it is God must
   give us a heart to do his will, and skill and strength. Thus God he
   must draw us off from other things, which is called the circumcising of
   the heart.' Deut. xxx. 6. He must draw us off, and he must draw us on
   too. As he pares away the foreskin, the fleshiness which cleaves to our
   hearts, and inclineth us to seek our own will, in hunting after
   pleasures, honours, profits: so doth the Lord draw us to himself: Cant.
   i. 4, Draw me, and we will run after thee.'

   II. Let us come to the circumstances of the petition, In earth, as it
   is in heaven.'

   First, The place, wherein also the persons are noted, in earth, that
   is, by the men which live upon earth. Why is this mentioned, on earth?

   [1.] The earth is a place of our exercise and trial, and now is the
   time to show our self-denial and our obedience to God, to deny our own
   will and do the will of God: John xvii. 4, I have glorified thee upon
   earth.' This is a work that must not be suspended until we come to
   heaven; it will not be thankworthy then, when there is no interruption,
   no trouble, no molestation there: but here, I have glorified thee on
   earth,' where so few mind the work, and where there are so many
   distractions and temptations to divert us.

   [2.] The earth is the only place where this work is begun, or else it
   shall never be done hereafter: instance in anything that is the will of
   God. Here we must believe, or there we shall never enjoy: Luke ii. 14,
   Peace upon earth.' Now God offereth grace, and now it is his will we
   should come out of our sins, and accept of Christ to the ends for which
   he hath appointed him. And here we must be sanctified, else we shall be
   filthy for evermore. Corn grows in the field, but it is laid up in the
   barn. Now is the time of minding this work, here upon earth.

   [3.] That while we are upon earth, we might long for that happy estate
   we shall have in heaven, wherein we might serve God. Therefore Christ
   in his prayer would have us think how God is glorified and obeyed
   there, that we might send up hearty wishes after that perfect estate,
   when we shall serve God without weariness, and without distraction.

   [4.] Upon earth, to show that we pray not for those in the other world,
   but for those upon earth. We do not pray for the saints departed, they
   are out of harm's way, past our prayers, being in their final estate.
   We pray not for the dead, but for the living. Thus for the first
   circumstance in this petition, the place where.

   Secondly, There remains nothing but the last, and that is the manner
   how this is to be done: As it is in heaven.' Chrysostom observes that
   this clause may be referred to all the former petitions: Hallowed be
   thy name upon earth, as it is in heaven;' Thy kingdom come upon earth,
   as it is in heaven.' But certainly most proper it is to the matter in
   hand. But what is the sense? How is God obeyed in heaven?

   There are in scripture three heavens, the airy heaven, the starry
   heaven, and the heaven of heavens. In all these heavens God's will is
   done. God is obeyed in the lower heaven, you shall see in Ps. cxlviii.
   8, fire, hail, snow, and vapours, stormy winds, fulfilling his word.'
   Winds and storms, and all those things which seem to be most
   tempestuous and unruly, to be the disorders of nature, they are at
   God's beck. Then in the starry heaven, ver. 6, He hath made a decree
   which shall not pass: they are under a law and statute, and are not
   exorbitant and eccentric, do not alter their path; the sun riseth,
   sets, and knows the just point of his compass. But it is chiefly meant
   of the heaven of heavens, where angels and blessed spirits are, and
   they obey God perfectly: Ps. ciii. 20, 21, Bless the Lord, ye his
   angels, that excel in strength, that do his commandments, hearkening
   unto the voice of his word. Bless ye the Lord, all ye his hosts, ye
   ministers of his that do his pleasure.' The angels do his commandments,
   and are hearkening to the voice of his word, are at God's beck, to be
   sent up and down, to ascend and descend as God will have them; so with
   respect to this doth Christ say, Thy will be done in earth, as it is in
   heaven.'

   But here, again, why is this added, As it is in heaven?

   1. To sweeten our subjection to God's will. We upon earth are not held
   to a harder law and task than they in heaven. The angels, they are not
   sui juris, at their own dispose: they have many privileges above man,
   yet have no exemption from homage and duty to God. They have an
   exemption and freedom from trouble, and sickness, and disease, and the
   necessities of meat and drink, and all the molestations and infirmities
   of the flesh which we lie under, but are not freed from the will of
   God, but they obey his commandments, hearkening to the voice of his
   word. These courtiers of heaven are servants of God, and fellows with
   us in the same obedience; none is too great to obey God. The angels,
   which excel in strength, they obey his will, and so must we; nay, they
   obey his will with a holy awe and fear, that they may not displease him
   in the least; for it is said of Michael the archangel, Jude 9, that he
   durst not bring against the devil a railing accusation, but said, The
   Lord rebuke thee.' He had not boldness to speak one uncomely word, or
   one unseemly word, to do anything that was displeasing to God.

   2. As to sweeten our obedience, so to show us the reasonableness of
   this obedience. We would have the happiness of the angels, and,
   therefore, certainly we should come into a fellowship in their duty; it
   is but equal we should imitate their holiness. If we would have
   communion with them in glory, we should have communion also with them
   in grace. Mat. xxii. 30, it is said, we shall be isa'ngeloi, like the
   angels of God.' We seek after the same glory and happiness which they
   have: to stand before the Lord and to behold his face; that is their
   happiness. Surely if we would have the reward of angels, which we upon
   earth are aspiring and looking after, it is but equal we should do the
   work of angels, and write after their copy.

   3. Therefore doth Christ use this comparison, that we might not
   miscarry by a low example. How apt are we to follow the track, and to
   take up with an easy and low rate of obedience: Luke xviii. 11, that
   put great confidence in that, God, I thank thee I am not as other men.'
   Now because we have few good examples in the world, and those we have
   have their spots and defects, and are very susceptible of evils, and
   apt to miscarry by them, therefore Christ would carry us up to look
   after a heavenly and celestial pattern; he propoundeth the angelical
   perfection as a pattern and example. He that shoots at a star, will
   shoot higher than he that aims at a shrub: surely the higher the
   pattern that we aim at, the greater will our obedience be. Wicked men
   they think that everything is enough in religion, though it be never so
   little; but the godly cannot so easily satisfy themselves, they are
   pressing and hastening on more and more.

   4. To teach us that we are not only to look to the quid, but to the
   quomodo; not only to what we do, but also in what manner we yield
   obedience to God; therefore Christ would not teach us to pray only, Thy
   will be done,' but as it is in heaven,' in such a manner. God respects
   not only the doing of what he hath required, but also the manner of it,
   that we may not only do good, but well; it is the adverb which crowns
   the action. We are to consider with what heart we go about it: Prov.
   xvi. 2, The Lord weigheth the spirits.' That which he putteth into the
   balance of the sanctuary is, with what spirit, with what heart, we go
   about the work; that is it he weigheth and regardeth. Now that we may
   look not only to the matter of obedience, but also to the manner how we
   do it, therefore doth Christ give us this pattern.

   Object. But you will say, Our obedience is accompanied with many
   defects and infirmities; therefore, how can we serve God as the angels
   do in heaven? How shall we take comfort in our obedience if this be our
   pattern?

   I answer:--

   1. Though we cannot do it in the same measure, yet we should do it in
   the same manner; though there be not an exact equality, yet there
   should be some answerable resemblance. Our obedience should not be
   wholly different in the kind and manner of it from theirs which serve
   God in heaven, though for the degree and rate we cannot come up to
   their pattern.

   2. Though we do not attain to this perfection in this life, yet we must
   aim after it, long for it, and pray for it. Aim after it, not
   sluggishly content ourselves with any low degrees of obedience, but aim
   at the highest. And to long for it: there is a time coming when we
   shall be perfect; when we shall be not only as the angels are, but as
   Christ is: We shall be like him,' 1 John iii. 2. And we pray for that
   on earth which is expected in heaven; we pray for what we do expect
   from the final and consummate estate, when we shall be as the angels of
   God, and perfectly do his will.

   I come to the points; they are three:--

   1. It concerns them very much that would in prayer own God as a father,
   and pretend a respect to his glory and kingdom, to see that his will be
   done here upon earth.

   2. It is the Lord that giveth to will and to do those things which are
   pleasing in his sight.

   3. God doth not only look to this, that his will be done, but to the
   manner how it is done.

   I. It concerneth them very much that would in prayer own God as a
   father, and pretend a respect to his glory and kingdom, to see that his
   will be done here upon earth.

   I shall prove it:--

   First, By the arguments intimated in the point.

   1. As we pray to God, we should see his will be done, upon a double
   account--as real and successful.

   [1.] As we would express a reality and sincerity in prayer. They mock
   God that pray they might do his will, yet have no care to do it, that
   declaim against their lusts, yet hug them and keep them warm in their
   bosoms. We oftener pray from our memories than our consciences, and
   oftener from our consciences than our affections. From our memory, as
   we repeat words by rote, without sense, or feeling, or consideration of
   the importance of them. From our consciences, rather than affections.
   Austin observes of himself: while he was under the power of his lusts
   he would pray against concupiscence, but his heart would say, At noli
   modo, timebam enim ne me exaudiret Deus; But, Lord, not yet; for I am
   afraid lest God should hear me.' Conscience tells us that such things
   must be done and asked; thus we put a little of our conscience in
   prayer, but nothing of affection and serious desire. Many would be loth
   God should take them at their words, when they seem to resign up them
   selves to his will, and think of parting with their lusts; it is bitter
   and irksome to them: as Phaltiel, Michal's husband, went after her,
   going and weeping.' 2 Sam. iii. 16. Now if we would manifest our
   prayers to be real, we should labour to perform the same; otherwise we
   are but like those soldiers which spat upon Christ and buffeted him,
   yet cried, Hail, King of the Jews;' so it is but a mockage to say, Thy
   will be done,' yet have no care to do it: Mat. xv. 8, This people
   draweth nigh unto me with their mouth, and honoureth me with their
   lips, but their heart is far from me.' There is no reality in the
   prayer, whatever be in it, if the heart be not in it. Some men's
   prayers are but the fruit of wit and memory; others but the result of
   their judgments, what is fit to be done, rather than of their hearts,
   what they desire to be done: and they are only good so far as they do
   more solemnly express God's right, not their inward desires.

   [2.] If we would have our prayers successful. Ps. lxvi. 18, If I regard
   iniquity in my heart, the Lord will not hear me.' Clearly, if we will
   not do God's will, there is no reason he should regard our will. If I
   regard iniquity in my heart, there may be sin in the heart; but if I
   regard it there, God will not hear me, if I entertain an affection to
   it. When the wind blows, some cold air will get into the chamber,
   though the door be shut never so close; but to leave the door open for
   it doth not argue such a care of health as is requisite. There will be
   sin in the children of God, but it is not allowed. Love to any known
   sin makes our prayers to God to be without success. So Prov. xxviii. 9,
   He that turneth away his ear from hearing the law, even his prayer
   shall be abomination.' God useth often the law of retaliation, will pay
   home sinners in their own coin: we will not hear him, therefore he will
   not hear us. The same argument we have to urge to God in prayer, that
   God hath to urge to us for duty and obedience. What argument will you
   use to awaken your confidence and affection?' By the blood of Christ we
   have boldness to come to him,' Heb. x. 19, and Eph. iii. 12. This is
   not only an argument to be urged in expectation of mercy, but also in
   the enforcement of duty, when God beseecheth you by the bowels of
   Christ to do his will, and to mind his work. If the blood of Christ
   cannot prevail with us, to bring us up to the will of God, how can we
   expect it should prevail with God to bring us in returns of blessing?
   When God speaks we slight him, therefore when we speak God may cast off
   our prayers.

   God speaks more wisely to us than we can to him; we stammer, and lisp,
   and speak foolishly in our prayers to God. There is far more reason why
   we should hear God than God hear us; for there is more equity in his
   precepts than there is reason in our prayers, and we are bound to obey
   God's will more than he is to grant our request; and therefore if we
   would not have God turn away his ear from our prayers, we should not
   turn away our ears from hearing his law and counsel: John ix. 31, Now
   we know that God heareth not sinners; but if any man be a worshipper of
   God, and doeth his will, him he heareth.' It is a general maxim, Those
   which were ready to deprave Christ's actions were possessed of the
   truth of this: If any man worship him, and do his will, him he
   heareth,' John ix. 31. It is not enough to keep up a form of
   worshipping, but we must be tender of his will; that is the way to get
   a gracious answer. Thus as we pray we are bound.

   2. As God's children, so we must do his will: Mal. i. 6, If I be a
   father, where is mine honour? and if I be a master, where is my fear?'
   Relations to God are not bare titles and grounds, whereby we may expect
   favour from God; but they carry in their bosom obligations to duty on
   our part. Many will give God good words and fair titles, but there is
   no care had of complying with his will. Nay, your owning that relation
   will aggravate your sin, and be a witness against you. You owned me
   your father, and have not done my will. So Mat. xii. 50, Whosoever
   shall do the will of my Father which is in heaven, the same is my
   brother, and sister, and mother.' These may be sure of a comfortable
   relation to God, and that God will own them in that claim, when they
   make it their business to do his will; otherwise you reproach God
   rather than worship him. When you do your own will, and call God
   Father, you lay the devil's brats at his door; you pretend to God, and
   take his name upon you; therefore those that say, Our Father,' must
   also say, Thy will be done.'

   3. Those that would have respect to God's glory must do his will. This
   is the honour of God, when you are at his command. God gloried in
   Abraham; rather Cyrus than Abraham is there meant, as the context
   shows: see Isa. xlvi. 11. Isa. xli. 2, The man from the east, whom I
   have called to my foot.' When you are at his beck, ready to go step by
   step with God, as God leads you, you are ready to follow. It was the
   honour of the centurion that had his soldiers at such a command, that
   when he said to one, Go, he went; and to another, Come, and he came,'
   Mat. viii. So it is God's honour, when he can bid you do nothing but
   you are ready to obey, though with the greatest hazard and loss of all.

   4. Our subjection to his kingdom. God stands upon his authority. What
   is a king without obedience? Christ is never received as king but where
   his will is obeyed, otherwise we mock him with an empty title. The high
   priest's servants said, Hail, King of the Jews,' in mockage; thus it is
   to own him as king, when we will not yield obedience. Then do we desire
   that his kingdom may come indeed and in power, when we resolve to do
   his will, to love as God will have us, and hate, fear, and hope as God
   will: Ps. cxliii. 10, Thou art my God; teach me to do thy will.' If you
   own God as sovereign, you must be in subjection to his will. Thus this
   prayer will yield us arguments, as we own him as a father, as we
   profess respect to his glory and kingdom.

   Secondly, I shall bring other arguments to persuade this, to make
   conscience of God's will.

   1. The example of Christ Jesus, who wholly yielded up himself to the
   will of God; and wilt thou stand upon thy terms? John v. 30, I seek not
   mine own will, but the will of him that sent me.' Christ did not seek
   to please his human, his own natural will, but the will of his Father.
   This is true religion, to be like him whom we worship. Now, we are
   never like Christ until we make doing of God's will to be the great
   business of our lives. Wherefore doth he come into the world? He tells
   you; to do his Father's will: Luke ii. 49, Wist ye not that I must be
   about my Father's business?' This was his sole employment; so it should
   be ours, if we have the same mind which Christ had.

   2. Consider God's right. We are not at our own dispose, but at the
   Lord's use. God hath a right in us, as he created us. The perfection of
   everything lieth in fulfilling the Creator's will, for that is the end
   wherefore they were made. The creatures are all thy servants, and
   continue this day according to thine ordinances,' Ps. cxix. 91. We owe
   our being, and all we have, from him. We see among men dependence
   begets observance; a man that lives upon another will be careful to
   please him. Thou boldest all by the indulgence and bounty of God,
   therefore it should be thy study to do his will. Jesus Christ hath
   bought thee: 1 Cor. vi. 20, Glorify the Lord in your souls and bodies,
   which are God's.' That is God's which he hath bought. A servant that
   was bought, when men were sold for slaves, he was his master's money;
   so his strength, time, service belonged to his master. We are God's,
   because he hath bought us, therefore we cannot live as we will; for
   this is the property of a servant, that he cannot live as he will.
   Again, as God hath begotten us anew, regenerated us, what is the aim of
   his grace?' That we should no longer live in the flesh, to the lust of
   men, but to the will of God,' 1 Pet. iv. 2. It is the aim of grace to
   cure the disorders of the will, and to bring us to a stricter bond of
   duty and service to God. And indeed if grace hath had its fruit and
   power upon you, you will give up yourselves to God. Cant, vii. 10, I am
   my beloved's.' You are your beloved's, to be used by him as he
   pleaseth. So that unless you will retract your vows, you will make
   conscience of doing the will of God, for he hath a manifest right in
   you.

   3. Consider our own incapacity. There is great reason why our wills
   should be given up to the will of God, because we are not able to
   manage them ourselves. By the law of nations, fools and madmen must
   have a guardian; they have lost the dominion and power over themselves,
   they are to be ruled by another, they are slaves by nature, that must
   be guided by another: Tit. iii. 3. We are all by nature fools, and it
   is the greatest mischief that can be to be left to our own wills; and
   therefore, when God requireth the resignation of our wills, it is but
   as the taking of a sword out of a madman's hand, which will be the
   cause of his own mischief and ruin. Nemo laeditur nisi a seipso,--No
   man is hurt by any but himself, though he maybe troubled by others.'
   Now, since we cannot manage our own will, it is fit we should have a
   guardian; and who is more wise than God to govern us? A merchant,
   though he owns the ship, and hath stored it with goods, yet because he
   hath no skill in the art of navigation, he suffereth the pilot to guide
   it. Certainly we shall but shipwreck ourselves unless we give up
   ourselves to be guided by the Spirit of God according to his will.

   4. The benefit that accrueth to us by doing his will--we shall have his
   favour here and his glory hereafter. His favour here, which is that
   which endeareth us to God: Acts xiii. 22, I have found a man after mine
   own heart, which shall fulfil all my will.' These are men after God's
   own heart, that do his will. And though we have great infirmities, yet
   because we are bent to do his will, they will be passed over; as David
   had his infirmities, yet because it was in his heart to do the will of
   God, therefore this is a man after mine own heart. And you shall have
   the glory of God hereafter: 1 John ii. 17, The world passeth away and
   the lusts thereof: but he that doeth the will of God abideth for ever.'
   Those things that our wills carry us to they perish. The inclination of
   our heart carrieth us to the world, riches, honours, pleasures; but the
   will of God carrieth us to an ever lasting estate. The world passeth
   away, and the lusts thereof.' There will a time come when those things
   we will, and are so strongly addicted to and lust for, will be gone--we
   shall have no relish, no savour in them, no appetite to them. When men
   are leaving the world, then they cry out how the world hath deceived
   them; but now he that doeth the will of God abideth for ever.' Never
   any repented of doing the will of God; this will stick by us to all
   eternity, and bring us to everlasting happiness.

   Use 1. To show how far they are from any sincere respect to God, that
   upon the least occasion transgress his will, and break through bonds
   and restraints God hath set to them. The heart is never right but when
   it lieth under the awe o