The Lord's Prayer

Thomas Boston, 1676–1732

 

THE NATURE OF PRAYER

EPHESIANS 6:18.—Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all saints.

PRAYER is a duty of natural religion, and by God's appointment is one of the chief means by which Christ communicates the benefits of redemption to sinners; and this important duty is enjoined in these words. In which we have,

1. The duty itself, praying. This is recommended and enjoined to all, as ever they would stand, and not be ruined by their spiritual enemies.

2. The amplification of this weighty subject; where notice,

(1.) The time of it, always, or at every season. We must always be in a praying frame, and miss no season wherein God calls for it, but in every season of prayer be praying, 2 Samuel 9:7.

(2.) The kinds of prayer, all prayer, that is, all sorts of prayer, public, private, secret, ordinary, extraordinary, etc. petitioning prayer, for good things, here called prayer in a strict sense; supplicatory prayer, deprecating evils, called supplication.

(3.) The manner of prayer.

[1.] It must be in the Spirit; not with the lip, tongue, and memory only, but with the heart or inward man, or rather by the Spirit of God, with his assistance.

[2.] With watchfulness, keeping the soul in a wakerife disposition for it, and in it, that the heart wander not.

[3.] With all perseverance, continuing instant in it, whatever may occur to discourage us.

4. Those we are to pray for, all saints; not only for ourselves, but others, especially, though not only, for the children of God.

The text affords the following doctrine.

DOCTRINE. 'Prayer is a duty always necessary to be performed in the several kinds of it, and in the right manner, and in which we are to be concerned, not only for ourselves, but for others.'

To discover the nature of prayer, which in our Catechism is said to be 'an offering up of our desires to God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies,' I will consider the parts of prayer in general, and in particular,

I. Prayer, generally considered, consists of three parts.

1. Petition, or prayer strictly and properly so called, whereby one desires of God the supply of one's wants, begs the good necessary for himself or others, and deprecates evil inflicted or feared. Praying always with all prayer, etc.

2. Confession of sin, Daniel 9:4. It is so very natural that sinners coming to God to ask mercies should make confession, that it is a very necessary part of the sinner's prayer; and prayer is so called, Nehemiah 9:3. And the deeper one is in confession, he readily speeds the better in prayer.

3. Thanksgiving for mercies, Philippians 4:6. God prevents us with his benefits, we are deep in his debt, before we come to ask of him; and therefore it is necessary that thanksgiving have a place in our prayers. And it also is called 'praying,' Luke 18:11.

II. Let us consider the parts of prayer in particular. These are,

1. Prayer properly so called, or petition.

2. Confession of our sins.

3. Thanksgiving for mercies.

FIRST, Prayer properly so called, or petition.

Here I shall show,

1. Wherein the formal nature of prayer consists.

2. To whom we are to pray.

3. In whose name we are to pray.

4. By whose assistance acceptable prayer is performed.

5. For whom we must pray.

6. For what we are to pray.

7. How we are to pray, if we would pray rightly and acceptably.

8. Whether all such prayers are accepted, heard, etc.

FIRST, Wherein does the formal nature of prayer consist? It lies precisely in offering up our desires to God, for things that we need. It is a motion of our hearts towards God, to move him as it were to look favorably on us, Psalm 62:8 a pouring out our heart before the Lord; a lifting our soul to him, Psalm 25:1 a presenting our supplications to him, as petitioners, Daniel 9:18.

We command our inferiors, we demand of our equals; we may by some deed of our own lay an obligation on, and some way excite an inclination in, any man, even our superior, to help us; but none of these ways can work with God. What then remains but a religious and submissive offering of our desires to God, for his help, who knows our hearts? And this is what we call prayer. Hence,

1. There may be prayer made to God without words. The desires of the heart offered to God though not clothed with words, is prayer, truly and properly so called, Exodus 14:15. Words are not necessary from the nature of prayer, but on the account of ourselves, to affect us the more, and to honor God with our bodies as well as our souls.

2. There can be no prayer, properly so called, without the desires of the heart going out to God. Prayer without intention, say the Jews, is like a body without a soul. A flourish of the best chosen words, without suitable affection going along with them, is not prayer before the Lord, but the carcass of prayer, wanting the soul and life.

SECONDLY, To whom we are to pray? We are to pray to God the Father, Son, and Holy Spirit, and to God only; not to saints, angels, nor any creature whatever. For,

1. Prayer is an eminent part of religious worship, Joel 2:32 and religious worship is only to be given to God, Matthew 4:10. 'You shall worship the Lord your God, and him only shall you serve.' The holy angels refuse it, Revelation 22:8, 9 and the saints also, as in the case of Peter, Acts 10:25, 26.

2. The object of prayer and of faith are the very same, Romans 10:14. For the ground of prayer is faith. Therefore, since we are to believe in God, and not in the creature, we must pray to him only. So our Lord directs us, 'Our Father, which are in Heaven.'

3. Because God only is qualified (if I may so speak) for hearing prayer. He only is able to search the heart and know it, 1 Kings 8:39. He only is omnipresent to hear everywhere, Psalm 65:2. He only can pardon the sins and fulfill the desires of his people, Psalm 145:18, 19.

THIRDLY, In whose name are we to pray? In the name of Jesus Christ, and of no other, neither saint nor angel, John 14:13. 'Whatever you shall ask in my name, says he, that will I do.' We must go to the Father, not in the name of any of the courtiers, Colossians 2:18 but in the name of his Son, the only Mediator, 1 Timothy 2:5. Here consider,

1. What it is to pray in the name of Christ.

2. Why we must pray in his name.

First, Let us consider what it is to pray in the name of Christ.

1. Negatively. It is not a bare faithless mentioning of his name in our prayers, nor concluding our prayers therewith, Matthew 7:21. The saints use the words, 'through Jesus Christ our Lord,' 1 Corinthians 15:57 but often is that scabbard produced, while the sword of the Spirit is not in it. The words are said, but the faith is not exercised.

2. Positively. To pray in the name of Christ is to pray,

1st, At his command, to go to God by his order, John 16:24. 'Hitherto have you asked nothing in my name, says he: ask, and you shall receive.' Christ as God commands all men to pray, to offer that piece of natural duty to God; but that is not the command meant. But Christ as Mediator sends his own to his Father to ask supply of their wants, and allows them to tell that he sent them, as one recommends a poor man to a friend, John 16:24 just cited. So to pray in the name of Christ is to go to God as sent by the poor man's friend. So it imports,

(1.) The soul's being come to Christ in the first place, John 15:7. 'If you abide in me, and my words abide in you, you shall ask what you will, and it shall be done unto you.' He who would pray aright, must do as those who make Blastus the king's chamberlain their friend first, and then made their suite to their king, Acts 12:20.

(2.) The soul's taking its encouragement to pray from Jesus Christ, Hebrews 4:14–16. 'Seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an High Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.' The way to the throne in Heaven is blocked up by our sins. And sinners have no confidence to seek the Lord. Jesus Christ came down from Heaven, died for the criminals, and gathers them to himself by effectual calling. He, as having all interest with his Father, bids them go to his Father in his name, and ask what they need, assuring them of acceptance. And from thence they take their encouragement, namely, from his promises in the word. And he gives them his token with them, which the Father will own, and that is his own Spirit, Romans 8:26, 27. 'Likewise the Spirit also helps our infirmities: for we know not what we should pray for as we ought: but the Spirit itself makes intercession for us with groanings which cannot be uttered. And he who searches the hearts, knows what is the mind of the Spirit, because he makes intercession for the saints according to the will of God.'

2dly, It is to direct our prayers to God through Jesus Christ, Hebrews 7:25. 'Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever lives to make intercession for them.' Chapter 13:15. 'By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name;' depending wholly on Christ's merit and intercession for access, acceptance, and a gracious return.

(1.) Depending on Christ for access to God, Ephesians 3:12. 'In whom we have boldness, and access with confidence by the faith of him.' There is no access to God but through him, John 14:6. 'No man comes unto the Father but by me.' They that attempt otherwise to come unto God, will get the door thrown in their face. But we must take hold of the Mediator, and come in at his back, who is the Secretary of Heaven.

(2.) Depending on him for acceptance of our prayers, Ephesians 1:6. 'He has made us accepted in the Beloved.' Our Lord Christ is the only altar that can sanctify our gift. If one lay the stress of the acceptance of his prayers on his frame, enlargement, tenderness, etc. the prayer will not be accepted. A crucified Christ only can bear the weight of the acceptance of either our persons or performances.

(3.) Depending on him for a gracious return, 1 John 5:14. 'And this is the confidence that we have in him, that if we ask anything according to his will, he hears us.' No prayers are heard and answered but for the Mediator's sake; and whatever petitions agreeable to God's will are put up to God, in this dependence, are heard.

Secondly, Why must we pray in the name of Christ? The reason of this may be taken up in these two things.

1. There is no access for a sinful creature to God without a Mediator, Isaiah 59:2. John 14:6. Sin has set us at a distance from God, and has bolted the door of our access to him, that it is beyond our power, or that of any creature, to open it for us. His justice staves off the criminal, his holiness the unclean creature, without there be an acceptable person to go between him and us. Our God is a consuming fire: and so there is no immediate access for a sinner to him.

2. And there is none appointed nor fit for that work but Christ, 1 Timothy 2:5. It is he alone who is our great High Priest. None but he has satisfied justice for our sins. And as he is the only Mediator of redemption, so he is the only Mediator of intercession, 1 John 2:1. 'If any man sin, we have an Advocate with the Father, Jesus Christ the righteous.' The sweet savor of his merit alone is capable to procure acceptance to our prayers, in themselves unsavory, Revelation 8:3, 4.

FOURTHLY, By whose assistance is acceptable prayer performed? By the help of the Holy Spirit, Galatians 4:6. Romans 8:26. There are two sorts of prayers.

(1.) A prayer wrought out by virtue of a gift of knowledge and utterance. This is bestowed on many reprobates, and that gift may be useful to others, and to the church. But as it is merely of that sort, it is not accepted, nor does Christ put it in before the Father for acceptance. For,

(2.) There is a prayer wrought in men by virtue of the Holy Spirit, Zechariah 12:10. 'I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and of supplications:' and that is the only acceptable prayer to God, Jam. 5:16. effectual, Gr. inwrought. The right praying is praying in the Spirit. It is a gale blowing from Heaven, the breathing of the Spirit in the saints, that carries them out in the prayer, which comes the length of the throne. Now, the Spirit helps to pray,

1. As a teaching and instructing Spirit, affording proper matter of prayer, causing us to know what we pray for, Romans 8:26 forfeited; enlightening the mind in the knowledge of our needs, and those of others; bringing into our remembrance these things, suggesting them to us according to the word, together with the promises of God, on which prayer is grounded, John 14:26. 'The Comforter, which is the Holy Ghost,—shall teach you all things, and bring all things to your remembrance whatever I have said unto you.' Hence it is that the saints are sometimes carried out in prayer for things which they had no view of before, and carried by some things they had.

2. As a quickening, exciting Spirit, Romans 8:26; the Spirit qualifying the soul with praying graces and affections, working in the praying person sense of needs, faith, fervency, humility, etc. Psalm 10:17. 'You will prepare their heart.' The man may go to his knees in a very unprepared frame for prayer, yet the Spirit blowing, he is helped. It is for this reason the Spirit is said to make intercession for us, namely, in so far as he teaches and quickens, puts us in a praying frame, and draws our petitions, as it were, which the Mediator presents.

This praying with the help of the Spirit is peculiar to the saints, James 5:16; yet they have not that help at all times, nor always in the same measure; for sometimes the Spirit, being provoked, departs, and they are left in a withered condition. So there is great need to look for a breathing, and pant for it, when we are to go to duty: for if there be not a gale, we will tug at the oars but heartlessly.

Let no man think that a readiness and volubility of expression in prayer, is always the effect of the Spirit's assistance. For that may be the product of a gift, and of the common operations of the Spirit, removing the impediment of the exercise of it. And it is evident one may be scarce of words, and have groans instead of them, while the Spirit helps him to pray, Romans 8:26. Neither is every flood of affections in prayer, the effect of the Spirit of prayer. There are of those which puff up a man, but make him never a whit more holy, tender in his walk, etc. But the influences of the Spirit never miss to be humbling but sanctifying. Hence says David, '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 you, and of your own have we given you,' 1 Chronicles 29:14; and says the apostle, 'We have no confidence in the flesh,' Philippians 3:3.

FIFTHLY, For whom must we pray?

First, Negatively.

1. Not for the dead. David ceased praying for his child when once dead, 2 Samuel 12:21–23. It is vain and useless; for as the tree falls, it must lie. We have neither precept nor promise about it; and it was raised upon the false opinion of purgatory. But the dead are in an unalterable state, Hebrews 9:27. 'It is appointed unto men once to die, but after this the judgment.'

2. Nor for those who are known to have sinned the sin against the Holy Spirit, 1 John 5:16 for God has declared that sin to be unpardonable. This is very rare, and therefore one would beware of rashness in this matter.

Secondly, Positively.

1. In general, we are to pray for all sorts of men living, 'for kings, and all that are in authority,' 1 Timothy 2:1, 2 for Christians, Jews, Muhammadans, Pagans, noble and ignoble, etc. They are capable of God's grace and favor, and we are to desire it for them. But we are not to pray for every particular person whatever, 1 John 5:16. 'There is a sin unto death; I do not say he shall pray for it.' So that it is an unwarrantable petition, that God would have mercy on, and save all mankind, for the contrary of that is revealed. Yes, we should pray for all sorts of men who shall live hereafter, as our Lord did, John 17:20. 'Neither pray I for these alone, but for them also which shall believe on me through their word.' But,

2. In particular, we are to pray, not only for ourselves, as Jacob did for deliverance from the hand of his brother Esau, Genesis 32:11 but for,

(1.) The whole church of Christ upon earth. Hence says the text, Praying always with all prayer,—and supplication for all saints. To no party must we confine the communion of prayers, to whom God has not confined his grace. All the members of the mystical body must share particularly in our prayers, because they are the members of Christ, whatever difference be between us and them in lesser things. The sympathy between the members of the same body of our Lord requires this. And it is a sad sign not to be so affected, Amos 6:6. 'They are not grieved for the affliction of Joseph.'

(2.) Magistrates: 'Kings, and all that are in authority,' 1 Timothy 2:2. It was about 300 years after Christ before the magistrates were Christians, nevertheless the apostle bids pray for them; because the quiet and peace of the commonwealth and kingdom depends much on their management; and infidelity, or indifference in religion, does not make void the magistrate's just and legal authority, nor free the people from their due obedience to him. Their hearts are in the Lord's hand, Proverbs 21:1. Their influence is great, so is their work, and so are their temptations; and if they be evil men, there is the more need to be earnest with God on their behalf. Let us bless God that we have a Protestant King on the throne, remembering how seasonably the Lord sent him, and how much depends on his safety, and the safety of his royal family.

(3.) Ministers, Colossians 4:3. Psalm 132:9. There is a near relation between the people of God and their ministers. They have a weighty work in their hands, which, if it misgive, will not only be their own loss, but the people's. People may have a minister so straitened, as to do them no good, Colossians 4:3. Though he be not so, yet he may be useless to them: therefore says the apostle, 1 Thessalonians 5:25. 'Brethren, pray for us.' I leave it with that, Romans 15:30. 'Now I beseech you, brethren for the Lord Jesus Christ's sake, and for the love of the Spirit, that you strive together with me in your prayers to God for me.'

(4.) Our Christian acquaintance, Jam. 5:16. 'Pray one for another.' Communion of prayers is a special benefit of Christian friendship and acquaintance. And it is no small mercy and encouragement to have interest in their prayers, who have interest at the throne of grace.

(5.) The place and congregation we live in, and are members of. The captives at Babylon were to pray for the place they lived in, Jeremiah 29:7 how much more should we pray for a Christian congregation whereof we are members? The better it be with them, it will be the better with you; so contrariwise.

(6.) Our families and relations. The nearer any stand related to us, we have the more need to be concerned for them at the throne of grace. We find Job sacrificing for his family, Job 1:5 a master praying for his servant, 2 Kings 6:17 and a servant for his master, Genesis 29:12.

(7.) Lastly, We must pray for our enemies, Matthew 5:44. This is hardest to bring men to. But we have the express command of Christ for it, and his example, Luke 23:34 followed by the martyr Stephen, Acts 7:60. Nay, forgiving them is necessary to our forgiveness: 'Forgive us our debts, as we forgive our debtors.' There may be much selfishness in praying for those that love us; but that kindly concern for our enemies makes us liker God, Matthew 5:45.

SIXTHLY, For what we are to pray?

We are to pray for things agreeable to God's revealed will, and for such things only, 1 John 5:14. 'And this is the confidence that we have in him, that if we seek anything according to his will, he hears us.' We may not present unto God unlawful desires, nor petitions in favor of our lust, Jam. 4:3. These must needs be an abomination, and a daring affront to a holy God. And indeed wicked things are so much the more wicked, as they are brought into our addresses to a holy God.

The matter of our prayers must be regulated by the Word of God, wherein he has shown what is pleasing to him, and what is not so. The signification of God's will and good pleasure as to the good to be bestowed on men, and our prayers, are to be of equal extent. Wherefore, let us see that whatever we pray for be within the compass of the command or the promise.

Such are all things tending to the glory of God, Matthew 6:9 or to the welfare of the church, Psalm 122:6; to our own good, temporal, spiritual, or eternal, Matthew 7:11; or that of others, Psalm 125:4.

SEVENTHLY, How are we to pray, if we would pray rightly and acceptably?

1. Understandingly, understanding what we say, 1 Corinthians 14:15. Therefore they must be in a known tongue. And to repeat words before God, while we know not what they mean, can never be prayer indeed.

2. Reverently, Ecclesiastes 5:1. We must maintain an outward reverence in expression, voice, and gesture; since in prayer we are before the great God: an inward reverence especially, having an awful apprehension of the majesty of God before whom we appear, Psalm 89:7. Hebrews 12:28. Fear and trembling becomes a creature, much more a guilty creature, before a holy God. And fearless presumptuous addresses to God are the produce of a hard heart.

3. Humbly, Psalm 10:17 with a deep sense of our own unworthiness and sinfulness on our spirits. In prayer we come to beg, not to buy or demand our right, and therefore should be sensible of unworthiness, Genesis 32:10; and the more grace, the more unworthy will we be in our own eyes, Genesis 18:27. And going to God, we must turn our eyes inward, with the Publican (Luke 18:14), on our own evils of heart and life.

4. Feelingly, being deeply affected with a sense of our needs, like the prodigal, Luke 15:17, 18, 19. Alas! what does it avail to go to God with an insensible heart; to sit down at his table without spiritual hunger; to come to his door rich and increased with goods, in our own conceit! Such are sent empty away. Therefore it is a piece of very necessary preparation for prayer, to look over our wants, before we go to prayer.

5. Believingly, Matthew 21:22. 'All things whatever you shall ask in prayer, believing, you shall receive.' He who prays acceptably must be endued with saving faith, Hebrews 11:6. An unbeliever cannot pray acceptably, Romans 10:14. Hence the prayers of the unrenewed man are all lost in respect of gracious acceptance. Moreover, the believer must be in the exercise of faith in prayer, which must be mixed with faith.

One must have a faith of particular confidence in prayer, as to the things prayed for, Mark 11:24. 'What things soever you desire when you pray, believe that you receive them, and you shall receive them.' For where that is altogether wanting, the prayer can never be accepted, Jam. 1:6. 'Let him ask in faith, nothing wavering.' Since it must needs be highly dishonoring to God, to come to him to ask, without any expectation from, or trust in him, as to what is asked.

Question: How may one have that faith? Ans. By applying the promises, and believing them. If the things be absolutely necessary, the promise makes these very things sure to them who come to God through Christ for them, as peace, pardon, etc. If they be not, then the promise secures God's doing the best, that either he will give the very thing desired, or what is as good. And we are to believe accordingly.

6. Sincerely, Psalm 145:18. Hypocrisy and dissimulation in prayer, when the heart goes not along with the lips, mars the acceptance of prayers. There are feigned lips, Psalm 17:1 when the affections do not keep pace with the words in prayer: when sin is confessed, but the heart not humbled under it; petitions are put up, but no serious desire of the things asked. See Jeremiah 29:13.

7. Fervently, Jam. 5:16. Cold, lifeless, and formal prayers, are not of the right stamp. We should, as in a most weighty matter, be boiling hot, Romans 12:11. Importunity in prayer is most pleasing to God. It consists not in a multitude of words, Matthew 6:7; but in a holy earnestness of heart to be heard, Psalm 143:7; and pleading with the Lord, by allowable arguments, as one who is in deep earnest, Job 23:4. A heart warmed by a live-coal from God's altar will produce this.

8. Watchfully, watching unto prayer, as in the text; taking heed to our spirits, that they do not wander. Wandering thoughts in prayer mar many prayers. They come on like the birds on the carcass, and will devour it, if not driven away. A carnal frame of heart is the mother of them, and rash indeliberate approaches to God help them forward.

In that case one should be like the builders of the wall, having the trowel in the one hand, and the sword in the other, resolutely to resist vain thoughts, and refuse to harbor them. Nay, turn the cannon on the enemy, consider them as affording new matter of humiliation, and a clamant occasion of plying the throne of grace more closely. If they be striven against, they will not mar your acceptance; but if not they will.

9. Perseveringly; watching thereunto with all perseverance, as in the text. When we have tabled our suit before the throne, we must not let it fall, but insist upon it, Luke 18:1. Hold on, with one petition, one prayer, on the back of another, until it be granted, Isaiah 62:1. 'In due time you shall reap, if you faint not.'

Lastly, Dependently, waiting upon the Lord with humble submission to his holy will, and looking for an answer, Micah 7:7. We must come away in a waiting depending frame. No wonder those prayers be not regarded, which we never look after, and are not concerned for the answer of.

EIGHTHLY, Are all such prayers accepted, heard, and answered?

1. An unrenewed man cannot thus pray, neither are such a one's prayers at any time accepted, Proverbs 15:8. 'The sacrifice of the wicked is an abomination to the Lord,' John 9:31. 'God hears not sinners.'

2. God's own people do not always thus pray, neither are all their prayers accepted. For, says the Psalmist, Psalm 66:18. 'If I regard iniquity in my heart, the Lord will not hear me.'

3. But all such prayers, being the produce of God's Spirit in the saints, are presented by the Mediator; and are accepted, heard, and answered by the Father, though not presently answered, Psalm 22:2 yet they shall be answered in due time, either by granting the very thing desired, 1 John 5:15 or something as good, Genesis 17:18, 19. 2 Corinthians 12:8, 9.

SECONDLY, The second part of prayer is confession of our sins. Here we shall show,

1. What sins we are to confess.

2. The necessity of confession.

3. How we are to confess sin.

First, The sins we are to confess are, original and actual sins, sins of omission, commission, heart, lip, and life, Psalm 51:4, 5. In a word, all our sins, so far as we are capable, (for 'who can understand his errors?' Psalm 19:12.) but especially those which most wound the conscience, we are to be particular in, with their aggravations.

Secondly, Let us consider the necessity of confession.

(1.) It is necessary to clear the Lord's justice in proceeding against us, Psalm 51:4. 'Against you, you only have I sinned, and done this evil in your sight: that you might be justified when you speak, and be clear when you judge.'

(2.) The nature of the thing requires it, in order to obtain pardoning mercy, Proverbs 28:13. 'Whoever confesses and forsakes his sins shall have mercy.'

Thirdly, How are we to confess sin?

1. Fully, without hiding anything willfully, Proverbs 28:13. 'He who covers his sins shall not prosper.' God knows all our sins, and all the circumstances of them! so that it is in vain to mince our confession, and it speaks a heart not duly humbled.

2. Freely and voluntarily, pouring out the heart like water, and not merely making the confession as extorted. Whenever grace touches the heart, it will make it come freely.

3. Sincerely, confessing it with shame, sorrow, hatred of it, and a real purpose of reformation; otherwise it is but a mock confession.

Thirdly, The third part of prayer is thanksgiving for mercies. Here I shall shortly show,

1. What is the matter of this thanksgiving.

2. The necessity of it.

3. How we should give thanks.

First, The matter of it is,

1. Spiritual mercies, Ephesians 1:3. These are mercies for our souls, and lead to everlasting happiness; and therefore are most to be prized. They challenge the warmest and the most grateful acknowledgments from all who have received them.

2. Temporal mercies from the womb until now, Psalm 139:14. These call for the most thankful acknowledgments every day, for they are new every morning. And we ought to be thankful for mercies conferred, not only on ourselves, but also on others, particular persons or societies. So did the apostle, as to Philemon, Philippians verse 4. 'I thank my God, making mention of you always in my prayers.' And so he did as to the Philippians, chapter 1:3. 'I thank my God, upon every remembrance of you.'

Secondly, Let us consider the necessity of thanksgiving.

1. It is all that we can render to God for good or benefits received, Hosea 14:2 namely, to acknowledge debt, and be thankful. Ingratitude among men is reckoned a great sin and scandal, and fixes an odious character on the person: but how much greater a sin and scandalous offence is it to be unthankful to God for the mercies which we enjoy, and that we never deserved at his bountiful hand! It is the character of heathens, Romans 1:21. O let it not be that of Christians!

2. It is the way to get more. Unthankfulness mars the course of divine communications; but to the thankful it is opened, Philippians 4:6. Ingratitude among men provokes the liberal person to with-hold his hand; and so does it provoke the holy God, the giver of all good, to restrain his favors. Alas! it is more natural to us to ask than to give thanks. Among ten seekers (the lepers), whom Christ cured of a very inveterate disease, there was but one thanker; and he is specially noticed in the gospel-history. We should never beg a mercy from the Lord, without heartily thanking him for all we have formerly received, as this is the ready way to procure more.

Thirdly, How should we give thanks? With enlarged hearts, wondering at undeserved goodness; with deep humility for mercies conferred on such mean and unworthy creatures; with hearty resolutions to improve them for God's glory and honor; and with warm desires to receive more favors from the hands of God, our bountiful benefactor.

I shall conclude with a few inferences.

1. To live without prayer is a godless and graceless life. It is no better than the life of beasts, unsuitable to the rational nature of man, contrary to the design and end of his creation, and highly unfitting one who is a candidate for immortality. It exposes the sinner to the severest strokes of God's justice; and, persisted in, will land him in Hell. O let us all be excited to a life of prayer, remembering that we cannot be Christians without it. To pretend to be a Christian, and not to live a life of prayer, is a palpable contradiction.

2. The missing of the answers of prayer is our own fault, we pray amiss. If we always prayed in faith, and in the manner formerly observed, we would not be disappointed. Let us then be induced to pray in a right manner, and wait particularly on the Lord for gracious acceptance, and a favorable answer.

3. It is through Jesus Christ that the communication with Heaven is opened and obtained. Let us then pray in his name, depend upon his intercession, and present all our petitions to God through him; for him the Father hears always.

4. We need the Spirit of prayer, in order to our praying aright. Let us then cry incessantly for the Holy Spirit, and his influences; for we know not what to pray for as we ought. Let us look for his quickening influences to quicken our dead hearts, and warm our frozen affections, that we may send up our hearts unto God, and wing our desires to Heaven.

5. Be exhorted to give yourselves unto prayer in all the sorts of it. Be men of prayer, as David was, Psalm 119:164. 'Seven times a-day do I praise you.' How may this shame many Christians who pray but twice a-day? And how does it condemn all who restrain prayer before the Lord? O let us be induced to make conscience of this important and delightful duty; without the exercise of which, we behave no better than the beasts that perish, and are a company of ungrateful monsters, that shall be turned into Hell, with all the nations that forget God. Pray evening and morning, and at all convenient seasons. Be always in a praying frame, and be devout and lively in all your applications to the throne of grace. Omit no season of it, not even amidst your daily employments; for even then you may send forth pious thoughts towards Heaven, and maintain communion with God while you are engaged in your daily labors: 'Pray without ceasing.'

I might have spoken of occasional and stated prayer; of public, private, and secret prayer; and of ordinary and extraordinary; but I shall drop all these, and only give you next a discourse on secret prayer.

 

 

 

A DISCOURSE ON SECRET PRAYER

MATTHEW 6:6.—But you, when you pray, enter into your closet, and when you have shut your door, pray to your Father which is in secret, and your Father which sees in secret, shall reward you openly.

HAVING opened unto you the nature of prayer in general, before I proceed to the explanation of the Lord's prayer, it will not be improper to discourse a little of that too much neglected duty, secret prayer; concerning which our blessed Lord gives directions in this passage of scripture. And this he does negatively, verse 5 cautioning against performing that important duty with vanity and ostentation, to gain the applause of men.

(2.) Positively, in the text. Wherein consider,

1. The duty itself urged by the Lord. And in it we may observe,

(1.) The duty supposed: When you pray. That this is to be understood only of secret prayer, is manifest from the text, and the preceding verse. Public prayer cannot be meant; for where else is that to be performed but in the congregation? Not family-prayer, which is not performed in a closet, and which must be done by more than one. Not ejaculatory prayer, which may be done any where, in any company, and whatever one be doing, as in the case of Nehemiah, chapter 2:4. Therefore we must understand here solemn secret prayer; which, in the text, the Lord takes it for granted that his disciples made conscience of.

(2.) The place to be chosen for it: Enter into your closet; that is, a secret place, where you may be out of the view of others: for secret prayers are not to be restrained to secret chambers, as Christ's praying on a mountain does evidence.

(3.) The care that we should take lest our secret place become public: Shut your door, so as others may not see you, and so you fall a sacrifice to hypocrisy, vanity and ostentation.

(4.) The duty itself commanded: Pray to your Father which is in secret. Where we have,

[1.] The object of prayer, your Father, namely in Christ; intimating to us, that when we go to God, we should go to him as he is our Father in Christ, able and ready to help us, and reconciled to us in him.

[2.] A designation which the Father gets, which is in secret; who knows as well what you say in a secret place as what you say in public; for he is omniscient and omnipresent.

2. The motive whereby he presses secret prayer, namely, God's reward, who will openly reward service done in secret, which the world knows not of. And those who make conscience of this duty in faith and fervency, are no strangers to those rewards and advantages that are to be met with in this heavenly traffic.

The text affords the following doctrine.

DOCTRINE. 'Secret prayer is a necessary duty incumbent on all.'

In discoursing from this subject, I shall,

I. Confirm the doctrine.

II. Show the necessity of secret prayer.

III. Answer some cases relating to this duty, in order to clear it further to you.

IV. Make some practical improvement.

I. I am to confirm the doctrine, or show that secret prayer is a necessary duty incumbent on all. This will be clear, if you consider,

1. Christ's express command in the text, which is to us instead of all reasons. His will is a sufficient ground of our duty. He commands nothing but what is just and right in itself, good for us, and conducive to his glory. And the command of God should be a prevalent motive with all to practice constantly this duty, which is attended with so much pleasure and profit.

2. The Spirit of God, by the apostle, Ephesians 6:18 calls for it, 'Pray with all praying,' namely, all sorts of prayer, of which secret prayer is one. There are many exhortations to this duty in holy scripture, which manifestly show the importance and necessity of it: such as that, 1 Thessalonians 5:17. 'Pray without ceasing;' which must denote secret prayer, as well as other kinds of that exercise.

3. The practice of our Lord Jesus Christ, who has set a fair and striking example of this duty to all his followers. He was in strict propriety a man of prayer, and spent much time in this delightful exercise; as we may see from Matthew 14:23. '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.' Mark 1:35. 'And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.' Thus he retired from his public labors to converse in secret with his heavenly Father, and prevented the dawning of the day to hold communion with Heaven. Compare 1 John 2:6. 'He who says he abides in him, ought himself also so to walk, even as he walked.' The neglect of secret prayer is an incontestible evidence of one's being a stranger to Christ.

4. The practice of the saints of God, who were all diligent in the performance of this excellent duty. Thus the Psalmist says, Psalm 5:3. 'My voice shall you hear in the morning, O Lord; in the morning will I direct my prayer unto you, and will look up.' And how often this holy man was employed in this exercise, he tells us, Psalm 55:17. 'Evening and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.' Which practice of his may make even the best of us blush, who usually confine our secret devotions to the morning and evening, and perhaps on very slight occasions, intermit sometimes one of these seasons. But this pious man, though a crowned head, and involved in much business, was yet oftener at the throne of grace; for he says, Psalm 119:164. 'Seven times a-day I will praise you.' O that we could imitate so noble an example of sequestration and retirement from the world! Thus also Daniel 'kneeled upon his knees three times a-day, and prayed, and gave thanks before his God,' chapter 6:10 and that at a time when prayer to God was made a capital crime. Thus also we find that Cornelius the Roman centurion, a proselyte to the Jewish religion, was one that 'prayed to God always,' Acts 10:2; and that it was secret, and not family-prayer in which he was employed, when the angel appeared to him, is evident from verse 7; for on the departure of the heavenly messenger from him, who certainly spoke to him in a retired chamber, he called some of his domestics, to dispatch them for Peter to come to him, as the angel had directed. Thus likewise we find, that good king Hezekiah was no stranger to this delightful exercise; for when the prophet Isaiah was sent with a heavy message to him, announcing his death, 'he turned his face toward the wall, and prayed unto the Lord,' Isaiah 38:1, 2. Compare Canticles 1:7. And indeed to which of the saints can we turn in any age who neglected this duty? Habitual neglect of prayer is not the spot of God's children. No sooner does grace take possession of the soul of any person, but behold that person will pray, as Saul did at Damascus, after the extraordinary appearance of the Lord Jesus to him on his journey to that city, Acts 9:11.

Thus we have express divine precepts, apostolic injunctions, and the approved practice of our Lord Jesus, and of all the saints, to recommend this duty to us; and Woe unto us if we neglect it.

II. I proceed to show the necessity of secret prayer. It is not necessary in regard of merit, as if we could procure Heaven by it. The only ground of eternal life in the mansions of bliss is the righteousness of a crucified Redeemer. Beggars pay no debts, but confess insufficiency, saying with the prophet, Daniel 9:5. 'We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from your precepts, and from your judgments.' But it is necessary,

1. In regard of the command of God. He by a plain and express command requires it; and that command binds it as a necessary duty upon us. To neglect it, therefore, is a direct violation of the command of the great God and Lawgiver; and to make conscience of it is a necessary and proper act of obedience to the divine will.

2. To give God the glory of his omniscience and omnipresence. When we pray to our Father which is in secret, we plainly declare, that we believe he knows and sees all things, that the darkness and the light are alike unto him; and that he is the witness and inspector of all our actions, and will call us to an account for all our thoughts, words, and actions, which are well known to him.

3. To evidence our sincerity, that it is not to be seen of men that we pray; that we are not actuated from motives of ostentation and vain-glory, but from regard to the divine command, and a sincere desire to serve God; though indeed it will not hold that all such as pray in secret are sincere; for, alas! men may be very assiduous in this duty, and yet be far from being sincere Christians, or accepted of God therein.

4. In regard that none know our case so well as ourselves: and therefore, though the master of the family pray in the family, yet we ought to pray by ourselves, in order to make known our particular case and wants unto God, which none other can know, and to ask such blessings and mercies of him as we stand in need of, and are suitable to our circumstances.

5. In regard that, if we know our own hearts, we cannot but have somewhat to say unto the Lord, that we cannot, nor would it be at all proper to say before others, respecting both confession of sins and supplication for mercies. Hence the spouse says, Canticles 7:11, 12. 'Come, my Beloved, let us go forth unto the field: let us lodge in the villages. Let us get up early to the vineyards, let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give you my loves.'

6. In regard of our wants continually recurring on our hands, and daily and hourly temptations, that may call for this exercise, when family-prayer cannot be had. What man is so well supplied, both as to temporal and spiritual blessings, as to have no occasion for asking supplies from above? Man is a needy and indigent creature in all respects; as a creature he lives on the bounties of providence, and as a Christian on the grace which is in Christ Jesus; and therefore he must daily apply to the throne of grace for necessary supplies in both. And as we are daily surrounded with temptations, and have no strength to resist or repel them, we must fetch in strength from God in Christ by prayer, lest we fall and be overcome by the temptations in our way.

Thus it appears from these considerations, that prayer is a necessary duty incumbent on all. And surely all who have tasted that the Lord is gracious will make conscience of this important and useful exercise.

III. I proceed to answer some cases concerning this duty, which will tend to clear it further unto you.

Question: 1. What is the proper season of this duty of secret prayer? or when are we called to this exercise?

Ans. 1. We are doubtless to be very frequent in this duty. Thus we are called to 'pray always,' Ephesians 6:18 and 'without ceasing,' 1 Thessalonians 5:17 that is, at all proper times, and to be continually in a praying frame, or to pray inwardly, though we utter not a word with our lips.

2. Whenever God calls us to it, putting an opportunity in our hands, and moving and inciting us to it, then we are to go about it. Thus, when the Lord Jesus says, 'Seek you my face;' our hearts should say unto him, 'Your face, Lord, will we seek,' Psalm 27:8. And thus we have daily calls and invitations to this duty, which we should carefully regard, and conscientiously embrace, lest we quench the Spirit, and provoke the Lord to harden our hearts from his fear.

3. The saints in scripture have sometimes been more, sometimes less frequent in this exercise. Thus David was sometimes employed thrice, sometimes seven times a-day in prayer, Psalm 55:17, and 119:164 and Daniel three times, even at a very perilous juncture, Daniel 6:10. From whose practice the frequency of performing this duty evidently appears.

4. Morning and evening at least we should pray, and not neglect this duty. This appears from our Lord's practice, Mark 1:35. Matthew 14:23 both cited above; from the practice of the saints in scripture, Psalm 55:2 and 5:2 formerly quoted; and from the morning and evening sacrifice under the legal dispensation, which were daily offered, and should excite us to offer up unto God daily the morning and evening sacrifice of prayer and praise. And the very light of nature teaches us so much; that when we are preserved through the silent watches of the dark night, and from the perils we may be exposed unto in that gloomy season, we should acknowledge the goodness and kindness of God therein; and that when we are preserved through the day, from the many snares and temptations we are liable to amidst the cares and distractions of our business, we should bless God for his preserving and protecting mercy, and commit ourselves, and all our concerns, into the hand of God, when we are going to take necessary rest, that we may fall asleep under a sense of his love, and may rise again to resume the business of our callings with his blessing and favor.

Question: 2. What is the proper place for secret prayer?

Ans. A secret place is the most proper for this exercise; and though every body has not a closet, or retired apartment, into which he may go and shut the door, yet any place where he may be retired from the view and observation of others, answers the purpose; though in other respects it be a public place, yet if it be dark, and the voice kept low, it is justly a secret place. And to a place of that sort did our Lord retire for secret prayer, Matthew 14:23 perhaps not having proper convenience in the place where he lodged all night. And indeed there is not a person but may meet with such a secret place every day, if he have a disposition for this exercise.

Question: 3. What gesture are we to use in secret prayer?

Ans. 1. Holy scripture does not bind us to any gesture particularly: but we find these four gestures of the body in prayer spoken of there, namely, standing, Mark 11:25; lying along on the face, Matthew 26:39: kneeling, Daniel 6:10. Ephesians 3:14: and sitting, 2 Samuel 7:18.

2. Whatever the gesture be, let it be a reverent one, that may express a humble and reverent frame of spirit. Hence we are commanded to 'glorify God in our bodies.' 1 Corinthians 6:20.

3. I shall say these two things for the further determination of this question.

(1.) Let it be such a gesture as is conformable unto, or flows natively from, the present disposition of the heart. Thus in extraordinary case we find the saints were accustomed to fall on their faces, 2 Samuel 12:16. And so likewise did the Lord Jesus in the garden, on the eve of his sufferings, Matthew 26:39.

(2.) Yet let it be always to edification; and let that gesture be chosen which is most conducive to devotion, and occasions least distraction in the duty: as if kneeling be dangerous for the body, and so may tend to disturb the mind, let another gesture be chosen that is not attended with these inconveniences: though kneeling is certainly the most eligible gesture, and expressive of that humility which must ever accompany this exercise. And the same thing we may say of closing the eyes, or keeping them open; though praying with the eyes shut is certainly to be preferred.

Question: 4. What are we to say of the voice in secret prayer?

Ans. 1. The duty may be performed without using the voice, as was done by Moses in the strait the children of Israel were reduced to, after their escape from Egypt, when high and inaccessible mountains were on each side of them, the Red Sea before them, and the Egyptian host at their heels ready to cut them off. In this dilemma we find that great man crying to the Lord, though not with an audible voice, Exodus 14:15. Thus the voice is not to be used when people cannot do so without being heard, or when through weakness of body, or disquiet of mind, they are unfit for speaking with the tongue.

2. Yet where the voice may be used, and that with convenience and propriety, it should be made use of; and that,

(1.) Because we are to glorify God with our bodies; and particularly our tongue is given to be an instrument of glorifying God; 'Awake, my glory,'says David, Psalm 57:8.

(2.) Because the voice is of good use in secret prayer, to stir up the affections, and to stay the mind from wandering. Yet an affected loudness of the voice, whereby the secret prayer is made public, is a sad sign of great hypocrisy, which every serious Christian will guard against.

Question: 5. Is secret prayer a sure mark of sincerity? or can one pray in secret, and yet be an hypocrite?

Ans. This is not out of the reach of the hypocrite? A hypocrite may come this length, and much farther. Judas was among the rest whom our Lord taught to pray in secret, and you all know what was his fate. But though a hypocrite may continue a long time, nay, many years, in the practice of secret prayer; yet it is scarcely to be thought that he will always do so, if he live a long life: For, says Job, 'Will he [the hypocrite] always call upon God?' chapter 27:10. It is not to be thought that he will, as he has no communion with God in the duty. And therefore adds the same holy man, 'Will he always delight himself in the Almighty?' It is communion with God that is to be enjoyed in secret prayer, and the delight the soul has in it, that inclines a person to persevere in that exercise.

Inst. But if one pray not to be seen of men, can he be an hypocrite?

Ans. Yes, he may. For the terrors of God scalding the conscience, and a desire to lay the ferment thereby brought into the mind, may excite one to the duty, and put the applause of men entirely out of the mind. But secret prayer, conscientiously practiced, and attended with manifestations of the Lord's love and favor, smiles of his face, returns of what was asked, continued faith and fervency, are undoubted signs of sincerity.

I come now to the improvement of this subject.

USE 1. Of information. It shows us,

1. That they have great reason to suspect themselves, who are strangers to this duty of secret prayer; and that on the following grounds.

(1.) Because they come not the length of many hypocrites, who shall never come the length of Heaven. There are many such who will not, for any consideration, omit their secret prayers every day: which is a thing good in itself, but they make them the ground of their acceptance with God, and so will perish notwithstanding. How much more must those perish who live in the habitual neglect of this duty!

(2.) Because they look not like the saints, whose disposition has been to seek communion with God in secret, as in the case of the spouse, Canticles 7:11 and many others. What, can you pretend to be saints, and yet live so very unlike them?

(3.) Because it seems they are very unacquainted with themselves, that knowing nothing to confess to, or ask of God, but what they can do before any. Did men know their misery and their wants, and had a suitable sense thereof, they would not be strangers to secret prayer.

(4.) Because it looks too hypocritical-like to have others to be witnesses to all our duties.

2. Then there is much hidden work in religion. True religion is not all exposed to the view of others. Attending on public ordinances in the church, and going the round of family-worship, is not that in which the whole of religion consists: for many may be diligeut enough in these exercises, and yet strangers to vital heart-religion. But they that are truly religious in the eye of God, are such who not only perform outward duties, but worship God in spirit, and hold communion and fellowship with him in secret prayer, without which they can no more live, than without bread and water.

USE II. Of exhortation. Be exhorted then, all of you, to set about this duty of secret prayer. And this exhortation I address to you who never yet began this exercise, and to you who, though you have perhaps formerly done something this way, yet now have left it off. To press this, I offer the following motives,

1. It is a piece of worship expressly commanded of God, in the text, and it is directly required by him, Ephesians 6:18. Will you then counteract God's express command? If you do, it will be at your peril.

2. Are you not engaged to this duty? Are not the vows of God upon you for the performance of it? Were you not baptized in the name of the Father, Son, and Holy Spirit, to worship them, and that in all parts of worship, of which prayer is a principal one? Have not some of you been admitted to the Lord's table, when you professed to renew your baptismal engagements? And perhaps some of you have sick-bed vows on you to that purpose.

3. Have you not secret sins, secret wants, and secret temptations? and shall you not have secret prayers adapted to each, requesting of the Lord the pardon of your secret sins, the supply of your secret wants, and grace to resist and overcome your secret temptations?

4. Lastly, This is your known duty; and therefore remember, that 'the servant that knew his master's will, but did it not, shall be beaten with double stripes.' Wherefore I charge you, as you will answer to God at death and at judgment, and as you love your own souls, and would not eternally perish, to set about this necessary and important duty.

But some are ready to muster up a variety of objections against this duty, the chief of which I shall endeavor to obviate.

Objection 1. I have no time for secret prayer, for my work and business. 

Answer 1. This is your greatest work, even the salvation of your soul, in comparison of which all your other work is a mere trifle: and will you take time for your other work, and not for this work, that challenges your utmost care and attention?

Answer 2. Fools' haste is no speed. To rise out of bed, and to go immediately to secular work, is foolish cursed haste. How can you look for a blessing on your work without prayer?

Answer 3. Rise the sooner every morning, that you may not be scrimped as to time for this exercise, as our blessed Lord did, Mark 1:35. How will you answer to God at the great day, for spending that time in sleep, which you should have spent in secret prayer? Daniel would not omit this exercise, though at the hazard of his life.

Objection 2. We are so wearied with our work through the day, that we are not able to pray in the evening. Ans. 1. What difference is there between you and the beasts that take their ease when their work is done, without any more ado? 2. You will take your meat for your bodies, though ever so weary; and why will you not think of and provide meat for your perishing souls? John 4:6, 32. 3. Notwithstanding you may be tired, do what you are able. We are not commanded to tell you to make your prayers short or long; but by no means to neglect secret prayer altogether, which is very dangerous. But I suppose, that when you say your body is not able to exist with secret prayer, that yet if you could gain a sixpence at that very time, you would spend twice as much more time for that paltry gain; and yet slight the concerns of your souls, under this frivolous pretense.

Objection 3. We have no convenient place for secret prayer. Ans. Find out once a willing heart for this exercise, and I shall engage you for it you shall find a place. Are there not barns, byres, out-houses, and fields, for you to retire to? Will not these rise up and witness against you that neglect this duty, at the great day? For my part, I would rather go to prayer, even within a dwelling-house, in the place where the beasts stand, or behind a bed, or at the back of a house, before I should neglect it. God requires all men to pray, but he does not require all men to have chambers and closets.

Objection 4. But there are prayers in our family, and I join therein; what needs more! Ans. Poor soul! have you no more to say of 'yourself to God, but what the master of the family says? Alas! you know not yourself, and the dreadful case you are in by nature; which if you did, you would not think joining in prayer with others enough. You think it sufficient that the master of the family pray for you, and the other members of his family, and you lie by without concerning yourself about duty for yourself; will you think it enough, that he go to Heaven for you, and you be shut out forever?

Objection 5. But (says the master of the family) I pray with my family, and I hope that is enough for me. Ans. In this command in the text, Christ has not excepted you, neither dare I. Again, do you so well discharge family prayer, that you have no escapes or failures to be matter of secret prayer? I tell you plainly, that God will not have his worship halved: He will have either the whole or nothing. Being conscientious in family-prayer is good, but can never excuse the neglect of secret prayer, which is as much your duty. Yes, the more you are helped to discharge family-duty, the more will you be inclined to the practice of secret duty. The false mother was for dividing the child, not the true one.

Objection 6. Some women that have children to nurse and wait on, think that frees them from this duty. Ans. It is a sad observation of many women, who, while they are unmarried, and are not involved in the cares and troubles of a family, have some profession and practice of religion; but as soon as they get a, house to manage, and have the care of young children especially, they east off all religion, as if they had no more concern therein. But surely the very sight of the child whom you have conceived in sin, and brought forth in iniquity, should remind you of your original guilt and corruption, and incite you to apply to the blood and Spirit of Christ for pardon and cleansing, and be a powerful spur to you to set about this great duty of secret prayer. And remember, that the welfare of your own soul, and that of the child, is more than that of the child's bodily welfare, which deserves but the second care in comparison of the other. I would not have you by any means to cast off the care of the young one's temporal welfare; but you may so observe times and seasons, as you may take time for this duty morning and evening, though it be not immediately after you rise, or before you lie down. You may even do it when you are rocking the cradle, or suckling the child. Alas! it bad been telling many, that they had had the womb that never bare, and the breasts that never gave suck.

Objection 7. God knows the heart, and what needs so much ado about praying in secret, as if God knew not what we wanted, or what we would be at, until we sit down on our knees, and tell him? Ans. God knows the heart of such an objector to be a graceless heart, and his end to be destruction, Matthew 7:15, 20; and his heart to be a foolish atheistic heart, that will not call upon God, Psalm 14:1. Again, what is this but to argue God's command to be foolish? He bids us pray, and you say it is needless. O daring presumption! Though the Lord not only knows your heart, but has a mind to give blessings to poor sinners, he will have you seek them by prayer: 'For these things,' says he, 'will I be inquired of by the house of Israel, that I may do it for them,' Ezekiel 36:37. God never confers signal mercies on his people, without first pouring out on them the Spirit of faith and prayer, and determines them to seek ardently the very thing he has a mind to grant them. And this method is for the glory of his name, and for our real benefit.

Objection 8. Age and infirmity will not allow me to go about that duty. Ans. Will it suffer you to do your business in the world, and will it not suffer you to manage your soul's business, which is of infinitely greater importance? It would seem, that the nearer we draw to the grave, the more active we should be in preparing for it. It were good, that old people would mind Heaven more, and the world less, as they have so short a time to stay here. The concerns of the other world should mainly ingross their care and attention, and they should then redouble their diligence in improving their span of time, and doing that which perhaps they too much neglected in the days of health and vigor. 'The hoary head is a crown of glory, if it be found in the way of righteousness,' Proverbs 16:31. 'But the sinner being an hundred years old, shall be accursed,' Isaiah 65:20. Let this sound an alarm to all the old sinners among you, that you may yet apply to the merciful Redeemer, who sets even some to work in the vineyard at the eleventh hour. It is sad to be tottering under the miseries and infirmities of old age, and to have no prospect of a happy landing. Fly then to Christ, you old decrepit sinner, while his call reaches you, lest you speedily perish without remedy.

Objection 9. I am too young to mind secret prayer. Ans. You are too old never to have entered on God's service. Remember that Josiah, when he was but eight years old, began to seek the Lord God of his father David. Obadiah, Ahab's steward, feared the Lord greatly from his youth. John Baptist was sanctified from the womb; and so was the prophet Jeremiah. Timothy knew the holy scriptures from a child. You can never begin to be religious too soon. None ever repented that they sought the Lord; but all have repented that they did not begin to seek him sooner. You are as liable to death as the oldest person here, have a soul as precious as theirs, and as much need to mind your best and eternal interests as they. Up then and be doing, without putting off a moment longer.

Objection ult. I cannot pray. Ans. The truth is you will not pray, Psalm 10:4. If you had a will to the duty, you would soon learn. But if you would learn to pray, go to God that he may teach you, as Christ taught the disciples; and consider the absolute need you have of divine instruction in this matter. Use the one talent, and God will increase it. Wherefore set about this weighty duty, and neglect it not. Think seriously with yourselves, whether those who are now in Hell, and when they lived neglected secret prayer like you, would do so still if they were in the world again. I scarcely think they would. Pray now, therefore, lest you repent your neglect, when it will be too late, and you are tormented in the lake of fire and brimstone. Again, think with yourselves how you will get this criminal neglect digested on a death-bed, when you are ready to leap into eternity, without having once prayed for God's mercy through Christ to your souls; and how you will get it digested before the awful tribunal of God, when he will drive you from his blessed presence forever. Think with yourselves how precious time is, and what a sad business it is to spend it in pursuing the world and lying vanities, and neglecting communion with God, wherein lies the life of the soul. What! will you delay it yet a while? O do it not! for delays are dangerous. Will you be so foolish as to venture all to two or three words on a sick-bed or deathbed? Perhaps you will not get one, but may be hurried away in a moment. Consider that awful passage, Proverbs 1:24–28. 'Because I have called and you refused, I have stretched out my hand, and no man regarded: but you have set at nothing all my counsel, and would none of my reproof: I also will laugh at your calamity, I will mock when your fear comes; when your fear comes as desolation, and your destruction comes as a whirlwind; when distress and anguish comes upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me.'

Exhort. 2. Be frequent in this duty, morning and evening at least, and at other times, when your convenience will allow, and go not only to it now and then. Consider,

1. God's express command, which ties you to pray always, continually, and without ceasing. This does not mean, that you should do nothing but pray, or spend your whole time in this exercise. No; but denotes frequency, and embracing every opportunity that offers for so delightful and profitable a duty. It says you should be always in a praying frame, never having your minds so much engrossed in worldly concerns, as to be indisposed to call upon God in prayer.

2. Frequency in this duty is a good sign of a good frame and an excellent mean to maintain and preserve it. They who are not frequent in this exercise, do thereby show that their frame and disposition is not spiritual, but carnal, much under the conduct of sense, and attachment to sensible things. Whereas, if a person were frequent in this duty, it would be a token of a heart weaned from the world, and much conversant in the things of God.

3. Lastly, It is dangerous to grow slack and remiss in this duty, as mournful experience has testified in the case of many. They who having been for years frequently employed in this heavenly exercise do at last turn careless, restrain prayer before the Lord, or but now and then bow a knee before him, do thereby declare they have lost the life and relish of the power of religion, and are in the high road to apostasy. There are not wanting instances of such having returned with the dog to his vomit, and with the sow that was washed to her wallowing in the mire. Others have been made signal monuments of judgment, and set up as beacons to backsliders. And some who have had the root of the matter in them, have had such a storm raised in their consciences, as has made them a terror to themselves, and all around them; and it has cost them much and sore wrestling with God before they recovered the light of his countenance. For the Lord's sake, then, and your own soul's sake, be frequent in this exercise, and grow not remiss therein, lest you feel the vengeance of God's temple.

Exhort. 3. To parents and masters of families. I beseech and entreat you by the mercies of God, by the love you bear to the Lord Jesus, and the regard you have to the souls of your children and servants, not only to pray in secret yourselves, but by all the means that are competent to you, by command, advice, exhortation, etc. to stir them up to this duty of secret prayer. For motives consider,

1. It was the practice of John the Baptist, yes, and of Christ himself, the great Prophet of the church, Luke 11:1. Thus this duty comes recommended by the best authority, and the most excellent approved patterns. Christ taught and urged his disciples to pray, and for that end gave them an excellent directory, suited to their then state; and which you would do well to make your rule in instructing your children and servants.

2. God expressly commands it, Deuteronomy 6:7. 'You shall teach them diligently unto your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up.' Thus they were to be daily employed in this duty, not only to let their children know what they were bound to do, but to press them to the performance of it. And this command being of moral obligation, is equally incumbent upon you that are Christian parents and masters of families; and you have far superior advantages for this exercise than the Israelites had, a small part of the Bible having been then written; whereas you have the whole of it among your hands.

3. God commends the practice in Abraham, Genesis 18:19. 'I know him,' says Jehovah, 'that he will command his children, and his household after him, and they shall keep the way of the Lord, to do justice and judgment.' Thus, if you make conscience of this duty, you will tread in the steps of the father of the faithful, and receive tokens of the divine approbation, by the Lord's blessing your family, and prospering your outward concerns, and be an example to others to excite them to their duty. This will be the ready way to have dutiful and affectionate children, and obedient and careful servants.

4. Consider the engagements which you took on you at the baptism of your children, to train them up in the good and holy ways of the Lord; to inform them of their natural depravity, impotency, and aversion to what is good, of the method of salvation by the obedience and death of Christ; and to press them to yield themselves to the Lord, by taking hold of his covenant by faith. You became then engaged to instruct them in the principles of our holy religion, to show them their duty to God and man, and to observe his ordinances and commandments. And can you fulfill these your engagements, unless you be at pains to instruct them, and especially to stir them up to the practice of secret prayer.

5. Lastly, Their souls are committed to your charge; and if they perish through your neglect, their blood will be required at your hand. Ah! my friends, Papists and others will rise up in judgment against you, who take more pains on their children, to breed them up in their false and corrupt doctrines, and their idolatrous and superstitious courses, than you to instruct them in the pure doctrines and precepts of religion. If you now neglect their religious education and instruction, your lost children and servants shall curse the day that ever they saw your face, who took no more care of them than of your beasts. Oh! let this melancholy consideration excite and stir you up to your duty now, lest your children and servants rise up in judgment against you, and be a dreadful addition to your condemnation.

What shall we do then? may you say.

1. As soon as they can speak perfectly, give them a few words to speak to God upon their knees every morning and evening, and see that they do so. Let these words consist of a short confession of sin, an acknowledgment of God's goodness in preservation, and an application for pardon through the blood of Jesus.

2. When they advance farther in years, give them the help of a form, composed chiefly in scripture-words, and particularly that which Christ taught his disciples. And be sure to vary and enlarge any form you give them, from time to time; and in a little time, by reading the Bible, and duly considering their own case and wants, they will be able to pray without a set form; for it is often observed, that where young ones make conscience of practicing the helps that are given them, and take pleasure in the duty, the Holy Spirit strikes in with his assistance, and lays suitable matter of prayer before them; so that even some very young persons have been found to pray with great fluency and fervor, to the admiration of those who happened to overhear them.

3. Pray frequently with your children; which will be an excellent means to instruct them both as to the matter and manner of the duty, and have a powerful influence upon them to induce them to pray for themselves. And indeed I must say, if parents made more conscience of this practice, in praying with their children, the young ones would not discover such aversion to the duty as many do; nor would there be such a numerous fry of young prayerless sinners among us, who, though they have not learned to pray, yet are great proficients in speaking vain and idle words, and in cursing and swearing.

4. Furnish them daily with proper materials of prayer, which you can extract from the Lord's word, your own observation of the state and temper of your souls, the disposition and inclination of your children, the sins and vanities they are most addicted to, your knowledge of their peculiar wants and desires, and what appears to be suitable to their circumstances and situation.

5. Lastly, Carefully observe, whether they perform this duty or not; that you may encourage them when they do well, and check and rebuke them when they neglect it. Show them that you are influenced by a regard to the command and authority of God, and are actuated with a hearty zeal and concern for the salvation of their souls in all you do in this matter, whether respecting the encouragements and advices you give them, or the rebukes and chastisements you administer to them, in case of non-compliance, neglect, or careless performance of the duty enjoined. This will have no small influence upon them to comply with your instructions and directions, and by degrees conquer their aversion to the exercise; and you may come, through the divine blessing, to see the happy fruit of your labors and endeavors.

Thus I have endeavored, as briefly as I could, to lay before you the nature, importance, and necessity, of this excellent duty of secret prayer, and have removed the most material objections that can be made against it. If any of you, then, shall continue in the habitual neglect of this exercise, and so perish, your blood will be upon your own head, for I have delivered my own soul. But I hope better things of you, and things that accompany salvation, though I thus speak: and I hope there will no more henceforth be a prayerless person among us. Which God of his infinite mercy, grant.

 

 

 

OF THE RULE OF DIRECTION IN PRAYER

MATTHEW 6:9.—After this manner, therefore, pray you, Our Father, etc.

OUR Lord Jesus Christ, in his sermon on the mount, whereof this chapter is a part, retrieves religion from the false doctrines, and the corrupt and hypocritical practices, which the Scribes and Pharisees brought into it. They were not wanting in the matter of external duties, but they were far from the right manner of performing them. Wherefore, in the first four verses, he teaches them the right manner of doing alms. In the next place, he teaches them the right manner of praying. He taxes two faults in the manner of praying:

(1.) Hypocritical ostentation, verse 5 and points them to the right manner in this.

(2.) Idle multiplying of words, verse 7, 8. In the text, for remedy of this fault, and others about prayer, the Lord, being to give us a prayer to serve for a pattern, and to direct us in praying, bids us 'pray after this manner;' that is, in the manner following in the form of prayer here set down; not binding us to the very words, but to the manner of it, that we must pray after this manner, and to this purpose.

The right manner of performing the duty of prayer, is what God requires, and we should be concerned for. The Lord knows his people's weakness, and how ready they are to go wrong in this, and how much they need direction; and therefore gives this form and pattern of prayer, for their direction in that weighty duty: After this manner address yourselves to God in prayer. He had not left them without direction altogether before; they had the word formerly written, but this is added as a special rule of direction.

The text affords this doctrine:

DOCTRINE. 'Though the whole Word of God is of use to direct us in prayer, yet the special rule of direction is that form of prayer, which Christ taught his disciples, commonly called the Lord's prayer.'

Here I shall show,

I. That we need direction in prayer.

II. What rule God has given for our direction therein.

III. Whether these rules are sufficient to enable us to pray acceptably.

IV. Deduce some inferences.

I am to show, that we need direction in prayer. This is evident from,

1. God's greatness. It is to him who dwells in Heaven that we must address ourselves in prayer: therefore, 'be not rash with your mouth (says Solomon), nor let your heart be hasty to utter anything before God: for God is in Heaven, and you upon earth: therefore let your words be few,' Ecclesiastes 5:2. Rash and fearless approaches speak unfitting thoughts of God, and low thoughts of the throne in Heaven, which one presents himself before. And to such may be said, 'These things have you done, and I kept silence; you thought that I was altogether such a one as yourself: but I will reprove you, and set them in order before your eyes,' Psalm 50:21. Who of us, approaching the presence of our prince, to present our petition before him, would not seek direction as to the right and acceptable manner of doing it? How much more should we, who have petitions to present to him who is God of gods, and King of kings, ask direction as to the right manner of presenting our petitions?

2. Our own guiltiness, Luke 18:13. Whoever would be rash or careless in approaching his prince's presence, one would think that a rebel, a traitor, and a criminal, would see well to the manner of his address, and would be very cautions. This is our case, and therefore that should be our way. Therefore the prodigal thinks before-hand what he will say to his offended father, Luke 15:18, 19.

3. The weight of the matter we go upon. Our errand to the throne is, to worship God, who 'will be sanctified in them that come near him, and before all the people will he be glorified,' Leviticus 10:3 which is awful and solemn work, and gives ground for that question, 'With which shall I come before the Lord, and bow myself before the high God,' Micah 6:6. It is to present our supplications for our needs for time and for eternity. And if he help us not, all the world cannot do it. Our souls lie at stake, eternity is before us; and to entreat with God on the business of eternity, is business that needs direction.

4. Our weakness and aptness to mistake and miscarry in the approach, Job 37:19. 'Teach us what we shall pray unto him: for we cannot order our speech by reason of darkness.' We have no skill to manage the weighty matter; and we will be persuaded of it, if we know ourselves. We are ready to go wrong in the matter of prayer, Romans 8:26 to ask of God things not agreeable to his revealed will, being blinded with our own passions and prejudices, Luke 9:54. And we are apt to go wrong in the manner of prayer, by insincerity, formality, and carnality, Jam. 4:3. Isaiah 64:7.

5. Lastly, The danger of mistaking and miscarrying in prayer, either of the ways. It may provoke the Lord against us, and bring down a curse instead of a blessing upon us, Malachi 1 ult. 'Cursed be the deceiver, which has in his flock a male, and vows and sacrificed unto the Lord a corrupt thing: for I am a great King, says the Lord of hosts, and my name is dreadful among the heathen,' Exodus 20:7. 'You shall not take the name of the Lord your God in vain: for the Lord will not hold him guiltless that takes his name in vain.' At least it will frustrate our prayers, so that they will be rejected and not heard, Jam. 4:3 our petitions cast over the bar. Or what we seek not agreeable to his will, may be given us with a vengeance, Psalm 106:15.

II. The second head is, What rule has God given for our direction in prayer? Our gracious God has not left us without direction in that matter. We have from himself the rule which we are to walk by in our addresses to the throne: and how else could he know it? who else could teach us how guilty creatures should present their supplications to the most high God? And,

First, There is a general rule given us for that end; and that is the whole Word of God, the scriptures of the Old and New Testament, in which God's will is revealed, as to all things to be believed and done by us, 1 John 5:14. By our Bible we may learn to pray; for there we are furnished with all sorts of helps and directions for this duty, as to matter, manner, and words; and therefore it is a complete directory for prayer.

1. It furnishes us abundantly with matter of prayer, in all the parts of it, petition, confession, etc. Psalm 51:4, 5. Philippians 4:6. And whose has the Word of God dwelling richly in him, will not want matter for prayer, for himself or for others. There is a storehouse of it there, of great variety; and we are welcome to the use of it, agreeable to our own case.

2. It fully directs us as to the manner of prayer: as, for instance, that we must pray with sincerity, Hebrews 10:22 with humility, Psalm 10:17 in faith, Jam. 1:6 and with fervency, Jam. 5:16. And there is no qualification necessary in prayer, but what we may learn from the holy word.

3. It furnishes us with the most fit words to be used in prayer. Do you want words to express your desires before the Lord? He has given us his own words in the Bible, that we may use them according to our needs, Hosea 14:2.

Secondly, There is a special rule given us by Jesus Christ for that end, namely, that form of words which Christ taught his disciples, commonly called 'the Lord's prayer;' that excellent pattern and example of prayer, composed by Jesus Christ himself for our direction in the text, which every Christian is obliged to receive with the utmost reverence, as the Lord's own word. But it was never imposed by Jesus Christ, or his apostles, as a set form to which his church is bound to pray in these very words, and no other. It is true, in the year 618, the Council of Toledo imposed it on the Clergy, under the pain of deposition; but then Antichrist had mounted the throne, and the Papists since have superstitiously abused it to this day. I would all Protestants could plead, Not guilty. To clear this matter,

1. The Lord's prayer is given us as a directory for prayer, a pattern and an example, by which we are to regulate our petitions, and make other prayers. This is clear from the text, After this manner pray you, etc. And it is a most ample directory in few words, to be eyed by all praying persons, if studied and understood. There we are taught to pray in a known tongue, and without vain repetitions, to God only, and for things allowed; to have chief respect to the glory of God and our own advantage.

2. It may also be used as a prayer, so that it be done with understanding, faith, reverence, and other praying graces. So we own the very words may lawfully be used, Matthew 6:9 compared with Luke 11:2. See Larger Catechism, quest. 187 and the Directory for Public Worship, under the title, Of prayer after Sermon, parag. 5. Who can refuse this, since it is a piece of holy scripture, of the Lord's own word? And they who are so weak, as that they cannot conceive prayer, do well to use this holy form; though they should endeavor to make further progress in prayer. And sometimes knowing Christians, under great desertions, not able to conceive prayer, have used it with good success. But,

3. Our Lord has not tied us to this very form of words when we pray to God. This is evident,

(1.) Because the prayers afterwards recorded in the scripture, were neither this form of words, nor yet concluded with it. Christ himself used it not in his prayer at Lazarus's grave, John 11:41; nor in his last prayer, John 17. Nor did his apostles, Acts 1:24; nor the church, Acts 4:24, etc.

(2.) This prayer is diversely set down by Matthew and Luke, the only two evangelists that make mention of it. And though it is obvious, that there is an entire harmony between them as to the matter and sense of the words; yet it is equally obvious, to all who compare them together, that there is some difference as to mode or manner of expression, particularly as to the fourth and fifth petitions; which certainly there would not have been, had it been designed for a form of prayer. In Luke, the fourth petition runs thus, 'Give us day by day our daily bread;' but in Matthew, it is thus expressed, 'Give us this day our daily bread.' The latter contains a petition for the supply of present wants; and the former for the supply of wants as they daily recur upon us: so that both accounts being compared together, we are directed to pray for those temporal blessings which we want at present, and for a supply of those we stand in need of as they daily recur: which shows a considerable difference in the expressions. In Luke, the fifth petition is, 'Forgive us our sins; for we also forgive every one that is indebted to us;' whereas, in Matthew the expression is very different, namely, 'Forgive us our debts, as we forgive our debtors.' Again, Luke leaves out the doxology, 'For your is the kingdom, and the power, and the glory, forever. Amen;' which Matthew adds. From whence it may be justly inferred, that our Lord's design in furnishing his disciples with this prayer, was not that they should confine themselves solely to the manner of expression used therein, without the least variation; for then undoubtedly the two evangelists would have recorded it in the very same words; but he rather intended it as a directory respecting the matter of prayer. So that it is impossible to keep by the form of words precisely, since it is not one. It is said, Luke 11:2. 'When you pray say, etc. Here we are tied to the form of words, say our adversaries. Ans. By this phrase is to be understood the manner, namely, Say this on the matter, pray after this manner. Compare Matthew 6:9. If it is to be understood otherwise, then,

(1.) According to Matthew 10:7. 'Go, preach, saying, The kingdom of Heaven is at hand;' the disciples' preaching was confined to these very words, which we are sure it was not.

(2.) It would be unlawful to pray in any other words, which no Christian dare assert.

(3.) Neither Papists nor Episcopalians stick to these words in Luke, but use the words in Matthew; by which they give up the cause.

Further, it may be observed, that our Savior chiefly intended this prayer as a directory, respecting the matter of our petitions, rather than a form; because it does not explicitly contain all the parts of prayer, particularly confession of sin, and thankful acknowledgment of mercies. Again, there is no explicit or direct mention of the Mediator, in whose name we are to pray; nor of his obedience, sufferings, and intercession, on which the efficacy of our prayers is founded, and their success depends: which things are to be supplied from other parts of scripture; all which, taken together, give us a complete directory for prayer.

From the whole, I think it is evident, that a prayer formed upon the model of this excellent pattern, having the substance of the several petitions interspersed through it, though expressed in other words, is a true scriptural prayer; and that there is no necessity to conclude with the Lord's prayer. And therefore, I cannot but think, that Papists, and many Protestants, who conclude their prayers with the very words of the Lord's prayer, make a very superstitious use of it; causing people imagine, that the bare recital of the words of the Lord's prayer sanctifies their other prayers; and that no prayer can be accepted of God where this, I cannot but call it vain, repetition is omitted.

III. Whether are these rules sufficient to enable us to pray acceptably? Ans. They are sufficient in their kind, that is, as external directions and helps. But besides, the inward grace and assistance of the Spirit are necessary for that end, Romans 8:26.

I shall conclude with a few inferences.

Inference. 1. How gracious and ready to hear prayer is our God, who has been pleased himself to direct us how to pray to him! We ought to be duly thankful to him for his great goodness in this matter, and diligently attend to the excellent rules he has given us on this head.

2. Let us acquaint ourselves with the blessed word, that contains such a full rule of practice as well as faith; and study the holy scriptures, that we may be the better instructed to pray. The bible is a noble guide for prayer, both for the matter and manner thereof; and if we diligently study it, we will not be in hazard of uttering anything contrary to or inconsistent with it, or of using the words he has given us without knowledge or understanding.

3. Those who neglect prayer on any pretense, and particularly on that pretense that they cannot pray, or those who stick by a mere form, without endeavoring to improve in the duty, are highly culpable and inexcusable, as they have so many and such excellent helps scattered throughout the whole Word of God. Herein they sin against God, and wrong their own souls.

Lastly, See the absolute necessity of prayer in the Christian life. Be convinced, that you cannot be without that which the Lord is at so much pains to bring you to, by not only teaching you what to pray, but promising his Holy Spirit to assist you therein. Apply yourselves diligently to this duty, that you may be often with God, guiding yourselves therein by the direction of the word; and plead importunately for the quickening power and influence of the Holy Spirit, for his help and assistance. He will show you your wants, to give you matter of petition; your sins, to give you matter of confession; the mercies and blessings of God, to yield you matter of thanksgiving; and the church's miseries and necessities, to furnish you with matter of intercession.

 

 

 

THE PREFACE OF THE LORD'S PRAYER

MATTHEW 6:9.—Our Father which are in Heaven.

THE Lord's prayer consists of three parts, the preface, petitions, and conclusion. The preface is in the words which I have read, designing the object of worship, and particularly of prayer, namely, God himself. And we are directed to address ourselves in prayer to him,

(1.) As a Father;

(2.) As our Father; and

(3.) As our Father in Heaven.

The words afford this doctrine.

DOCTRINE. 'If we would pray acceptably, we must address ourselves to the Lord in prayer, as our Father which is in Heaven.'

Here I shall show,

I. What our being directed to call God Father in prayer does teach us.

II. What our being directed to call God our Father teaches us.

III. What we are taught by our being directed to address ourselves to God as our Father in Heaven.

IV. Deduce some inferences.

I. I am to show, what our being directed to call God Father in prayer does teach us. It teaches,

1. The children of God to be those who only can or are capable to pray acceptably: for they only can indeed call God Father. We cannot pray acceptably unless he be our Father, and we his children, namely, by regeneration and adoption, John 9:31. How can one plead the privileges of the family, if he be none of the members thereof, but of his father the devil, a stranger to the covenant of promise? Therefore, if we would pray aright, our state must first be changed, Jam. 5:16.

Question: May none pray, then, who cannot call God, Father? Ans. There are two sorts of these.

(1.) Unregenerate persons, who are yet in the state of black nature, who have no ground to plead this saving relation to God. They may, yes, ought to pray, though they cannot pray acceptably; because prayer is the natural duty of all, which all are bound to, and the neglect of which God will punish them for, Jeremiah 10 ult. And prayer is not a sin, but a duty, though, as it is by them managed, it is turned into sin, as all other duties are. But the neglect of it is a greater sin.

Objection But it is needless for them to pray, since they cannot pray acceptably. Ans. No: for it is a mean of grace, and an ordinance of God; and though God have no respect to it as it is their performance, yet he may have respect to it as it is his own ordinance, and do good to them by it. The matter lies here; they are neither to continue in their sinful state, nor to satisfy themselves with their praying in that condition, but come out of it, and join themselves to God's family, and so they will come to pray acceptably.

(2.) The children of God who cannot discern their relation to him. These not only may pray, but pray acceptably, Psalm 103:13. 'Like as a father pities his children, so the Lord pities them that fear him.' But it is their duty to endeavor to assure their hearts before him, to advance their hunger and thirst after him to an actual acceptance of God to be their Father in Christ, and thereupon to believe he is their Father.

2. That it is through Jesus Christ we have access to God in prayer, Ephesians 2:18, because it is through him alone that God becomes our Father; by him, for his sake, we are adopted into the family of Heaven, John 1:12. When we hear that a company of guilty creatures, who stood before God as their terrible Judge, trembling for fear of his sentence of condemnation, change their note, and call him by the kindly name of Father, and confidently apply to him as children, we must own this to be owing to the mediation, obedience, and death of his Son, John 20:17. And therefore,

3. That coming to God in prayer, we must come in the name of his Son, as the alone foundation of all our confidence in and expectation from God, John 14:13. Being married to the Son, we call God Father, and make bold in his house, by virtue of our relation to him, through our Lord and Husband. And on the continuance of this relation to Christ depends the continuance of this relation to his Father; and blessed be our immortal Husband, that the marriage with him can never be dissolved.

4. That the Spirit of adoption, the Spirit of Christ in his people, is the principle of all acceptable praying to God; for by him it is that we are enabled to call God Father, Galatians 4:6 and therefore it is called 'inwrought prayer,' Jam. 5:16. He it is who excites his people to pray, moves them to go to God with their whole case, Psalm 27:8. He furnishes them with acceptable matter of prayer, Romans 8:26 and with praying graces and affections, ib. And without the Spirit dwelling and acting in us, we cannot pray acceptably; and the more we have of the Spirit, we will pray the better.

5. That we should draw near to God in prayer with child-like dispositions and affections towards him.

(1.) Though he be very kind and admit us into familiarity with him, yet we must come with a holy reverence, Malachi 1:6. 'If I be a Father, where is mine honor?' Familiarity must not breed contempt. The character of a Father bears not only kindness, but reverence and fear in it. It is a mixture of love and awful authority; and the sincere child will regard both. Slavish fear is to be laid aside, but child-like reverence is necessary, Hebrews 12:18.

(2.) Though we have offended God, and be under the marks of his displeasure, we must come with confidence, whatever we want, whatever we need, Ephesians 3:12. While he bids us call him Father, he requires of us confidence in him for the supply of all our wants. For fatherly affection is tender; the child's trouble touches the father nearly, and his interest is the father's interest, which is ground of confidence, Psalm 103:13 forfeited, Isaiah 63:9. 'Surely they are my children,' Zechariah 2:8. 'He who touches you, touches the apple of his eye.'

(3.) That God is ready and willing to help us, and we should come to him in that confidence, Matthew 7:11. 'If you then, being evil, know how to give good gifts to your children, how much more shall your Father which is in Heaven give good things to them that ask him?' We should pour out our hearts into his bosom, in full confidence of his pity. Whom can a child expect help of, if not of a father? But no father has the affections of compassion that God has towards his own. If the mother's tenderness towards the child be ordinarily greater than that of the father's, yet the Lord is still more, Isaiah 49:15, 16. 'Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yes, they may forget, yet will I not forget you. Behold I have graven you upon the palms of my hands, your walls are continually before me.' And there is no such present help as he is.

Objection: But is not the heavenly Father often far from helping his children? Ans. The children of God often think so, when their trouble is continued, and the deliverance comes not quickly. But he is their Father: therefore,

(1.) He designs their good by all the hardships they meet with, Romans 8:28. 'All things shall work together for good to them that love God, to them who are the called according to his purpose.'

(2.) He pities them under their hardships.

(3.) He is a God of judgment, knows best when to remove them, and will do it in due time. The child cries, 'Father, remove this affliction, or this trial, for it pains me.' The Father pities, but his judgment leaves it until it be good for the child that it be removed.

II. I proceed to show, what our being directed to call God our Father teaches us.

Negatively, Not that we may not pray, saying, My Father, or that we are always to speak plurally, saying, We pray. For we have scripture-examples for praying in the singular number, Ezra 9:6. Luke 15:18, 19. But,

1. That we are not only to pray secretly by ourselves alone, but with others, joining with them in public and private. And hence may be brought no inconsiderable argument for that too much neglected duty of family-prayer; which the guilty would do well seriously to consider.

2. That we are to pray, not only for ourselves, but for others also, according to scripture example and precept, Acts 12:5. 1 Timothy 2:1, 2.

Praying with and for others is a piece of the communion of saints. And it is one of the privileges of God's family on earth, that they have the prayers of all the family there. God is a rich Father, who has blessings for all.

III. I come now to show, what we are taught by our being directed to address ourselves to God as our Father in Heaven.

1. That we are to eye his sovereign power and dominion over all, in our addresses to him, believing that he is able to help us in our greatest straits, that nothing is too hard for him but he can do whatever he will, Psalm 115:3. This is a noble ground for faith. Our fathers on earth may be unable to help; but our Father in Heaven is almighty, and has power to help in every case.

2. That we should be filled with heavenly affections in prayer, Psalm 123:1. And that God's glorious greatness above us should strike an awe upon us in our approaches to him, Ecclesiastes 5:2.

3. God's glorious and wonderful condescension, who vouchsafes to look from his throne in Heaven unto us poor worms on earth, Isaiah 66:1, 2.

4. Lastly, That we go to God as those who are strangers on this earth, and to whom Heaven is home, because it it our Father's house, 1 Peter 1:17 looking on this world as the place of our pilgrimage, and the men and manners of it as those we desire to leave, that we may be admitted into the society of angels, and consort with the spirits of just men made perfect.

I shall conclude with a few inferences.

Inference. 1. Let us see here the miserable condition of those who have no ground to call God Father. They were never adopted into the family of Heaven, but are of their father the devil, still members of the family of Hell; and if they be not delivered from that hellish society, they must perish forever. They have never yet prayed aright; for none can pray in a proper manner but those who have the Spirit of adoption. O cry to God, that he may be graciously pleased to translate you from the family of Satan into the family of God, and invest you with the privileges of the children of his family.

2. There is no right praying without faith. For without faith it is impossible to please God; and whatever it not of faith is sin. We cannot call God Father, nor love or reverence him without faith: nor can we have any fellowship or communion with him, but by faith in him as our Father in Christ.

3. Hence see the happiness of the saints in the love of the Father, who is their Father; of the Son, who has made them the children of God; and of the Holy Spirit, who teaches them to call God their Father. How happy must those be who are so nearly related to all the three persons of the adorable Trinity, and are loved by, and have communion with each of them! O seek above all things to become the children of God, and you shall be thus happy!

4. In no case a child of God is much to be pitied in the world, as long as he has a Father in Heaven, to whom he can have access by prayer, at all times and in all cases, whether it be in life or in death, Micah 7:7. The believer's Father is a very present help in trouble; and when all help fails, he will never fail his own children; but will sanctify their troubles, be present with them in their greatest straits and afflictions, support them under them, and deliver them, as he sees it will be for his own glory, and their good. O! then, let us plead our interest in him as our Father, and engage his Spirit and presence to be ever with us, in every circumstance of life, and in the awful scenes of death and the grave, which we should view, not with terror, but with joy, as the messenger sent to convey us to the house of our Father which is in Heaven.

 

 

 

THE FIRST PETITION

MATTHEW 6:9.—Hallowed be your name.

IN the Lord's prayer are six petitions, whereof three are for God's honor, and the other three for our own good. Those which concern the honor of God take the lead of what concerns our good; for it is highly reasonable that the creature's interest veil to God's interest. The first of these petitions relates to the name of God, and the hallowing of it, or sanctifying of it, that is, the glorifying of it. So the first petition is for the glory of God's name. This is the first of all put into our mouths, because of all things it should lie nearest our hearts.

In discoursing further from this subject, I shall show,

I. What is meant by the name of God.

II. In what sense God's name is to be hallowed or sanctified.

III. Why hallowed or sanctified, rather than glorified, since it is evident, that it is the glorifying of his name that is intended.

IV. What is the import of this petition.

V. Why this is the first petition that is put by our Savior into our mouths.

VI. Deduce some inferences.

I. I shall show, what is meant by the name of God.

1. God himself. So names are put for persons, Revelation 3:4. 'You have a few names in Sardis;' that is, a few persons. And the name of God is put for God himself, Deuteronomy 28:58.—'that you may fear this glorious and fearful name, THE LORD YOUR GOD.' Accordingly, as we pray here that God's name may be hallowed, or sanctified, so he tells us 'he will be sanctified,' Leviticus 10:3.

2. Everything whereby he makes himself known to his creatures, Psalm 8:1. 'O Lord our Lord, how excellent is your name in all the earth!' These are his names, Jehovah, I am, etc. though there is no word sufficient fully to express what he is; therefore his name is secret, wonderful, or incomprehensible, Jude. 13:18. His titles; Old Testament titles, as 'Hearer of prayer;' New Testament ones, as, 'The God of peace, the God of patience and consolation,' Romans 15:33, 5. His attributes or perfections, Exodus 34:5. His word and ordinances, Psalm 147:19, 20 and his works, Job 36:14. In a special manner, Jesus Christ, by whom, and through whom, and in whom God manifests himself to us, John 1:18. And God's name is in him. But of the various senses in which the name of God is taken, I spoke more largely in the exposition of the third commandment.

II. I am to show in what sense God's name is to be hallowed, or sanctified.

1. Not effectively, by making holy. 'Holy is his name.' He is infinitely holy, and cannot be made more holy. Whatever he is, whatever he says, whatever he does, is perfectly holy, and cannot be made more so, 1 John 1:5. Indeed he sanctifies his creatures by making them holy; but himself is originally and eternally holy, incapable of any addition.

2. But manifestly and declaratively, namely, when the holiness of his name is manifested, declared, shown, and acknowledged, Isaiah 29:23. 'They shall sanctify my name.' The holy name, in the dark parts of the earth, and in the dark men of the earth, is a candle under a bushel; it has a glorious light, but it is not seen: the bushel being removed, and the splendor breaking forth to open view, it is hallowed: men then show, declare, and acknowledge it.

III. I come to show, why God's name is said to be hallowed, or sanctified, rather than glorified, since it is evident that it is the glorifying his name that is intended.

1. Because God's holiness is his glory in a peculiar manner, Exodus 15:11.—'Glorious in holiness.' It is the glory of all his other attributes; it is the beauty of them all, and of every one of them. It is a universal attribute which runs through all the other. It is that vein of infinite purity, that goes through the several letters of his name, and makes them shine in glory. Wherein lies the glory of God's wisdom, power, mercy, etc. Why, it is in this, that his infinite wisdom is holy wisdom, his infinite power is holy power, etc. It is observed, that above thirty times in scripture God is called The holy One. And when the angels would pick out an attribute to glorify God most by, it is that of his holiness, Isaiah 6:3.

2. Because it is the manifesting of his holiness, in the communicating of it to the creature, that brings in the greatest revenue of glory from the creature to God. The truth is, none are fit to glorify him but those who are holy, 1 Peter 2:9. God stamps the image of his power and sovereign dominion upon one man, and sets him upon a throne; hence the phrase, You are gods. He stamps the image of his holiness on another, and sets him on a dunghill. I say, God's name is more glorified by the holy poor man, than by the unholy monarch. The unholy man may glorify God passively, but the holy man glorifies him actively. And in no other way can God be actively glorified, but by the creature's first receiving a stamp and impression of his holiness on the heart.

IV. I proceed to show, what is the import of this petition.

To clear this, consider that God's name is hallowed two ways.

1. By himself, manifesting the glory of his own holy name. And this he does in all the discoveries which he makes of himself to his creatures.

2. By his creatures, they contributing to his glory, by showing forth his praise, and declaring the glory of his name. So we pray in this petition,

1st. That God would, by his over-ruling providence, hallow his own name, and glorify himself, John 12:28. The sins of men and devils are opposite to the honor of his name; the children of God in this petition put it into his own hands, to cause it shine forth notwithstanding, to dispose all things to his glory. Which may be taken up in three things.

(1.) That he would make the honor of his name to break through all impediments in the way of it, laid by men or devils, Psalm 79:9. 'Help us, O God of our salvation, for the glory of your name,' says the church; that he would drive his triumphal chariot over all the opposition made to it in the world, and appear unto men in his majesty and glory.

(2.) That he would make the honor of his name break forth from these impediments themselves, over-ruling the dishonor done to his name, to his honor, so bringing meat out of the eater, and sweetness out of the strong. This he will do, Psalm 76:10. 'Surely the wrath of man shall praise you.' And this his people pray for, Psalm 83:17, 18. 'Let them be confounded and troubled forever, yes, let them be put to shame and perish: that men may know, that you, whose name alone is Jehovah, are the Most High over all the earth.'

(3.) That God would remove all these impediments, and shove off all the rubbish which the sins of men and devils have cast upon the honor of his name, that it may shine forth forever without let or hindrance. And so it looks as far as the accomplishment of that passage, Revelation 20:14. 'And death and Hell were cast into the lake of fire.'

2dly, That God would, by his powerful grace, cause the sons of men, ourselves and others, to glorify him and hallow his name:   Let your name be hallowed by us. This supposes,

(1.) That it is our duty to glorify God, 1 Corinthians 10:31.—'Whether therefore you eat or drink, or whatever you do, do all to the glory of God.' It is our main duty, and the chief work we have to do in the world. And whose neglect it, are useless in the world: for their main work is neglected. They answer not the end of their creation.

(2.) That we cannot of ourselves do it, 2 Corinthians 3:5.—'We are not sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God.' We are weak and powerless, and so unfit for it; we are perverse and selfish, and so unwilling to it. Our strength for it is in God himself.

(3.) That God can fit and dispose us for it, Philippians 4:13.'I can do all things,'says the apostle, 'through Christ which strengthened me.' Grace can make us both able and willing. There is no person in any station whatever, but free grace can make of them happy instruments for honoring his name; which should be a powerful motive to induce us to pray fervently for it, otherwise we will never actively glorify him.

Therefore we pray here, that grace may be bestowed on ourselves and others, whereby we and they may glorify him, which Is the leading duty we have to mind in this world and that,

[1.] Internally, by knowing, acknowledging, and highly esteeming him, his names, titles, attributes, ordinances, words, and works, and so everything whereby he makes himself known, Psalm 77:2, 3. This is to hallow that name in our hearts.

[2.] Externally, in our words and actions, speaking and living to his praise, Philippians 1:11.'Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

V. Why is this petition put by our Savior first into our mouths? The reason is, because the glory of God or honor of his name, is the chief end of our being, and of all others. And therefore it should lie nearest our hearts, Romans 11:36. 'For of him, and through him and to him are all things. To whom be glory forever.' God's glory is his own end in all his works, and it ought to be ours. We can no other way approve ourselves to him.

I shall conclude with some inferences.

Inference. 1. The dishonor done to God, by one's own sin and the sins of others, must needs go near the heart of a saint, Psalm 51:4. 'Against you, you only have I sinned,' says David, 'and done this evil in your sight.' And again, Psalm 119:136. 'Rivers of waters run down mine eyes; because they kept not your law.' And to be grieved for our own loss of sins, and not for the dishonor done to God thereby; and to be unconcerned at the dishonor of God in the world by others, does not look like the disposition of a child of the family of Heaven.

2. Habitual profaners of that holy name are none of the children of God, whose main care is to get that name hallowed. And how many such profaners of the sacred name of God are to be found in our day! They are so far from making conscience of hallowing that dreadful and fearful name, that they are daily employed in dishonoring it by the most horrid oaths and imprecations, and pouring upon it all the contempt they can, in open violation of the third commandment. How many do profane it by Atheism, Sabbath-breaking, impurity, perjury, intemperance, injustice, oppression, lying, stealing, backbiting, and other gross abominations, as if they had sold themselves to commit open hostilities against the King of Heaven and run desperately upon the thick bosses of his buckler! They wear the devil's mark on their foreheads, and openly declare to the world, that they are none of God's children.

3. Holiness is the creature's glory, and its greatest glory, for it is God's glory; and therefore unholiness is its disgrace and dishonor. Ah! unholy sinners, you have lost your glory; sin has disgraced you, and made you contemptible to God and all his holy family. O seek to be sanctified by the Holy Spirit of Christ, that so you may recover your forfeited glory, and no more lie under disgrace. It is only the saints that are the most excellent in the earth. Seek you to be like them, by having the image of God drawn on your hearts, and walking holily as God is holy.

4. It is not the language of a child of God to say, 'Am I my brother's keeper?' as wicked Cain did: what is my business how such an one live or die? Why truly, if you belong to God, it will be matter of your hearty concern and prayer, that God may be honored by others as well as by yourself. Without this concern a man cannot be a Christian; he is not a child of God; for every true believer ardently wishes and prays that God may be glorified; and as far as his power, authority, influence, and example, can reach, he will use his utmost endeavors to induce others to glorify the name of his God. Were it in his power, he would leave no means unessayed to engage the whole world in this delightful work, that 'songs might be heard from the uttermost parts of the earth, even glory to the righteous.'

5. It is the disposition of a child of God, to submit his lot and condition in the world to the Lord, to be cut and carved as may serve his glory. Without this one cannot be a child of God. For it is inseparable from the character of such an one, in whatever state he is, therewith to be content. Hence the apostle Paul could say, 'As always, so now also, Christ shall be magnified in my body, whether it be by life or by death,' Philippians 1:20.

6. It is the duty of all men to sanctify the holy name of God, to reverence, adore and honor it, in their hearts, lips, and lives. O! let us then be excited to the practice of this duty, considering that it is the end for which God gave us a being; that if we do not hallow it, we contradict this very petition, praying for a thing we have no mind to comply with; that if we live in the neglect of this duty, God will get honor to himself by inflicting heavy judgments upon us in this life, and by making us eternal monuments of his vengeance in the next; that when we come to encounter with the king of terrors, it will tend to sweeten the awful prospect, that we have made it our business to glorify the name of God; that we will loose nothing, but be great gainers, by honoring the name of the Lord; for they that do so shall be reckoned among his jewels, and be a royal diadem in the Lord's hand; they shall be happy in death, and be safely conveyed to Immanuel's land where glory dwells. Let us then make it the principal business of our lives to glorify God, that so we may come to enjoy him forever.

 

 

 

THE SECOND PETITION

MATTHEW 6:10.—Your Kingdom come.

As the first petition relates to the name of God, this second relates to the kingdom of God, the kingdom of our Father which is in Heaven; the coming of which, that is the advancement thereof, is desired by all the children of God. And that is the great mean of glorifying his name; for then is his name hallowed, when his kingdom comes, is advanced and carried on until it come to perfection.

In discoursing further from this subject, I shall show,

I. What is meant by the kingdom of God.

II. What is the import of this petition, for it's coming.

III. The reasons of the concerns of the children of God for the coming of his kingdom.

IV. Apply.

1. I am to show, what is meant by the kingdom of God. There is a fourfold kingdom of God, mentioned in scripture.

1. The kingdom of his power, which reaches over all the world. The subjects of this kingdom are all creatures whatever, Psalm 103:19. 'His kingdom rules over all.' It reaches from the highest angel to the meanest worm that creeps on the earth. It is a vast dominion, comprehending earth, seas, and Hell, and all that in them is. He made them all, and therefore has dominion over them all: and to him they must all submit themselves willing or unwilling, Romans 14:11. 'As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God.' Compare Philippians 2:10, 11.—'At the name of Jesus every knee shall bow, of things in Heaven, and things on earth, and things under the earth; and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.' In this respect God is universal Monarch, and all the kings and emperors of the world are but his vassals.

2. The kingdom of his gospel, Matthew 21:43. 'The kingdom of God shall be taken from you,' says Christ to the Jews. This is not so large as the former. It is erected within it, but comprehends the whole visible church, in which God has set up the light of the gospel and Christ's name is known, and men profess subjection to him.

(1.) The subjects of it are all members of the visible church, whether godly or ungodly, sincere or hypocrites, (Matthew 13:47), with their children. Even the worst of them are privileged persons, in comparison of those of the world without the church, Psalm 147:19, 20. 'He shows his word unto Jacob, his statutes and his judgments unto Israel. He has not dealt so with any nation: and as for his judgments, they have net known them.'

(2.) The King of it is Jesus Christ, Psalm 2:6. 'Yet have I set my king upon my holy hill of Zion.' He is the alone Head of it, and only supreme in it. And neither Pope nor King can pretend to the supremacy over it, without invading his royal prerogative to their own cost, Ephesians 1:22, 23. 'God has put all things under his feet, and given him to be the Head over all things to the church, which is his body, the fullness of him that fills all in all.' And his glory he will not give to another.

(3.) The laws of it are the Word of God. The Bible it the book of the laws of the kingdom, which great and small within the kingdom are equally bound to walk by, Isaiah 8:20. 'To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.' These laws are attended with the most weighty sanction; and as they have the promise of eternal life of free grace to those who obey him, so they have the threatening of eternal wrath to the disobedient, suitable to the majesty of the King, Mark 16:16. 'He who believes shall be saved; but he who believes not shall be damned.'

(4.) The ordinances of it are gospel-ordinances, instituted by the King himself, bearing his own signature, Matthew 28:20. 'Teaching them to observe all things whatever I have commanded you.' And for men to pretend to add or alter, as if they were not bound up to the divine institution, is the product of their own blindness, and enmity against Zion's King, a saying in effect, 'We will not have this man to reign over us,' Luke 19:27. 'For the Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, Isaiah 33:22.

Lastly, The officers of it (ordinary) are, pastors and teachers, for the work of the ministry, Ephesians 4:11, 12; ruling elders for government, 1 Timothy 5:17; and deacons for the care of the poor, Acts 6. As for prelates or bishops, archbishops, metropolitans, etc. whatever is to be said of their persons, their offices belong not to the kingdom of Christ, but of Antichrist, as well as priests, cardinals, and popes, there being no institution of them in the book of the manner of Christ's kingdom.

3. The kingdom of his grace, Matthew 6:33. 'Seek you first the kingdom of God,' etc. This is yet narrower than any of the former, and comprehends only the invisible church; for it is not an external, but an internal kingdom, in which grace, saving grace, reigns in the hearts of those who belong to it; for, says Christ to his disciples, 'behold the kingdom of God is within you,' Luke 17:21.

(1.) The subjects of it are believers, true saints, and they only; and they commence subjects of this kingdom in the day of Christ's power on their hearts, their new birth-day, Psalm 110:3. Well may it be called a kingdom, for it is a kingdom of Kings, Revelation 1:6 as all the subject of it are 'made kings unto God' Out of prison (their natural state) they come to reign over their spiritual enemies.

(2.) The King of it is Christ, dwelling in their hearts, Ephesians 3:17; sitting in their hearts as on his throne, and all things else made his footstool, Luke 14:26. The gospel comes with power to the elect souls, Psalm 24:8. The everlasting doors are lifted up, and the King makes his triumphant entry, and receives the crown at his entrance, Canticles 3 ult.

(3.) The laws of it are the laws of the Bible, but written over in their hearts, Hebrews 8:10. What others have in their book only, they have in their book and heart too; that is, inclinations of soul suited to the word are framed in them, which is a new nature, naturally disposing them to obedience without force. This is the law of their mind, Romans 7:23.

(4.) The ordinances of it are the same gospel ordinances, but observed in a spiritual manner, in spirit and in truth, John 4:24. Philippians 3:3. For this kingdom consists not in outward observances, but inward graces, Romans 14:17 whereby the soul is conformed to the image of Christ, and the inner man serves the Lord Christ, as well as the outward man: it is 'not in word, but in power.'

Lastly, The Administrator of it is the Holy Spirit of Christ, John 14:16, 17. He teaches the subjects the laws of the kingdom. So they are taught of God. He enlivens, excites, and strengthens them to obedience. He leads them out to the war against their spiritual enemies, inspires them with courage and resolution in the conflict, and crowns them with victory. He makes use of the word for all this, and brings every thought into obedience, 2 Corinthians 10:5.

4. The kingdom of his glory, 1 Corinthians 15:50. This is the blessed state of eternal happiness in the other world. This kingdom is now a-gathering, but shall fully come at the second coming of Christ.

(1.) The subjects of it are all the elect, being prepared for it by conversion, regeneration, justification, sanctification, and perseverance. This is the end of the golden chain, Romans 8:29, 30. (And the elect angels make up a part of this kingdom too). However long any of them lie among the pots, there shall none of them be left there, nor missing in that kingdom. There they shall be in body and soul too. For Christ will summon death to deliver him his own, and then he will deliver up the kingdom to the Father, and present them spotless.

(2.) The King of it is God the Father, Son, and Holy Spirit, reigning most gloriously over all the kingdom, without the least degree of rebellion or uneasiness under the government among all the subjects, and without any mixture of enemies or malcontents among them, Luke 20:36. This, then, is the kingdom by way of eminency, where the Lord reigns forever and ever. The kingdom of his power has many malcontents in it, ready to quarrel with their Maker and his administration. The kingdom of the gospel has many adversaries, without and within men, and is held out of many nations. The kingdom of grace has no access to the hearts of many who hear the gospel; and where it is set up, ill neighbors, corrupt lusts, mar the progress. But in the kingdom of glory there are no such things.

(3.) The laws of it are the eternal laws of righteousness, indelibly engraved on their hearts, without the least blot. There is no Bible needed there; for the rule of conduct is written on the mind, and the writing neither waxes old, nor can be erased.

(4.) The ordinances of it are perpetual praises and hallelujahs, never-ceasing songs to God and the Lamb. There is no temple there, for God and the Lamb are the temple thereof. There is no need of preaching or prayer; for perfect knowledge takes place, and every saint is made perfect and full, so as to seek no more. Faith is swallowed up in vision, and hope in fruition.

Lastly, The administrator of this heavenly kingdom is the Holy Spirit, but without any external means. He trained up the saints while in the world for this royal state, and at once, by his internal agency and invisible operations, disposed, fitted them for, and ever presides over them, in the delightful employments of the kingdom of glory, John 14:16. From what has been said,

USE. 1. Submit yourselves contentedly to the disposals of Providence. If God be King over all, is there any fault in the administration; nay, is not all well done, yes, best done? Let his sovereignty silence us; should it be according to your mind? His infinite wisdom should satisfy us, who knows better than we do what is best for us, and can over-rule all things for his glory and our good.

2. Submit yourselves to the good scepter. Are you subjects of the gospel-kingdom? Then it becomes you to be subject to the laws, to observe the ordinances, and to be submissive to the officers of the kingdom. The contempt poured on these falls on the Prince of the kingdom. Beware then of transgressing or offending in this matter, lest you incur the guilt of high treason against the majesty of Heaven, and the stone cut out of the mountain without hands fall upon you, and crush you to pieces. Answer the gospel-call, and let it have its due effect upon you, in submitting to the scepter of Jesus Christ as King of Zion, and resigning yourselves wholly to him, as your Prophet, Priest, and Sovereign to be taught his will for your salvation, to be redeemed by his blood, sanctified by his Spirit, and to be ruled and governed by his laws as in the hand of the Mediator.

3. Let our royal Master have your hearts for his throne, and set up his kingdom of grace there. Let him sit enthroned there, without any rivals or competitors, and without any squint looks to any other sovereigns that may have had dominion over you, whether the devil, the world, or the flesh. Lie no more to him with your lips, nor offend him with any sinful or corrupt practices. Give him your hearts, and let them be his forever, to meditate on his word and delight in his laws. There is no getting to the kingdom of glory without this. For all the loyal subjects of this kingdom are absolute nonconformists to the world, and are conformable to Christ their King in righteousness and holiness: and it is their study to be conformed to him more and more; and they are grieved that they are not so perfectly.

Lastly, Labor and be restless until you get your interest in the kingdom of glory secured. And this is done by closing with Christ for all the ends for which he is given of God. It is dangerous to delay this. Therefore kiss the Son, lest he be angry. Now is the time, now or never.

II. I proceed to show, what is the import of this petition for the coming of the kingdom of God. Here it is to be observed concerning this fourfold kingdom, that they are sweetly linked together, and stand in a line of subordination, the end of which is the kingdom of glory, the kingdom of grace being subordinated to it, the gospel-kingdom to that of grace, and the kingdom of power to the kingdom of the gospel. Therefore I must begin with the kingdom of glory.

First, What is the import of this petition with reference to the kingdom of glory? It imports,

1. That the kingdom of glory is not come yet, 1 John 3:2. 'It does not yet appear what we shall be.' The King has not yet erected that kingdom. The King's coronation-day for that kingdom, 2 Thessalonians 1:10 is not yet come. That is a kingdom of perfect light and uninterrupted day. But the king's glory is yet under a veil in this world, through which only some rays are darted forth. It is night still, and until the day break, and the shadows flee away, the King has betaken himself to the mountains of myrrh, and to the hill of frankincense, Canticles 6:6. And many of the designed subjects are yet lying among the pots, some of them yet in the devil's kingdom, some of them in their pilgrimage, some of them are got home indeed, but only half-home, having their souls in Heaven, but their bodies in the grave.

2. That it will come. The King really designs it. From eternity he decreed it, John 17:24. 'Father, I will that they also whom you have given me, be with me where I am, that they may behold my glory which you have given me: for you loved me before the foundation of the world.' He is gone to Heaven, but he will surely come back again, and he will set up this kingdom, Acts 1:11. There are two things one may say with full assurance about it, though it is not come yet.

(1.) It shall certainly come. It is impossible it can fail to be erected. The Father's truth, the Son's blood, and the Spirit's seal, are pledges of its erection. The Father has promised it, the Son purchased it, and the Spirit sealed it on the souls of all the saints. The King shall receive that crown, and the subjects theirs too, however low as some of them sit at this day, Matthew 25:31, 34.

(2.) It shall never come down, but last forever. Many, sometimes famous, kingdoms in the world are now no more. The Assyrian, Chaldean, Persian, and Roman monarchies, as they came from below out of the sea, so they are all come to ruin. But this kingdom, as it is from above, so it shall never be destroyed, never swallowed up, nor succeeded by another, Daniel 7:27. 'His kingdom is an everlasting kingdom, and all dominions shall serve and obey him.'

3. That it is the duty and disposition of the saints and children of God, to desire the coming of this kingdom, and that themselves and others may be brought into it, 2 Timothy 4:8. And this their desire comprehends these four things.

(1.) The King's coming to receive his kingdom at the last day, Revelation 22:20. 'He which testifies these things, says, Surely I come quickly.' The Spirit in the hearts of the saints, that cries, 'Abba, Father,' cries also, (as Judg. 5:28.) 'Why is his chariot so long in coming? why tarry the wheels of his chariots?' They would have swift time that runs like a post, and never halts, to put wings to its feet, to hasten their King's coming.

(2.) The destruction of the last enemy, death, 1 Corinthians 15:26. It is the last that will stand in the way of the erection of this kingdom of glory. But the King's summons, by the sound of the last trumpet, put in the hands of the grim tyrant, will give him one conquering stroke, cause the doors of the grave fly open, and loose his grips forever of the bodies of his saints. And this they long for, and joy in the faith of it, 1 Corinthians 15:57.

(3.) The everlasting complete happiness of themselves and others in that kingdom, Psalm 14 ult. Colossians 3:2, 3, 4. Everything desires its own perfection, and therefore grace is natively carried out in desire after glory. If it were at the saint's choice, he would not live always, Job 7:16 and therefore is coming up out of the world in affection or desires, Canticles 8:5.

Lastly, The coming of the kingdom of grace, in order to all this. Which brings me to the second thing. But before I enter on that, I must answer a

Case. If this be the disposition of the saints, I am none: for Christ's coming is a terror to me, and how can I desire it? Ans.

(1.) If this temper of spirit rise in you from an habitual tastelessness and unsavoriness of holy, spiritual, and heavenly things, and from a reigning relish of the things of this present world, no wonder that Christ's coming be a terror to you, and you can not desire it, more than anything can desire to be out of its element, as fish to be dragged out of the sea. And while it is so with you, I can speak no comfort to you, Philippians 3:18–20. 'For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ; whose end is destruction, whose God is their belly; and whose glory is in their shame, who mind earthly things. For our conversation is in Heaven, from whence also we look for the Savior, the Lord Jesus Christ.'

(2.) But if holy, spiritual, and heavenly things have the predominant relish habitually in your heart, and that sin and the world's vanities are unsavory, in comparison of these; then, though it is often a terror to you when you think on it, yet you do really desire it, though not expressly, yet interpretatively, verse 20. And this I prove to you by two arguments.

1. Do you not desire to be perfectly freed from, and set beyond the reach of sin and death? And do you not know, that that will never be until that day? Wherefore that desire to be freed from sin and death, has the desire of Christ's coming in the bosom of it, as the desire to have the festered member cut off, for the safety of the life, implies a desire of the surgeon's coming, who is to perform the operation, though it be a terror to the person.

2. Do you not desire communion with God, and full and complete communion with him in his glory, in soul and body? You know that that cannot be until he come, that all sin and sorrow will not be taken away, and this absolutely perfect happiness obtained until then. Wherefore this desire implies, that

Your terror may arise either from natural causes, or want of evidence of interest in Christ, or both together. Wherefore labor to assure your hearts before him by believing, Isaiah 35:4.

Secondly, What is the import of this petition with reference to the kingdom of grace? There is no getting into the kingdom of glory but by coming through that of grace. So that desiring the coming of the former, is desiring the coming of the latter too. It imports,

1. That all men naturally are without this kingdom, under the dominion of Satan, Ephesians 2:2, 3. 'In time past you walked according to the course of this world, according to the prince of the power of the air, the spirit that works in the children of disobedience. Among whom also we had our conversation in times past, in the lusts of the flesh, fulfilling the desires of the flesh, and of the mind; and were by nature the children of wrath, even as others.' These other lords have dominion over them. And as they are not subjects of, so they have nothing to do with the privileges of the kingdom of grace.

2. That we cannot bring ourselves or others into it, John 6:44. 'No man can come to me, except the Father which has sent me draw him.' God alone can do it, Colossians 1:13. It is he who translates us into the kingdom of his dear Son. One will lie under the iron yoke for anything he can do, until the power of grace break it. When one is brought into it himself, he cannot bring his nearest relations along with him. He may use the means, exhort, excite, etc. but can do no more.

3. That we cannot, where it is set up, maintain and advance it, against the enemies of it, 2 Corinthians 3:5. 'We are not sufficient of ourselves to think anything as of ourselves.'—Satan, the world, and corrupt lusts, are the enemies of this kingdom, fighting against it continually, to extinguish it, and to retard its progress, Galatians 5:17. 'For the flesh lusts against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that you cannot do the things that you would. And if there be not another power than our own to balance the opposition, it will give way before them.

4. Lastly, That it is the duty and disposition of the children of God to desire, that the Lord himself may bring forward his kingdom, as Paul said to King Agrippa, 'I would to God that not only you, but also all that hear me this day, were both almost, and altogether such as I am,' Acts 26:29. This extends to,

(1.) The destruction of the power of sin and Satan over the hearts and lives of men, Psalm 68:1, 18. 'Let God arise, let his enemies be scattered: let them also that hate him flee before him. You have ascended on high, you have led captivity captive: you have received gifts for men: yes, for the rebellious also, that the Lord God might dwell among them.' Every saint grudges the sway which these enemies bear in the world, and prays it down.

(2.) The conversion of sinners to God, 2 Thessalonians 3:1. 'Pray for us, that the word of the Lord may have free course, and he glorified.' Converts are the church's children, for which she travails in birth, in her ministers and members, as naturally longing for the conversion of souls, as a travailing woman to see the fruit of her womb.

(3.) The preserving and advancing to perfection the state of those who are in it already, ourselves or others, 1 Peter 5:10. 'The God of all grace, who has called us unto his eternal glory by Christ Jesus, make you perfect, establish, strengthen, settle you. It is the joint desire of all who are brought into this kingdom, to be carried on and through, until they come to the kingdom of glory, both themselves and others.

Lastly, In order thereto, the coming of the kingdom of the gospel. This brings me to the

Third thing, What is the import of this petition with reference to the kingdom of the gospel? It is by the kingdom of the gospel that one is brought into the kingdom of grace. So desiring the coming of the one, we desire also the coming of the other. It imports,

1. That there are many impediments in the way of the propagation and efficacy of the gospel, which we cannot remove. The devil is the main agent against it, 1 Thessalonians 2:18. 'Satan hindered us,' says Paul. Under him, the chief agents are the Turk and Antichrist; and every wicked man that has access to put hand to that work, all the world over; corrupt lusts in every man's heart, Luke 19:14 and even the untenderness and unwatchfulness of good men.

2. That the Lord himself can remove all the impediments out of the way, and make the gospel triumph over them all, persons or things, sins or troubles, that are laid in the way to hinder it, Isaiah 57:14. 'Cast you up, cast you up, prepare the way, take up the stumbling-block out of the way of my people.'

3. That it is the duty and disposition of the children of God to desire the advancement of the kingdom of the gospel. It extends to,

(1.) The removal of the impediments out of its way in the world, 2 Thessalonians 3:1. It is the desire of the saints, that Satan's power in the world may be broken. And they should all pray for the downfall of the Turk and Antichrist, for the purging of the church of corruptions, scandals, and divisions, and whatever hinders the progress of the gospel; and that peace and truth may be maintained.

(2.) The propagation of the gospel through the world, that it may be carried through all nations; that the Jews may be brought in, Romans 10:1 and the fullness of the Gentiles, Psalm 67 and that Christ may be King in all the earth.

(3.) The efficacy of it, to set up the kingdom of grace in men's hearts, 2 Thessalonians 3:1 and that all things may be ordered to the advantage of it; the Spirit poured out from on high, the church furnished with gospel officers and ordinances, countenanced and protected by the magistrate, ministers made powerful and lively in their work, and the people tender and orderly in their walk, etc. all these things contributing to the success of the gospel.

Lastly, That God would exert his power for all this; which brings me to the

Fourth thing, What is the import of this petition with reference to the coming of God's kingdom of power? It is by the power of God that all these great things must be brought about. So the desiring of the coming of the gospel, is the desiring of the coming of this kingdom too. It imports,

1. That these things will not be done unless Omnipotency interposes. The work is great, the hands employed in it are feeble and there is great opposition. It will stick, if Heaven put not to a helping hand.

2. That it is the duty and disposition of the children of God, to desire that God would exercise the kingdom of his power in the world, as may best conduce to these ends, Isaiah 64:1, 2. 'Oh that you would rend the heavens, that you would come down, that the mountains might flow down at your presence. As when the melting fire burns, the fire causes the waters to boil, to make your name known to your adversaries, that the nations may tremble at your presence.'

USE. Show yourselves of the family of Heaven, by your concern that the Lord's kingdom may come, even that of glory, grace, the gospel, and power. For this is the language of those who cry unto God, 'Abba, Father.' Let this be a petition in every one of your prayers, private or secret. And contribute you your best endeavors for promoting this glorious end. And let your life and practice show to the world, that you have the interests of God's kingdom at heart.

III. I proceed to show, the reasons of the concern of the children of God for the coming of his kingdom.

1. The new nature in them moves that way, Isaiah 43:21. 'This people have I formed for myself; they shall show forth my praise.' It is from Heaven, and aspires to Heaven, and is heavenly in its motions, Philippians 3:20. 'Our conversation is in Heaven,' Romans 8:5. 'They that are after the Spirit, do mind the things of the Spirit:' As by our first birth we join and addict ourselves to the interests of Hell, Psalm 58:3. 'The wicked are estranged from the womb; they go astray as soon as they be born, speaking lies; so one by the new birth joins interests with Heaven. So that the meanest saint has a natural concern for the kingdom of Christ's thriving, the Spirit put in them being a public Spirit.

2. It is their Father's kingdom. How then can the children not be concerned for it? Matthew 6:9, 10. Their Father's honor must be dear to them, Malachi 1:6. 'If I be a Father, where is mine honor?' The further on his kingdom goes, the more his glory is advanced; and they have the more satisfaction as children, in their father's honor.

3. Their own interest lies in it. They are willing subjects of the kingdom of his power. They are subjects, not only of the kingdom of the gospel, but of the kingdom of grace, and designed subjects of the kingdom of glory. So in its good their own is enrapt up. See Jeremiah 29:7. Their all is in this ship. No wonder, then, that they be concerned that it come safe to land. When it does, they are made up forever: if it were possible that it could be cast away, they are ruined.

4. Their brethren's interest lies in it too, Psalm 122:8. All the saints are born brethren. The more the kingdom is advanced, it is the better with them; and the more it is retarded, it is the worse, Psalm 103:16, 17. For be it foul or fair, their lot is in it, and it fares with them as with it. Their brethren yet unborn, all the elect not yet converted, some of them come, some but coming into the world, Canticles 8:8. Should the kingdom of God be taken away what should become of perishing souls? If the net of the gospel be folded up, how should the fish be caught? If the Lord leave our mother, how shall children be brought forth into God?

5. Lastly, The ruin of the enemies' interest lies in it too. Every kingdom has its enemies. There is an irreconcilable war between the devil's kingdom and Christ's. It was proclaimed in paradise, Genesis 3:15. 'I will put enmity between you and the woman, and between your seed and her seed.' It never was, nor will be, taken up by a peace; it must end in the ruin of one of the two. As the one goes up, the other goes down; and the perfection of Christ's kingdom will be the destruction of the other. No wonder, then, that all the King's children cry, Your kingdom come.

I shall now make some practical improvement of this subject, in uses of information, trial, and exhortation.

USE I. Of information. From what is said, learn,

1. The excellency, usefulness, and necessity of the glorious gospel. It is the kingdom of God.

(1.) It is a most excellent thing, precious in itself, and in the eyes of all saints, 2 Peter 1:4. It is more excellent than all the kingdoms of the earth; for it is the kingdom of God, Matthew 21:43. It is a field wherein a treasure lies, which, whoever discover, will part with all, if it were crowns and kingdoms, to gain it, Matthew 13:44. And a thousand times happy the man, who can call the field his own.

(2.) It is most useful; for it is the way by which one is brought into the kingdom of grace, and so to glory, Acts 26:18. It is the sword of the Spirit, by which sinners are subdued to Christ, the devil's nest is rifled, his power over sinners broken, and his kingdom brought down. It is the sinner's life, the saint's health, and the instrument of all spiritual good to them.

(3.) It is most necessary, as the kingdom of God among men, without which they are in a miserable plight, the devil ruling among them at his will, Psalm 74:20. 'The dark places of the earth are full of the habitations of cruelty.' It is the key of the kingdom of grace, and opens the door of access to Heaven. The world might better want the sun in the firmament, than want the gospel. It is the 'light shining in a dark place.' 2 Peter 1:19 to guide our feet in the way to eternal happiness.

2. That the cry for the ruin of the kingdom of God, can be no other but the cry of the family of Hell. Yet many join in it, saying, 'Let us break their bands asunder, and cast away their cords from us,' Psalm 2:3. 'We will not have this man to reign over us,' Luke 19:14. The gospel-kingdom is the great eye-sore to the devil; and if he could reach it, he would destroy it. Sometimes his chain is lengthened, and his forces are raised to raze the temple of God among men. And then multitudes of great and small list themselves in his service, in the unholy war against the church. And then they 'roar in the midst of the congregations; they set up their ensigns for signs:' and 'they break down the carved work thereof at once, with axes and hammers,' Psalm 74:4, 6. But their cry is the cry of Hell.

3. That the kingdom of our Lord will triumph over all its enemies, and drive over all opposition. For if what two agree on earth, as touching anything that they shall ask, Matthew 18:19 shall be done for them, much more what all the saints on earth make their joint request. The devil's kingdom, and Antichrist's kingdom, though malignants lend their hand to carry it on, shall fall before the prayers of all the saints, and they in the ruins of it, if they quit not the Anti-christian interest. If Christ's kingdom were ever so low, the joint prayers of the saints will raise it up.

4. No wonder that most men's prayers be not heard, for their hearts and lives contradict them quite, Proverbs 28:9. 'He who turns away his ear from hearing the law, even his prayer shall be abomination.' They pray, that God's kingdom may come; yet they will not submit to it themselves. They cannot be bound with the laws of the kingdom of the gospel, they are strangers to that of grace, and the kingdom of glory is not their choice, if they could do otherwise. Christ says to such, 'Why call you me Lord, Lord, and do not the things which I say?' Luke 6:46. Remember, Sirs, that 'the kingdom of God is not in word, but in power,' 1 Corinthians 4:20. The devil's kindly subjects may pretend a great concern for the kingdom of God. But what of that? It is but a pretense, while the kingdom of God is not within them, but sin reigns in their hearts.

5. Lastly, It is sad work to be employed in hindering the advancement of the kingdom of God, whether men pursue it openly or covertly. For it is driving contrary to the prayers of all saints. Persecution is a sad piece of work, but the devil is known there by his cloven foot. But scandalous practices, and fiery divisions, in the church, are apt to do more mischief to the kingdom of Christ. For whatever zeal for it the authors of them do pretend, one thing is evident, that the way to the getting good of the gospel is filled full of stumbling-blocks, and the poor blind graceless world is thereby taught to despise the means of grace. It must needs be fearful opposition to the kingdom of Christ, that is thus written in the blood of perishing souls.

USE. II. Of trial. Try by this whether you be of the family of God or not. Have you a kindly concern for the coming of his kingdom? Do your hearts say within you, Your kingdom come? If it be not so, God is not your Father; but if so, he is. How shall that kindly concern be known? If it be of the right sort,

1. It will be a judicious deliberate concern, on a fair view of the nature of the kingdom, Matthew 13:45, 46. Many have a concern for the kingdom of Christ, who indeed know not what it is. The Jews had a mighty zeal for it, upon a mistake: and when it came to them, not answering the notion they had formed of it, they opposed it with all their might. But if you be concerned for it, on a right view of it from the Lord's word, as a kingdom of true holiness, it is well.

2. A universal concern for it, for the kingdom of power, the gospel, grace, and glory. You will be concerned that God would exercise his power, for the advancing of the gospel; that the gospel may have its due effect on yourselves and others; that Christ may away his scepter in your hearts; and that holiness may he perfected in glory.—You will not only be concerned for the kingdom without you, but for the kingdom within you; not for the kingdom within you only, but without you too.

3. An active concern for it, not in wishing and woulding only, but putting to your hand to get it forward, 1 Corinthians 4:20. 'For the kingdom of God is not in word, but in power; and this you will do, as you have access in the world, and particularly in your own hearts and lives. It will set you to keep up a constant war with the enemies, the devil, the world, and your own lusts.

4. Lastly, A superlative concern for it, mastering and swallowing up all other concerns. You will say as the captives in Babylon did, 'If I do not remember you, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy,' Psalm 137:6. For if you belong to God, your chief interest is in that kingdom; and where your treasure is, there will your heart be also.

USE. III. and last, Of exhortation. I exhort you to join issue this day with Zion's King, to have common friends and enemies with him, come what will. Set yourselves against the kingdom of sin and Satan in the world and your own hearts; Psalm 2 ult. 'Kiss the Son, lest he be angry, and you perish from the way, when his wrath is kindled but a little.' And do you exert heart and hand, that his kingdom may come. In this matter you cannot be neutral: 'For he who is not with me,' says Christ, 'is against me; and he who gathers not with me, scatters abroad,' Matthew 12:30. Therefore, if you be not with heart and hand set for the advancement of this kingdom, I declare you enemies to it. Come then,

First, Be concerned that the kingdom of God's power may come; that he may stretch out his almighty arm, and gain ground to himself in the world.

1. It is a universal kingdom. All is in his hand. He can reach to the ends of the earth. It extends over all persons and things; and he can make all things subserve his purposes. He can display his glorious arm in bringing in shoals of volunteers into the kingdom of grace, and utterly root out all the legions of Hell that are in combination against him.

2. It is an uncontrollable kingdom. None can resist him more than the clay can resist the potter, Daniel 4:35. 'He does according to his will in the army of Heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What do you?' He will work, and who can let it? It is in vain to contend with this almighty Sovereign; for he can easily conquer all his enemies, as easily as he caused the Red Sea swallow up Pharaoh and all his host. He can baffle all the machinations and plots of his adversaries, disconcert their best-laid projects, and make them retreat with shame and confusion. These are great encouragements for this concern.

Secondly, Be concerned that the kingdom of the gospel may come. For motives, consider,

1. That it is not a universal kingdom, but a narrow one, and that it is to be enlarged. For Christ has declared, 'that this gospel of the kingdom shall be preached in all the world, for a witness unto all nations,' Matthew 24:14. Though now this kingdom be confined within narrow bounds, yet it shall, according to Christ's promise, have a more diffusive spread: and the time will come when the Jews shall be brought in with the fullness of the Gentiles, and the kingdoms of this world shall become the kingdoms of the Lord, and of his Christ.

2. It is a moveable kingdom. It may be taken from them that have it. Christ may remove his throne, as he did from the Jews, Matthew 21:43 and as he has done in many once famous churches. Where are now the seven churches in the Lesser Asia? and where are many of those churches that were planted by the apostle of the Gentiles? Alas! their candlestick has been long ago removed out of its place, and the delusions of Mahomet prevail in those places where once the pure doctrines of the gospel were preached. Though Christ will always have a church on earth, yet it is confined to no particular country or place. And therefore, we in this land should earnestly pray, that the kingdom of the gospel may come more illustriously among us, and that it may continue with us to the end of time, that we may still see many days of the Son of man, and that the candle of gospel-light may ever shine brightly among us. These considerations should influence us always to pray, that Christ's gospel-kingdom may come among us, and be spread through the world.

Thirdly, Be concerned, that the kingdom of grace may come. Consider,

1. It is a kingdom that easily gets a back-set, Canticles 2:15. It may be thriving in a soul this moment, and the next going to decay. There is need of much faith and watchfulness for preserving and maintaining it. A multitude of formidable foes are still opposing it, and all the subjects of it have no power to resist them. They must look to their Captain-General, and be strong in the Lord, and in the power of his might. It is only through him that they can do valiantly: for it is he alone who treads down their enemies under their feet. And through him they shall be more than conquerors. Trust you then in the Lord forever; for with the Lord Jehovah is everlasting strength. Be sober, then, and watch unto prayer, lest you fall into temptation. Cry unto your King, for he will save you, and gradually overcome all your enemies.

2. Yet this is a kingdom that can never be overturned, never removed, Hebrews 12:8. It is a spark of fire in the midst of an ocean, that can never be quite drowned or extinguished. The braised reed shall not be broken, and the smoking flax shall never be quenched. All the combinations of adversaries, however formidable, shall never overturn this kingdom; for the gates of Hell shall never prevail against it. It is built on the Rock Christ, and all the surges and waves of the dragon's flood shall never overturn the edifice. The name of the city is, 'The Lord is there.' Of this kingdom of grace, it may well be said, 'Associate yourselves, O you people, and you shall be broken in pieces; and give ear, all you of far countries: gird yourselves, and you shall be broken in pieces. Take counsel together, and it shall come to nothing; speak the word, and it shall not stand: for God is with us,' Isaiah 8:9, 10. 'These are powerful considerations for inducing you to a hearty concern for the coming of this kingdom of grace.

Fourthly, Be concerned that the kingdom of glory may come. Consider,

1. Sin and trouble will have an end put to them there. The stage of sin and vanity will then be put down forever, and none of the scenes that have so much vexed the righteous here, will ever be exhibited again. All corruptions, temptations, and backslidings from God, will then come to a final period. All bodily trouble and spiritual distress shall cease, and never more be heard of.

2. Grace and happiness will then arrive at their full perfection. The mystery of God will then be finished. Then will God's kingdom of power, of the gospel, and of grace, fully obtain their end; and all the subjects of Christ shall be completely blessed in the full enjoyment of him for evermore. Let us all then say, Let the kingdom of glory be hastened. Amen.

 

 

 

THE THIRD PETITION

MATTHEW 6:10.—Your will be done in earth as it is in Heaven.

THIS third petition relates to the will of God, the doing of which is desired by all the children of God. And as by the coming of his kingdom his name is hallowed, so by doing his will his kingdom comes, or is advanced, and we own him to be King, Hebrews 13:21. So all these three petitions meet in one great desirable point, namely, the glory of God. This is the scope of them all.

Observe here, by the by, that we are directed to speak to God in prayer as to one. Hallowed be your name, not your name: Your will be done, not your will. Wherefore then, should any forsake such a form of sound words, for such a harsh one, as speaks to God by you and your, your Majesty, you know all things, etc.? I will not insist on what may be said to defend it, from the plurality of persons in the Godhead, the manner of speaking to kings, and from common conversation, (those who use it, I suppose, doing it rather from custom than judgment.) But it is not the scripture-way of speaking to God; it is not the way of this pattern of prayer; it is offensive to, and grating in the ears of the most part of Christians, as savoring of the opinion of the plurality of Gods, and therefore ought to be forsaken. I may well say in this case, 'But if any man seem to be contentious, we have no such custom, neither the churches of God,' 1 Corinthians 11:16.

In discoursing from this petition, I shall show,

I. What is meant by the will of God.

II. By whom is God's will done in Heaven.

III. What is the import of this petition.

IV. The reasons why the saints have such a concern, that the will of God may be done in earth as it is in Heaven.

V. Apply.

1. I am to show what is meant by the will of God. By it we are to understand the will of his commands, and the will of his providence.

First, The will of God's commands, Hebrews 13:24. 'Make you perfect in every good work to do his will.' Matthew 7:21. 'He who does the will of my Father which is in Heaven.' His is the kingdom over all creatures; he sits on the throne of his power, and gives out his will to all the rational world, which they are bound to obey, as the King's law, and laws of his kingdom, determining what they ought to do, and what to forbear. The church has that will of the King in all points in the Bible. In Heaven, all do it; in Hell, none do it; in earth, some do it, others not; and those who do it, do it but imperfectly. So we pray, Your will be done.

The will of God's commands, is exceedingly comprehensive, Psalm 119:96. 'Your commandment is exceeding broad.' It is but one will of God; but the objects of it, the things willed are many: but as many as they are, sincere Christians do sincerely fulfill them, though not perfectly, Acts 13:22. 'I have found David,—a man after mine own heart, which shall fulfill all my will,' Gr. 'all my wills.' This whole will of God, however, may be reduced to two heads, namely, faith, and holiness.

1. Faith, 1 John 3:23. 'This is his commandment, That we should believe on the name of his Son Jesus Christ.' And this is comprehended in that, Matthew 7:21. 'Not every one that says unto me, Lord, Lord, shall enter into the kingdom of Heaven; but he who does the will of my Father which is in Heaven.' You are to look on it as the Father's will, the will of God, that you believe in his Son, 2 Corinthians 8:5. 'They gave their own selves to the Lord, and unto us by the will of God.' It is the great thing which he wills you to do, John 6:29. 'This is the work of God, that you believe on him whom he has sent.' His dinner is prepared, he wills you to come to the marriage, Matthew 22:2. This answers all the objections, I may not, I dare not, I will not be welcome. It is God's will that you come forward. And you have the prayers of all the saints to help you forward, Your will be done. And the crossing of this will of God will ensure your ruin, more than anything else, John 3:18. 'He who believes not is condemned already.' Mark 16:16. 'He who believes not shall be damned.'

(1.) Faith is the first leading will of God, 1 John 3:23 forfeited. If you would do any part of the will of God, believe: for you can do none of it, if you do not this, Hebrews 11:6. 'For without faith it is impossible to please God.' John 15:5. 'Without me you can do nothing.' If you do not begin with believing, all that you do is nothing. As in arithmetic, if a thousand ciphers be set in a line, they are nothing, but if begun with a figure, they are all something; so believe, and the rest will be the obedience of faith.

(2.) Faith is the last will of God. It is the Lord's last will, that you believe in Christ, Mark 16:16. 'He who believes shall be saved.' John 3:16. 'God so loved the world, that he gave his only begotten Son, that whoever believes in him should not perish, but have everlasting life.' The Lord's will to man at first was, 'Do this and live.' Now he cannot do that: but that he may not perish, his will now in the second covenant is, 'Believe, and you shall be saved.' The first not being complied with, the second came for man's help: but this second is the last. If you do not believe, there is no third to be looked for, but fiery indignation, Hebrews 10:26, 27.

2. Holiness, 1 Thessalonians 4:3. 'This is the will of God, even your sanctification.' God is a holy God, and cannot will unholiness. It is Satan's will and your own corrupt will, that you be unholy. But therein you contradict the will of God, Romans 8:7. 'Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Every unholy thought, word, or action, is a going cross to the will of God, and therefore sinners are said to 'vex his holy spirit,' Isaiah 63:10 as men are vexed when their will is still contradicted and crossed. Holiness is,

(1.) The will of God's nature, 1 Peter 1:16. 'Be you holy, as I am holy.' God has willed man to be holy; and it was inconsistent with his nature to have willed them to be unholy. Faith in a crucified Redeemer is God's will of free choice. He did not will innocent Adam to believe in a Mediator. He might, if he had pleased, never have provided that object of faith, and so there might never have been such a thing as faith in a Redeemer. But having once made man, he could not but will him to be a holy man. And fire and water may sooner agree than God's will and unholiness.

(2.) The will of his whole law. It is all pure, Psalm 19:8. A vein of holiness runs through the whole of it, and through every part. All the ten commandments are so many laws of holiness; all the enlargements on them in the Bible are so many directions and instructions for holiness of heart and life. There the Lord has parceled out his will in so many particulars, but holiness is the scope of them all.

(3.) The will of God to all men, yes, all the rational creatures. That reason, 'Be you holy, as I am holy,' 1 Peter 1:16 reaches all. The devils will not be condemned because they do not believe in Christ; they have no warrant to believe in him, the gospel-offer is not made to them, Hebrews 2:16. Proverbs 8:4 but because they are unholy. The pagans will not be condemned neither for their unbelief, Romans 2:12 for the gospel is not revealed to them, but because they are unholy, Romans 1:8. 'The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men.'

Secondly, The will of God's providence, Psalm 135:6. 'Whatever the Lord pleased, that did he in Heaven and in earth, in the seas, and all deep places.' He sits in Heaven universal monarch of the world, and has the disposal of all his creatures, and all that concern them in his hand, and is accountable to none for his disposals, Daniel 4:35 forfeited. They are all his own, as being created by him, and for him; and so he may do with them as the potter with his own clay, Matthew 20:15. Now this will of God's providence may be considered two ways.

1. As directing to duty, Psalm 32:8. 'I will instruct you, and teach you in the way that you shall go.' God speaks by his works as well as by his word. The whole world have this sort of speech made from Heaven to them, Psalm 19:1–3. 'The heavens declare the glory of God, and the firmament shows his handy-work. Day unto day utters speech, and night unto night shows knowledge. There is no speech, nor language, where their voice is not heard.' Providence serves to point men to particular pieces of service, Galatians 6:10. 'As we have therefore opportunity, let us do good to all men, especially unto them who are of the household of faith.' And therefore we must not be idle spectators of Providence, Psalm 107 ult. 'Whoever is wise, and will observe these things, even they shall understand the loving-kindness of the Lord.' But we must observe the language and meaning thereof, proving what is the good and acceptable will of God to us in it.

2. As ordering and disposing of events about ourselves and others, Matthew 10:29, 30. 'Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father. But the very hairs of your head are all numbered.' The world is a great family, under the conduct and management of an infinitely wise Master. And, for as broad and wide as it lies, his eye is in every part of it, and his hand too. And there is no person or thing but is under his providence; and whatever befalls them is their portion or lot appointed by the great Master.

This all-disposing will of Providence reaches particulars, with respect to men, to us innumerable, even all that concerns them. But they may be reduced to two heads.

(1.) Smiling providences, in favorable dispensations, Romans 2:4. The unthankful world is filled with these, for he does good even to the unthankful and the unholy. Every day his table is spread, and he loads men with his benefits; though the mess of some may be double to that of others, yet all feed at his cost.

(2.) Frowning providences, Micah 6:9. 'The Lord's voice cries unto the city.—Hear you the rod, and who has appointed it;' and this in afflicting dispensations. It is the same God who draws the white lines in one's lot, that draws the black ones too. It is the same hand that puts on the crown of prosperity, that pulls it off again. The same God who gives the fair weather, also sends the foul, and after the blink the shower, and the clouds after the rain. If it go ill with a land, with a congregation, or with one's house, it is the will of the Lord that it should be so.

And to all we are to say, Your will be done on earth as it is in Heaven.

II. I proceed to show, by whom is God's will done in Heaven.

1. By the bodies of Heaven, the heavenly bodies, the sun, moon, and stars. God their Creator, when he made them, appointed their ends, motions, and courses; and these they have steadily observed from the time of their creation, Psalm 119:89, 91. 'Forever, O Lord, your word is settled in Heaven. They continue this day according to your ordinances: for all are your servants.' The scoffers observe this, 2 Peter 3:4. 'All things continue as they were from the beginning of the creation', though they make a very bad use of it. Though in the heavenly fabric, these bodies are hugely great, and there are so many of them that men cannot number them, yet have they all, from the beginning to this day, observed and kept their motions and courses, without any breach of order, or any deviation whatever. In the mean time it is notorious, that engines made by men, and consisting of many wheels, with a variety of motions, are very hard to be long kept right, without going out of their course. But these do the will of God steadily, evenly, and unweariedly, Psalm 19:5, 6. 'The sun is as a bridegroom coming out of his chamber, and rejoices as a strong man to run a race. His going forth is from the end of the Heaven, and his circuit unto the ends of it: And there is nothing hidden from the heat thereof.' The sun and moon's standing still in Joshua's time, was no faltering nor disorder in their course, but it was in obedience to a particular will of God. And thus they give us a fair copy of doing the will of God on earth.

2. By the angels of Heaven. These glorious spirits, attendants of the great King, are obedient to the nod of their Maker, and fall in with every the least intimation of his will, Psalm 103:21. They 'do his commandments, hearkening unto the voice of his word.' Though they 'excel in strength,' they entertain not the least thought of disputing his orders, verse 20. They never put in an exception against the meanest piece of service that God puts into their hands, but are well content to minister unto worm man, Hebrews 1 ult. 'Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?' They never use any shifts or offputs in the doing of his will; but when he speaks the word, it is done by them; the orders are readily and cheerfully complied with. Thus they also give us a fair copy of doing the will of God, a copy of rational obedience. The saints in Heaven do his will also after the same manner, Revelation 7:5 having got a full answer of this petition as to themselves.

III. I shall now show, what is the import of this petition, both with respect to the will of God's command, and his will of providence.

FIRST, I am to show, the import of this petition with reference to the will of God's command. It imports something confessed, professed, and desired.

First, Something confessed. The children of God coming to him with this petition, confess, that,

1. The will of God is not done on earth as it is in Heaven. There is no question but that all men on earth are obliged to do it with the same perfection as those in Heaven do it, Matthew 5 ult. 'Be you perfect, as your Father which is in Heaven is perfect.' But, alas! it is not done. God has given men on earth his commands, and notified his will to them; but it is not complied with. Though the higher world abides to this day in obedience to its Maker, yet the frame of the lower rational world is quite marred and unhinged. Though above there is a perfect calm, yet below a most unnatural rebellion is raised and continued, so that it is a region of disorder and confusion.

1st, Most men make their own will, and not God's, their law, and the rule of their actions, Romans 8:7: 'The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be.' All unregenerate men have shaken off the yoke of subjection to God, and instead of serving God, 'serve divers lusts and pleasures,' Titus 3:3. If at any time they fall in with what is materially the will of God they do it, not because it is God's will, but because it is their own, and serves their own ends, as the Pharisees did in their almsgiving and prayers, etc. Matthew 6:1.

2dly, The best men carry the yoke of subjection to the will of God very unevenly, Galatians 5:17. Though they are sincere, they are far from being perfect in doing the will of God. Their own will carries them aside in many things: though they sincerely design the shore for Immanuel's land, and keep not a straight course. The wind of temptations, and their own unruly passions, oft-times blow them aside, so that they are in danger of splitting on the rocks.

2. There is in all men naturally an utter indisposition and unfitness for the will of God's command. There was a sweet harmony between the will of God and the powers of man's soul at first, Ecclesiastes 7:29 but that is gone. Sin has broken the concord, and marred the harmony; so that there is a sad jarring between the two now. They are indisposed,

1st, For knowing it, for discerning what the will of God is, 1 Corinthians 2:14. The natural man receives not the things of the Spirit of God; for they are foolishness unto him: neither can he know them; because they are spiritually discerned.' Sin has raised a mist, so that the travelers cannot know the way, but are apt to chose bypaths of destruction, instead of the King's high-way; to call evil good, and good evil: to put bitter for sweet, and sweet for bitter.

2dly, For doing it, Psalm 14:3. 'There is none that does good, no not one'. They are imperfect in that work, at best, they have lost the holy are of going by that rule. They have no skill of steering their coarse to the shore of Immanuel's land. Man naturally is under a threefold indisposition to it.

(1.) An inability to know or do the will of God. He has no head for it, 1 Corinthians 2:14 just above quoted. Like Samson, we have lost our two eyes in that point. The gospel is a doctrine of mysteries, that requires a saving illumination to understand it, Ephesians 1:17. Even the law itself in its spirituality is not discerned without a new light from the Lord, Romans 7:9. And we have no hands for it neither, John 15:5. 2 Corinthians 3:5. It is above our natural reach.

(2.) An unwillingness to know or do it. As we have neither head nor hand for it, so we have no heart for it neither, until a day of power change our hearts, Psalm 110:3. And hence it is that the truths of God which are practical are neglected, as not desired, Job 21:14. And when they force their entry into the head, they are held prisoners there, that they may not exert their efficacy in the heart, Romans 1:18. And much more unwilling are we to doubt it, Hosea 4:16. 'Israel slides back as a backsliding heifer.

(3.) A bias in the will to the wrong side, a bent and propensity to follow our own will, and the lusts of our own heart, Psalm 14:1. 'There is no God,' is the languish of every man's heart by nature. They would set up themselves for their own rule and their own end, and contend with their Maker for the sovereignty, that it should be according to their will with them, and not according to his. Again, it imports,

Secondly, Something professed. The children of God, coming to their Father with this profession, profess, that,

1. It is the grief of their hearts, that God's will is not done by themselves or others, as it is done in Heaven, Matthew 21:29. Psalm 119:136. A gracious person has the law written in his heart. He knows it, and esteems it to be righteous in all things, the doing of it to be both one's duty and interest, Psalm 119:128. The heart inclines to the doing of it, though corruption and temptation drive him by it, Galatians 5:17. Hence proceeds sorrow of heart, that it is not done.

2. That God by the power of his grace, is able to reform this, and to frame the souls of men on earth to the doing his will, as in Heaven, Proverbs 21:1. He can new-frame men's will, give it a new bent of conformity to his own, and fix it too therein, Ezekiel 36:26. So they pnt their own and other's hearts in God's hand, that he may set them in a way of obedience, Psalm 119:36. It imports also,

Thirdly, Something desired. And there are two things here desired of God by all the saints.

1. That he would by his grace remove from themselves and others all spiritual blindness and cause them to know his will, Ephesians 1:17, 18. There can be no doing of God's will, without first knowing what it is, Romans 14 ult. For suppose one to do what God requires, who yet does not know that he requires it, it is plain that one in such a case does it, not because it is the will of God, but because it is his own will. There is a natural blindness in all, and the remains of it are in the regenerate. This hides the will of God from them in many particulars, and so hinders them from doing it. But the children of God desire to know it in all things.

This desire to know the will of God is a mark of sincerity, if it be attended with these two properties.

(1.) If it be universal, if the soul really desires to know the whole will of God, Romans 7:22; not only some shreds of the law, but the whole law, Psalm 119:6. Hypocrites may desire to know some parts of God's will, which are most agreeable to their own ends and inclinations. But happy they whose souls are opened to receive the intimations of the divine will in all things.

(2.) If it be practical, if they desire to know his whole will that they may conform themselves to it, Psalm 103:18. There may be a desire of the knowledge of God's will for speculation, to know it for the sake of knowledge, which may be found in the ungodly. But to desire the knowledge of it for the sake of practice, is a mark of sincerity.

Such a desire is a Sure mark: because,

[1.] It evidences a heart reconciled to the whole will of God, Hebrews 8:10. The unrenewed heart is never so reconciled, Romans 8:7. And therefore, since they have no inclination to let in the whole law into their heart, they do what they can to keep it out of their heads, and are willingly ignorant of what they are unwilling to practice, Job 21:14.

[2.] It evidences a heart ready to part with every known sin, with anything whatever, upon the discovery of its contrariety to the will of God, Psalm 19:12. It is an evidence of an honest heart to be content to be searched, Psalm 139:23; but those who harbor deceit, will be unwilling to let in the discovering light, Jeremiah 9:6.

2. That God by his grace would remove from themselves and others, all weakness, indisposition, and perverseness, and cause them to obey and do his will, as it is done in Heaven, Psalm 119:35. So this desire extends to,

(1.) The removal of the impediments of dutiful obedience to the will of God. The children of God are sensible of the obligation lying on all to conform to the will of God in all things; but withal, that there is in them,

[1.] A weakness, obstructing their obedience, which they would gladly have removed, Ephesians 3:16. The weak knees, the feeble hands, fail them when they would ever so gladly do his will. These are their burden, and these they lay before the Lord daily for strengthening, longing for the day when the executive power shall be answerable to their will, and their will to the will of God.

[2.] An indisposition, hindering their obedience, which they would gladly be rid of, Matthew 26:41. The gracious heart itself has such a mixture of corruption, that there is always a spice of backwardness to compliance with the will of God, and an inclination to the wrong side which they have to strive with. This is as iron fetters on them, out of which they would be enlarged, to run the way of God's commandments.

[3.] A perverseness of spirit, whereby one is inclined to resist and go quite contrary to the will of God. Ephraim complains of this, Jeremiah 31:18. 'I have surely heard Ephraim bemoaning himself thus, You have chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn you me, and I shall be turned; for you are the Lord my God.' And the remainders of it in the best occasion them many a sad struggle; by-which the heart of a child of God is like a field of battle; the new nature endeavoring to take on the yoke, the corrupt nature resisting, and shifting, like an untamed ox.

(2.) God's advancing them to, and fixing them in a course of dutiful obedience to his own will, that they may do it as it is done in Heaven. They look on perfect holiness as what would be their happiness. They see the will of God how it is done in Heaven; they approve and love that way of it, and condemn their own, and would gladly be brought up to the way of heavenly obedience, being wearied of their own earthly heartless way of doing it.

Question: What signifies their praying for it, since they cannot obtain it while here? Ans. It speaks,

1. Their sense of duty in that case, and of their failings in their best performances. It is certain that perfection as well as sincerity of obedience is our duty, though we cannot reach it, Matthew 5 ult. 'Be you perfect, etc. And when the saints have stretched out to the utmost, they sit down sighing, that they cannot get the length they should, Luke 17:16.

2. Their desire of perfection, which is accepted of God, 2 Corinthians 8:12. They would do the will of God on earth as it is in Heaven, if they could. That is the bent and disposition of their new nature, and they would as gladly be rid of the remainders of corruption, as ever a prisoner was desirous of being rid of his chains, Romans 7:24 while others please themselves therewith as with golden chains.

3. Their sincere endeavor to go forward to that perfection. Though, the stormy wind blowing in the face of the weak creature, they cannot hold pace with those in Heaven in doing the will of God; yet they are still following them at a distance, if at length they may get up with them, Philippians 3:13, 14. And here as in a glass, we may see what sort of doing the will of God the saints aim at, and desire. It is,

(1.) To do it evenly, without stumbling or changing their course. So the heavenly bodies and the angels are uniform in their course, Psalm 119:91. But, alas! what an unevenliness is there in the walk of the best! Sometimes they are warm in obedience, and again key-cold. Sometimes they are tender with respect to the least of sins, and sometimes untender in great matters, according as grace or corruption gets the mastery. But all the saints are ashamed of this, and groan under the burden of it, longing for the day wherein they shall keep a stayed even course of obedience, as it is in Heaven.

(2.) To do it unweariedly. Thus it is done in Heaven, Psalm 19:5. 'The sun is as a bridegroom coming out of his chamber, and rejoices as a strong man to run a race,' Revelation 7:15. 'They are before the throne of God, and serve him day and night in his temple.' There is no wearying of this doing the will of God in Heaven. But, alas! how soon are we on earth weary of well-doing? Even when the spirit is willing, the clog of earth which the soul is fixed to often sets up, and can go no farther. This often makes them long to be dissolved, that without weariness they may be capable to serve the Lord day and night in his temple.

(3.) To do it universally. So the angels do it, knowing all, and doing all in perfection, without the least failure, Psalm 103:21. But which of the commandments do we not break on earth? what part of God's will is done by us in every point as is required? None at all. But the saints hope and long for the day, when they shall be able to know and do the whole of it in every point.

(4.) To do it humbly. When the angels have wings to fly on God's errands, yet they have also wings to cover their face and their feet, Isaiah 6:2. There is no raising of pride in their hearts upon the doing of their duty, nor to keep them from any duty. But how does pride of heart keep us back from many duties as too low for us! and how often does it arise upon the doing anything well; 2 Corinthians 12:7. This is a heavy piece of the body of death, which the saints long to be rid of.

(5.) To do it cheerfully, Psalm 103:20. So the angels do in Heaven. It is no burden to them to do his will; there is no heavy driving in the course of their obedience. This also is our duty, Psalm 100:2. But, ah! how often are our hearts to be dragged to duty! what backwardness to the doing of God's will, like the cutting off of a right hand! How desirable is it to a holy heart to be able to obey cheerfully!

(6.) To do it readily, without delay. So the angels are represented with wings, to show their readiness and speed in obeying their Lord. So should we, Psalm 119:60. 'I made haste, and delayed not to keep your commandments.' But, alas! how far from it are the best many times! God speaks once, yes, twice, but we perceive it not. How often are we ruined with delays, and our work is marred in our hand! It is the desire of all the godly to be rid of this indisposition.

(7.) Lastly, To do it constantly. So the heavenly bodies do it without intermission, without interruption: and so do the angels. So the saints desire to do, Psalm 119:112. 'I have inclined my heart to perform your statutes always, even unto the end.' But, alas! how fickle and inconstant are they now, through a lightness of heart, which is heavy, heavy to every gracious soul!

SECONDLY, I shall show, what is the import of this petition with reference to the will of God's providence. It imports,

First, A confession,

(1.) Of a natural aptness in all men to quarrel, repine, and murmur against the methods and disposals of Providence, Numbers 14:2. No king's management is so freely canvassed and censured by the subjects, as the King of heaven's management in this world is by the hearts of men. An all-wise Providence guides the world, in every particular; but where is the man that has not some quarrel or other with it?

[1.] Kind providences towards others are grudged, Matthew 20:15. Though God is a Sovereign Lord of all, and all things are his own, and he is debtor to none, men are prone to quarrel the disposal of his benefits, as if they would teach him on whom to bestow his favors.

[2.] Afflictive providences towards one's self are quarreled. The foolish heart speaks as one of the foolish women, Job 2:10 though the most we meet with in the world is short of our deservings, yet how does the heart rise against the smallest evils laid upon as! When the yoke of affliction is wreathed about one's neck, the unsubdued heart rages under it like a wild bull in a net.

(2.) Of a natural backwardness to fall in with the designs of providence of one sort or other. God teaches by kind providences, and afflictive ones too. But such is the perverseness of human nature, that it scorns to be led by the one, Romans 2:4 or to be driven with the other, Jeremiah 5:3. Whether God write men's duty in white or black lines of providence, the heart is disposed not to fall in with it, Matthew 11:16, 17.

Secondly, A profession,

(1.) Of the saints'sorrow for this disposition of heart crossing the will of God. It is a burden to them, and the renewed nature hereby enters a dissent against this quarreling of the corrupt nature against the will of God, Jeremiah 31:18. They condemn themselves for not submitting cheerfully to, and falling in readily with the divine will in all things. It is one of the greatest struggles which a child of God has, to get his will conformed to the will of God.

(2.) Of the faith of. the power of grace to subdue the will to this conformity. So they hereby put their stony refractory heart into the heart-changing hand to melt it down, and make it pliable, Jeremiah 31:18 forfeited. And it is the comfort of all the saints, that there is a remedy of sufficient grace in Jesus Christ, for the removing of the natural perverseness of their wills.

Thirdly, A desire of grace for a thorough compliance with the will of God's providence. Which extends to,

1. A submission to the will of God in afflicting providences. This is our duty, whatever be our trial, Psalm 39:9. 'I was dumb,' says David, 'I opened not my mouth; because you did it.' But it was a difficult duty, because of that corrupt self-love which cries for ease, and so much prevails in all men; because of that blindness of men's minds, whereby they take that which is really for their good to be for evil to them, and because we are all so much wedded to our own will. Therefore the saints desire the removal of these impediments by God's grace, and the subduing of our hearts to a submission.

2. A thankful acceptance of merciful and kind providences, Luke 1:38. This is our duty also; but it is the natural bias of our hearts to sacrifice to our own net, and to forget and overlook God's goodness in these; to sit down to the covered table of kind providence, not looking up with due acknowledgments to him who has provided it. So it is the saints'desire to have grace to enable them to receive thankfully.

3. A compliance with the design of providences of all sorts. We must act according to the will of providence, Acts 13:36 and we have need of grace for it. When God by his providence puts work into our hands, and gives us abilities and occasions to serve him, we are obliged to employ all for his service, else we answer not the design. Mercies and rods have a call. And every one is by providence put into some particular station, with some talents, less or more, for the duties of that station. He does the will of God's providence, that employs his interest, gifts, and abilities in his calling, moving in his own sphere prudently, constantly, and vigorously, as those in Heaven do.

Fourthly, A consent to the will of God, a yielding of the heart that it may be done. Our Lord gives us a copy of this resignation to the will of God in his bitter sufferings, Matthew 26:42. 'O my Father, if this cup may not pass away from me, except I drink it, your will be done.' And the church in Paul's case wrote after this copy, Acts 21:14 saying, 'The will of the Lord be done.' And whatever befalls the church, ourselves, or others, by the will of providence, there ought to be a humble resignation to the will of God in it all.

IV. I shall give the reasons why the saints have such a concern that the will of God may be done in earth, as it is in Heaven.

1. Because it is most just, holy, reasonable, and equitable, in all things, and they see it so, Psalm 119:128. 'I esteem all your precepts concerning all things to be right.' Psalm 145:17. 'The Lord is righteous in all his ways, and holy in all his works.' God is holy and just in his own nature, and can command, demand, or inflict nothing that is unjust. He can do no wrong to the creature, nor can he bid the creature do anything wrong. He is infinitely wise, and knows how to guide the world best. What wonder, then, they be concerned his will be done, since it is the best that can be done?

2. Because the glory of God, which of all things is dearest to the saints, is deeply interested in this matter, God is perfectly glorified in Heaven, because there his will is done perfectly: but he is dishonored on earth, because his will is not obeyed and submitted to there. It is by this that his Spirit is vexed, his will being crossed and contradicted by vile worms.

3. Because this would make a Heaven on earth. If there were such a harmony between earth and Heaven, that God's will were done in the one, as in the other, it would make on earth,

(1.) A Heaven for beauty and order of all things. There is a lovely order in Heaven, because all there keep their own place, and follow the will of the Creator in all things. But sin has filled the earth with confusion and disorder, which will never be rectified until those on earth return to move according to rule, namely, the will of the creature. What would become of us, if the sun and moon were as irregular in their motions as we are?

(2.) A Heaven for happiness. The happiness of men lies in their assimulation to God; and they are so far like him as they conform to his will. Were our will perfectly conformed to the will of God, we could never be miserable; for if God's will were our will, nothing could befall us against our will; we would be pleased with all that we meet with.

USE. Are we directed thus to pray? Then,

1. We ought to be very careful to know what is the will of God in the several passages of our life, Ephesians 5:10. Lest we mistake his will, or overlook it, we should study his word, that we may do it: and study his works, that we may comply with the call of them. For we can never be doers of the will of God, if we know it not. It is impossible that an ignorant person can do the will of God; and therefore it behooves us, if we would do his will, carefully to search the scriptures, and narrowly consider the works of God.

2. Let us be careful to do the will of God's commands, in such sort as we may most nearly resemble those in Heaven, doing it evenly, unweariedly, universally, humbly, cheerfully, readily, and constantly, as you heard the saints desire to do. And let us never forget to comply with this great commandment, of believing in the name of Jesus Christ; for if this be not done in the first place, we cannot possibly do the will of God in any other thing. Faith is the foundation of all acceptable obedience to the will of God, leads to it, and animates the soul therein. For motives, consider,

Mot.

(1.) We are under the greatest obligations to the doing of the will of God. God is our Creator, our Sovereign Lord and Ruler, and therefore has a just title to our obedience. The Creator's authority, and the Redeemer's love and grace, so amply displayed in the work of our redemption, loudly call for our obeying the will of God. The law is given us as the matter and rule of our obedience; and we are redeemed by Christ, that we may be holy, and comply with the whole will of God revealed to us.

(2.) It is only the doers of his will that shall get to Heaven, Matthew 7:21. There is a reward of grace to be reaped afterwards for it. 'In keeping of the divine commandment,' says the Psalmist, 'there is great reward.' None are fit or qualified for the work and employment of Heaven but holy persons, and none can be holy without doing the whole will of God. Obedience to his will is an infallible evidence of holiness, without which no man shall see the Lord.

(3.) Since his will is manifested to us in his word and works, the neglect of it will lay us open to double stripes, Luke 12:47. Since God has been pleased to write to us the great things of his law, and to reveal his will respecting both matters of faith and practice, we can have no pretense for ignorance, nor room to plead that we know not what is our duty. All pleas of ignorance are as inexcusable as those of neglect, which shall be rejected at the great day, and all neglecters of the will of God punished with everlasting destruction.

3. Lastly, Let us be careful to comply with the will of Divine Providence. And,

(1.) Let us consider what the dispensations of the day towards the church, and towards ourselves do call for, and comply therewith. While the Lord's hand is stretched out, and he threatens to take away his peace from us,

[1.] Let us examine ourselves, smiting on our breasts, and saying, What have I done to kindle the fire of the Lord's anger?

[2.] Let us pray for the peace of Jerusalem, and have a deep concern for the preservation of truth and peace; that the Lord may support his own cause, bless the gospel for the conversion of sinners, and the edification of all who have given their names to Christ.

(2.) Let us be submissive under all afflicting providences, laying our hands on our mouths, accepting the punishment of our sins, and justifying God in whatever we meet with.

 

 

 

THE FOURTH PETITION

MATTHEW 6:11.—Give us this day our daily bread.

THE former three petitions respect God's glory; and the latter three our own welfare. In the first three we are directed to pray for the advancement of his name, kingdom, and will, and in the last three for our own temporal and spiritual good. The order is divine, and teaches us this

DOCTRINE. 'That it is the duty of all, and the disposition of God's children, to prefer God's honor to all their personal and private interests.' It is preferable,

1. To our own temporal welfare: Your name be hallowed, Your kingdom come, Your will be done; and then, Give us this day our daily bread. It speaks the disposition of God's children in three things.

(1.) They desire that God's glory may be advanced, whatever come of their bread or provision for this life. Their life itself is by them put in subordination to God's honor, much more the outward comforts of it, Acts 21:13. If the chariot of God's honor cannot drive forward, but it must drive over their table, they bid it welcome to drive on, though it cast down their table, making its way over it, Luke 14:26.

(2.) They desire not bread in a way inconsistent with the glory of God's name, the coming of his kingdom, and doing his will, Hebrews 11:25. If they cannot have it, but out of the ruins of these, they will rather want it: it is too dear bought at the expense of the profanation of his name, wronging and marring the progress of his kingdom, and going over his declared will.

(3.) In pursuing the honor of his name, the advancing of his kingdom, and doing of his will, they will cast themselves on their Father for their bread, in confidence that he will furnish them with what they need of it for those great ends, 1 Corinthians 9:7. 'Who goes a warfare any time at his own charges? who plants a vineyard, and eats not of the fruit thereof? or who feeds a flock, and eats not of the milk of the flock?' They have his promise for it, Psalm 37:3. 'Truly you shall be fed.' And he will be as good as his word: it is a ruled case, Luke 22:35. 'When I sent you without purse, and scrip, and shoes, wanted you anything? And they said, Nothing.'

2. To our own spiritual welfare: Your name etc. Your kingdom, etc. Your will, etc. Then, Forgive us our debts, etc. It speaks the disposition of the saints in submitting even their spiritual comforts and ease unto the glory of their Father. An eminent instance of this we have in David, 2 Samuel 15:25, 26. 'And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favor in the eyes of the Lord, he will bring me again, and show me both it, and his habitation. But if he thus say, I have no delight in you: behold, here am I, let him do to me as seems good unto him.' And we have another eminent instance of it in David's Lord, Psalm 22:1, 2, 3. 'My God, my God, why have you forsaken me? why are you so far from helping me, and from the words of my roaring? O my God, I cry in the day-time, but you hear not; and in the night-season, and am not silent. But you are holy, O you that inhabits the praises of Israel.' To this holy sovereignty Mary was required to stoop, and she did it, John 20:17. 'Jesus Says unto her, Touch me not: for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God.' And why should not all the children of God submit the whole of their spiritual comforts, and the way of their traveling through the wilderness unto their heavenly Father, that he may dispose of it to his own glory, and according to his will? I make no question, but men are to submit their eternal salvation to the honor of God; but as soon as one is brought into God's family, that is secured, and put beyond a possibility of losing.

The reason of this point is, that God is man's chief end, and the chief good. All things are from him, and so must be for him, Proverbs 16:4. Rev 4 ult. And to alter this order, is for men to make God's honor the means, and their own welfare the end; which is to lift up themselves very proudly above God.

USE 1. This speaks death to those who make the interest of God's name, kingdom, and will, lacquey at the foot of their personal private interests; and who cut and carve in their religion, as may be most subservient to advance their own interest, Philippians 2:21. They will drive over God's honor, conscience, justice, and equity, to compass their own ends, and sacrifice all that is sacred to their own worldly interest.

2. It speaks comfort to those who first seek the kingdom of God in the habitual conduct of their lives, Matthew 6:33. These seek in the order prescribed, and so cannot miss to come speed. Heaven is a top with them, and earth under their feet. They consent to the cutting and carving of their own lot, as may be most subservient to God's honor, and God will see well to their welfare.

In the text God is represented as the universal Benefactor, Maintainer, and Supporter of all, out of whose hands every one must receive his portion; and to whom Christ sends rich and poor, to beg their bread of him. And here see,

1. What we are to seek of him, for our bodies, bread, that is, all the means of life, necessities and conveniences; for a man may be killed with thirst, and starved with cold, though he had abundance of other things, if he want things necessary in these cases.

2. What bread, daily bread, that is, a competent portion of the good things of this life; God as the great Steward giving to all their portion meet for them, as a master or steward of a family gives to every member his stated allowance.

3. What sort of daily bread, our own; such as we lawfully come by; for what is unlawfully gotten, and we have no right to by God's gift, Satan puts it into men's hands, not God.

4. When we are to seek it, this day, that is, every day. God keeps all men hanging on him for every day's provision. In respect of God, those who have the greatest fullness live from hand to mouth; and they are indebted to God for every day's mercies as well as the poor.

5. How we are to seek it, Give us, that is, by way of free gift. We cannot plead the merit of a crumb; but grounding our plea on mercy through Christ, we may seek all we need.

6. Lastly, For whom we are to seek, us, that is, for ourselves and others; for we are one needy company, and must be all furnished from the same hand.

Before I proceed to a particular consideration of this petition, I shall observe this point of doctrine from it, namely,

DOCTRINE. 'Men depend wholly and entirely on God's bounty, for all the means and comforts of life.' There are some who are quite broken, have nothing left them, and can do nothing for a livelihood: how do they live? they hang on about their friends' hands, and they have nothing but what they give them. That is the case of all men with respect to God, the best friend of the creatures; and have what you will, you know not your own state, if you know not that you thus depend on him.

To confirm this point, consider,

1. God is the Creator of all things. He made us and all things, and particularly those which contribute to the support and comfort of our lives, Psalm 100:3. What a precious thing is the life of man, for which so many hands are set on work to maintain it? They that have a great family to maintain, will have several hands employed in several pieces of work, and all to provide for them. All mankind depend on God; his family of nature is a vast one: and he has made the hands to be employed in it accordingly. He made the corn, and the beasts of the earth, for this end; the earth itself to produce the one, and feed the other; and the heavens, with the glorious bodies therein, to influence the earth for that effect. For this cause the sun, that great servant of the world, is constantly going about, making day and night, seed-time and harvest, etc. and all for the support of the family.

2. He preserves them all in their being, Hebrews 1:3. The whole frame of the universe, and all the creatures in it, are upheld by him, as a ball in the air: which would presently fall down, if he should withdraw his supporting hand. The being of the creatures is in a continual flux; there is no necessary connection between their being one moment and another; so that if God should withdraw his hand, they would immediately dwindle into nothing. Our food would all evanish, the beasts disappear, the whole globe of the earth go like ashes in the wind, and the sun go out like a candle burnt to snuff, without his supporting influence.

3. He is the Proprietor of us, and of all the creatures that we have the benefit of, in Heaven or earth. He has given you the use of them, but property remains with him: he is the true Owner and Lord of all. Have you got the corn into your barns or barn-yards to feed you, and the wool to clothe you? remember, God says, it is 'my corn and my wool,' Hosea 2:9. Have you the hills plenished with your store? remember God's mark is upon them all, small and great, Psalm 50:10. As it is his earth that bears us, and his air that we breathe, so it is his food that maintains us, and his clothing that clothes us.

4. All things that have life are maintained on his charges, man not excepted, Psalm 145:15, 16. 'The eyes of all wait upon you, and you give them their meat in due season. You open your hand, and satisfy the desire of every living thing.' He makes grass to grow for the cattle, and feeds the young ravens that cry. The same heavenly Father whom we seek our daily bread from, feeds the birds of the air, Matthew 6:26. If God should close his hand upon the creatures that wait on him for their food, where would man's comforts be, that are drawn from them, for the support of his body.

5. All the usefulness and comfort of the creatures to us depends on God, Matthew 19:17. Whatever good is in them is dropped into them from the fountain of goodness. The creature is a mere empty nothing in itself, and has no substance without the blessing from the Lord, Matthew 4:4. No creature can be more to another than God makes it to be, Hosea 2:21, 22. The corn cannot hear Jezreel, nor the earth the corn, nor the heavens the earth, unless God hear first; and then the heavens will hear the earth, the earth the corn, and the corn Jezreel.

6. Wherefore God has a negative on all the creatures. Should they all say, Yes, if he says No, nothing can be done, Lamentations 3:37. He is the spring that sets all the wheels of the creation a-going. Should he stop, and deny his influence, then all of them are motionless that moment. You have bread; but what will it avail you without his blessing? if he withdraw it, you may eat, and not be satisfied, Hosea 4:10. Your clothes could not warm you without it. You might plough and sow, and get nothing for your pains, if he but lay his charge on the earth to deny her fruits. You might tend your cattle and flocks and do your best for them, and all to no purpose, if he keep back his own, Psalm 95:4 which you cannot crave as a debt. You might rise early and sit up late, and ply your business with the utmost diligence; but when you have done all you can do by are or industry, remember what Moses says to the Israelites, Deuteronomy 8:17, 18. 'You say in your heart, My power, and the might of my hand, has gotten me this wealth. But you shall remember the Lord your God: for it is he who gives you power to get wealth.' And consider what the Lord says, Psalm 127:1, 2. 'Except the Lord build the house, they labor in vain that build it: except the Lord keep the city, the watchman wakes but in vain. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he gives his beloved sleep.'

7. Lastly, Our comforts and supports of life are never out of God's reach. If they were ever in such a flourishing condition, he can blast them to us in a moment. One day saw Job exceeding rich and poor to a proverb, Job 1:13, etc. having seven thousand sheep in the morning, and not a living one among all at night. How often has it been, that a fair braird has brought little into the barnyard? When it has been ready for the hook, or cut down in the field, shaking winds and rotting rains have made it little worth, Hosea 2:9. When it is brought to the barn-floor, even then we are not sure of it, Hosea 9:2. 'The floor and the wine-press shall not feed them, and the new wine shall fail in her.' When the corn is made in bread, 'the Lord can take away the whole stay of bread, Isaiah 3:1. When it goes down the throat he can make it choke us, and when it is in the belly, he can 'turn it' and make it 'the gall of asps within us' Job 20:14.

I proceed to the petition itself, in which we pray, 'That of God's free gift, we may obtain a competent portion of the good things of this life, and enjoy his blessing with them.'

In discoursing from this petition, I shall show,

I. What is meant by bread in it.

II. What is the import of this petition for bread.

III. Application.

I. I am to show, what is meant by bread in this petition. Not the spiritual bread, which is Jesus Christ; that we pray for in the second petition. Not the sacramental bread neither; that is prayed for in the fifth petition, being a seal of the pardon of sin. But, as I have already observed, bread for the sustenance of our bodies, bread for our own tables, for nourishing the clay bodies in their present earthly state. So this petition concerns our bodies. Hence,

Observe, That we are allowed to be concerned for our bodies, and their sustenance. The neglect of it is a sin against God, Colossians 2 ult. And the care of it is necessary to fit us for serving God in our several stations, as the horse must be seen to by him who would make out his journey. And if we be the Lord's children, our bodies are the Lord's by a peculiar title; they are the members of Christ, and temples of his Spirit. And therefore we owe them a particular honor and regard.

Yet there is but one petition here for the body, while there are two for the soul, 'Forgive us our debts,' etc. 'And lead us not into temptation,' etc. Whence,

Observe, Our main concern should be for our souls; and so it is indeed with the saints. This is that better part of the man, which is worthy of double honor, double care and concern, Matthew 16:26.

1. The body is of the earth, the soul is from Heaven. By the body we are allied to the beasts, but by our souls to the angels. The one is the brutal part of the man, the other the angelical part. And as Heaven is above the earth, so should the care of our souls be beyond that of our bodies.

2. Our bodies are mortal, but our souls immortal. When one dies, his body goes to sleep in the dust until the resurrection; but his soul goes to God who gave it, to live either in Heaven or Hell. Shall we not then have a greater concern for the immortal inhabitant, than the clay cottage, the weak tabernacle in which it dwells?

3. Caring chiefly for the soul, we secure the happiness of the body too, in this life, Matthew 6:33. 'Seek you first the kingdom of God, and his righteousness, and all these things shall be added unto you;' and also in the life to come, Romans 8:11. 'But if the Spirit of him, that raised up Jesus from the dead, dwell in you; he who raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwells in you.' But caring chiefly for the body, we lose the soul and body too, Matthew 10:39. 'He who finds his life shall lose it.' And there is no compensating of this loss.

USE. How far are the most part of men from this duly divided concern! Alas! does not the body get the double portion of desires, cares, and concern; and is not the soul admitted only to the least part? For the quantity it gets more, and for the quality too; we being vigorous and lively in our concerns for the body, and careless and indifferent in those for the soul: which is the very reverse of the frame which grace puts the heart into.

Under the name of bread here is comprehended not only bread strictly so called, but generally the good things of this life for the support of our bodies.

1. Necessities, without which life cannot be sustained, namely, food and clothing. For, as formerly noticed, a man may be killed with thirst, and starved by cold, though he had plenty of other things, 1 Timothy 6:8. Thus the scripture uses of the word bread, Ecclesiastes 11:1. 'Cast your bread upon the waters: for you shall find it after many days.'

2. Conveniences, which one cannot live comfortably without, Proverbs 30:8. 'Feed me with food convenient for me.' God does not pen up his people to what is absolutely necessary for keeping in their life, but allows them for convenience and delight, both as to desire and use. This varies according to the several stations in which men are placed in the world, that being abundance to one which would quite hamper another. And so in this men are allowed to beg of God, such a portion of the good things of this life, as is agreeable to the condition which he has placed them in.

Now, all necessities and conveniences of life are comprehended under bread:

(1.) Because bread is, generally speaking, the most common and ordinary, the entertainment of the poor and of the rich, and what by a special providence so ordering it, men are least apt to loath.

II. I proceed to show what is the import of this petition for bread. That I may the more directly handle this, I shall consider it in the several parts thereof, by showing the import of the words, Give bread, Give us bread, Give us our bread, and Give us our daily bread.

First, I shall show what is the import of these words, Give bread. Our Lord teaches all his people to come unto God, and say, Our Father—give us bread. It imports,

1. That we are allowed to lay our temporal concerns and wants before the Lord in prayer, as well as our spiritual concerns, Proverbs 3:6. 'In all your ways acknowledge him.' The praying Christian is a trader with Heaven, and he may trade there in small things as well as in great things; nay, he ought to do it. For the covenant comprehends the small things of this life, the bread and the water, Isaiah 33:16 discretion in managing his affairs, Psalm 112:5; and the success of his management, Psalm 1:3; as well as the great things of eternal salvation, 1 Timothy 4:1. And much of God may be seen in answers to prayers of that kind. Genesis 33:10.

2. That men depend entirely on Heaven for the means and comforts of life. Our country in this world is nourished by the king's country: and if the communication between them were stopped, we would all starve, Hosea 2:21, 22. He is the Creator, Preserver, and Proprietor of all the creatures, and their Provider. There are some who, having nothing of their own, do live by hanging on about the hands of their friends. And that is the case of all men with respect to God, the great Friend of the creatures.

3. That we need bread. While we are in this world, we will need it. The clay tabernacle in its present state, like an old thatched house is still needing reparation: but in a little time we will need no more. Death puts an end to all these needs; and after the resurrection our bodies will be supported without these things which are now necessary.

4. That it is God who gives us bread. The necessities and conveniences of life are distributed by his hand, Psalm 145:16. Though you get your bread by your labor, you have it from God; for it is God that gives success to your labors. Though others give it you of their own, it is from God; for it is he who opens their hearts to bestow it on you, Deuteronomy 8:17, 18. Neither your industry nor interest can procure it without him.

Lastly, That our bread is God's free gift of mercy, without any merit of ours, Genesis 32:10. The least rag for our clothing, crumb for our food, breathing in God's air, etc. is what we deserve not at the hand of God, Luke 17:10. In Adam we forfeited our right to God's creatures, Genesis 2:17; and by that sin of breaking the first covenant, and many other rebellions against the sovereign God, we have deserved to be stripped of all our comforts: so that all we get is God's free undeserved gift.

Question: What needs one pray for bread, when he has it already? He who has it in his house, yes, upon his table, has good reason to pray for it; because,

1. Without the efficacy of the divine appointment, it cannot be bread to us, it cannot nourish us, Matthew 4:4. Without that our bread will not strengthen us, more than ashes, if God break the stay and staff of it, Isaiah 3:1.

2. Without God's good-will and favor with it, there is a curse in it, Malachi 2:2. And cursed bread makes a sad meal.

Secondly, What is the import of these words, Give us bread? It imports,

1. That we may and ought to look to the Lord, not only for our own provision, but for the provision of our families, 1 Peter 5:7. He who has laid it on masters of families to provide for their families, will make them welcome to pray for their provision. They who have had nothing to provide them with, have got them provided this way: and those who have had enough for them, little or nothing of it has come to their hand, when God has seen it meet to make it so.

2. That we should be concerned for others also, that they may have bread as well as we. Good men are merciful men, and will give to others that need, and much more wish them well, Jam. 2:15, 16. We are all of one common nature, which requires this sympathy; and it well becomes those who are full to remember those who are hungry.

Thirdly, What is the import of these words, Give us our bread? There are three things imported in it, as desired by us.

1. That whatever portion of the good things of this life be bestowed on us, we may have a right to them, and so may look on them as our own bread.

(1.) A covenant-right to them, through Jesus Christ, by whom the lost right to the creatures is restored to believers, 1 Corinthians 3:22. For if one be in Christ, he enjoys his bread by a new tenor, the tenor of the covenant, Isaiah 33:16. And that makes dry bread sweet.

(2.) A civil right to them, that it be such bread as we come lawfully by; that it be our own, not another's coming to us in an unjust way, 2 Thessalonians 3:12. One had better want, than be sustained on the gain of injustice; for upon that one can never expect God's blessing.

(3.) That God would bless our lawful endeavors for bread. That is a promise of the covenant; and what God has promised we may pray for, Psalm 128:2. 'You shall eat the labor of your hands.' One must not think to get his bread by praying for it, with folded hands, Proverbs 10:4. 'He becomes poor that deals with a slack hand'. Nor is working for it without prayer to God, the way to obtain it, Hag. 1:6, 9. But God's blessing and man's industry must go hand in hand towards it.

3. That our bread thus brought to our hands may be blessed of God to us, 1 Timothy 4:5. As a sincere child loves rather to take his bread out of his father's hand, than to take it to himself; so the bread which is ours, as aforesaid, the children of God do by prayer put again into God's hand, that they may receive it out of his hand again with his blessing. Lord, do you give us our bread.

Fourthly, What is the import of praying for daily bread? It imports,

1. That we are to confine our desires of the good things of this life to a competency, and not extend them to wealth and riches, Proverbs 30:8. 'Give me neither poverty, nor riches'. We are to pray for daily, not weekly and yearly bread. Riches are a snare to our corrupt hearts, Matthew 19:23 and they who are anxious for them, court their own harm, 1 Timothy 6:9. If God lay them to your hand, as he has done to some of his own, you are to be thankful for them; but beware the heart go not out after them, but use them for the honor and service of God.

2. That we are to be content to live from hand to mouth, having daily bread, without anxiety for the time to come, Matthew 6:34. Surely we have enough, if God provide for every day as it comes.

Fifthly, What is the import of praying, Give us this day our daily bread? It is not, Give us tomorrow our daily bread. It teaches us,

1. That we are not to be anxious about to-morrow's provision, Matthew 6:34.

2. That God will have us every day coming to him for the supply of our needs. He likes to have his people about his hand; and therefore never furnishes them so one day, but they need to come again another day.

3. That we are not sure of tomorrow. Every day may be our last. 'For what is our life? It is even a vapor that appears for a little time, and then vanishes away,' Jam. 4:14. We may die this day, and need no more. So that there is no occasion for praying for any more than provision suitable to the day when it comes.

I shall conclude this subject with a few inferences.

Inference. 1. Let us be thankful to God for what we enjoy of the good things of this life. We owe it all to him; and therefore let us take all we have as out of his hand, whatever we do for it: for it is at his charges we live. Let us then he thankful to God, and own ourselves debtors to him, for all our mercies; for he it is that gives rain and fruitful seasons. That there is food for man and beast among us is the effect of his free bounty. And it is owing to the same cause that we have peace to enjoy the fruit of our labors, and that God has not put it into the hands of enemies to eat it up. Let us admire his bounty to a sinful generation; and see and notice with wonder, how he does good to the unthankful and unholy, and how strictly he observes his promises, Genesis 8 ult. 'While the earth remains, seed-time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease.' That year the general deluge happened, there was no seed-time, nor harvest; but since they have never failed.

2. Let us look to God, and depend by faith on him for future mercies; and particularly look to him, for his blessing on the winter and spring season, on which so much depends with us. Whatever strait he may be pleased to bring, let us accept it humbly off his hand, since he owes us nothing, and may do with his own what he will. Look to him for removing of it, and patiently wait his time. Pray for his blessing on your substance, and on the work of your hands. You see the petition is put in your mouths for it every day. And therefore being offered through Christ, it will be accepted.

3. Let us be content with the measure he sees meet for us. Though others may have more than we, we have more than we can crave as debt? and it becomes us not to pretend to teach the ruler of the world, to whom he should give more, and to whom less, Matthew 20:15.

5. Let us make God our friend through the mediation of his Son, Acts 12:20. Repent, and turn from your sins; and reform yourselves and families. Sin is the only make-bate between God and us: put that away, since you depend entirely on him for all you have. It is a strange thing to be provoking him, and grieving his Spirit, by a course of sin, on whom we depend for all things.

5. Beware of abusing God's creatures to gluttony, drunkenness, sensuality, and luxury. Be not like the horse that kicks against him that feeds him: and fight not against the Lord with the benefits he puts into your hands. Many to whom the Lord has given plenty of worldly good things, look on themselves as entitled to a greater liberty than others: but know that the more you have, you are the more in God's debt; and as your receipts are more than others, your reckoning will be deeper.

6. Let us serve God joyfully with what he gives us. Let not men take God's gifts, and bestow them on their lusts, as those who use their worldly good things to the dishonor of the name of God, and the feeding of their pride, sensuality, and other brutal passions. Sobriety becomes us; and as our Lord has stinted us to ask no more than a day's provision, let us use what he gives for every day soberly, with thankfulness; and improve it to his honor, in doing his will.

7. Let us not be anxious about provision for this life, nor go out of the road of duty or righteousness to get it. For the earth is the Lord's and the fullness thereof; and they that keep his way, he will see to their provision. Let us be diligent in our several callings to maintain ourselves in an honest way, without anxious solicitude and carking cares about the event; but leave the success to God, taking thankfully whatever he sends, and craving his blessing.

8. Lastly, Let us, from the same God, through Jesus Christ, look for eternal life, and the means leading thereto. Be concerned for your souls, and for the bread of life to them. Little bread will serve us until we will need no more. Many of us have eaten most of our bread already, and less may serve us than we are aware of. Our souls must have food too, and live forever; therefore be especially concerned for them.

 

 

 

THE FIFTH PETITION

MATTHEW 6:12.—And forgive us our debts as we forgive our debtors.

THIS petition concerns our souls, as the former did our bodies, and relates to the pardon of sin, which we are here taught to pray for.

In discoursing from this subject, I shall consider,

I. The order of this petition, and the connection of it.

II. The petition itself.

III. Deduce some inferences.

I. I shall consider the order of this petition, and the connection of it. Concerning the order of it, two things may be observed.

1. That it follows the petition for daily bread. Not that bread is comparable, far less preferable to pardon; but that the time of this life is the season of pardon, Hebrews 9:27. Now or never we must be pardoned. When we have no more ado with bread, death taking away the necessity of it, we have no more ado with pardon.

2. That is the first of the petitions for spiritual blessings. Because pardon of sin is a leading benefit, and while sin remains unpardoned, the communication between God and the sinner is stopped, Amos 3:2. 'Can two walk together, except they be agreed?' While God has a controversy with the sinner, he pursues it in greater or lesser measure, Psalm 66:18. And the removal of guilt is the opening of the spring of spiritual blessings, to run abundantly; it is the taking the stone off the mouth of the well.

As to the connection, this petition is knit to the former by the particle 'and, Give us this day,' etc. 'And forgive us,' etc. which speaks this, that, in giving bread without forgiving sin, there is death in the pot, Psalm 4:6, and 17:14. There can be little sap or sweet in the bread of the condemned, though, alas! many eat it cheerfully. Like the rich man, Luke 12 they eat, they drink joyfully, while the sword of Justice hangs over their head by a hair. It is because they see not. The looks of an angry Judge, the frowns of a Father, in giving the bread to us, will make it very sapless, to those who discern them. A pardon is the best seasoning to any meal, Ecclesiastes 9:7. Compare Acts 2:37, 46.

II. Let us consider the petition itself, wherein we pray, 'That God, for Christ's sake, would freely pardon all our sins; which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others.' In which we may speak of two things.

1. The thing petitioned.

2. The argument backing it.

FIRST, Let us consider the petition itself, Forgive us our debts. This is the petition, strictly speaking. Upon which I am to inquire,

1. What is meant by debts.

2. What is meant by our debts.

3. Who are meant by us.

4. What is meant by forgiveness.

5. What is the import of this petition.

First, What is meant by debts? Sins are the debts here prayed to be forgiven, Luke 11:4 the worst debts in the world.

1. Why is sin called a debt? Not because it is a non-payment of God's dues, a non-performance of duty, as some say; these things answer not the notion of debt: far lees because we owe it to God. But sin is called debt, because it is a taking away from God something for which we owe him an equivalent, Psalm 69:4 'Then I restored that which I took not away.' This notion is the common notion of debts. By sin we rob God of his honor, and owe him reparation.

So in sin as a debt four things are to be considered.

(1.) The debtor which is the sinner. Every sinner is a debtor, owing more than he is able to pay.

(2.) The creditor is God, at whose mercy the sinner lies.

(3.) The valuable thing which the sinner has got away from God for his own use, or rather abuse, is God's honor.

(4.) The equivalent which the sinner owes on that account to God, is the reparation of God's honor.

2. What sort of a debt is sin?

(1.) It is a drowning debt, a debt so great as no mortal is able to pay, Matthew 18:24, 25. And all mankind had died in it, if a cautioner able to pay it had not been found, Psalm 89:19.

(2.) It is a disheartening debt for the presence of God. As an insolvent debtor has no will to come in his creditor's sight; so the sinner has no will to come into God's sight until he be brought, Matthew 18:24. This is the reason why many otherwise jovial and merry, when they come into God's presence in duties, are quite heartless.

(3.) It is a debt that the sinner is very ready to diminish, Luke 16:6. As he is unable to pay, so naturally he is unwilling to confess it, and make fair count.

(4.) It is a debt that in the end will be fairly and exactly stated and not the least article forgotten or miscounted. The creditor has given his oath upon it, Amos 8:7. 'The Lord has sworn by the excellency of Jacob, Surely, I will never forget any of their works' And the debtor, whether he will or not, shall be convinced of the justness of the accounts.

(5.) It is a debt that must be paid one way or other. The debtor has but three choices, Pay, Find a cautioner, or Go to prison, Matthew 5:25. None can pay, few will employ the cautioner, therefore most go to prison.

(6.) It is a growing debt. While its growth is not arrested, the interest runs on, and the great sum today becomes greater tomorrow, Romans 2:5.

Lastly, When it is pursued, on the debtor's expense. The pursuit is at the sinner's cost, and he is made to bear the weight of it.

Secondly, What is meant by our debts, or sins? All sins which we are any manner of way chargeable with, and accountable for, before the Lord. Now sin becomes ours four ways.

1. By imputation. So Adam's sin is our sin, Romans 5:19 and therefore must be pardoned to us otherwise we will be ruined by it, as the heir is ruined by the father's debt.

2. By inhesion in us. So the sin of our nature conveyed to us from Adam, consisting in a bent to evil, and backwardness to good, is our sin as subjected in us, Psalm 51:5. This will ruin us also, if it be not forgiven as to the guilt of it: for 'the wages of sin is death,' Romans 6:23.

3. By personal omission or commission, Jeremiah 16:10. Thus all our omission of duties, and commission of sins, are our sins which we absolutely need to be forgiven, as treason personally done by us against the King of Heaven.

4. By accession any manner of way, to the sins of others, 1 Timothy 5:22. Thus other men's sins, which we become accessory to by commanding, counseling, approving, and the like, become our sins, and involve us in guilt, which we need to be forgiven.

Thirdly, Who are meant by us, for whom forgiveness is asked?

1. Ourselves: for every man is, in the first place, to be concerned for his own pardon. Yet not ourselves only,

2. But others also; not only those who are already of God's family, but all sorts of men living, 1 Timothy 2:1; those only excepted who have sinned the sin unto death, 1 John 5:16. The saints are daily orators at the throne of grace, for the rest of the world, and are concerned for pardon to those who are not concerned for it to themselves. Thus our Lord set the copy, Luke 23:34. 'Father, forgive them, for they know not what they do. And Stephen the first martyr followed it, Acts 7:60. 'Lord, lay not this sin to their charge.'

Fourthly, What is meant by forgiveness or pardon? It is the removal of guilt, which is an obligation to punishment. Guilt is twofold; the guilt of eternal wrath, and the guilt of temporary fatherly anger. Guilt is removed two ways, formally, and declaratively. Pardon is threefold.

1. Pardon of the guilt of eternal wrath. Thus every soul, upon its first closing with Jesus Christ in the gospel, is pardoned, Romans 5:1. The condemning sentence of the law, binding them over to vindictive justice, to go to the prison of Hell, and lie there until they have paid the utmost farthing of their own debt, is removed, Romans 8:1. 'There is therefore now no condemnation to them which are in Christ Jesus.'

2. Pardon of the guilt of temporary strokes and fatherly anger, 2 Kings 24:4. The law of grace says, 'If his children forsake my law, and walk not in my judgments; if they break my statutes, and keep not my commandments: then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail,' Psalm 89:30–33. So the children of God who are beyond the reach of eternal wrath, are oft-times liable to temporary fatherly wrath, which they need a pardon for, as the child needs the father's pardon. And upon their fresh applications to the Lord Jesus Christ they obtain it.

3. A declarative pardon, which is the pardon manifested to the soul, a sense of pardon, Luke 7:47, 48. 'Wherefore I say unto you, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loves little. And he said unto her, your sins are forgiven.' She was a pardoned sinner before, for that is evident from her love to Christ; but now the pardon is intimated to her. The debt is not only forgiven, but the debtor gets the discharge of it.

This threefold pardon is here meant, and each of them is given for Christ's sake, and we obtain them by faith apprehending his obedience and death, Ephesians 1:6, 7. Therefore the sea of glass is represented as between the throne and the elders, Revelation 4:6. See Zechariah 13:1.

Fifthly, Let us consider the import of this petition. This we take up in these three things.

1. A confessing of debt. The saints own themselves and all others God's debtors, Daniel 9:5. 'We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from your precepts, and from your judgments.' They will not deny the debt, nor mince it. They see that God is spoiled of his honor by themselves and others, and that they are bound to a reparation. They confess their folly with shame and sorrow.

2. A pleading poverty, and utter inability to pay the debt, Psalm 130:3, 4. 'If you, Lord, should mark iniquities, O Lord who shall stand? But there is forgiveness with you, that you may be feared.' Who among all the sons of Adam is able to repair God's honor taken away by sin? There is an infinite evil in the least sin, which no creature is able to expiate, far less Adam's broken family, where the party has nothing to pay, whether he be owing ten talents or ten thousand.

3. A desire of free forgiveness, for Christ's sake, Daniel 9:17. 'Now, therefore, O our God, hear the prayer of your servant, and his supplications, and cause your face to shine upon your sanctuary that is desolate, for the Lord's sake.' What can the debtor do, who is not able to pay? He must plead to be forgiven, or he is a ruined man. And it is to free forgiveness that the saints do all turn, Psalm 130:3, 4. forfeited. And it is a forgiving of the debt to us, though Christ merited it; for we can do nothing to procure it to ourselves. Our pardon indeed stood dear to Christ, but it cost us nothing, Romans 3:24. 'We are justified freely by his grace, through the redemption that is in Jesus Christ.'

Now, the pardon which the saints are taught here to desire daily, is to be considered agreeably to the state of the parties for whom it is desired.

1. Pardon of the guilt of eternal wrath, is desired for those who are yet out of Christ, and in an unjustified state. Not the saints themselves, who being already justified can never be more actually liable to eternal wrath, Romans 7:1 forfeited. They are not under the law, but under grace, the threatenings of which extend no farther than rods, etc. Psalm 89:30. etc. forfeited. It is one thing, what a saint may pray for, apprehending himself liable to eternal wrath, and another what Christ bids him pray for.

2. Pardon of the guilt of temporal strokes, is desired for the saints themselves. For under that guilt they may fall: and being duly considered, it is dreadful, as comprehending all miseries consistent with the love of God.

3. Declarative pardon is also desired for themselves, that they may be delivered from doubts, and fears of eternal wrath, Psalm 4:6. 'Lord, lift you up the light of your countenance upon us.'

SECONDLY, Let us consider the argument enforcing the petition, as we forgive our debtors. This is not put in our mouths, to move God to forgive us, but to move ourselves to believe that our prayer shall be heard, and so to encourage us.

Here I shall show,

1. Who are meant by our debtors.

2. What is meant by forgiving them.

3. What is meant by out forgiving as we forgive.

4. What encouragement one can draw from his forgiving others, to hope that God will grant the forgiveness desired.

First, Who are meant by our debtors? All such as have sinned against, or wronged us any manner of way, 1 Samuel 2:25. For sin may reach both God and man at once; and in respect of the injury done to us by the sin of others, they are our debtors, owing us a reparation of the injury, which many times they either cannot or will not do.

Secondly, What is meant by our forgiving them? It is our hearty forgiving them the injury done to us, (to forgive the injury against God is not in our power), entertaining no hatred or malice against them, but loving them with a love of good-will, heartily wishing their good, and being ready to do them good, Matthew 5:44, 45. 'But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, pray for them that despitefully use you and persecute you; that you may be the children of your Father which is in Heaven, for he makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust.' But it does not extend to a love of delight or delight in them, is whom there appears no ground for that, either as men or as Christians, Psalm 26:4. 'I have not sat with vain persons,' says David, 'neither will I go in with dissemblers.'

Thirdly, What is meant by forgiving as we forgive?

1. It does not denote the desire of a perfect equality or likeness between God's forgiving and ours, for at best ours is but lame, and is neither so free nor full as we would desire of God. But the reality of our forgiveness that it is real and sincere, though imperfect (Matthew 18 ult.), for which we can appeal to God.

2. It denotes our forgiving to go before the forgiveness here asked of God for ourselves, Luke 11:4. 'Forgive us our sins; for we also forgive every one that is indebted to us.' And this is a demonstrative proof, that the forgiveness the saints here ask for themselves is only the pardon of the guilt of fatherly anger, and the manifestation of pardon, and not the pardon of the guilt of eternal wrath, which concerns their state. For until this last be obtained, one cannot sincerely forgive others, Matthew 18:32, 33. 'Then his Lord, after he had called him, said unto him, O you wicked servant, I forgave you all that debt, because you desired me: should not you also have had compassion on your fellow-servant, even as I had pity on you?' No man ca sincerely forgive his brother, who does not so love him; and none can love his brother, but he who loves God; and none loves God, but he who is forgiven of God, Luke 7:47. 'Her sins, which are many are forgiven: for she loved much: but to whom little is forgiven the same loves little.'

Fourthly, What encouragement can one draw from his forgiving others, to hope that God will grant the forgiveness desired?

1. What we find that we who are such evil and malignant creatures, so hateful and ready to hate one another, are by the power of God's grace enabled to forgive those who have injured us, we have ground to hope that the most gracious God will forgive the injury against himself, even to those who are under the guilt of eternal wrath, it being easier for him to forgive a talent, than for us to forgive a mite.

2. From our disposition to forgive, we may confirm our confidence in God as our God, and therefore firmly believe that our feet shall be washed, where our whole body has been washed before.

I shall conclude with some inferences.

Inference. 1. Beware of sin, as you would be of contracting a debt which you are unable to pay; and make sure your interest in the great Cautioner in time, lest you be arrested before you are aware.

2. See your debts, and mourn over them, and apply to the blood of Christ for the pardon of them all, your imputed, your inherent, and your actual sins.

3. Pretend not to pay your debt by your good hearts, works, mourning, repentance, etc. but betake yourselves to free grace for forgiveness. If ever you obtain pardon, it will be in the way of free grace.

4. An unforgiving irreconcilable disposition, and revengeful spirit, unfits men for praying. Forgive, if you would be forgiven. And so it unfits for other duties, and particularly for the Lord's supper, the seal of forgiveness.

Lastly, Come to God through Christ for pardon. He is a forgiving God. Why does he teach us to pray for pardon to ourselves and others, but that there is a fullness of mercy for pardon with him?

 

 

 

THE SIXTH PETITION

MATTHEW 6:13.—And lead us not into temptation, but deliver us from evil.

THIS is the second of those petitions which concern our souls, and it relates to temptation, for warding off that great evil, as the former for the enjoyment of a great good, the pardon of sin. Thus all that are to seek for our personal, spiritual good, is deliverance from sin, from the guilt of it, petition fifth; and from the power of it, petition sixth. For these being obtained, the soul is happy, since nothing can hurt us but sin.

In discoursing from this subject, I shall show,

I. The connection of this petition with the former, in the particle and.

II. The petition itself.

III. Apply.

I. I am to show the connection of this petition with the former, in the particle and. This teaches us, that,

1. No man can with a good conscience sue to God for pardon, nor will he obtain it, who is not resolved to fight against sin in time coming, and to beware of it, Psalm 66:18. There are two things frightful to a penitent, the guilt of past sin, and the power of sin for the future. He is equally concerned for justification and sanctification. They who separate them, aet hypocritically, and therefore cannot come speed at the throne of grace. They are unreasonable, in that they would be saved from death, and yet lie under the power of the disease. Unchristian, in that they would make Christ the minister of sin, and his pardon a sconce for a sinful life.

2. A pardoned sinner is not past danger. He is in a sickly country; and though he be recovered he is in danger of a relapse. He is still in the field of battle; and though he is cured of one wound, he will be fair to get another, if the Lord do not shield him. Therefore he is to pray, Forgive our debts; And lead us not into temptation, etc. Nay, Satan will be most apt to bait the pardoned sinner, Acts 13:8.

II. Let us consider the petition itself, in which we pray, 'That God would either keep us from being tempted to sin, or support and deliver us when we are tempted.' It consists of two parts.

I. The first is for preventing grace, Lead us not into temptation.

II. The second is for assisting grace, But deliver us from evil.

The FIRST is for preventing grace, Lead us not into temptation.

Here I am to show,

1. What is meant by temptation.

2. What by leading us into temptation.

3. What is the import of this part of the petition.

FIRST, What is meant by temptation? In general, it is a trial made on a man to see what is in him, and what he will do; and so the matter it is designed to bring forth may be good as well as evil. Thus 'God did tempt Abraham,' Genesis 22:1. But ordinarily it is taken in an evil sense; and as it is here meant of temptation to sin, which is the plying of a man with some engine or other to draw him into sin. So in temptation four things are to be considered.

1. The party tempted or liable to temptation.

2. The parties tempting, the black instruments of temptation.

3. The bait with which the hook of temptation is busked.

4. The mischievous design.

First, The party tempted, or liable to temptation, namely, ourselves and others, who live in this world of pits and snares, Canticles 4:8. Those who are in the upper house are beyond the reach of temptation; no hissing serpent is there; they are not within bow-shot of Satan. But here he ranges up and down, 1 Peter 5:8 here he has the length of his chain. Adam in paradise was tempted, and the second Adam too; the one able to have stood, the other one who could not fall. What wonder then that he attack us, in whom he has bosom friends!

Secondly, The parties tempting, the black instruments of temptation.

1. The grand tempter is the devil, Matthew 4:3. He was an angel of light, but is now turned to a tempting devil. An apostate from God, for whom there is no hope; and being God's irreconcilable enemy, goes about withdrawing men from their allegiance to their sovereign Lord. He is an expert tempter; and has now had the experience of several thousand years in the hellish trade. He has his devices for entrapping poor mortals, and knows how to suit his temptations, as they may best take.

2. Men are tempters to one another. Satan so prevails with them, as to act his part one against another. Sometimes they set themselves to drive others into sin by force, Acts 26:11 sometimes gently to draw them into it, Genesis 39:7. And Satan gets not only wicked men, but many times godly men, yoked to this his tempting work, as in the case of Peter, Matthew 16:22, 23.

3. The lusts of the heart are temptations to all, Jam. 1:14. This is the most dangerous enemy, as being within. These are Satan's trustees, which effectually lead us off the road, and rob us of our purity. They are deceitful lusts; and as the heart of man is furnished with them, it is deceitful above all things, Jeremiah 17:9.

Thirdly, The bait with which the hook of temptation is busked. This is always some seeming good, if it were but the satisfying of a lust or a humor. In drawing or alluring temptations, the bait it some seeming good to be got. Thus was the present world to Demas, and the thirty pieces of silver to Judas. In driving temptations, the bait is some seeming good to be kept, by preventing evil, as those spoke of, Matthew 13:21 who, 'when tribulation or persecution arises because of the word, by and by are offended.' And it is no small advantage in temptation, to see through the bait, that it is but a bait to deceive. For so one will perceive, that it will not quit the cost, that by the bargain they will never better their condition, Matthew 16:26. 'For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?'

Fourthly, The mischievous design. The design of the great tempter, and the design of the thing, is always the ruin of the party, by falling into sin, and misery by sin. They are snares and traps for ruin, 1 Corinthians 10:12 and land men in the bottomless pit.

SECONDLY, What is meant by leading us into temptation? It is holy wise providence so ordering matters about us as we are attacked with temptation to sin, brought upon the stage to fight with temptations, so as we may give a proof of ourselves. Here consider,

How the Lord leads men into temptation; and how it consists with his holiness so to lead them.

1. How the Lord leads men into temptation. He does so only two ways.

(1.) By a providential placing them in such circumstances, as the heart may take occasion of sin from them. Thus innocent Adam was led into temptation, being placed within reach of the forbidden fruit; Joseph, by being alone in the house with an adulterous woman, where yet he came fair off; Achan, by seeing the wedge of gold, and having an opportunity to take it, where he fell by it; Peter by being in the High Priest's hall, where he was attacked. It is on this account that afflictions and persecutions are called temptations, Jam. 1:2 because there the man is beset with such things as are apt to work on his corruptions, and so to lead him into sin, through fear or hope.

(2.) By permitting Satan or his instruments, to tempt them to sin. God has them in a chain, but sometimes, for holy wise ends, the Lord lets them loose, 2 Samuel 24:1 compared with 1 Chronicles 21:1. They need no positive order; if God do not restrain them, they will fall on with all their might.

2. How it consists with God's holiness to lead men into temptation. This will appear from the consideration of three things.

(1.) God gave man a power to stand against temptation, if he would, Ecclesiastes 7:29. 'God made man upright.' Thus the stock was put in man's hand, and he is bound still to stand out against it.

(2.) God is debtor to none, either to keep them out of such circumstances, as the heart may not take occasion of sin from thence, or to restrain Satan, or his instruments, from tempting them. Nay, it is just with him so to do, since men often cast themselves unnecessarily upon temptation, and will not be kept back from sin.

(3.) God can bring good out of it, for his own glory, the sinner; profit, or both. Thus Hezekiah and Peter were checked for their pride and vanity, and humbled.

THIRDLY, What is the import of this part of the petition?

1. That we are in danger to be tempted to sin. Temptations are ready for us in this evil world, the devil, the world, and the flesh, are ready to attack us, and break in upon us, if the hedge whereby they are held off were but removed, 1 Peter 5:8. We walk amidst armed enemies, among lions' dens, amidst sparks of fire; were they but let loose, they would set on vigorously.

2. That no temptation can befall us without an over-ruling providence. Though the lion roar, he is in a chain, and cannot set on us, but as he is permitted of God, Job 1:8–10. He who rules the sea, when the waters thereof do roar, has an over-ruling hand over devils, men and the corruptions of our hearts, that no flood can break out, but where the sluice is opened, he withdrawing the restraint.

3. That when the Lord leads us into temptation, we will be sure of an attack. There is no hope in the mercy of our enemies, no hope that they will let an occasion of fighting us slip. He that goes about seeking his prey, will not pass by it, when it is laid in his way. We are ready to let advantages against sin and Satan slip, but they will let none slip, which they have against us.

4. That God may justly lead us into temptations, and leave us under the power of them, Psalm 81:11, 12. How often do we court temptations, and tamper with them, like the fly about the candle until its wings be burnt? How often do we grieve his spirit, and cleave to our idols, over the belly of warnings? What wonder he say, 'Ephraim is joined to idols: let him alone?' Hosea 4:17.

5. That we are not able of ourselves to stand against temptation, but if once we be engaged, we are fair to be foiled, Romans 7:23, 24. And so much the more unable are we, that presumption and self-confidence is our ordinary plague in this case. So that there is much need of fear and trembling, when entering into temptation, lest we be overcome.

6. Lastly, That it is the duty of all, and the disposition of the people of God, to desire they may be kept from engaging with temptations, as with an enemy too strong for them, Matthew 26:42. 'Watch and pray that you enter not into temptation.' It is their souls' desire that God would restrain Satan, 2 Corinthians 12:8; subdue their lusts, Psalm 119:133; and over-rule all in this evil world, as they may be kept from the evil of it, John 17:15.

I shall conclude this first part of the petition with a few inferences.

Inference. 1. Trials and persecutions, though God may bring good out of them, are not to be desired, but the averting of them prayed for. For they are sharp temptations to sin, wherein though God is much honored by some, he is much dishonored by many, Matthew 13:21 forfeited, compared with Luke 8:13. 'They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.' And they that desire them are much of the temper of those disciples who would have prayed down fire from Heaven, when they knew not what spirit they were of. The desire of them is downright contradictory to this petition; for the language of it is, Lord, lead us into temptation.

2. To run into temptation, cannot be from God's Spirit, but from Satan, and a corrupt, blind, and presumptuous heart. For it is a running into that which we should beg of God that he would not lead us into. If a man be called of God into a place where he is beset with temptations, he may look for grace to be kept up against them, because he is in God's way, and where he has his call to be, Psalm 91:11. 'For he shall give his angels charge over you, to keep you in all your ways,' See 1 Kings 18:3. Obadiah was the governor of the house of Ahab, an idolatrous prince. But it is observed of him, that 'he feared the Lord greatly,' even in such a corrupt court. But where a man steps in among temptations without a call from God, he cannot expect such grace to be given him. This rashness, self-confidence, and curiosity has cost dear to many.

3. 'Watch and pray, that you enter not into temptation,' Matthew 26:41. Praying without watching is a tempting of God: watching without praying is a contempt of God and his grace. There is need to watch, for our enemies are ever lying at the catch, and they are ready to steal a dint of us when we are not aware; and we cannot expect God's help, but when we are in the way of duty. There is need to pray; for watch as we will, our enemies are too strong for us, if the Lord himself do not second us. We must have new supplies of grace, from the grace in Christ Jesus, if we would stand. What then God has joined, put not you asunder.

The SECOND part of this pitition is for assisting grace, But deliver us from evil. Here I shall show,

1. What is meant by evil.

2. What by deliverance from it.

3. What is the import of this part of the petition.

First, What is meant by evil? By evil is meant,

1. Sin, which is the greatest of evils, the worst of evils, and the cause of all other evils, Amos 5:15. 'Hate the evil.' There is no good in sin, it is an only evil. What makes the devil evil, the world evil, and the heart evil, but sin? Strip them of sin, and there would be no evil in them.

2. Temptation to sin, or whatever draws the soul to sin; that is, 'the evil of the world,' John 17:15. The soul-ruining snare that is in anything, is the evil of it. For as sin is evil, so every thing that has a native tendency to draw into sin is evil.

Secondly, What is meant by deliverance from evil? It stands in two things.

1. To be brought out of it, by way of recovery when fallen into it, Psalm 51:12. Temptation may get the child of God down, his foot may be fast in the snare, and he needs an omnipotent hand to rid him out of Satan's net.

2. To be kept from it, that he fall not into it again. The snares are so many, that it is hard to stand; there is need of a divine power to keep back the sinner's soul from the pit of sin, Jude 14 to take part with him when engaged with a temptation.

Thirdly, What is the import of this part of the petition? We may take it up in these three things.

1. There is no escaping of temptation, in greater or lesser measure, while we are in this world. Though we should watch ever so narrowly, so as not to cast ourselves into temptation; though by no special providence we be led into temptation, yet the heart within is so full of corruption, the world without is so full of snares, and Satan goes so constantly about, that we are in danger everywhere, and no where safe.

In prosperity we are apt to be proud, vain, carnal, secure; to forget God, and grow tasteless of heavenly things, etc. In adversity, we are impatient, and discontented, and fretting, and dead to good things, Psalm 119:107. In company we are apt to be infected, or to infect others; and in solitude to become a prey to the tempter. House nor field, bed nor board, civil duties nor religious duties, are not such, but temptations will haunt us at them.

2. God's children would gladly be delivered from evil, from sin and temptation to it, Romans 7:24. 'O wretched man that I am!' says Paul, 'who shall deliver me from the body of this death?' The new nature in them makes them long and groan for it, as ever the captive exile longs for deliverance from captivity. And there is a threefold deliverance which their souls desire here.

(1.) A deliverance in temptation, that God would powerfully support and enable them to stand in the hour of temptation, 2 Corinthians 12:8; that when they are engaged in the battle with Satan, the world, and the flesh, the Lord himself would come in for their rescue. They see they are not man enough for their enemies; and they would gladly have Heaven to interpose, and cast the balance of victory to their side.

(2.) A deliverance under temptation, Psalm 51:8. Sometimes they are trod under foot by their lusts and passions: they are lying in the mire, and cannot get out. But they look again towards the Lord, as Jonah out of the whale's belly, that he would afford them his helping hand, and so sanctify their lot to them, as all may work for their good.

(3.) A deliverance completely from all sin, and temptation to it, Romans 7:24 forfeited. And thus the petitions of this prayer end with a longing cry for perfect freedom from sin in another world. And this good the Lord brings out of the hard handling which his people get there, that thereby they are made to long for Heaven.

3. They believe that God, and he only can deliver them from evil. Without this faith they could not put up this petition; but the belief of the power and willingness of God to grant this deliverance to his people, daily excites them to cry unto him, Deliver us from evil.

I shall conclude this part of the sixth petition with a few inferences.

Inference. 1. Sinning is more terrible than suffering, in the eyes of the children of God. They pray to be delivered from sin absolutely at any rate, cost what it will. And they have good reason for it; for there is more evil in the least sin than in the greatest suffering. In sinning we are conformed to the devil, but in suffering to Jesus Christ. Let us then cry earnestly to God, that he may deliver us from evil.

2. It is a black mark of one that belongs not to God, when there is no parting between him and his lusts. The word and providence works to the delivering the man from his sin, but he will not part with it; he is not content to let it go. It is not the spot of God's children.

3. A careless, fearless way of going through the world, without daily care of being ensnared in sin, is an evidence that the man is at home, and is not traveling Zion-ward. For those who are going through this world as a wilderness, are walking with fear and trembling through it, still saying, Lord, lead us not into temptation.

4. Lastly, It is in the nature of all God's children, to desire to be home. Our Father which are in heaven,—deliver us from evil. They know that this will never be completely and fully answered until they be beyond the clouds: but from their hearts they desire it. Let us evidence ourselves to be the children of God, by our ardent desires for this complete deliverance from sin.

 

 

 

THE CONCLUSION OF THE LORD'S PRAYER

MATTHEW 6:13.—For your is the kingdom, and the power, and th glory forever. Amen.

WE come now to the conclusion of the Lord's prayer, which teaches us, 'to take our encouragement in prayer from God only, and in our prayers to praise him, ascribing kingdom, power, and glory to him. And in testimony of our desire, and assurance to be heard, we say, Amen.'

In this conclusion three things are to be considered.

I. The connection thereof with the petitions.

II. The concluding sentence.

III. The concluding word.

IV. I shall deduce some inferences.

I. Let us consider the connection of this conclusion with the petitions in the particle for: which shows it to contain arguments to be used in prayer for hearing: Lord, hear as, for the kingdom is your, the power is your, and the glory is your; and teaches us, that when we pray, we should plead and pray, press our prayers, and enforce our petitions, with arguments and reasons, to be heard. I shall show you,

1. The truth of it.

2. The reason of it.

First, I shall show you the truth of this pleading. And that it is so, appears from,

1. The Lord himself s teaching us so to do, which shows it to be acceptable to him, since he himself directs us to it. We have the Mediator's direction for it in this pattern of prayer, petition 5 and conclusion. See also Luke 11:5–9. And the more of the Spirit that one has in prayer, he will have his mouth the more filled with arguments.

2. The practice of the saints. See how Moses pleads and reasons with God, Exodus 32:11–13. 'Lord, why does your wrath wax hot against your people, which you have brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians say, for mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from your fierce wrath, and repent of this evil against your people. Remember Abraham, Isaac and Israel, your servants, to whom you swore by your own self, and said unto them, I will multiply your seed as the stars of Heaven; and all this land that I have spoken of, will I give unto your seed, and they shall inherit it forever.' See also how Asa pleads, 2 Chronicles 14:11. 'Lord it is nothing with you to help, whether with many, or with them that have no power; help us, O Lord our God; for we rest on you, and in your name we go against this multitude; O Lord, you are our God, let not man prevail against you.' Job thought it a good way of praying, and longed to be at it, Job 23:4. 'I would fill my mouth with arguments,' says he. The woman of Canaan recovered her arguments, when they seemed to be answered, Matthew 15:22–27. 'Have mercy on me,' says she, 'O Lord, you Son of David; my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him, saying, Send her away, for she cries after us. But he answered and said, I am not sent, but unto the lost sheep of the house of Israel. Then came she and worshiped him, saying, Lord, help me. But he answered and said, It is not meet to take the children's bread, and to cast it to dogs. And she said, Truth, Lord; yet the dogs eat of the crumbs which fall from their master's table.'

3. The nature of the thing. In prayer men are upon business of the greatest weight, and utmost necessity, and should be in deep earnest in it; and ordinarily the Lord does not answer but to importunity. Is it not very natural in such a case to plead? Yes, what case can men be in that requires more importunate pleading, than that which relates to God's glory, and their everlasting felicity?

Secondly, I come to show the reason of this pleading, why we should do so.

1. It is not to move, persuade, or bring over the Lord, to give us what we desire. Force of argument may prevail with man to change his mind, but the unchangeable God cannot be turned about with any reason or thing whatever. For 'with him there is no variableness, neither shadow of turning,' Jam. 1:17. 'He is in one mind, and who can turn him?' Job 23:13.

2. But it is to exercise and strengthen our own praying graces, faith and fervency, etc. So that the effect of the pleading is on ourselves, not on God, though the consequent of it, by the divine purpose, is prevailing in prayer. It is true, the design of the pleading person is not on himself, though the effect is; neither ought it to be upon God, to move him, but upon the thing itself, to lay it out before the Lord, in the necessity and reasonableness of it. It is as if a hungry child should apply to his father for bread and the father should say, 'Child, wherefore should I give you bread?' and thereupon the child should say, 'Alas! I am pained with banger, and who will give it me if you refuse? will it not be a reflection on your name, to say your children faint for lack of bread?' While the child pleads thus, the tear strikes in his eye, and his earnestness increases: whereupon he is answered. Here it is evident, that the effect of the pleading is not on the father; it would be but a child's weakness to think that the father is overcome with his arguments, though the consequent of the pleading is the child's getting bread: But the effect of it is plainly on the child himself, though the child designs it not so: And suppose the child to have so much wit, as to know that his arguments are not needed to persuade his father, his design of pleading in that case is on the thing itself, to hold out the necessity and reasonableness of it.

II. Let us consider the concluding sentence, Your is the kingdom, and the power, and the glory forever. Here I shall show,

1. What is meant by the kingdom, and the power, and the glory forever.

2. What is the import of this sentence.

FIRST, I am to show what is meant by the kingdom, and the power, and the glory forever.

1. By the kingdom is meant, not the kingdom of grace, nor the kingdom of glory either; but God's essential kingdom, his universal sovereignty over all persons and all things whatever.

2. The power is not authority whereby God may do, but the ability whereby he can do what he will, in that kingdom.

3. The glory is not God's essential glory, but the declarative glory, arising from what he does in that kingdom, which will shine forth forever through eternity.

SECONDLY, I am to show, what is the import of this sentence. It is twofold, praise, and pleading arguments.

First, Praise. Hereby we praise him in our prayers, expressing high and honorable thoughts of him: Your is the kingdom, etc. Thus we exalt him above ourselves, and all creatures whatever.

1. As the universal and absolute Monarch of all the creation, and the only one, 1 Chronicles 29:11. 'Your, O Lord, is the greatness and the power, and the glory, and the victory, and the majesty: for all that is in Heaven and in the earth, is your; your is the kingdom, O Lord, and you are exalted as head above all.' Universal and absolute sovereignty are the flowers of the imperial crown of Heaven, and belong to no other. There are many kings on earth, but they are all limited monarchs, and vassals to the King of Heaven, who can have no competitor: Lord, your is the kingdom.

2. As the Omnipotent, and only Omnipotent, ibid. The power of men and angels is but a shadow of power, weakness in comparison with God's. None of them all are capable to do what they are capable to will. But his power and will are of equal extent.

3. As the chief end of all things, ibid, and the only chief end. It is the peculiar prerogative of God to say, 'For mine own sake, even for mine own sake, will I do it,' Isaiah 48:11. All persons and things are for God, God is for himself; and the glory of all redounds to him, and will do for evermore.

This teaches us, That in our prayers we should praise God, as well as petition him. Praise is a lovely mixture in all the parts of divine worship. It is most directly tending to God's honor; and it is the piece of worship that will last longest; when prayers, etc. are laid by in Heaven, praise will be there forever.

Observ. This pattern of prayer begins with praise, and ends with it too. For it is necessary, in the entrance, that we have our hearts awed with the divine glory, that so we may be the fitter to pray on: and in the end, that we may carry away high thoughts of God, for the better regulating of our life, in the intervals of duty.

Secondly, Let us consider the pleading arguments in prayer: and they are all taken from God himself. For your is the kingdom, and the power, and the glory forever.

Observ. This teaches us to take our encouragement from God only in prayer, to draw our arguments from the consideration of what God is. This is a large field to fill our mouths with arguments, and to furnish us with suitable pleas in prayer.

Question: May we not plead with God upon anything in ourselves? Ans.

(1.) We may not plead upon any worthiness in ourselves or any other creature, Daniel 9:18. 'We do not present our supplications before you for our righteousnesses, but for your great mercies.' 1 Timothy 2:5. 'For there is one God and one Mediator between God and men, the man Christ Jesus.'

(2.) Though in our pleading we may bring in both our evil and our good, yet the force of the plea or argument is not to be laid on either of them, but on something in God himself answerable thereto. David, brings in the greatness of his sin, in his plea for pardon; but the stress of the plea lies not there, but on God's own name, to be magnified greatly by the pardon of great sin, Psalm 25:11. 'For your name's sake, O Lord, pardon mine iniquity for it is great.' Hezekiah brings in his upright walking in the plea for prolonging his life, Isaiah 38:3. 'Remember now, O Lord,' says he, 'I beseech you, how I have walked before you in truth, and with a perfect heart, and have done that which is good in your sight.' But the stress of it lay on God's faithfulness in that promise, 1 Kings 8:25. 'Therefore now, Lord God of Israel, keep with your servant David, my father, that you promised him, saying, There shall not fail you a man in my sight to sit on the throne of Israel; so that your children take heed to their way, that they walk before me, as you have walked before me.'

Now, the plea for hearing, here put in our mouths, is threefold.

1. The kingdom is the Lord's. The stress of the argument from this is, Therefore you may do it, you have full authority to grant us whatever you will, Matthew 20:15. 'Is it not lawful for me to do what I will with mine own?'

2. The power is the Lord's. Therefore you can do whatever we ask, over the belly of all opposition, and however hopeless it be in itself, Ephesians 3:20. 'He is able to do exceeding abundantly above all that we ask or think.'

3. The glory is the Lord's. Therefore you will do it, since you love your glory, and will have glory for evermore from answering our petitions, Joshua 7:9. 'What will you not do unto your great name?'

III. Let us consider the concluding word, Amen. It imports two things.

(1.) Our desire to be heard,   so be it, Revelation 22:20. 'Amen. Even so come, Lord Jesus.' And the believer uses this word properly as a testimony of his desire, when by faith he is enabled and emboldened to plead with God, that he would fulfill his requests, 2 Chronicles 20:6, 11.

(2.) Our confidence and assurance that we shall be heard; so certainly it shall be, Revelation 1:7. 'Even so Amen.' And the sincere Christian uses the word with great propriety in the conclusion of his prayers, in testimony of his assurance to be heard, when he is by faith emboldened quietly to rest upon the Lord, that he will fulfill the desires of his heart, 2 Chronicles 14:11.

I conclude all with a very few inferences.

Inference. 1. Be fervent and importunate with God in prayer, and set yourselves to plead and pray, as men that are in the deepest earnest about a thing on which their highest interests were suspended, Jam. 5:16. If earnestness and importunity are any where required, here they are highly, nay, absolutely requisite.

2. Let not complaints jostle out praises from your prayers, but still remember that every day affords you as much matter of praise as of request. God's mercies are new every morning; let therefore the sacrifice of praise be a part of the daily sacrifice you offer unto God. Never bow a knee unto God for supplicating a mercy from him, without praising him for what mercies you enjoy. This is a very promising way of obtaining the requests you make at the throne of grace in the confidence of faith.

3. Deeply consider what a God he is with whom you have to do, to fill your mouth with arguments. Pleas in prayer may be fetched, and faith will fetch them, from every divine attribute and perfection; and faith will improve these pleas in such a manner as to procure the good things it applies to the throne for. 'What will you not do to your great name?' is a standing plea for faith, which can never be rejected. Mercy, holiness, justice, truth, etc. all magnified by the obedience and satisfaction of Christ, will be never-failing pleas in the mouth of the prayer of faith.

4. Lastly, Use not Amen superficially at the end of your prayers, but with earnestness and faith. As for those who think it superstition to say Amen, they are ignorant of the Word of God; and I would recommend to them to consult their Bible and Catechism, in order to cure them of that senseless conceit.

And thus, by the good hand of God upon me, I have finished what I intended by way of illustration of the great doctrines of the Christian religion, with respects to faith and practice, as compendized, from the Holy Scriptures, in our Shorter Catechism. I am sensible of many defects in the prosecution of such a large work; for who is sufficient for these things? but I have endeavored, according to the measure of grace given unto me, to declare unto you what I am persuaded is truth, agreeable to the Word of God, the rule and standard of all religious truth. And I would now ask you, What entertainment have you given to the great and important truths laid before you, from the Lord's word, in the course of these sermons, in which I have been engaged a considerable part of several years? Do you now believe? Have you embraced these doctrines with a divine faith, a faith of the operation of God? have you received the truths into your hearts? and are your hearts molded into the image of them? Are they become the food and nourishment of your souls, so as you are made to esteem them more than the food that is necessary for the support of your natural life? Are they written on your hearts, and impressed on your consciences, so as to become an effective principle of new obedience? Is the effect of them the sanctification of your hearts and lives? and is the result of the whole an earnest desire to know the truth more fully and clearly, and to regulate every motion and desire of your hearts, every word of your months, and every action of your lives, by the truth, so as you may be enabled through grace to do the whole will of God? If these catechetical discourses have not produced some such effects upon you, or any of you, alas! they have been all lost as to any saving benefit to your souls, and will be a swift and terrible witness against you in the day of the Lord Jesus. O, Sirs! consider, bethink yourselves, recollect the great and important truths I have been laying before you, drawn from the pure and uncorrupted fountain of the Lord's word, and let them have a suitable and lasting influence on your hearts and lives. If you imprison the truth, and hold it in unrighteousness, by resisting and opposing its effect, which is sanctification, John 17:17 and refusing to let it rule over you, and raising up your lusts against it, and unrighteously smothering and suppressing it, you do so at a terrible risk: 'For the wrath of God is revealed from Heaven against all ungodliness, and unrighteousness of men, who hold the truth in unrighteousness,' Romans 1:18. It is very probable that many of you at least have acquired more knowledge of the principles of religion, than you had formerly; and I am obliged to own, that your knowledge of the truths thereof is as much generally, as ever I observed in other places. But is it sanctifying saving knowledge, or only merely speculative, floating in your heads, without having a due and efficacious influence upon your hearts? Alas! I must say, that truth is held prisoner with a witness among us, and that our lives are not answerable to our light, and I am much afraid it may bring wrath on the place. I therefore earnestly beseech and exhort one and all of you, to study to know the truth as it is in Jesus, to have a heart experimental knowledge thereof, a real feeling and sensation of the sweetness, virtue, and excellency thereof, in your minds, so as you may taste indeed that the Lord is good. This knowledge alone will be available to your salvation, while all other knowledge is quite useless and unprofitable as to any beneficial effect. For says our Lord, John 17:3. 'This is life eternal, that they might know you the only true God, and Jesus Christ whom you have sent.' But the further pressing of this experimental knowledge of Christ, I must defer to another occasion, with which I shall conclude this work.