The Complete Works

VOLUME 1. — THOMAS MANTON, D.D.

Containing
With Memoir of the Author —
by the Rev. William Harris, D.D.
A Practical Exposition of the Lord’s Prayer.
On Christ’s Temptation and Transfiguration.
On Redemption by Christ and His Eternal Existence
And an Essay will form the Prefatory matter to Vol. II.— ED.
— by the Rev. J. C. Ryle, B.A., Vicar Of Stradbroke, Suffolk.
LONDON:
JAMES NISBET & CO., 21 BERNERS STREET,
1875.
http://www.oldpaths.org.uk
mailto:[email protected]?subject=Further interest in Puritan Books

Some Memoirs of the Life and Character of the Reverend and Learned
Thomas Manton, D.D.
By William Harris, D.D. 1
Though the lives of great and excellent persons have been always reckoned a useful piece of history, and
scarce anything is read with greater entertainment, yet it has often happened that they have been
undertaken with great disadvantage, and not till the best means of collecting proper materials, either by
the neglect of their friends, or the distant publication of their works, have been in a great measure lost. So
it was in the Life of the famous Mr Richard Hooker, which was not undertaken by Dr Walton till near
seventy years after his death. By this means there is reason to fear some memorable passages were past
recovery, after all inquiry, in the lately-published account of that extraordinary person, Mr John Howe, by
Dr Calamy. And thus it has [[@Page:3]] proved in the present case. One cannot but wonder that the life of
a person of so great worth and general esteem, and who bore so great a part in the public affairs of his
own time, was never attempted while his most intimate friends, and they who were best acquainted with
the most remarkable passages concerning him, were yet alive. It has been thought, however, not improper
upon this occasion to retrieve that error as far as may be, and lay together in one view what can be now
gathered from some of his relations yet living, from his own writings, and the memoirs of those who
published his works and were contemporary with him. And it is to be hoped that this short and imperfect
account, drawn up under disadvantage indeed, but with strict regard to truth, may do some justice to the
memory of so excel lent a person and the interest he espoused, and give some entertainment and
instruction to the world.
Dr Thomas Manton was born in the year 1620, at Lawrence-Lydiat, in the county of Somerset. His father
and both his grandfathers were ministers. He had his school-learning at the free school of Tiverton, in
Devonshire. He run through his grammatical studies, and was qualified to enter upon academical learning
at the age of fourteen, which was very unusual in those days, when the methods of school-learning were
more difficult and tedious, and youth designed for the university were commonly detained to eighteen or
nineteen years of age. But his parents, either judging him too young, or loth to part with him so soon, kept
him some time longer before he was sent to Oxford. He was placed in Wadham College in the year 1635;
and, after preparatory studies, he applied himself to divinity, which was the work his heart was chiefly set

1
This Memoir was originally prefixed to a second edition of Manton’s works, of which only the first volume appears to have been published. — ED.
upon, and which he designed to make the business of his life. 2 By a course of unwearied diligence, joined
with great intellectual endowments, he was early qualified for the work of the ministry, and took orders
much sooner than was usual, and than he himself approved upon maturer thoughts and after he had more
experience. There is a remarkable passage to this purpose in his Exposition of James, in which he
expresses the humble acknowledgment of his fault, and which has proved monitory and affecting to
others. He delivered it with tears in his eyes. It is on James 1:19, of the first chapter, ‘Be slow to speak.’ ‘I
remember.’ says he, ‘my faults this day; I cannot excuse myself from much of crime and sin in it. I have
been in the ministry these ten years, and yet not fully completed the thirtieth year of my age — the Lord
forgive my rash intrusion.’ He was ordained by the excellent Joseph Hall, then Bishop of Exeter, afterwards
removed to Norwich, who took particular notice of him upon that occasion, and expressed his
apprehensions that he would prove an extraordinary person.’ 3 The times when he first entered into the
ministry were full of trouble, the king and parliament being at open variance, and hostilities breaking out
on both sides. He was confined to Exeter when it was besieged by the king’s forces. After its surrender he
went to Lime. He preached his first sermon at Sowton, near Exeter, on those words, ‘Judge not, that ye be
not judged,’ a copy of which is now in the hands of a relation. It was some time before he had any fixed
place for the exercise of his ministry. He first began at Culliton, in Devonshire, where he preached a
weekly lecture, and was much attended and respected. There he had an occasion of reforming the
disorderly practice of those who, after the example of a leading gentleman, fell to their private devotion in
the congregation after the public worship was begun. At his coming to London, he was soon taken notice
of as a young man of excellent parts and growing hopes. Here he neither wanted [[@Page:4]] work, nor
will to perform it, for he was in the vigour of his youth, and applied himself to it with great diligence and
pleasure, for which he was remarkable all his life. About this time he married Mrs Morgan, who was a
daughter of a genteel family of Manston, in Sidbury, Devon, and not Mr Obadiah Sedgwick’s daughter,
whom he succeeded in Covent Garden, as Mr Wood mistakes it. She was a meek and pious woman, and
though of a weak and tender constitution, outlived the doctor twenty years, who was naturally hale and
strong.
He had not been above three years in the ministry, before he had his first settlement, which was at Stoke
Newington, in Middlesex, near London. He was presented to this living by the Honourable Colonel
Popham, in whom he had a most worthy and kind patron; 4 and was highly honoured and esteemed by
him and his religious lady. It was here he began and finished his excellent exposition of the Epistle of
James on his week-day lectures, which he carried on without an assistant, besides his constant preaching
both parts of the Lord’s-day. This exposition has been thought by good judges to be one of the best models
of expounding Scripture, and to have joined together with the greatest judgment the critical explication
and practical observations upon the several parts. Some time after, he went through the Epistle of Jude.
This, though excellent in its kind, is not so strictly expository, but more in a sermon way, which he says
was more in compliance with the desires of others than with his own judgment. This was almost finished
while he continued at Newington, and was dedicated to the Lady Popham. It is worth observing with what
respect and sense of obligation he treats the colonel and his lady, and so contrary to the modern modish
way of address — with what faithfulness at the same time he warns them of their temptations and danger.
I shall only give the reader a taste of his spirit and expression in his younger years. ‘By this inscription,’
says he to the colonel, the book is become not only mine, but yours. You own the truths to which I have
witnessed; and it will be sad for our account in the day of the Lord, if, after such solemn professions, you
and I should be found in a carnal and unregenerate state. Make it your work to honour him who has
advanced you. The differences of high and low, rich and poor, are only calculated for the present world,
and cannot outlive time. The grave takes away the civil differences; skulls wear no wreaths and marks of
honour; the small and great are there; the servant is free from his master. So at the day of judgment I saw
2
Anthony Wood (‘Athenae Oxon.,’ p. 600) says he was accounted in his college a hot-headed person — which is as remote from what was known
to be the true character of Dr Manton as it is agreeable to his own. If he had not been a hot-headed writer, he would not everywhere appear so full
of prejudice and spite, nor have thrown out so many rash and injudicious reflections upon the best men of the Established Church who had any
degree of temper and moderation, as well as upon the Nonconformists, and reserved his kindness and tenderness to the Popishly-affected and
Nonjurors.
3
Mr Wood, ubi supra, says he became a preacher, though not in holy orders, at Culliton, in Devonshire; and afterwards, that he took orders at
Westminster, from Thomas, Bishop of Galloway, in the beginning of 1660. He seems to suppose that he had preached without orders all that time,
when he was certainly ordained by Bishop Hall before he was twenty. And though he was ordained only to Deacon’s orders, he never would submit
to any other ordination. His judgment was, that he was properly ordained to the ministerial office, and that no power on earth had any right to
divide and parcel it out.
4
See ‘Dedication to the Epistle of James.’
the dead, both great and small, stand before the Lord. None can be exempt from standing before the bar of
Christ. When the civil difference ceases, the moral takes place; the distinction then is, good and bad, not
great and small. Then you will see that there is no birth like that to be born again of the Spirit, no tenure
like an interest in the covenant, no estate like the inheritance of the saints, no magistracy like that
whereby we sit at Christ’s right hand judging angels and men. How will the faces of great men gather
blackness, who now flourish in the pomp and splendour of an outward estate, but then shall become the
scorn of God, and of saints and angels — and these holy ones shall come forth and say, “Lo, this is the man
who made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his
wickedness!” Wealth and power are of no use in that day, unless it be to aggravate and increase the
judgment. Many who are now so despicable and obscure that they are lost in the tale and count of the
world, shall then be taken into the arms of Christ; he will not be ashamed to confess them before men and
before his Father — “Father, this is one of mine.” So also in heaven there are none poor; all the vessels of
glory are filled up. If there is any difference in degree, the foundation of it is laid in grace, not in greatness.
Greatness hath nothing greater than a heart to be willing, and a power to be able, to do good. Then it is a
fair resemblance of that perfection which is in God, who differs from man in nothing so much as in the
eternity of his being, the infiniteness of his power, and the unweariedness of his love and goodness. It is a
fond ambition of men to sever these things. We all affect to be great, but not good; and would be as gods,
not in holiness, but in power. Nothing has cost the creature dearer: it turned angels into devils, and Adam
[[@Page:5]] out of Paradise. You will bear with my plainness and freedom — other addresses would
neither be comely in me nor pleasing to you. ‘Our work is not to flatter greatness, but, in the Scripture
sense, not in the humour of the age, to level mountains.’
In his epistle to Lady Popham he tells her, It is a lovely conjunction when goodness and greatness meet
together. Persons of estate and respect have more temptations and hindrances than others, but greater
obligations to own God. The great Landlord of the world expects rent from every cottage, but a larger
revenue from great houses. Now usually it falls out so, that they who hold the greatest farms pay the least
rent. Never is God more neglected and dishonoured than in great men’s houses, and in the very face of all
his bounty. If religion chance to get in there, it is soon worn out again. Though vice lives long in families,
and runs in the blood from father to son, it is a rare case to see strictness of religion carried on for three or
four descents. It was the honour of Abraham’s house, that from father to son, for a long while, they were
heirs of the same promise. But where is there such a succession in the families of our gentry? The causes
of which he reduces to “plenty, ill-governed,” which disposes to vice, as a rank soil is apt to breed weeds,
and to a certain “false bravery of spirit,” which thinks strictness inglorious, and the power of religion a
mean thing; and to “the marriage of children into carnal families,” wherein they consult rather with the
greatness of their houses than the continuance of Christ’s interest in their line and posterity. How careful
are they that they match in their own rank for blood and estate! Should they not be as careful for religion
also? All this is spoken, madam, to quicken you to greater care in your relation, and that you may settle a
standing interest for Christ, so hopefully already begun in your house and family. Though your course of
life be more private and confined, yet you have your service. The Scripture speaks of women gaining upon
their husbands, seasoning the children, encouraging servants in the ways of godliness, especially of their
own sex. It is said of Esther (Esther 4:16), “I also and my maidens will fast likewise.” These maidens were
either Jews (and then it shows what servants should be taken into a nearer attendance, such as savour of
religion), or else, which is more probable, such as she had instructed in the true religion; for they were
appointed her by the eunuch, and were before instructed in the court fashions (Esther 2:9). But that did
not satisfy. ‘She takes them to instruct them in the knowledge of the true God; and, it seems, in her
apartments had opportunity of religious commerce with them in the worship of God.’
He continued seven years at Newington, and possessed the general respect of his parishioners, though
there were several persons of different sentiments from himself. Being generally esteemed an excel lent
preacher, he was often employed in that work in London on the week-days; and other weighty affairs
sometimes called for his attendance there. The custom of preaching to the sons of the clergy began in his
time. Dr Hall (afterwards Bishop of Chester, and son of the famous Bishop Hall of Norwich) preached the
first sermon to them, as Mr Manton did the second. The sermon is printed at the end of the third volume,
in folio, upon Psalm 102:28. He was several times, though not so often as some others, called to preach
before the Parliament, and received their order in course for printing his sermons; though, I think, he
never published but two of them himself. Some of them are printed among his posthumous works. In all of
them the wisdom and judgment of Dr Manton, in the suitableness of the subject to the circumstances of
the times, and the prudent management of it to the best advantage, are very visible; particularly after he
had given his testimony among the London ministers against the death of the king, he was appointed to
preach before the Parliament. His text was, Deuteronomy 33:4, 5, ‘Moses commanded us a law, even the
inheritance of the congregation of Jacob; and he was king in Jeshurun, when the heads of the people and
the tribes of Israel were gathered together.’ When they were highly offended at this sermon, some of his
friends advised him to withdraw, for some in the House talked of sending him to the Tower, but he never
flinched, and their heat abated.
[[@Page:6]] His removal from Newington to Covent Garden was occasioned by the great age of Mr
Obadiah Sedgwick, who was now disabled for his work. The people growing uneasy, several worthy
persons were proposed for the place, but Mr Sedgwick would not be prevailed with to resign till Mr
Manton was mentioned, and to that he readily yielded. He was presented to the living, with great respect
and satisfaction, by his noble and generous patron, the Earl, afterwards Duke, of Bedford, who greatly
esteemed him to his dying day, and sent him, as a mark of his respect, a key of the garden which then
belonged to Bedford House, either to walk in it at his leisure, or as a convenient passage to the Strand. He
had in this place a numerous congregation of persons of great note and rank, of which number was
oftentimes the excellent Archbishop Usher, who used to say of him, ‘that he was one of the best preachers
in England,’ and that he was ‘a voluminous preacher;’ not that he was ever long and tedious, but because
he had the art of reducing the substance of whole volumes into a narrow compass, and representing it to
great advantage. Mr Charnock used to say of him, ‘that he was the best collector of sense of the age.’
Dr Manton had a great respect for Mr Christopher Love, who was beheaded in the year 1651, by the then
Parliament, for being concerned with some others in sending remittances abroad to support the royal
family in their distress. I am informed that he attended him on the scaffold at Tower Hill, and that Mr Love,
as a token of his respect, gave him his cloak. The doctor was resolved to preach his funeral sermon, which
the Government understanding, signified their displeasure, and the soldiers threatened to shoot him; but
that did not daunt him, for he preached at St Lawrence Jury, where Mr Love had been minister, to a
numerous congregation, though not graced with the pulpit cloth, or having the convenience of a cushion.
He was too wise to lay himself open to the rage of his enemies; but the sermon was printed afterwards,
under the title of ‘The Saint’s Triumph over Death.’ Lord Clarendon 5 speaks of Mr Love in terms of great
disrespect, upon the report of a sermon he preached when he was a young man, at Uxbridge, at the time of
the treaty. How far he might fail in his prudence in so nice a circumstance, I am not able to say; but it
appears, from the accounts of them who well knew him, and by the resentment his death generally met
with at that time, as well as by several volumes of sermons printed after his death, that he was a person of
worth and esteem. It was certainly a rash and ungenerous censure in the noble author, of one he knew so
little at that time, and who afterwards lost his life for serving the royal family.
The Government afterwards, for what reason it was best known to themselves, seemed at least to have an
esteem for him, though he was far from courting their favour. When Cromwell took on him the
Protectorship, in the year 1653, the very morning the ceremony was to be performed, a messenger came
to Dr Manton, to acquaint him that he must immediately come to Whitehall. The doctor asked him the
occasion: he told him he should know that when he came there. The Protector himself, without any
previous notice, told him what he was to do, that is, to pray upon that occasion. 6 The doctor laboured all
he could to be excused, and told him it was a work of that nature which required some time to consider
and prepare for it. The Protector replied that he knew he was not at a loss to perform the service he
expected from him; and opening his study-door, he put him in with his hand, and bid him consider there,
which was not above half an hour. The doctor employed that time in looking over his books, which, he
said, was a noble collection. It was at this time, as I am informed, that the worthy Judge Rookesby had the
misfortune, by the fall of a scaffold, to break his thigh, by which he always went lame, and was obliged to
have one constantly to lead him. He was an upright judge, and a wise and religious person; he was
constant to his principles, and always attended the preaching of good old Mr Stretton to his dying day.
[[@Page:7]] About this time the doctor was made one of the chaplains to the Protector; and appointed one

5
History, in folio, vol. ii., pp. 445, 446; vol. iii., pp. 337, 338.
6
Whitlock, who was present, says, ‘He recommended His Highness, the Parliament, the Council, and forces, and the whole Government and people
of the three nations, to the blessing and protection of God.’ — Memorials, p. 661.
of the committee to examine persons who were to be admitted to the ministry, or inducted into livings; as
he was afterwards appointed one in 1659, by an act of that Parliament in which the secluded members
were restored. And though this proved troublesome to him, considering his constant employment in
preaching, yet he has been heard to say, that he very seldom absented himself from that service, that he
might, to his power, keep matters from running into extremes; for there were many in those days, as well
as in these, who were forward to run into the ministry, and had more zeal than knowledge; and perhaps
sometimes persons of worth liable to be discouraged. There is a pretty remarkable instance of his kind
respect to a grave and sober person, who appeared before them (cap in hand, no doubt), and was little
taken notice of, but by himself: he, seeing him stand, called for a chair, in respect to his years and
appearance; at which some of the commissioners were displeased. This person appeared to be of a
Christian and ingenuous temper; for, after the Restoration, he was preferred to an Irish bishopric, perhaps
an archbishopric; for he used to give in charge to Bishop Worth, whose occasions often called him over to
England, that on his first coming to London he should visit Dr Manton, and give his service to him, and let
him know, that if he was molested in his preaching in England, he should be welcome in Ireland, and have
liberty to preach in any part of his diocese undisturbed. What interest he had in the Protector he never
employed for any sordid ends of his own, who might have had anything from him, but purely to do what
service he could to others: he never refused to apply to him for anything in which he could serve another,
though it was not always with success. He was once desired by some of the principal Royalists to use his
interest in him for sparing Dr Hewit’s life, who was condemned for being in a plot against the then
Government; which he did accordingly. The Protector told him, if Dr Hewit had shown himself an
ingenuous person, and would have owned what he knew was his share in the design against him, he
would have spared his life; but he was, he said, of so obstinate a temper, that he resolved he should die.
The Protector convinced Dr Manton before he parted that he knew how far he was engaged in that plot.
While he was minister at Covent Garden, he was invited to preach before the Lord Mayor and Court of
Aldermen, and the Companies of the city, upon some public occasion, at St Paul’s. The doctor chose some
difficult subject, in which he had opportunity of displaying his judgment and learning, and appearing to
the best advantage. He was heard with the admiration and applause of the more intelligent part of the
audience; and was invited to dine with my Lord Mayor, and received public thanks for his performance.
But upon his return in the evening to Covent Garden, a poor man following him, gently plucked him by the
sleeve of his gown, and asked him if he were the gentleman who had preached that day before my Lord
Mayor. He replied, he was. ‘Sir,’ says he, ‘I came with earnest desires after the word of God, and hopes of
getting some good to my soul, but I was greatly disappointed; for I could not understand a great deal of
what you said; you were quite above me.’ The doctor replied, with tears in his eyes, Friend, if I did not give
you a sermon, you have given me one; and, by the grace of God, ‘I will never play the fool to preach before
my Lord Mayor in such a manner again.’ Upon a public fast at Covent Garden church, for the persecuted
Protestants in the valleys of Piedmont, Dr Manton had got Mr Baxter, who happened to be then in London,
and Dr Wilkins, who was afterwards Bishop of Chester, to assist him. Mr Baxter opened the day, and
preached upon the words of the prophet Amos, Amos 6:6: ‘But they are not grieved for the afflictions of
Joseph.’ He, after his manner, took a great compass, and grasped the whole subject. Dr Manton succeeded
him, and had chosen the same text: he was obliged often to refer to the former discourse, and to say, every
now and then, ‘As it has been observed by my reverend brother.’ Dr Wilkins sat cruelly uneasy, and
reckoned that between them both he should have nothing left to say; for he had got the same text too. He
insisted upon being excused, but Dr Manton obliged him to go up into the pulpit; and by an ingenious
artifice, he succeeded admirably. Before he named his text, he prepared the audience by expressing the
fears of their narrow-[[@Page:8]] spiritedness, and little concern for the interest of God in the world: ‘For,’
says he, ‘without any knowledge or design of our own, we have all three been directed to the same words.’
Which, spoken with the majesty and authority peculiar to the presence and spirit of that excellent person,
so awakened the attention, and disposed the minds of the people, that he was heard with more regard,
and was thought to do more good than both the former, though he had scarce a single thought throughout
the sermon distinct from the other two.
In the year 1660 he was very instrumental, with many other Presbyterian divines, in the restoration of
King Charles 2:It must be owned, by impartial judges, that the Presbyterian party, who had the greatest
influence in the nation at that time, had the greatest share in that change; nor could all the Episcopal party
in the three kingdoms have once put it into motion, or brought it to any effect, without them, though they
had all the favour and preferment bestowed upon them afterwards; which, whether it were more just or
politic, more agree able to the laws of equity or the rules of prudence, I leave to the reader to determine. 7
Perhaps, if the king had been brought in upon the conditions the noble Earl of Southampton would have
proposed, and which were approved by the Earl of Clarendon, when it was too late, it had prevented a
great deal of the arbitrary and violent proceedings of that loose and luxurious reign, and contributed to
the safety and happiness of the prince, and people too. He was one of the divines appointed to wait upon
the king at Breda, where they were well received, and for some time after greatly caressed. The doctor
was sworn one of the king’s chaplains by the Earl of Manchester, Lord Chamberlain, who truly honoured
him. He was one of the commissioners at the Savoy Conference, and used his utmost endeavours in that
unsuccessful affair. Dr Reynolds, afterwards Bishop of Norwich, joined with those divines who were for
alterations in ecclesiastical affairs. He was the first who received the commission from the Bishop of
London, of which he immediately acquainted Dr Manton. The original letter is now in my hands, and
expresses the candour and goodness of that excellent person, and his great respect for Dr Manton. It is in
these words: —
SIR, This morning the Bishop of London sent me the commission about revising the Liturgy under the
great seal, to take notice of; with direction to give notice to the commissioners who are not bishops. I went
to Mr Calamy, and it is desired that we meet to-morrow morning at nine o’clock, at his house, in regard of
his lameness, to advise together, and send a joint letter to those who are out of this town. He and I desire
you not to fail; and withal to call upon Dr Bates and Dr Jacomb in your way, to desire their company. So,
with my best respects,
I remain your most loving brother,
Edward Reynolds, B.N.
London, April 1, 1660.’
He was offered at this time the deanery of Rochester, which Dr Harding was in great fear he would accept,
and plied him with letters to come to some resolution; having reason to hope that, upon his refusal, he
should obtain it, as he afterwards did. The doctor kept it some time in suspense, being willing to see
whether the king’s declaration could be got to pass into a law, which they had great encouragements given
them to expect, and which would have gone a great way towards uniting the principal parties in the
nation, and laying the foundation of a lasting peace. 8 Many persons [[@Page:9]] who had, in the former
times, purchased bishops’ and deans’ lands, earnestly pressed him to accept the deanery, with hopes they
might find better usage from him in renewing their leases, and offered their money for new ones, which he
might have taken with the deanery, and quitted again in 1662, there being then no assent and consent
imposed; but he was above such underhand dealings, and scorned to enrich himself with the spoils of
others. When he saw the most prudent and condescending endeavours, through the violence and ambition
of some leading men, availed nothing to the peace of the church and the happiness of the nation, he sat
down under the melancholy prospect of what he lived to see come to pass, namely, the decay of serious
religion, with a flood of profaneness and a violent spirit of persecution. The greatest worth and the best
pretensions met with no regard where there were any scruples in point of ceremony and subscription.
In the interval between the Restoration and his ejectment, he was greatly esteemed by persons of the first
quality at court. Sir John Baber used to tell him, that the king had a singular respect for him. Lord
Chancellor Hyde was always highly civil and obliging to him. He had free access to him upon all occasions,
which he always improved, not for himself, but for the service of others. I shall only give a single instance.
Mr James, of Berkshire, who was afterwards known by the name of Black James, an honest and worthy
person, was at the point of being cast out of his living, which was a sequestration. He came to London to
make friends to the Lord Chancellor, but could find none proper for his purpose. He was at length advised
to go to Dr Manton, to whom he was yet a stranger, as the most likely to serve him in this distress. He
came to him late in the evening, and when he was in bed. He told his case to Mrs Manton, who advised him
7
See ‘Bishop Burnet’s History of his Own Times,’ p. 89.
8
The declaration was drawn up by Lord Chancellor Hyde, and contained, among other things, the following concessions: — That no bishops should
ordain or exercise any part of jurisdiction, which appertaineth to the censures of the church, without the advice and assistance of the presbyters:
that chancellors, commissaries, and officials should be excluded from acts of jurisdiction; and the power of pastors in their several congregations
restored; and that liberty should be granted to all ministers to assemble monthly for the exercise of their pastoral persuasive power, and the
promoting of knowledge and godliness in their flocks; that ministers should be free from the subscription required by the canon, and from the oath
of canonical obedience; and that the use of the ceremonies should be dispensed with, where they were scrupled.
to come again in the morning, and did not doubt but the doctor would go with him. He answered, with
great concern, that it would be too late; and that if he could not put a stop to it that night, he and his family
must be ruined. On so pressing a case the doctor rose, and, because it rained, went with him in a coach to
the Lord Chancellor, at York House; who spying the doctor in the crowd, where many persons were
attending, called to him to know what business he had there at that time of night. When he acquainted him
with his errand, my lord called to the person who stamped the orders upon such occasions, and asked him
what he was doing? ‘He answered, that he was just going to put the stamp to an order for passing away
such a living.’ Upon which he bid him stop; and upon hearing further of the matter, bid the doctor not
trouble himself, his friend should not be molested. He enjoyed it to the time of his ejectment, in 1662,
which was a great support to a pretty numerous family. Upon his refusing the deanery, he fell under Lord
Clarendon’s displeasure, so fickle is the favour of the great; and he once accused him to the king for
dropping some treasonable expressions in a sermon. The king was so just and kind as to send for him, and
ordered him to bring his notes. When he read them, the king asked, whether upon his word this was all
that was delivered; and upon the doctor’s assurance that it was so, without a syllable added to it, the king
said, ‘Doctor, I am satisfied, and you may be assured of my favour; but look to yourself, or else Hyde will be
too hard for you.’
In whatsoever company he was, he had courage, as became a faithful minister of Christ, to oppose sin; and
upon proper occasions, to reprove sinners. Duke Lauderdale, who pretended to carry it with great respect
to him, in some company where the doctor was present, behaved himself very indecently: the doctor
modestly reproved him, but the duke never loved him afterward. He was once at dinner at Lord
Manchester’s in Whitehall, when several persons of great note began to drink the king’s health, a custom
which then began to be much in vogue, and was commonly abused to great disorders. When it came to
him, he refused to comply with it, apprehending it [[@Page:10]] beneath the dignity of a minister to give
any countenance to the sinful excess it so often occasioned in those times. It put a stop to it at that time,
and Prince Rupert, who was present, inquired who he was. Many of the Scotch nobility greatly respected
him, particularly the Duchess of Hamilton, who attended his ministry. Notwithstanding the great and
weighty affairs then on foot, which took up a great part of his time, he never omitted his beloved work of
constant preaching, to the time of his ejection, in 1662. He then usually resorted to his own church, where
he was succeeded by Dr Patrick, the late Bishop of Ely. It happened cross, that Dr Patrick receiving a
scurrilous letter from an unknown person, full of reflections upon himself, had so little wisdom at that
time as to charge it upon Dr Manton, in a letter to him, with very unbecoming reflections. This occasioned
his not attending any more his preaching; for no man living more abhorred a base and unworthy action.
Having this occasion of speaking a little to his disadvantage, I shall take the opportunity of doing a piece of
justice to the memory of that learned person, who has since, by many books of devotion, and excellent
paraphrases and commentaries on the scripture, as well as by his exemplary life, done so much good to
the world, and deserved so well of the Christian church. It has been generally allowed, that Dr Patrick
wrote the first volumes of the ‘Friendly Debate,’ in the heat of his youth, and in the midst of his
expectations; which by aggravating some weak and uncautious expressions, in a few particular writers,
designed to expose the Nonconformist ministry to contempt and ridicule. The design was afterwards
carried on by a worse hand, and with a more virulent spirit, 9 a method altogether unreasonable and
unworthy, because it will be always easy to gather rash and unadvised expressions from the weaker
persons of any party of men, and only serves to expose religion to the scorn and contempt of the profane.
But Bishop Patrick in his advanced age, and in a public debate in the ‘House of Lords, about the Occasional
Bill,’ took the opportunity to declare himself to this purpose: That he had been known to write against the
‘Dissenters with some warmth, in his younger years; but that he had lived long enough to see reason to
alter his opinion of that people, and that way of writing; and that he was verily persuaded there were
some who were honest men and good Christians, who would be neither, if they did not ordinarily go to
church, and sometimes to the meeting; and on the other hand, some were honest men and good
Christians, who would be neither, if they did not ordinarily go to the meetings and sometimes to church.’ A
rare instance this of retractation and moderation; which I think redounds greatly to his honour, and is
worthy of imitation.
But to return to the history. After he ceased to attend upon Dr Patrick’s ministry, he used to preach on the
Lord’s-day evenings in his own house to his family, and some few of his neighbours; and some time after,
9
Dr Samuel Parker, afterwards Bishop of Oxford.
on Wednesday mornings, when the violence of the times would allow it. Upon the increase of his hearers,
he was obliged to lay two rooms into one; which yet, by reason of the number of the people, and the
straitness of the place, proved very inconvenient to him, especially in hot weather, and prejudicial to his
health. He had lived in that respect and good-will in the parish, that his neighbours were generally civil to
him, and gave him no trouble. Only a little before his ejectment, one Bird, a tailor, a zealous stickler for the
Common Prayer, complained to Dr Sheldon, then Bishop of London, that Dr Manton deprived him of the
means of his salvation; meaning the use of the Common Prayer. ‘Well,’ says the bishop, ‘all in good time;
but you may go to heaven without the Common Prayer.’ There was one Justice Ball, within a few doors of
him, who often threatened him, and was at last as good as his word. He was sometimes in danger from the
churchwardens, of which number there were always three. The Duke of Bedford having always the choice
of one, took care to have him a friend to the doctor; and his well-known respect to him gave him
countenance and protection from the malice of the meaner people. His meeting afterwards adjoined to
Lord Wharton’s house in St Giles’s, which he allowed him the convenience of, whether he was in town or
not. The good-natured Earl of Berkshire lived next door, who was himself a [[@Page:11]] Jansenist Papist,
and offered him the liberty, when he was in trouble, to come to his house; which it was easy to do, by only
passing over a low wall which parted the gardens.
Not long after the Act of Ejectment, when the Government was forming a plot for the Presbyterians, for
they had none of their own, in a debate in the House of Lords, Dr Ward, bishop of Salisbury, said, ‘It was
time to look after them, when such men as Dr Manton refused to take the oaths;’ which slander was soon
contradicted by Lord Chamberlain Manchester, who assured the House of the falseness of the charge; and
that he himself had administered the oath to him when he was sworn one of His Majesty’s chaplains. The
doctor took notice of this as very disingenuous, because, not long before, the bishop and he had met at
Astrop Wells; and the bishop had treated him with great civility, and entered into particular freedoms
with him. The doctor, indeed, was in his judgment utterly against taking the Oxford oath, viz., That it is not
lawful, upon any pretence whatsoever, to take up arms against the king; and, that we will not at any time
endeavour any alteration of the government in ‘Church or State.’ And when some few of his brethren were
satisfied to take it upon an explication allowed them by the Lord Keeper Bridgman, that is, that the oath
meant only unlawful endeavours, the famous Mr Gouge came from Hammersmith with a design to take it;
but calling upon Dr Manton to know his opinion of it, he was so well satisfied with the reasons of his
judgment, that he was perfectly easy in his mind, and never took it afterwards.
In the year 1670, the meetings seemed for some time to be connived at, and were much attended. I
remember to have heard some of the worthy ejected ministers speak of this period with particular
pleasure; they observed that, after the looseness and excess which followed the Restoration, the
reproaches and persecutions of the Nonconformists, for several years, and the late terrible judgments of
plague and fire, multitudes everywhere frequented the opened meetings, some from curiosity, and some
upon better motives; and many were delivered from the prejudices they had entertained, and received the
first serious impressions upon their minds. God remarkably owned their ministry at that time, and
crowned it, under all their disadvantages, with an extraordinary success. Soon after this indulgence
expired, the doctor was taken prisoner, on a Lord’s-day, in the afternoon, just after he had done his
sermon. The door happened to be opened to let a gentleman out, at the very time the Justice and his
attendants were at the door; who immediately rushed in, and went up-stairs; but finding the doctor in his
prayer, they stayed till he had done, and then took the names of the principal persons. The doctor being
warm with preaching, they were so civil to take his word to come to them after some convenient time. He
went to them to a house in the Piazzas, where many persons of note were gathered together; among
whom was the then Duke of Richmond. After some discourse, they tendered him the Oxford oath. Upon his
refusing to take it, they threatened to send him to prison. It was thought they questioned their own skill to
draw up a warrant which would be sufficient to hold him; and that it was afterward drawn up by the Lord
Chief-Justice Vaughan. They dismissed him, however, at that time, upon his promise to come to them
within two or three days; and then gave the warrant to a constable, and committed him to the Gatehouse;
only allowing him a day’s respite, till his room could be got ready. This imprisonment, by the kind
providence of God, was more favourable and commodious than could have been thought, or than his
enemies designed, or than he expected. The keeper of the prison at that time was the Lady Broughton,
who was noted for her strictness and severity in her office, though she carried it quite otherwise towards
the doctor; for she allowed him a large handsome room joining to the Gatehouse, with a small one
sufficient to hold a bed. For some time it was not thought prudent to admit any to come to him, but his
wife and servant who attended him. It is worth notice here, that the doctor could not omit his delightful
work of preaching, though to so small a congregation; which he did, according to his former custom, both
parts of the Lord’s-day and once on a week-day. After some time his children, and some few friends, to the
number of twelve or fifteen, were admitted to hear him preach. The Lady Broughton was highly civil and
[[@Page:12]] obliging, and placed a great confidence in him. When she designed to go for a little time into
the country, she would have ordered the keys of the common jail to be brought to him every night; the
doctor, smiling, told her that he, being a prisoner himself, could not think it proper to be the keeper or
jailer to others. However, no person had the opening and shutting of the door of the house where he was
but his own servant, so that he might have gone out of prison when he pleased, for any restraint he was
under. When the town was pretty empty, he ventured, once with his keeper and once without, to visit his
worthy friend Mr Gunston of Newington, who was agreeably surprised to see him, as he had a very high
and hearty respect for him. Thus like Joseph, 10 ‘he found favour in the sight of the keeper of the prison;’
and ‘the keeper of the prison’ would have ‘committed to his hands all the prisoners who were in the
prison.’ This, it must be owned, was a milder confinement and gentler usage than many others met with in
those days, who lay under long and close confinements, and suffered confiscation of goods, and
banishment, and death. This Protestant persecution fell short indeed of dragooning and dungeons and
galleys in France, and of the racks and tortures of the Inquisition in Spain; but that a person of Dr
Manton’s worth and merit should be thought to deserve such treatment from a Government which he
helped to lay the foundations of, and which he not only never injured, but had served in circumstances of
danger and importance, when others of less desert and pretensions had all the opportunities of public
service, and all the favour and preferment, I believe will appear shocking, at this distance, to all impartial
lovers of liberty and of their country, and fix a brand for ever upon the gratitude and politics of those
times.
Some time after his imprisonment, when the indulgence was renewed, he preached in a large room taken
for him in Whitehart Yard, not far from his house; but there also he was at length disturbed. A band of
rabble came on the Lord’s-day morning to seize him; but the doctor, having notice of it overnight, escaped
their fury. Mr James Bedford was got to preach for him, who had taken the Oxford oath. When they found
themselves disappointed, they were in a great rage, and took the names of several; but did not detain the
minister, for their malice was levelled against the doctor. The good Lord Wharton was there, whom they
pretended not to know; and upon his refusing to tell them his name, they threatened to send him to
prison; but they thought better of it. The place was fined forty pounds, and the minister twenty, which was
paid by Lord Wharton.
Sir John Baber, his near neighbour, and who owed all his preferment at court to the doctor’s interest there,
continued his hearty friend, though a great courtier. He often visited the doctor, by which means he had
opportunity of greater intelligence than most others. About this time there happened some difference
among the ministers of the city, about the manner of addressing the king for his indulgence. Some
contended earnestly to have it expressed more largely, and others opposed it; for though they always
thought they had a right to their liberty, they feared giving any countenance to the dispensing power, or
advantage to the Papists; which were things well known to be in view, and much at heart at that time. The
difference came to be known at court, and there were apprehensions of ill consequences. Sir John Baber
carried Dr Manton and Dr Bates to Lord Arlington’s, at Whitehall, who was then Secretary of State, it was
supposed, by his order. When they were together, the king, to their great surprise, came into the room —
it was thought by design. Dr Bates pressed Dr Manton to address the king for his indulgence; which he did
in a few words, and with great caution; but it was kindly accepted by the king, and well approved by the
ministers, when it was communicated to them; and put a happy end to their contentions about it. 11 It was
by the means of Sir John Baber that Dr Manton and Mr Baxter were invited to confer with the Lord Keeper
Bridgman, about a comprehension and toleration, in the year 1668. They [[@Page:13]] afterwards met
with Dr Wilkins and Dr Burton. Proposals were drawn up and corrected by mutual consent; in pursuance
of which the excellent Judge Hale prepared a bill to be laid before the next session of Parliament; but it
was rejected upon the first motion by the High Church party. 12 In the year 1674, Dr Manton and Mr

10
Genesis 39:21, 22.
11
Dr Manton gives a particular account of this interview, in a letter to Mr Baxter. — Life, Part III., p. 37.
12
Dr Calamy’s Abridgment, vol. i.. pp. 317, 342.
Baxter, with Dr Bates and Mr Pool, met with Dr Tillotson and Dr Stillingfleet, to consider of an
accommodation, by the encouragement of several Lords, spiritual and temporal. They canvassed several
draughts, and at length all agreed in one; but when it came to be communicated to the bishops, several
things in which they had agreed could not be obtained, and the whole design miscarried. So easy a thing it
has ever been found for wise and sober men to adjust matters of difference, and agree upon terms of
accommodation; when nothing will satisfy unreasonable prejudice, and where the lust of power, and the
bias of interest, strongly lead men the other way.
When the indulgence was more fully fixed in 1672, the merchants, and other citizens of London, set up a
lecture at Pinner’s Hall. Dr Manton was one of the six first chosen, and opened the lecture. He was much
concerned at the little bickerings which began there in his time, and afterward broke out into scandalous
contentions, and an open division at last. Mr Baxter was often censured for his preaching there; and once
published a sheet upon that occasion, which he called, ‘An Appeal to the Light.’ His preaching upon these
words, ‘And ye will not come unto me, that you might have life,’ in which he fully justified the great God,
and laid the blame of men’s destruction upon themselves, though it was followed by another upon these
words, ‘Without me you can do nothing,’ occasioned a great clamour against him among some people of
which he complained to Dr Manton. The doctor, on his next turn, in the close of his sermon, pretty sharply
rebuked them for their rash mistakes, and unbecoming reflections upon so worthy and useful a person. It
was observed, that his reproof was managed with so much decency and wisdom, that he was not by any
reflected upon for his freedom therein. He has been heard to express his esteem of Mr Baxter in the
highest terms; namely, that he thought him one of the most extraordinary persons the Christian church
had produced since the apostles’ days; and that he did not look upon himself as worthy to carry his books
after him. This was the opinion of one who knew him with the greatest intimacy for many years, and was a
great judge of true worth.
When he first began to grow into ill health, he could not be persuaded by his friends and physicians to
forbear preaching for any considerable time; which had been the delightful work of his life. He was at
length prevailed with to spend some time at Woburn, with Lord Wharton, for the benefit of the air. But
finding little good by it, he returned to town on the beginning of the week, in order to administer the
Lord’s Supper the next Lord’s-day, of which he gave notice to his people; but he did not live to accomplish
it. The day before he took his bed, he was in his study, of which he took a solemn leave, with hands and
eyes lift up to heaven, blessing God for the many comfortable and serious hours he had spent there, and
waiting in joyful hope of a state of clearer knowledge and higher enjoyments of God. At night he prayed
with his family under great indisposition, and recommended himself to God’s wise disposal; desiring, ‘If he
had no further work for him to do in this world, he would take him to himself;’ which he expressed with
great serenity of mind, and an unreserved resignation to the divine good pleasure. When he went to bed
he was suddenly seized with a kind of lethargy, by which he was deprived of his senses, to the great grief
and loss of his friends who came to visit him. He died October 18th, 1677, in the fifty-seventh year of his
age, and lies interred in the chancel of the church of Stoke Newington.
Dr Bates preached his funeral sermon, who had a most affectionate esteem for him, very frequently visited
him, always advised with him in matters of moment, and, for some years after [[@Page:14]] his death,
would weep when he spoke of him. He says of him: — 13 His name is worthy of precious and eternal
memory. God had furnished him with a rare union of those parts which are requisite to form an eminent
minister of his word. A clear judgment, a rich fancy, a strong memory, and happy elocution met in him;
and were excellently improved by his diligent study. In preaching the word he was of conspicuous
eminence; and none could detract from him, but from ignorance or envy. He was endowed with an
extraordinary knowledge of the scripture; and in his preaching, gave such perspicuous accounts of the
order and dependence of divine truths, and with that felicity applied the scripture to confirm them, that
every subject, by his management, was cultivated and improved. His discourses were so clear and
convincing, that none, without offering violence to conscience, could resist their evidence; and from hence
they were effectual, not only to inspire a sudden flame, and raise a short commotion in the affections, but
to make a lasting change in the life. His doctrine was uncorrupt and pure; the truth according to godliness.
He was far from the guilty, vile intention to prostitute the sacred ordinances for acquiring any private
secular advantage; neither did he entertain his hearers with impertinent subleties, empty notions,

13
Dr Bates’s Works, p. 771.
intricate disputes, dry and barren, without productive virtue; but as one who always had in his eye the
great end of his ministry, the glory of God, and the salvation of men. His sermons were directed to open
their eyes, that they might see their wretched condition as sinners, to hasten their flight from the wrath to
come, and make them humbly, and thankfully, and entirely receive Christ as their Prince and all-sufficient
Saviour; and to build up the converted in their holy faith, and more excellent love, which is the “fulfilling of
the law:” in short, to make true Christians eminent in knowledge and universal obedience.
And as the matter of his sermons was designed for the good of souls, so his way of expression was proper
for that end. His style was not exquisitely studied, not consisting of harmonious periods, but far distant
from vulgar meanness. His expression was natural and free, clear and eloquent, quick and powerful;
without any spice of folly; and always suitable to the simplicity and majesty of divine truth. His sermons
afforded substantial food with delight, so that a fastidious mind could not disrelish them. He abhorred a
vain ostentation of wit in handling sacred truths, so venerable and grave, and of eternal consequence. His
fervour and earnestness in preaching was such as might soften and make pliant the most stubborn and
obstinate spirit. I am not speaking of one whose talent was only voice, who laboured in the pulpit as if the
end of preaching were the exercise of the body, and not for the profit of souls. But this man of God was
inflamed with holy zeal, and from thence such expressions broke forth as were capable of procuring
attention and consent in his hearers. He spake as one who had a living faith within him of divine truth.
From this union of zeal with his knowledge, he was excellently qualified to convince and convert souls. His
unparalleled assiduity in preaching declared him very sensible of those dear and strong obligations which
lie upon ministers to be very diligent in that blessed work. This faithful minister abounded in the work of
the Lord; and, which is truly admirable, though so frequent in preaching, yet was always superior to
others, and equal to himself. He was no fomentor of faction, but studious of the public tranquillity; he
knew what a blessing peace is, and wisely foresaw the pernicious consequences which attend divisions.
Consider him as a Christian, his life was answerable to his doctrine. This servant of God was like a fruitful
tree, which produces in the branches what it contains in the root. His inward grace was made visible in a
conversation becoming the gospel. His resolute contempt of the world secured him from being wrought
upon by those motives which tempt low spirits from their duty. He would not rashly throw himself into
troubles, nor, spreta conscientia, avoid them. His generous constancy of mind in resisting the current of
popular humour, declared his loyalty to his divine Master. His [[@Page:15]] charity was eminent in
procuring supplies for others, when in mean circumstances himself. But he had great experience of God’s
fatherly provision, to which his filial confidence was correspondent. I shall finish my character of him by
observing his humility. He was deeply affected with the sense of his frailty and unworthiness. He
considered the infinite purity of God, and the perfection of his law, the rule of duty; and by that humbling
light discovered his manifold defects. He expressed his thoughts to me a little before his death. “If the holy
prophets were under strong impressions of fear upon extraordinary discoveries of the divine presence,
how shall we poor creatures appear before the holy and dreadful Majesty? It is infinitely terrible to appear
before God, the Judge of all, without the protection of the blood of sprinkling, which speaketh better things
than that of Abel.” This alone relieved him, and supported his hopes. ‘Though his labours were abundant,
yet he knew that the work of God, passing through our hands is so blemished, that without appealing to
pardoning mercy and grace, we cannot stand in judgment.’ This was the subject of his last public sermon,
upon 2 Timothy 1:18, which was published from his notes, with the second edition of his funeral sermon.
Mr Collins, a man of a most sweet and obliging temper, as well as of great abilities and worth, on ‘his turn
to preach at the merchants’ lecture, after the doctor’s death, took great notice of it, and was much affected
with the loss of so valuable a person. Good old Mr Case used to say, long before his death, that he should
live to preach his funeral sermon; and he did preach upon that occasion, when he was almost dead
himself, for he was above eighty years of age. His text was, 2 Kings 10:32; ‘In those days the Lord began to
cut Israel short.’ After he had considered the text, he came to speak of several worthy ministers cut off by
death about that time, as well as others cut off by the laws which forbade their preaching. The last he
named was Dr Manton. At the mention of his name he stopped, and wept for some time before he could
proceed; and then said, If I had mentioned no other but Dr Manton, ‘I might well say, that God began to cut
England short;’ with other expressions of his love and esteem. He had always a high opinion of the
doctor’s preaching, and would often urge him to print. When the doctor answered him that he had not
time, in the midst of such constant employments, to prepare anything, with due care, for the public view;
he would reply, ‘You need only send your notes to the press, when you come out of the pulpit.’ Dr Manton
wrote a very ingenious and serious preface to Mr Case’s ‘Meditations, drawn up when he was prisoner in
the Tower, and published under the title of Correction, Instruction;’ which is a very useful practical book
upon the subject of afflictions. ‘He also wrote a preface to the second edition of Smectymnus;’ to Mr
Clifford’s ‘Book of the Covenant;’ to ‘Ignatius Jourdain’s Life;’ Mr Strong’s ‘Sermons of the Certainty and
Eternity of Hell Torments;’ and to the second edition, in quarto, of the ‘Assembly’s Confession of Faith,’ &c.
His works were published by several principal ministers of that time, and it will entertain the reader to
see the high apprehensions they had of him, and the beautiful variety in which they represent them. They
have indeed drawn their own character, as well as his, in the different turn of their mind and manner of
expression. ‘The first which came out was Twenty Sermons,’ in quarto, in the year 1678. Dr Bates gives
this fine and beautiful account of them: The main design of them is to represent the inseparable connexion
between Christian duties and privileges, wherein the essence of our religion consists. The gospel is not a
naked, unconditionate offer of pardon and eternal life in favour of sinners, but upon the most convenient
terms for the glory of God and the good of men, enforced by the strongest obligations upon them to
receive humbly and thankfully those benefits. The promises are attended with commands to repent and
believe, and persevere in a uniform practice of obedience. The Son of God came into the world, not to
make God less holy, but to make us holy; and not to vacate our duty, and free us from the law as a rule of
obedience, for that is both impossible, and would be most infamous and reproachful to our Saviour. To
challenge such an exemption in point of right is to make ourselves gods; to usurp it in point of fact is to
make [[@Page:16]] ourselves devils. But his end was to enable and induce us to return to God as our
rightful Lord and proper felicity, from whom we rebelliously and miserably fell, in seeking for happiness
out of him. Accordingly, the gospel is called the law of faith, as it commands those duties upon motives of
eternal hopes and fears, and as it will justify or condemn men with respect to their obedience or
disobedience, which is the proper character of a law. These things are managed in the following sermons
in that convincing, persuasive manner as makes them very necessary for these times, when some who
aspire to extraordinary heights in religion, and esteem themselves favourites of heaven, yet wofully
neglect the duties of the lower hemisphere, as righteousness, truth, and honesty; and when carnal
Christians are so numerous, who despise serious godliness as a solemn hypocrisy, and live in open
violation of Christ’s precepts, and yet presume to be saved by him.
I shall only add further, they commend to our ardent affections and endeavours true holiness, as
distinguished from the most refined unregenerate morality. The doctor saw the absolute necessity of this,
and spake with great jealousy of those who seemed in their discourses to make it their highest aim to
improve and cultivate some moral virtues, as justice, temperance, benignity, &c., by philosophical helps,
representing them as becoming the dignity of our nature, agreeable to reason, and beneficial to society,
and but transiently speaking of the operations of the Holy Spirit, which are as requisite to free the soul
from the chains of sin as to release the body at last from the bands of death; who seldom preach of
evangelical graces, faith in the Redeemer, the love of God for his admirable wisdom in our salvation, zeal
for his glory, humility in ascribing all we can return in grateful obedience to the most free and powerful
grace of God in Christ, which are the vital principles of good works, and derive the noblest forms to all
virtues. Indeed, men may be composed and considerate in their words and actions, may abstain from
gross enormities, and do many praiseworthy actions, by the rules of moral prudence, yet without the
infusion of divine grace to cleanse their stained nature, to renew them according to the image of God
shining in the gospel, to act them from motives superior to all that moral wisdom propounds, — all their
virtues, of what elevation soever, though in a heroic degree, cannot make them real saints. As the plant-
animal has a faint resemblance of the sensitive life, but remains in the lower rank of vegetables, so these
have a shadow and appearance of the life of God, but continue in the corrupt state of nature. ‘The
difference is greater between sanctifying saving grace, wrought by the special power of the Spirit, with the
holy operations flowing from them, and the virtuous habits and actions which are the effect of moral
counsel and constancy, than between true pearls produced by the celestial beams of the sun, and
counterfeit ones formed by the smoky heat of the fire.’ No doubt the proper Christian graces require the
influence of the Divine Spirit, and are the effect of nobler motives than mere pagan morality.
In 1679 was published, in octavo, Eighteen Sermons on the Second Chapter of the Second Epistle to the
Thessalonians, containing the ‘Description, Rise, Growth, and Fall of Antichrist; with divers Cautions and
Arguments to establish Christians against the Apostasy of the Church of Rome.’ This was well fitted for
common use, and very seasonable at that time. In the preface to this volume, Mr Baxter says of him, How
sound he was in judgment against extremes in the controversies of these times; how great a lamenter of
the scandalous and dividing mistakes of some self-conceited men; how earnestly desirous of healing our
present breaches, and not unacquainted with the proper means and terms; how hard and successful a
student; how frequent and laborious a preacher; and how highly and deservedly esteemed, is commonly
known here. The small distaste which some few had of him, I took for a part of his honour, who would not
win reputation with any by flattering them in their mistakes, or unwarrantable ways. He used not to serve
God with that which cost him nothing; nor was of their mind who cannot expect or extol God’s grace
without denying those endeavours of men to which his necessary grace exciteth them. He knew that,
[[@Page:17]] “without Christ we can do nothing;” and yet that, “by Christ strengthening us, we can do all
things” which God hath made necessary to be done by us. He was not of their mind who think it
derogatory to the honour of Christ to praise his works in the souls and lives of any of his servants; and that
it is to the honour of his grace that his justified ones are graceless, and that their Judge should dishonour
his own righteousness, if he make his disciples more righteous personally than the scribes and pharisees;
and will say to them, “Well done, good and faithful servant; thou hast been faithful over a few things, enter
thou into the joy of thy Lord.” He knew how to regard the righteousness and . intercession of Christ, with
pardon of sin and divine acceptance, instead of legal personal perfection, without denying either the
necessity or assigned office of our faith and repentance, and evangelical sincerity in obeying Him who
redeemed and justifies us. He knew the difference between man’s being justified from the charge of being
liable to damnation as Christless, impenitent, unbelieving, and ungodly; and being liable to damnation for
mere sin as sin, against the law of innocence, which required of us no less than personal, perfect, and
perpetual obedience. ‘He greatly lamented the wrong which truth and the church underwent from those
who neither know such difference, nor have humility enough to suspect their judgment, nor to forbear
reviling those who have not as confused and unsound apprehensions and expressions as themselves.’
In the year 1684 Dr Bates published his ‘Exposition of the Lord’s Prayer,’ in octavo. In 1685 Mr Hurst
published, in octavo, ‘Several Discourses tending to promote Peace and Holiness among Christians;’ and
dedicated them to Arthur, Earl of Anglesea, to whom he was chaplain. ‘In the same year was published,
Christ’s Temptations and Transfiguration explained and improved; and Christ’s Eternal Existence and the
Dignity of his Person asserted and proved, in opposition to the Socinians,’ in octavo. Dr Jacomb, who
published this volume, says of him, ‘That he did not so much concern himself in what is polemical and
controversial; but chose rather, in a plain way, as best suiting with sermon-work, to assert and prove the
truth by scripture testimony and argument; and that he has done to the full.’ In 1703 was published, ‘A
Practical Exposition of Isaiah 53.’ This, though published last, was earlier written than any of the other; for
so he speaks in the preface to the Exposition of James, I have the rather chosen this scripture, that it might
be an allay to those comforts, which, in another exercise, I have endeavoured to draw out of Isaiah 53:I
would, at the same time s carry on the doctrine of faith and manners, and show you your duty, together
with your encouragement; lest, with Ephraim, you should only love to tread out the corn, and refuse to
break the clods. We are all apt to divorce comfort from duty, and content ourselves with a barren,
unfruitful, knowledge of Christ; as if all He required of the world were only a few naked, cold, unactive
apprehensions of his merit, and all things were so done for us, that nothing remained to be done by us.
‘This is the wretched conceit of many in the present age; and, therefore, they abuse the sweetness of grace
to looseness, and the power of it to laziness. Christ’s merits, and the Spirit’s efficacy, are the common
places from whence they draw all the defence and excuse of their own wantonness and idleness.’
Besides these lesser volumes, there are five large volumes in folio. The first was, ‘Sermons upon the 119th
Psalm,’ published in the year 1681. Dr Bates says, They were preached by him in his usual course of three
times a week; which I do not mention to lessen their worth, but to show how diligent and exact he was in
performing his duty. ‘I cannot but admire the fecundity and variety of his thoughts; that though the same
things so often occur in the verses of this psalm, yet, by a judicious observing the different arguments and
motives whereby the psalmist enforces the same request, or some other circumstance, every sermon
contains new conceptions, and proper to the text.’ Mr Alsop says of them, The matter of them is spiritual,
and speaks the author one intimately acquainted with the secrets of wisdom. He writes like one who knew
the psalmist’s heart, and felt in his own soul the sanctifying power of what he wrote. Their design is
practical, beginning with [[@Page:18]] the understanding, dealing with the affections, but still driving on
the design of practical holiness. The manner of handling is not inferior to the dignity of the matter; so
plain, as to accommodate the most sublime truths to the meanest spiritual capacity; and yet so elevated, as
to approve itself to the most refined understanding; which knows how to be succinct without obscurity;
and, where the weight of the argument requires it, to enlarge without nauseous prolixity. He studied more
to profit than please; and yet an honest heart will be then best pleased when most profited. He chose
rather to speak appositely than elegantly, and yet the judicious account propriety the greatest elegance.
He laboured more industriously to conceal his learning than others to ostentate theirs; and yet, when he
would most veil it, the discerning reader cannot but discover it, and rejoice to find such a mass and
treasure of useful learning couched under a well-studied and artificial plainness. I have admired, and must
recommend to the observation of the reader, the fruitfulness of the author’s holy invention, accompanied
with solid judgment, in that whereas the coincidence of the matter in this psalm might have superseded
his labours in very many verses; yet, without force, or offering violence to the sacred text, he has, either
from the connexion of one verse with its predecessor, or the harmony between the parts of the same
verse, ‘found out new matter to entertain his own meditations, and the reader’s expectations.’
The second volume was published in 1684, and contains sermons on the whole of the 25th of Matthew 25;
and 17th of John, and the 6th and 8th of the Romans, and the 5th of the Second Epistle to the Corinthians.
Dr Collings, who seems to have written the preface to this volume, says, In all his writings one finds a
quick and fertile invention, governed with a solid judgment; and the issue of both expressed in a grave and
decent style. He had a heart full of love and zeal for God and his glory; and out of the abundance of his
heart his mouth continually spake. So frequent, and yet so learned and solid, preaching by the same
person was little less than miraculous. He was a good and learned, a grave and judicious, person; and his
auditory never failed, though he laboured more than most preachers, to hear from him a pious, learned,
and judicious discourse. ‘He is one of those authors upon the credit of whose name not only private and
less intelligent people, but even scholars, may venture to buy any book which was his.’ The third volume
was published in 1689, and contains sermons upon the 11th chapter of the Epistle to the Hebrews; with a
treatise of the Life of Faith, and another of Self-denial; and some preparatory sermons for the Lord’s
Supper, and sermons before the Parliament. It was dedicated to King William, soon after the Revolution,
by Mr Howe, in as noble and masterly a preface as is, perhaps, anywhere to be met with. The fourth
volume was published in 1693, and contains sermons upon several texts of scripture. It is directed to the
Lord Philip Wharton, by Mr William Taylor, who was many years my lord’s chaplain, and transcribed a
great part of the doctor’s notes for the press, and was himself a person of great integrity and wisdom. He
tells my lord, ‘Though his preaching was so constant, yet in all his sermons may be observed a solidity of
judgment, exactness of method, fulness of matter, strength of argument, persuasive elegance, together
with a serious vein of piety running through the whole, as few have come near him, but none have
exceeded him.’ Mr Alsop says of this volume: — Acquired learning humbly waits upon divine revelation;
great ministerial gifts were managed by greater grace. ‘A warm zeal, guided by solid judgment; a fervent
love to saints and sinners, kindled by a burning zeal for the interest of a Saviour; and a plain elegance of
style adapted to the meanest capacity, and yet far above the contempt of the highest pretender.’ The fifth
volume was published in 1701, and contains sermons on the 5th chapter to the Ephesians, on the 3d of the
Philippians, on the 1st chapter of the Second Epistle to the Thessalonians, and on the 3d chapter of the
First Epistle of John, with one hundred and forty sermons on particular texts. This volume, though it
appeared last, and after so many others, is so far from running dregs, that, in my opinion, it contains some
of his ripest and most digested thoughts; and is preferable, both for the subject and management, to any
one of the former. This was directed to the excellent Sir Thomas Abney, then Lord Mayor of London, and
to the Lady Abney, by Mr Howe; in which he expresses his sense of Dr [[@Page:19]] Manton in this
remarkable paragraph: ‘And that an eminent servant of Christ, who, through a tract of so many years, hath
been so great and public a teacher and example of the ancient seriousness, piety, righteousness, sobriety,
strictness of mariners, with most diffusive charity (for which London has been renowned, for some ages,
beyond most cities in the world), should have his memory revived by such a testimony from persons
under your character, and who hold so public a station as you do in it, can never be thought unbecoming,
as long as clearly explained and exemplified religion, solid useful learning, and good sense, are in any
credit in the world.’
There are some sermons of his in the several volumes of the ‘Morning Exercises;’ for Dr Manton was too
considerable to be missed in any design which was set on foot for the public good. There is one in that at
St Giles’s, on Man’s Impotency to Help himself out of the ‘Misery he is in by Nature;’ another in that at
Cripplegate, about ‘Strictness in Holy Duties;’ a third in the Supplement, concerning ‘The Improvement of
our Baptism;’ and a fourth in that against Popery, upon ‘The Sufficiency of the Scripture.’ There is also a
funeral sermon for Mrs Jane Blackwel, upon ‘The Blessed Estate of them who Die in the Lord,’ in the year
1656. These sermons, with the two before the House of Commons, 14 and one on the death of Mr Love,
including the Exposition on James and Jude, were all he published himself; 15 and are written with a
correct judgment and beautiful simplicity. His other works were all printed from his sermon-notes,
prepared for the pulpit; and whosoever shall consider the greatness of the number and variety of the
subjects, the natural order in which they are disposed, and the skilful management; the constant
frequency of his preaching, and the affairs of business in which he was often engaged, will easily be able to
make a judgment of his great abilities and vast application, and to make the requisite allowances for
posthumous works; especially when he tells us that ‘he was humbled with the constant burden of four
times a week preaching;’ 16 and to the last, three times; and that where the style seems too curt and
abrupt, know that ‘I sometimes reserved myself for sudden inculcations and enlargement.’ And though, as
they now appear, they have been well received, and very useful to younger ministers and Christian
families, yet I believe I might safely venture to say, that if he had had the same leisure to compose and
polish, he was capable of equalling any performances of that kind of the celebrated writers of the age; and
that hardly any, under his disadvantage, and so constantly employed, would have exceeded his. As no man
of the age had a greater number of his sermons published after his death, perhaps it will not displease the
reader to see his own judgment of posthumous writings. ‘Let it not stumble thee,’ says he, that the piece is
posthumous, and comes out so long after the author’s death; it were to be wished that they who excel in
public gifts would during life publish their own works, to prevent spurious obtrusions upon the world,
and to give them their last hand and polishing, as the apostle Peter was careful to write before his decease
(2 Peter 1:12). But usually the Church’s treasure is most increased by legacies. As Elijah let fall his mantle
when he was taken up into heaven, so God’s eminent servants, when their persons could no longer remain
in this world, have left behind them some worthy pieces, as monuments of their graces, and zeal for the
public welfare. Whether it be out of a modest sense of their own endeavours, as being loth, upon choice
and of their own accord, to venture abroad into the world; or whether it be that being occupied and taken
up with other labours; or whether it be in conformity to Christ, who would not leave his Spirit till his
departure; or whether it be out of hope that their works would find a more kindly reception after their
death, the living being more liable to envy and reproach, but when the author is in heaven, the work is
more esteemed upon [[@Page:20]] earth; whether for this or that cause, usual it is that not only the life,
but the death of God’s servants have been profitable to the Church. ‘By that means many useful treatises
have been freed from that privacy and obscurity to which, by the modesty of their authors, they had
formerly been confined.’ 17
He was a person of general learning, and had a fine collection of books, which sold for a considerable sum
after his death; among which was ‘the noble Paris edition of the Councils,’ in thirty volumes, in folio, which
the bookseller offered him for sixty pounds, or his Sermons on the One Hundred and Nineteenth Psalm. He
began to transcribe them fair, but finding it too great an interruption in the frequent returns of his stated
work, We chose rather to pay him in money. His great delight was in his study, and he was scarce ever
seen without a book in his hand, if he was not engaged in company. He had diligently read the Fathers, and
the principal schoolmen, which was a fashionable piece of learning in those times. And though he greatly
preferred the plainness and simplicity of the former to the art and subtilty of the latter, yet he thought that
we were more properly the Fathers, who stood on their shoulders, and have the advantage of seeing
farther, in several respects, than they did. Perhaps scarce any man of the age had more diligently studied
the scripture, or was a greater master of it. He had digested the best critics and commentators, and made a
vast collection of judicious observations of his own, which appears in the pertinent and surprising use of
the scripture upon all occasions, and the excellent glosses which are everywhere to be found in his
writings. As he had a great reverence for the scripture himself, so he was observed to show a great zeal
against using scripture phrases lightly in common conversation, or without a due regard to the sense and
meaning of them, as a profanation of the scripture and a great dishonour to God. Dr Bates used to say, ‘that
he had heard the greatest men of those times sometimes preach a mean sermon, but never heard Dr

14
One is Meat for the Eater; or, ‘Hopes of Unity in and by Divided and Distracted Times,’ on Zechariah 14:10. ‘The other is England’s Spiritual
Languishing, with the Causes and Cure,’ on Revelation 2:3.
15
Anthony Wood mentions ‘Smectymnus Redivivus,’ in answer to ‘The Humble Remonstrance,’ Lond. 1653, which I have never seen.
16
See Preface to the Exposition on James.
17
Epistle to Dr Sibb’s Comment on the First Chapter of the Second Epistle to the Corinthians.
Manton do so upon any occasion.’ This will appear the less surprising, if we consider the great care he
took about them. He generally writ the heads and principal branches first, and often writ them over twice
afterwards, some copies of which are now in being. When his sermon did not please him, nor the matter
open kindly, he would lay it aside for that time, though it were Saturday night, and sit up all night to
prepare a sermon upon an easier subject, and more to his satisfaction. If a good thought came into his
mind in the night, he would light his candle, and put on his gown, and write sometimes for an hour
together at a table by his bedside, though the weather was ever so cold. He was well read in all the ancient
and modern history, which he made his diversion, and in which he took a particular pleasure. This, by the
advantage of an excellent judgment and strong memory, made his conversation very instructing and
entertaining, and recommended him particularly to young gentlemen, who used to visit him after their
travels. He would discourse with them as if he had been with them upon the spot, and bring things to their
remembrance which they had forgot; and sometimes, to their great surprise, show a greater acquaintance
with things abroad, attained by reading, than they had got by all the labour and expense of travelling. The
celebrated Mr Edmund Waller, who first refined the English poetry, and brought it to the ease and
correctness in which it now appears, used to say of him, upon this account, ‘that he never discoursed with
such a man as Dr Manton in all his life.’ By this means he became a great judge of men and things; and was
often resorted to by persons of the greatest note and figure in the world. He took his degree of Bachelor of
Arts in the year 1639, and was created Bachelor of Divinity in 1654, and by virtue of His Majesty’s letters
was created Doctor of Divinity at the same time with Dr Bates, and several of the Royalists, in 1660. 18 It
was pleasantly said upon this latter occasion, that none could say of him that Creatio fit ex nihilo, having
both learning and a degree before.
[[@Page:21]] He was a strict observer of family religion. His method was this: he began morning and
evening with a short prayer, then read a chapter, his children and servants were obliged to remember
some part of it, which he made easy and pleasant to them by a familiar exposition; then he concluded with
a longer prayer. Notwithstanding the labours of the Lord’s-day, he never omitted, after an hour’s respite,
to repeat the heads of both his sermons to his family, usually walking, and then concluded the day with
prayer and singing a psalm. His great acquaintance with the scriptures, and deep seriousness of mind,
furnished him with great pertinency and variety of expression upon all occasions, and preserved a great
solemnity and reverence in all his addresses to God. His prayer after sermon usually contained the heads
of his sermon. He was noted for a lively and affectionate manner of administering the Lord’s Supper. He
consecrated the elements of bread and wine apart; and whilst they were delivering, he was always full of
heavenly discourse. He would often utter, with great fervour, those words: Who is a God like unto thee,
pardoning iniquity, transgression, and sin?’ and illustrate, in an affecting manner, the glory of the divine
mercy to the lost world, in the death of Christ; and pathetically represent the danger of those who neglect
and slight their baptismal covenant, and how terrible a witness it would be against them at the day of
judgment.
Monday was his chief day of rest, in which he used to attend his visitors. On his Wednesday lecture several
persons of considerable quality and distinction, who went to the Established Church on the Lord’s-day,
would come to hear him. One observing to him that there were many coaches at his doors on those days,
he answered, smiling, ‘I have coach-hearers, but foot-payers;’ and yet he was far from the love of filthy
lucre; for when it was proposed to him to bring his hearers to a subscription, he would not yield to it, but
said his house should be free for all, as long as he could pay the rent of it. Some of his parishioners, and
others who attended his ministry, used to present him, about Christmas, with what they collected among
themselves, which was seldom above twelve or thirteen pounds. He had several persons of the first rank
who belonged to his congregation, as the Countesses of Bedford, Manchester, Clare; the Ladies Baker,
Trevor, the present Lord Trevor’s mother; the Lord and Lady Wharton, and most of their children, &c. By
this means he had always a considerable collection for the poor at the sacrament, which was a great
pleasure to him. He used to say sometimes, pleasantly, that he had money in the poor’s bag when he had
little in his own. This he sometimes distributed among poor ministers, who were, many of them, at that
time, in strait circumstances, as well as the poor of the congregation. Though he was a man of great
gravity, and of a regular unaffected piety, yet he was extremely cheerful, and pleasant among his friends,
and upon every proper occasion. His religion sat easy, and well became him, and appeared amiable and
lovely to others. He greatly disliked the forbidding rigours of some good people, and the rapturous
18
Anthony Wood’s Fasti Oxon.
pretensions of others; and used to say he had found it, by long observation, that they who would be over-
godly at one time, would be under-godly at another.
I shall conclude with this summary account of his person and character. He was of a middle stature, and of
a fair and fresh complexion, with a great mixture of majesty and sweetness in his countenance. In his
younger years he was very slender, but grew corpulent in his advanced age; not by idleness or excess, 19
for he was remarkably temperate and unweariedly diligent. He had naturally a little appetite, and
generally declined all manner of feasts; but by a sedentary life, and the long confinement of the five-mile-
act, which, he used to complain, first broke his constitution. In short, perhaps few men of the age in which
he lived had more virtues and fewer failings, or were more remarkable for general knowledge, fearless
integrity, great candour and wisdom, sound [[@Page:22]] judgment, and natural eloquence, copious
invention, and incredible industry, zeal for the glory of God, and good-will to men; for acceptance and
usefulness in the world, and a clear and unspotted reputation, through a course of many years, among all
parties of men.

A Practical Exposition of the Lord’s Prayer

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

19
Anthony Wood (‘Athenae Oxon.,’ p. 600), says, ‘When he took his degree at Oxford, he looked like a person rather fatted for the slaughter, than
an apostle; being a round, plump, jolly man; but the Royalists resembled apostles by their macerated bodies and countenances.’ Which, besides
the injurious falsehood of the insinuation, is a coarse and butcherly comparison. I doubt it would not be safe to make that the standing measure of
apostolical men.
 INTRODUCTION.
Chapter 1.
Matthew 6:6-8. — But thou, when thou prayest, enter into thy closet; and when
thou hast shut the door, pray to thy Father, &c.
I Intend to go over the Lord’s Prayer; and, to make way for it, I shall speak a little of these foregoing verses,
wherein our Lord treats of the duty of prayer, and the necessity of being much therein.
In the beginning of this chapter our Lord taxeth the hypocrisy of the Pharisees, which was plainly to be
seen in all their duties their alms, their prayers, and their fasting.
I. For their alms: Christ deals with that in the first four verses. It seems it was their fashion, when they
gave alms, to sound a trumpet; and their pretence was to call all the poor within hearing, or to
[[@Page:23]] give notice that such a rabbi giveth alms to-day. Now, our Lord showeth that though this
were the fair pretence to call the poor, yet their heart was merely upon their own glory, their own esteem
with men; and therefore he persuades his disciples to greater secrecy in this work, and to content
themselves with God’s approbation, which will be open, and manifest, and honourable enough in due time,
when the archangel shall blow the trumpet to call all the world together, 1 Thessalonians 4:16, and Christ
shall publish their good works in the hearing of men and angels: Matthew 25:34-36. Thus he deals with
them upon the point of alms.
II. For their prayers: Christ taxeth their affectation of applause, because they sought out places of the
greatest resort, — the synagogues and corners of the streets, — and there did put themselves into a
praying posture, that they might be seen of men, and appear to be persons of great devotion, and so might
the better accomplish their own ends, their public designs upon the stage (for the Pharisees were great
sticklers at that time), and also their private designs upon widows’ houses, that they might be trusted with
the management of widows’ and orphans’ estates, as being devout men, and of great sanctity and holiness.
In which practice there was a double failing: —
1. As to the circumstance of place, performing a personal and solitary prayer in a public place, which was a
great indecorum, and argued the action to be scenical, or brought upon the stage merely for public
applause. And certainly that private praying which is used by men in churches doth justly come under our
Lord’s reproof.
2. Their next failing was as to their end: ‘Verily they do it to be seen of men.’
Object. But what fault was there in this? Doth not Christ himself direct us, in his Sermon, Matthew 5:16,
‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in
heaven’? And yet the Pharisees are here taxed for praying, fasting, and giving alms, that they might be seen
of men; how can these places stand together?
By way of answer: —
1. We must distinguish of the different scope and intention of Christ in these two places. There, Christ’s
scope is to commend and enjoin good works to be seen of men, ad edificationem, for their edification;
here, his scope is to forbid us to do good works to be seen of men, ad ostentationem, for our own
ostentation: There, Christian charity to the souls of men is commended; and here, vainglory is forbidden.
2. Again, good works are to be distinguished. Some are so truly and indeed; others only in outward show
and appearance. Good works, that are truly so and indeed, Christ enjoins there; hypocritical and feigned
acts, that are only so in outward show and semblance, are forbidden here. To pray is a good work, take
inward and outward acts of it together, and so it is enjoined. But hypocritical and superstitious prayer,
which hath only the face and show of goodness, this is forbidden.
3. We must distinguish of the ends of good works; principal and subordinate; adequate and inadequate.
First, the principal and primary end of good works must not be that we may be seen of men, but the glory
of God; but now the subordinate, or less principal end, may be to be seen of men. Again, it must not be our
adequate end, that is, our whole and main intention and scope; but a collateral and side end it may be. It is
one thing to do good works, only that they may be seen; it is another thing to do good works, that they
may not only be seen, but also be imitated, to win others by them to give glory to God. It is one thing to do
good works for the glory of God, another thing to do them for the glory of ourselves. We may do good
works to be seen in the first respect, but not in the last. We may not pray with the Pharisees merely to be
seen of men, yet we may let our light [[@Page:24]] shine before men, to draw them to duty, and give more
glory to God.
4. Again, there Christ speaks of the general bent of our conversation, and here only of particular and
private duties. It would argue too much hypocrisy to do these in public, though the whole frame and
course of our carriage before men must be religious in their sight. And that is agreeable to what the
apostle saith, 2 Corinthians 8:21, We should provide for honest things, not only in the sight of the Lord,
but also in the sight of men. ‘And,’ Philippians 2:15, ‘Christians are advised there to be blameless and
harmless, the sons of God, without rebuke, in the midst of a crooked and perverse generation, shining
among them as lights in the world.’ That which is obvious to the sight and observance of men, must be
such as will become our holy calling. But our private and particular duties, which are to pass between God
and us, these must be out of sight. I hope another man may approve himself to be honest and religious to
me, though he doth not fall down and make his personal and private prayers before me. But to leave no
scruple, if possible;
5. We must distinguish of the diverse significations of that phrase which is used here, opos, that we may
be seen. There is a twofold sense of opos, or that. It may be taken two ways, as they speak, either causally
or eventually. Causally, and then it implies and imports the end and scope why we do such a thing, namely,
for this very purpose, that we may obtain it. And thus the Pharisees here did pray, opos, that they might be
seen of men, that is, this was their main end and scope. Thus that is taken causally. Secondly, that
sometimes is taken eventually, and then it doth not import the end and scope, but only the event that will
fall out and follow upon such a thing. Thus that is often taken in scripture. John 9:39: Christ saith there,
‘For judgment I am come into the world, that they which see not, might see; and that they which see, might
be made blind.’ It was not Christ’s scope to do so, but Christ foresaw that this would be the event of his
coming into the world, and, therefore, he saith, that, &c. So Luke 14:10: Christ tells them there, ‘But when
thou art bidden to a feast, go and sit down in the lowest room, that when he that bade thee comes, he may
say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat
with thee.’ That is taken eventually, not causally; for Christ doth not bid them there to set themselves at
the lower end of the table, for this very end, or to make this their scope: that is the thing he forbids —
affectation of precedency; but that, hoc est, then it will follow, that is, this is likely to be the event; then the
master of the house will come to you if you do this. Not that it should be your scope to feign humility, that
you may obtain the highest place at the table. ‘And so may Christ’s words be taken, Let your light so shine.’
&c. This will fall out upon it then — men will be conscious to your Christian carriage and gracious
behaviour, and by that means God will be much honoured and glorified. There it is taken eventually, but
here it is taken causally. The Pharisees did it that they might be seen of men; that is, this was their scope
and principal intention. And thus may you reconcile these two places of scripture.
Well, now, Christ having taxed them for these two faults: for their undue place, the synagogue and corners
of the streets being unfit for a private and personal act of worship; and for their end, that they might be
seen of men, — he saith, ‘They have their reward.’ That is, the whole debt is paid, they can challenge
nothing at God’s hands. God will be behindhand with none of his creatures. As they have what they looked
for, so they must expect no more, they must be content with their penny. The phrase is borrowed from
matters of contract between man and man, and is a word proper to those which give a discharge for a
debt. As creditors and money-lenders, when they are paid home the full sum which is due to them, then
they can exact no more; so here they must be contented with the empty, windy puffs of vainglory, and to
feed upon the unsavoury breath of the people: they can expect no more from God, for the bond is
cancelled, and they have received their full reward already. Briefly, here is the difference in the several
rewards that the hypocrites and the children of God have: the hypocrites, they are all for the present, and
have their reward, and [[@Page:25]] much good may it do them; there is not a jot behind, it will be in vain
to expect any more: but now, for the children of God, your Father will reward you; they must expect and
wait for the future. And yet in scripture we read oftentimes that the children of God have their reward in
this life; but then the word in the original is e’chousi, which signifieth they have but in part; not the word
which is used here, ape’chousi, which signifies they have what is due, it is fulfilled, paid them. So those
expressions in scripture are to be taken: ‘Ye have eternal life,’ and he hath, ‘and that ye may have.’ It is
often spoken in scripture of the children of God, so that they seem to have their reward too. They have
their reward, but it is partially, not totally: there is something, the best things, yet behind. A child of God,
he hath promises, first-fruits, some beginnings of communion with God here, but he looks for greater
things to come.
Well, then, Christ, having disproved the practice of the Pharisees, seeks to set his own disciples right in the
management of their prayers, as well as in their alms. Pharisaism is very natural in the best. We are apt to
be haunted with a carnal spirit in the best duties; not only in alms, where we have to do with men, but in
prayer, where our business lieth wholly with God; especially in public prayer; even there much of man will
creep in. The devil is like a fly, which, if driven from one place, pitcheth upon another; so drive him out of
alms, and he will seek to taint your prayers.
Therefore Christ, to rectify his disciples in their personal and solitary prayers, instructs them to withdraw
into some place of recess and retirement, and to be content with God for witness, approver, and judge.
‘But thou, when thou prayest, enter into thy closet; and when thou hast shut thy doors, pray to thy Father
which is in secret,’ &c.
In which words you may observe: —
I. A supposition concerning solitary prayer: ‘But thou, when thou prayest.’
II. A direction about it: ‘Enter into thy closet, and shut thy door, and pray to thy Father which is in secret.’
III. Encouragement to perform it: And thy Father, which seeth in secret, shall reward thee openly.’ Where
two things are asserted: —

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

2. God’s reward: ‘He will reward thee openly.’
To open the circumstances of the text: —
In the supposition, ‘But thou, when thou prayest,’ observe: —
1. Christ takes it for granted that his disciples will pray to God. He doth not say, if thou prayest, but when
thou prayest, as supposing them to be sufficiently convinced of this duty of being often with God in
private.
2. I observe, again, Christ speaks of solitary prayer, when a man alone, and without company, pours out
his heart to God. Therefore Christ speaks in the singular number: ‘When thou prayest;’ not plurally and
collectively, when ye pray, or meet together in prayer. Therefore he doth not forbid public praying in the
assemblies of the saints, or family-worship; both are elsewhere required in scripture. God hath made
promises to public and church prayer, praying with men or before men: Matthew 18:19, ‘When two or
three are met together, and shall agree on earth as touching anything that they shall ask, it shall be done
for them of my Father which is in heaven.’ And when they shall agree in one public prayer, it seems to
have a greater efficacy put upon it — when more are interested in the same prayer — when, with a
combined force, they do as it were [[@Page:26]] besiege the God of heaven, and will not let him go unless
he leaves a blessing. Look, as the petition of a shire and county to authority is more than a private man’s
supplication, so when we meet as a church to pray, and as a family, there is combined strength. And in this
sense, that saying of the schoolmen is orthodox enough — viz., that prayer made in the church hath a
more easy audience with God. Why? Because of the concurrence of many which are met there to worship
God. Christ doth not intend in this any way to jostle out that which he seeks to establish elsewhere. Let
your intentions be secret, though your prayers be public and open in the family or assemblies of the
saints.
II. Let us open the direction our Lord gives about solitary prayer. The direction is suited so as to avoid the
double error of the Pharisees; their offence as to place, and as to the aim and end.
1. Their offence as to the place: ‘Enter into thy closet, and shut thy door.’ These words are not to be taken
metaphorically, nor yet pressed too literally. Not metaphorically, as some would carry them. Descend into
thy heart, be serious and devout with God in the closet of thy soul, which is the most inward recess and
retiring-place of man. This were to be wanton with scripture. The literal sense is not to be left without
necessity, nor yet pressed too literally, as if prayer should be confined to a chamber and closet. Christ
prayed in the mountain, Matthew 14:23; and Genesis 24:63, Isaac went into the field to meditate. The
meaning is, private prayer must be performed in a private place, retired from company and the sight of
men as much as may be.
2. Christ rectifieth them as to the end: ‘Pray to thy Father which is in secret;’ that is, pray to God, who is in
that private place, though he cannot be seen with bodily eyes; wherein Christ seems secretly to tax the
hypocrisy of the Pharisees, who did rather pray to men than to God, who was invisible; because all their
aim was to be approved of men, and to be cried up by them as devout persons. So that what the Lord saith
concerning fasting, Zechariah 12:5, 6, ‘When ye fasted and mourned in the fifth and seventh month, even
those seventy years, did ye at all fast unto me, even to me? and when ye did eat, and when ye did drink,
did not ye eat for yourselves, and drink for yourselves?’ So here, was this unto God? No, though the force
and sound of the words carried it for God, yet they were directed to men. When God is not made both the
object and aim, it is not to him; when you seek another paymaster, you decline God, yea, you make him
your footstool, a step to some other thing.
III. Here are the encouragements to this personal, private, and solitary prayer; and they are taken from
God’s sight, and God’s reward.
1. From God’s sight: ‘Thy Father seeth in secret;’ that is, observeth thy carriage. The posture and frame of
thy spirit, the fervour and uprightness of heart which thou manifestest in prayer, is all known to him.
Mark, that which is the hypocrite’s fear, and binds condemnation upon the heart of a wicked man, is here
made to be the saints’ support and ground of comfort — that they pray to an all-seeing God: 1 John 3:20,
‘If our hearts condemn us, God is greater than our hearts, and knoweth all things.’ Their heavenly Father
seeth in secret; he can interpret their groans, and read the language of their sighs. Though they fail as to
the outside of a duty, and there be much brokenness of speech, yet God seeth brokenness of heart there,
and it is that he looks after. God seeth. What is that? He seeth whether thou prayest or no, and how thou
prayest. (1.) He seeth whether thou prayest or no: mark that passage, Acts 9:11, The Lord said to Ananias,
‘Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul
of Tarsus; for behold, he prayeth.’ Go into such a city, such a street, such a house, such a part, in such a
chamber, behold he prayeth. The Lord knew all these circumstances. It is known unto him whether we toil
or loiter away our time, or whether we pray in secret; he knows what house, in what corner of the house,
what we are doing there. (2.) He seeth how you pray: Romans 8:27. It is propounded as the [[@Page:27]]
comfort of the saints, ‘And he that searcheth the heart knoweth what is the mind of the spirit.’ God
knoweth you thoroughly, and can distinguish of your prayers, whether they be customary and formal, or
serious acts of love to God, and communion with him.
2. The other thing which is propounded here is God’s reward: ‘And he will reward them openly.’ How doth
God reward our prayers? Not for any worth or dignity which is in them. What merit can there be in
begging? What doth a beggar deserve in asking alms? But it is out of his own grace and mercy, having by
promise made himself as it were a debtor to a poor, faithful, and believing supplicant. ‘But he will reward
thee openly.’ How is that? Either by a sensible answer to thy prayers, as he doth often to his children, by
granting what they pray for; as when Daniel was praying in secret, God sent an angel to him, Daniel 9:20;
or by an evident blessing upon their prayers in this world, for the conscionable performance of this duty.
Abraham, Isaac, and Jacob, that were men of much communion with God, were eminently and sensibly
blessed; they were rewarded openly for their secret converse with him; or it may be, by giving them
respect externally in the eyes of others. A praying people dart conviction into the consciences of men. It is
notable that Pharaoh in his distress sent for Moses and Aaron, and not for the magicians. The consciences
of wicked men are open at such a time, and they know God’s children have special favour and great
audience with him; and he having the hearts of all men in his hands, can manage and dispose respect
according as he pleaseth. And when they are in distress, this honour God hath put upon you, they shall
send for you to pray with them; and those which honour him, though but in secret, God will openly put
honour upon them: 1 Samuel 2:30. But chiefly this is meant at the day of judgment; then those which pray
in secret their heavenly Father will reward them openly. When thou relievest the poor, and showest
comfort to the needy, they cannot recompense thee; but then thou shalt be recompensed at the
resurrection of the just, Luke 14:14. There is the great and most public reward of Christians: 1 Corinthians
4:5, ‘Then he will bring to light the hidden things of darkness, and will make manifest the counsels of the
heart; and then shall every man have praise with God;’ that is, every man that is praiseworthy, however he
be mistaken and judged of the world; for the apostle speaks it to comfort them against the censures of
men. And mark, this is opposed to the reward which the Pharisees pleased themselves with: it was much
with them to be well thought of in such a synagogue, or before such a company of men; ‘but your Father,
which seeth in secret, will reward you openly;’ that is, not only in the eyes of such a city or town, but
before all the world.
The point is this: —
Doct. That private, solitary, and closet-prayer is a duty very necessary and profitable.
It is a necessary duty; for Christ supposeth it of his disciples, to whom he speaks: ‘But thou, when thou
prayest,’ &c. And it is profitable, for unto it God makes promises: You have a Father which seeth in secret,
and one day shall be owned before all the world.
First, It is a duty necessary; and that will appear: —
1. From God’s precept. That precept which requireth prayer, requireth secret and closet-prayer; for God’s
command to pray first falls upon single persons, before it falls upon families and churches, which are
made up of single persons. Therefore where God hath bidden thee to pray, you must take that precept as
belonging to you in particular. I shall give some of the precepts: Colossians 4:2, ‘Continue in prayer, and
watch in the same with thanksgiving;’ and 1 Thessalonians 5:17, ‘Pray without ceasing.’ These are
principally meant of our personal addresses to God, every man for himself; for injoining with others, the
work is rather imposed upon us than taken up upon choice. And that can only be at stated times, when
they can conveniently meet together; but we ourselves are called upon to continue to pray, and that
without ceasing; that is, to be often with [[@Page:28]] God, and to keep up not only a praying frame, but a
constant correspondence with him. Surely every man which acknowledged a God, a Providence, and that
depends upon him for blessings, much more every one that pretends he hath a Father in heaven, in whose
hands are the guidance of all the things of the world, is bound to pray personally and alone, by himself to
converse with God.
2. I shall argue it from the example of Christ, which bindeth us, and hath the force of a law in things moral.
As Christ’s word is our rule, so his practice is our copy. This is true religion, to imitate him whom we
worship. In this you must do as Christ did. Now we often read that Christ prayed alone — he went aside to
pray to God; therefore, if we be Christians, so it should be with us: Mark 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.’ He left the
company of his disciples, with whom he often joined, that he might be alone with God betimes in the
morning. And again you have it: 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.’ And, Luke 6:12, it is
said, ‘He went out into a mountain to pray, and continued all night in prayer to God.’ You see Christ takes
all occasions in retiring and going apart to God. Now the pattern of Christ is both engaging and
encouraging.
It is very engaging. Shall we think ourselves not to need that help which Christ would submit unto? There
are many proud persons which think themselves above prayer. Christ had no need to pray as we have; he
had the fulness of the Godhead dwelling in him bodily; yet he was not above prayer. And if he had need of
prayer, he had no need of retirement to go and pray alone; his affections always served, and he was not
pestered with any distraction, and all places and companies were alike to him; and yet he would depart
into a solitary place that he might be private with God.
Then the pattern of Christ is very encouraging; for whatever Christ did, he sanctified in that respect — his
steps in every duty leave a blessing. Look, as Christ sanctified baptism by being baptized himself, and
made the water of baptism to be saving and comfortable for us; and the Lord’s supper, by being a guest
himself, and eating himself at his own table, so he sanctified private prayer: when he prayed, a virtue went
out from him, he left a strength to enable us to pray. And it is encouraging in this respect, because he hath
experimented this duty. He knows how soon human strength is spent and put to it, for he himself hath
been wrestling with God in prayer with all his might. His submitting to these duties gave him sympathy;
he knows the heart of a praying man when wrestling with God with all earnestness; therefore he helpeth
us in these agonies of spirit. Again, his praying is an encouragement against our imperfections. Christians,
when we are alone with God, and our hearts are heavy as a log and stone, what a comfort is it to think
Christ himself prayed, and that earnestly, and was once alone wrestling with God in human nature!
Matthew 14:23. And when the enemy came to attack him, he was alone, striving with God in prayer. He
takes all occasions for intercourse with God; and if you have the Spirit, you will do likewise.
3. I might argue from God’s end in pouring out the Holy Ghost; wherefore hath God poured out his Spirit?
Zechariah 12:11-14, ‘I will pour out the Spirit of grace and of supplication,’ &c. He poureth out the Spirit,
that it may break out by this vent: the Spirit of grace will presently run into supplication; the whole house
of Israel shall mourn. There is the church, they have the benefit of the pouring out of the Spirit; and every
household hath benefit, that he and his family may mourn apart, and every person apart; that we may go
and mourn over our case and distempers before God, and pour out our hearts in a holy and affectionate
manner. This argument I would have you to note, that this was God’s end in pouring out his Spirit, for a
double reason, both to take off excuses, and to quicken diligence.
[[@Page:29]] Partly, to take off excuses, because many say they have no gifts, no readiness and
savouriness of speech, and how can they go alone and pray to God? Certainly men which have necessities,
and a sense of them, can speak of them in one fashion or other to God; but the Spirit is given to help. Such
is God’s condescension to the saints, that he hath not only provided an advocate to present our petitions in
court, but a notary to draw them up; not only appointed Christ for help against our guilt and
unworthiness, but likewise the Spirit to help us in prayer. When we are apt to excuse ourselves by our
weakness and insufficiency, he hath poured out the Holy Ghost, that we may pray apart. Partly to this end,
the more to awaken our diligence, that God’s precious gift be not bestowed upon us in vain, to lie idle and
unemployed, he hath poured out the Spirit; and therefore we should make use of it, not only that we may
attend to the prayers of others, and join with them, but that we may make use of our own share of gifts
and graces, and open and unfold our own case to God.
4. That it is a necessary duty, I plead it from the practice of saints, who are a praying people. Oh how often
do we read in scripture that they are alone with God, pouring out their souls in complaints to him!
‘Nothing so natural to them as prayer; they are called a generation of them that seek God:’ Psalm 24:6. As
light bodies are moving upward, so the saints are looking upward to God, and praying alone to him. Daniel
was three times a day with God, and would not omit his hours of prayer, though his life was in danger,
Daniel 6:10; and David, ‘Seven times a day do I praise thee,’ Psalm 119:164; and Cornelius, it is said that he
prayed to God always, Acts 10:2, not only with his family, but alone in holy soliloquies. He was so frequent
and diligent, that he had gotten a habit of prayer — he prayed always. Well, then, if this be the temper of
God’s people, then to be altogether unlike them — when we have no delight in these private converses
with God, or neglect them, it gives just cause of suspicion.
5. Our private necessities show that it is a necessary duty, which cannot be so feelingly spoken to and
expressed by others as by ourselves; and, it may be, are not so fit to be divulged and communicated to
others. We cannot so well lay forth our hearts with such largeness and comfort in our own concernments
before others. There is the plague of our own hearts, which every one must mourn over: 1 Kings 8:38. As
we say, no nurse like the mother; so none so fit humbly with a broken heart to set forth our own wants
before the Lord as ourselves. There is some thorn in the flesh that we have cause to pray against again and
again: ‘For this I sought the Lord thrice,’ saith St Paul, 2 Corinthians 12:7, 8. We should put promises in
suit, and lay open our own case before the compassions of God. It is a help sometimes to join with others;
but at other times it would be a hindrance. We have peculiar necessities of our own to commend to God,
therefore must be alone.
Secondly, This closet and solitary prayer, as it is a necessary duty, so it is a profitable one.
1. It conduceth much to enlargement of heart. The more earnest men are, the more they desire to be alone,
free from trouble and distraction. When a man weeps, and is in a mournful posture, he seeks secrecy, that
he may indulge his grief. They were to mourn apart: Zechariah 12., and Jeremiah 13:17, ‘My soul shall
weep sore for your pride in secret places.’ So here, when a man would deal most earnestly with God, he
should seek retirement, and be alone. Christ in his agonies went apart from his disciples. When he would
pray more earnestly, it is said, ‘He was withdrawn from them about a stone’s cast:’ Luke 22:41. It is said,
‘He went apart.’ Strong affections are loth to be disturbed and diverted, therefore seek retirement. And, it
is notable, Jacob, when he would wrestle with God, it is said, Genesis 32:24, ‘And Jacob was left alone, and
there wrestled a man with him until the breaking of the day.’ When he had a mind to deal with God in
good earnest, he sent away all his company.
A hypocrite, he finds a greater flash of gifts in his public duties, when he prays with others, and is
[[@Page:30]] the mouth of others; but is slight and superficial when alone with God; if he feels anything, a
little overly matter serves the turn. But usually God’s children most affectionately pour out their hearts
before him in private; where they do more particularly express their own necessities, there they find their
affections free to wrestle with God. In public we take in the necessities of others, but in private our own.
2. As it makes way for enlargement of heart on our part, so for secret manifestations of love on God’s part.
Bernard hath a saying, ‘The church’s Spouse is bashful, and will not be familiar and communicate his loves
before company, but alone.’ The sweetest experiences which God’s saints receive many times are when
they are alone with him. When Daniel was praying alone with great earnestness, the angel Gabriel was
sent, and caused to fly swiftly to him to tell him his prayers were answered: Daniel 9:21. And Cornelius,
while he was praying alone, an angel of God came unto him, to report the hearing of his prayers: Acts 10:3,
9; Peter, when he was praying alone, then God instructs him in the mystery of the calling of the Gentiles:
then had he that vision when he was got upon the top of the house to pray. Before we are regenerated,
God appeareth to us many times when we do not think of it; but after we are regenerated, usually he
appeareth upon more eminent acts of grace — when we are exercising ourselves, and more particularly
dealing with God, and putting forth the strength of our souls to take hold of him in private.
3. There is this profit in it: It is a mighty solace and support in affliction, especially when we are censured,
scorned, and despised of men, and know not where to go to find a friend with whom we may unbosom our
sorrow. Then to go aside, and open the matter to God, it is a mighty ease to the soul: Job 16:20, ‘My friends
scorn me; but mine eye poureth out tears unto God.’ When we have a great burden upon us, to go aside
and open the matter to God, it gives ease to the heart, and vent to our grief; as Hannah in great trouble
falls a-praying to God, and then was no more sad: 1 Samuel 1:13. As the opening of a vein cooleth and
refresheth in a fever, so when we make known our case to God, it is a mighty solace in affliction.
4. It is a great trial of our sincerity, of our faith, love, and obedience, when we are alone, and nobody
knows what we do, then to see him that is invisible: Hebrews 11:27; — when we are much with God in
private, where we have no reasons but those of duty and conscience to move us. Carnal hypocrites will be
much in outward worship. They have their qualms, and pray themselves weary, and do some thing for
fashion sake when foreign reasons move them; but will they so pray as to delight themselves in the
Almighty? Will they always call upon God? Job 27:10. That delight in God, which puts us upon converses
with God, affects privacy.
5. It is a profitable duty, because of the great promises which God hath made to it. This secret and private
prayer in the text shall have a public reward; it will not be lost, for God will reward it openly. So Job 22:21:
‘Acquaint now thyself with him, and be at peace; thereby good shall come unto thee.’ Frequent
correspondence with, and constant visits of God in prayer, what peace, comfort, quickening brings it into
the soul! So Psalm 49:32: ‘His soul shall live that seeks the Lord.’ Without often seeking to God, the vitality
of the soul is lost. We may as well expect a crop and harvest without sowing, as any liveliness of grace
where there is not seeking of God. Could a man take notice of another in a crowd, whose face he never saw
before? So, will God own and bless you in the crowds of the assemblies of his people, if you mind not this
duty when you are alone?

Application.
Use 1. To reprove those which neglect closet-addresses to God; they wrong God and themselves.
They wrong God; because this is a necessary part of the creature’s homage, of that duty he expects from
them, to be owned not only in public assemblies, but in private. And they wrong themselves; [[@Page:31]]
because it brings in a great deal of comfort and peace to the soul; and many sweet and gracious
experiences there are which they deprive themselves of, and a blessing upon all other things.
But more particularly to show the evil of this sin: —
1. It is a sin of omission; and these sins are very dangerous, as well as sins of commission. Natural
conscience usually smites more for sins of commission, than for sins of omission. To wrong and beat a
father seems a more heinous and unnatural act, than not to give him due reverence and attendance. We
are sensible of sins of commission; but yet God will charge sins of omission as well as commission upon
you; and so will conscience too when it is serious, when, against the plain knowledge of God’s will, you can
omit such a necessary part of God’s worship: James 4:17, ‘To him that knoweth to do good, and doeth it
not, to him it is sin,’ — that is, it will be sin with a witness. Conscience will own it so, when it is awakened
by the word, or by providence, or great affliction, or cast upon your death-bed. How will your own hearts
reproach you then, that have neglected God, and lost such precious hours as you should have redeemed
for communion with him! Sins of omission argue as great a contempt of God’s authority as sins of
commission; for the same law which forbids a sin, doth also require a duty from us.
And sins of omission argue as much hatred of God as sins of commission. If two should live in the same
house, and never speak to one another, it would be taken for an argument of as great hatred as to fight one
with another. So, when God is in us and round about us, and we never take time to confer with him, it
argues much hatred and neglect of him.
And sins of omission are an argument of our unregeneracy, as much as sins of commission. A man which
lives in a course of drunkenness, filthiness, and adultery, you would judge him to be an unregenerate man,
and that he hath such a spot upon him as is not the spot of God’s children. So, to live in a constant neglect
of God, is an argument of unregeneracy, as much as to live in a course of debauchery. The apostle, when he
would describe the Ephesians by their unconverted state, describes it thus: Ephesians 2:12, ‘That they
lived without God in the world.’ When God is not owned and called upon, and unless the restraints of men,
the law of common education, and customs of nations call for it, they live without God. So Psalm 14:1:
‘They are corrupt, they have done abominable works; there is none that doeth good, they are altogether
become filthy.’ Every unregenerate man is that atheist. There is some difference among unregenerate
men. Some are less in the excesses and gross outbreakings of their sins and folly. Some sin more, some
less; but they all are abominable on this account, because they do not seek after God. And the apostle
makes use of that argument to convince all men to be in a state of sin: Romans 3:11, ‘There is none that
seeketh after God.’ The heart may be as much hardened by omissions (yea, sometimes more), than by
commissions. As an act of sin brings a brawniness and deadness upon the heart, so doth the omission of a
necessary duty. Not only the breaking of a string puts the instrument out of tune, but its being neglected
and not looked after. Certainly by experience we find none so tender, so holy, so humble, and heavenly, as
they which are often with God. This makes the heart tender, which otherwise would grow hard, dead, and
stupid.
2. It is not only an omission in general, but an omission of prayer, which is, first, a duty very natural to the
saints. Prayer is a duty very natural and kindly to the new creature. As soon as Paul was converted, the
first news we hear of him, Acts 9:11, ‘Behold, he prayeth.’ As soon as we are new-born, there will be a
crying out for relief in prayer. It is the character of the saints: Psalm 24:6, ‘This is the generation of them
that seek thee,’ a people much in calling upon God. And the prophet describes them by the work of prayer:
Zephaniah 3:10, ‘My supplicants’; and, Zechariah 12:10, ‘I will pour upon them the Spirit of grace and
supplication.’ Wherever there is a spirit of grace, it [[@Page:32]] presently runneth out into prayer. Look,
as a preacher is so called from the frequency of his work, so a Christian is one that calleth upon God.
‘Every one that calleth on the name of the Lord, shall be saved:’ Romans 10:13. In vain he is called a
preacher that never preacheth, so he is in vain called a Christian that never prayeth. As things of an airy
nature move upward, so the saints are carried up to God by a kind of naturality, when they are gracious.
God hath no tongue-tied or dumb children; they are all crying, ‘Abba, Father.’ Then it is an omission of a
duty which is of great importance as to our communion with God, which lieth in two things — fruition and
familiarity; in the enjoyment of God, and in being familiar and often with him. Fruition we have by faith,
and familiarity is carried on by prayer. There are two duties which are never out of season, hearing and
prayer, both which are a holy dialogue betwixt God and the soul, until we come to vision, the sight of him
in heaven. Our communion with God here is carried on by these two duties: we speak to God in prayer,
God answereth us in the word; God speaks to us in the word, and we return and echo back again to him in
prayer. Therefore the new creature delighteth much in these two duties. ‘Look, as we should be swift to
hear,’ James 9:19, until we come to seeing, we should take all occasions, and be often in hearing. So in
prayer we speak to God, and therefore should be redeeming time for this work. In the word God comes
down to us, and in prayer we get up to God; therefore, if you would be familiar and often with God, you
must be much in prayer. This is of great importance. You know the very notion of prayer. ‘It is a visiting’ of
God: Isaiah 26:16, ‘O Lord, in trouble have they visited thee; they poured out a prayer when thy chastening
was upon them.’ Praying to God, and visiting of God, are equivalent expressions. Now it argueth very little
friendship to God, when we will not so much as come at him. Can there be any familiarity, where there is
so much distance and strangeness as never to give God a visit?
3. It is the omission of personal and secret prayer, which in some respects should be more prized than
other prayer.
Partly, because here our converse with God is more express as to our own case. When we join with others,
God may do it for their sakes, but here, Psalm 116:1, ‘I love the Lord, because he hath heard my voice and
my supplication.’ When we deal with him alone, we put the promises in suit, and may know more it is we
that have been heard. We put God more to the trial; we see what he will do for us, and upon our asking
and striving.
Partly, here we are more put to the trial what love we will express to our Father in secret, when we have
no outward reasons, no inducements from respects of men to move us. In public duties (which are liable
and open to the observance of others), hypocrites may put forth themselves with great vigour, quickness,
and warmth, whereas in private addresses to God, they are slight and careless. A Christian is best tried
and exercised in private, in those secret intercourses between God and his own soul; there he finds most
communion with God, and most enlargement of heart. A man cannot so well judge of his spirit, and discern
the workings of it in public, because other men’s concernments and necessities, mingled with ours, are
taken in, and because he is more liable to the notice of others. But when he is with God alone, he hath only
reasons of conscience and duty to move him. When none but God is conscious and our own hearts, then
we shall see what we do for the approbation of God, and acceptance with him.
And partly, in some respects, this is to be more prized, because privacy and retiredness is necessary, and is
a great advantage, that men’s spirits may be settled and composed for the duty. Sinful distractions will
crowd in upon us when in company, and we are thinking of this and that. How often do we mingle sulphur
with our incense — carnal thoughts in our worship! How apt are we to do so in public duties! But in
private we are wholly at leisure to deal with God in a child-like liberty. Now, will you omit this duty where
you may be most free, without distraction, to let out the heart to God?
[[@Page:33]] And partly, because a man will not be fit to pray in public and in company, which doth not
often pray in secret: he will lose his savour and delight in this exercise, and soon grow dry, barren, sapless,
and careless of God. Look, as in the prophet Ezekiel, you read there that the glory of the Lord removed
from the temple by degrees: it first removed from the holy place, then to the altar of burnt-offerings, then
to the threshold of the house, then to the city, then to the mount which was on the east side of the city;
there the glory of the Lord stood hovering a while, as loth to be gone, to see if the people would get it back
again; this seems to be some emblem and representation of God’s dealing with particular men. First, God is
cast out of the closet, private intercourses between God and them are neglected; and then he is cast out of
the family, and within a little while out of the congregation; public ordinances begin to be slighted, and to
be looked upon as useless things; and then men are given up to all profaneness and looseness, and lose all:
so that religion, as it were, dieth by degrees, and a carnal Christian loseth more and more of the presence
of God. And, therefore, if we would be able to pray in company, we must often pray in secret.
4. Consider the mischief which followeth neglect of private converse with God. Omissions make way for
commissions. If a gardener withholds his hand, the ground is soon grown over with weeds. Restrain
prayer and neglect God, and noisome lusts will abound. Our hearts are filled with distempers when once
we cease to be frequent with God in private. It is said of Job, Job 15:4, ‘Thou restrainest prayer before God.’
That passage is notable, Psalm 14:4: ‘They eat up my people as they eat bread, and call not upon the Lord.’
Omit secret prayer, and some great sin will follow; within a little while you will be given up to some evil
course or other: either brutish lusts, oppression, or violence; to hate the people of God, to join in a
confederacy with them which cry up a confederacy against God. The less we converse with God in private,
the more is the awe of God lessened. But now, a man which is often with God dareth not offend him so
freely as others do. As they which are often with princes and great persons are better clothed and more
neat in their apparel and carriage, so they which are often conversing with God grow more heavenly, holy,
watchful, than others are; and when we are not with God, not only all this is lost, but a great many evils to
be found. It is plainly seen by men’s conversations how little they converse with God.
But now, to avoid the stroke of this reproof, what will men do? Either deny the guilt, or excuse themselves.
First, Some will deny the guilt. They do call upon God, and use private prayer, therefore think themselves
to be free from this reproof. Yea, but are you as often with God as you should be?
There are three sorts of persons: —
1. Some there are that omit it totally, cannot speak of redeeming any time for this work. ‘These are
practical atheists, without God in the world:’ Ephesians 2:12. They are heathens and pagans under a
Christian name and profession. ‘We should pray without ceasing:’ 1 Thessalonians 5:17; that is, take all
praying occasions; therefore they which pray not at all, all the week long God hears not from them, surely
come under the force of this reproof.
2. There are some which perform it seldom. Oh, how many days and weeks pass over their heads and God
never hears from them! The Lord complains of it, Jeremiah 2:32: ‘They have forgotten me days without
number.’ It was time out of mind since they were last with
3. The most do not perform it so often as they should. And therefore (that I may speak with evidence and
conviction) I shall answer the case; what rules may be given; how often we should be with God and when
we are said to neglect God.
[1.] Every day something should be done in this kind. Acts 10:2: Cornelius prayed to God always, every
day he had his times of familiarity with God. ‘Daniel, though with the hazard of his life, would
[[@Page:34]] not omit praying three times a day:’ Daniel 6:10. And David speaks of morning, ‘evening, and
noon:’ Psalm 55:17. Though we can not bind all men absolutely to these hours, because of the difference of
conditions, employments, and occasions, yet thus much we may gather from hence, that surely they which
are most holy will be most frequent in this work.
[2.] Love will direct you. They which love one another, will not be strange one to another: a man cannot be
long out of the company of him whom he loveth. Christ loved Lazarus, and Mary, and Martha, John 11:5,
and therefore his great resort was to Bethany, to Lazarus’ house. Surely they which love God will have
frequent recourse to him. In the times of the gospel, God trusts love: we are not bound to such particular
rules as under the law. Why? For love is a liberal grace, and will put us upon frequent visits, and tell us
when we should pray to God.
[3.] The Spirit of God will direct you. There are certain times when God hath business with you alone;
when he doth (as it were) speak to you as to the prophet in another case, Ezekiel 3:22, ‘Go forth into the
plain in the desert, and there I will talk with thee.’ So, get you to your closets, I have some business to
speak with you. Thou saidst, Seek ye my face: my heart answered. ‘Thy face, Lord, will I seek:’ Psalm 27:8.
God invites you to privacy and retirement; you are sent into your closet to deal with God about the things
you heard from the pulpit. This is the actual profit we get by a sermon, when we deal seriously with God
about what we have heard. When God sends for us (as it were) by his Spirit, and invites us into his
presence by these motions, it is spiritual clownishness to refuse to come to him.
[4.] Your own inward and outward necessities will put you in mind of it. God hath not stated what hours
we shall eat and drink; the seasons and quantity of it are left to our choice. God hath left many wants upon
us, to bring us into his presence. Sometimes we want wisdom and counsel in darkness: James 1:5, ‘If any
lack wisdom, let him ask of God, which giveth to all men liberally.’ It is an occasion to bring us to God: God
is the best casuist to resolve our doubts and guide us in our way. Sometimes we lack strength to withstand
temptations; the throne of grace was set up for a time of need, Hebrews 4:16, when any case is to be
resolved, and comfort to be obtained. We want comfort, quickening, counsel, and all to bring us to God. So
for outward necessities too. Certainly if a man doth but observe the temper of his own heart, he cannot
neglect God, but will find some occasion or other to bring him into his presence, some errand to bring him
to the throne of grace. We are daily to beg pardon of sin, and daily to beg supplies. Now, certainly, when
you do not observe these things, you neglect God.
Secondly, Others, to avoid it, will excuse themselves. Why, they would pray to God in private, but either
they want time, or they want a convenient place, or want parts and abilities. But the truth is, they want a
heart, and that is the cause of all; and, indeed, when a man hath no heart to the work, then something is
out of the way.
1. Some plead they want time. Why, if you have time for other things, you should have a time for God. Shall
we have a season for all things, and not for the most necessary work? Hast thou time to eat, drink, sleep,
follow thy trading (how dost thou live else?), and no time to be saved — no time to be familiar with God,
which is the great est business of all? Get it from your sleep and food, rather than be without this
necessary duty. Jesus Christ had no such necessity as we have, yet it is said, Mark 1:35, ‘He arose a great
while before day, and went out, and departed into a solitary place, and there prayed.’ Therefore, must God
only be encroached upon the lean kine devour the fat — Sarah thrust out instead of Hagar — and religion
be crowded out of doors? Felix illa domus, ubi Martha queritur de Maria, — That is a happy house where
Martha complains of Mary. Martha, which was cumbered with much service, complained of Mary that she
was at the feet of Jesus Christ, hearkening to his gracious counsel; but in most houses Mary may complain
of Martha; [[@Page:35]] religion is neglected and goes to the walls.
2. Some want a place. He that doth not want a heart will find a place. Christ went into a mountain to pray,
and Peter to the top of the house.
3. Many say they want parts, they cannot tell how to pray. Wherefore hath God given his Spirit? In one
fashion or other a man can open his case to God; he can go and breathe out his complaints, the Lord will
hear breathings. Go, chatter out thy requests to thy Father: ‘though you can but chatter like a crane,’ yet do
it with fervency and with a spirit of adoption. We have not only Christ given us for an advocate, but the
Holy Ghost to help our infirmities. ‘He hath given us the Spirit of his Son, whereby we may cry, Abba,
Father:’ Galatians 4:6. A child can acquaint a father with his wants.
Use 2. To exhort God’s children to frequency in this duty, and to much watchfulness and seriousness in the
performance of it.
First, To frequency. For arguments again to press you: —
1. It argueth more familiarity to pray to God alone than in company. He that goeth to a prince alone, and
upon all occasions hath access to him in private, when company is gone, hath nearer friend ship and a
greater intimacy with him than those which are only admitted to a speech with him in the company of
others; so, the oftener you are with God alone the more familiar. He loves to treat with you apart, as
friends are most free and open to one another when they are alone.
2. Then you will have a more sensible answer of your own prayers; you will see what God hath done upon
your requests. Daniel 9:21, 22. Daniel was praying for the church, and an angel comes and tells him, ‘It is
for thy prayers and supplications that I am come.’ Therefore surely a man would take some time to go and
plead the promises with God. But further, by way of means: —
[1.] Consider the omnipresence of God, which is the argument in the text: ‘He is in secret, and seeth in
secret.’ If men were convinced of that, they would make conscience of secret prayer. Look, as Jesus Christ
says of himself, John 16:32, ‘You leave me alone, and yet I am not alone, for the Father is with me.’ So when
you are alone you are not alone; there is a Father in secret; though nobody to see and hear, yet God is
there. We are apt to think all is lost which men are not conscious to, and done in their sight. Acts 10:4: ‘Thy
prayers and thine alms are come up for a memorial before God.’ God keeps a memorial of your private
prayers; there is a register kept in heaven, and never a prayer lost.
[2.] Consider the excellency of communion with God. Jeremiah 2:32: ‘Can a maid forget her ornaments,
and a bride her attire?’ Women are very curious and careful of their ornaments, and will not forget their
dressing-attire, especially a bride upon the wedding-day, she that is to be set forth in most costly array —
she makes it her business to put on jewels, to be seen in all her glory. God is as necessary to us as
ornaments to a bride. We should be as mindful of communion with God as a bride of her dressing-
ornaments. ‘Yet they have forgotten me days without number.’ Whatever is forgotten, God must not be
forgotten.
[3.] Make God a good allowance; resolve to be much in the practice of it. It is best to have set times for our
religious worship. For persons which are sui juris, at their own dispose, it is lawful and very convenient to
dedicate a certain part and portion of our time to the Lord of time. Lazy idle servants must be tasked and
required to bring in their tale of brick; so it is good to task the heart, to make God a fair, and reasonable,
and convenient allotment of some part of our time. David had his fixed hours: ‘Three times a day will I call
upon thee.’ And Daniel had his set times; he prayed three times a day. Though we cannot charge you to
observe these hours, yet you should make a prudent choice yourselves, and consecrate such a part of time
as will suit with your occasions, [[@Page:36]] your course of life, according to your abilities and
opportunities. It is an expression of love to God to give him somewhat that is your own; and it will be of
exceeding profit to you, and make your communion with him more seasonable and orderly. This will make
you careful and watchful how you spend your other hours, that you may not be unfit when times of prayer
come. 1 Peter 3:7: ‘Husbands, dwell with your wives according to knowledge, that your prayers be not
hindered.’ But do not propose a task too great for your strength, and perplex yourselves with such an
unreasonable allowance as will not suit with your occasions. Men create a trouble to themselves, and bind
themselves with chains of their own making when they propose more duty than they can well discharge.

The Second Part of the Use.

Do it seriously, with caution, and warily. Here Christ gives direction: ‘When thou prayest, enter into thy
closet, and shut thy door, and then think of thy Father which is in secret.’ We need a great deal of caution;
for: —
1. When you shut the door upon all others, you cannot shut the devil out of your closets; he will crowd in.
When you have bolted the door upon you, and shut other company out, you do not lock out Satan; he is
always at hand, ready to disturb us in holy duties; wherever the children of God are, he seeks to come at
them. When the sons of God met together, Satan was in the midst of them: Job 1:He meets in
congregations, he gets into the closet. When Joshua the high priest was ministering before the Lord, Satan
stood at his right hand, ready to resist him: Zechariah 3:1.
2. There needs caution; because in private duties there may be many failings and evils, which we are apt to
be tainted with in our private addresses to God.
[1.] There may be danger of ostentation; therefore Christ gives direction here, that it should be managed
with the greatest secrecy, both as for place, time, and voice. Let none but God be conscious to our drawing
aside that we may be alone. Withdraw yourselves out of the sight and hearing of others, lest pride and
ostentation creep upon you. The devil will seek to blast this serious acknowledgment to God, one way or
other.
[2.] There may be customariness, for fashion sake. It is said of Christ, that he went into the synagogue on
the Sabbath-day, as his custom was.’ We may use accustomed duties; but we must not do them
customarily, and for fashion sake, no more than Christ himself did; for though this was his custom, yet he
was not customary in these his synagogue attendances. We are very apt to do so, because we have used it
for these many years. Men go on in a tract of duty, and regard not the ends of worship — Zechariah 7:3 —
they come with a fond scruple and case of conscience to the prophet: they had an old custom among them
to fast for the destruction of the temple; now when the temple was built again, Should I weep in the fifth
month, separating myself, as I have done these so many years?’
[3.] Much slightness and perfunctoriness of heart you may be guilty of. Such is the wickedness of men, that
they think God will be put off with anything; and though they would set off themselves with applause in
the hearing of others, yet how slight are they apt to be when they deal with God alone! Consider, you must
sanctify the name of God in private, as well as in public; you must speak to God with reverence and fear,
and not in an overly fashion. Take heed of this slightness; it is a great wrong to the majesty of God. When
they offered a sickly offering, saith God, I am a great King, and my name is dreadful among the heathen:’
you do not consider my majesty.
[4.] There may be this evil: resting in the work, in the tale and number of your prayers: Luke 18:12, I fast
twice in the week.’ Man is very apt to rest and dote upon his own worth, and to build all his [[@Page:37]]
acceptance with God upon it; to come to God, and challenge him for a debt, as the Pharisee did. It is very
natural to rest in those duties, and make them an excuse for other things.
[5.] There may be pride, even in the exercise of our gifts. There is a delight in duties, which seems spiritual
many times when it is not; as when a man delighteth in the exercise of his own gifts, rather than in
communion with God; when there is a secret tickling of heart with a conceit of our own worth; as when, in
the carriage of a duty, we come off roundly, and parts have their free course and career. This complacency
and pride, it may be not only in public, where we have advantage to discover ourselves with applause, but
in private, between God and our souls. When a man is conceited of his gifts, they may end in the private
exercise of them, to the wrong of God. When invention is quick and free, he may have such a delight as
may make him rest in the work, as it is a fruit of parts, rather than as a means of communion with God.
Therefore there needs a great deal of caution when we are alone with our heavenly Father.

Chapter 2.
Matthew 6:7, 8. — But when ye pray, use not vain repetitions, as the heathen
do; for they think they shall be heard for their much speaking. Be not ye,
therefore, like unto them; for your Father knoweth what things ye have need of,
before ye ask him.
Our Lord having spoken of the ostentation of the Pharisees, and their vainglory, he cometh here to
dissuade from another abuse, and that is babbling and lip-labour. They prayed to be seen of men; but the
heathens were guilty of another abuse. Here take notice: —
1. Of the sin taxed.
2. The reasons which our Lord produceth against it.
First, the sin taxed is set forth by a double notion. Here is battologia and polulogia: the first we translate,
‘vain repetitions;’ and the last, ‘much speaking.’ Both may well go together; for when men affect to say
much, they will use vain repetitions, go over the same things again and again, which is as displeasing to
God as it is irksome to prudent and wise men.
But let us see a little what these words signify. ‘The first word is battologia, which we translate vain
repetitions.’ Battus was a foolish poet, that made long hymns, consisting of many lines, but such as were
often repeated, both for matter and words; and Ovid brings in a foolish fellow, that would be often
repeating the same words, and doubling them over: —
‘Montibus, inquit, erant, et eraut sub montibus illis.’
And again:
‘Et me mihi perfide prodis?
Me mihi prodis? ait.’
And from thence this word is taken, which is here used by the evangelist: battologia, or idle babbling over
the same thing. And the scripture representeth this vain going over of the same things: Ecclesiastes 10:14,
‘A fool also is full of words; a man cannot tell what shall be; and what shall be after him, who can tell?’ The
most judicious interpreters do conceive there is a mimesis, an imitation of the fool’s speaking. Groundless,
fruitless repetitions are here reproved, or the tumbling out of many insignificant words, and the same
over and over again; this is vain repetition. But the other word which Christ useth to tax the same abuse is
polulogia, much speaking.’ It signifieth affectation of length in prayer, or using many words, not out of
fervency of mind, but merely to prolong the duty, as if the length of it made it more powerful or acceptable
with God, or a more comely piece of worship. This is what our Lord here reproves; vain repetitions and
much speaking.
[[@Page:38]] Secondly, here are the reasons produced against it; they are two: —
1. That it is a heathenish custom, and that grounded upon a false supposition. The heathens were
detestable to the Jews, and therefore their customs should not be taken up, especially when grounded
upon an error, or a misapprehension of the nature of God. Now the heathens think they shall be heard for
their much speaking, for their mere praying and composing hymns to their gods, with thundering names
repeated over and over again.
2. It is inconsistent with the true nature of God: Matthew 6:8, ‘Be not therefore like unto them; for your
Father knoweth what things you have need of, before you ask him.’ Here we learn three things: — (1.)
Christianity and true religion takes up God under the notion of a father, that hath a care of his children.
This will decide many questions about prayer, and what words we should use to God in the duty: go to
God as children to their father. (2.) He is represented as an omniscient God — one that knows all things,
our wants and necessities. (3.) As an indulgent father, who hath a propense and ready mind to help us,
even before we ask.
From the words thus opened, that which we may observe is this, viz.: —
Doct. That certainly it is a sin needlessly to affect length of speech, or vain repetitious in prayer.
Our Lord dissuadeth us from it here, and his authority should sway with us. He knew the nature of prayer
better than we do; for he appointed it, and he was often in the practice and observance of it. So we are
directed to the contrary: Ecclesiastes 5:2, ‘Be not rash with thy mouth, and let not thine heart be hasty to
utter anything before God: for God is in heaven, and thou upon earth; therefore let thy words be few.’
Remember, you have to do with a great God, and do not babble things over impertinently in his ears. It is a
truth evident by the light of nature: Paucis verbis rem divinam facito (Platinus). If you be to worship God, a
needless prolixity doth not become addresses to him.
But because this text may be abused, I shall endeavour to clear it a little further. There are two extremes:
the slight and careless spirit, and babbling.
1. There is the slight and careless spirit, who doth the work of an age in a breath, and is all for starts and
sudden pangs, which pass away like a flash of lightning in a dark room; whose good thoughts are gone as
soon as they rush into the heart. A poor, barren, and slight spirit, which is not under the influence and
power of that celestial love which keeps the soul in converse with God, cannot endure to be any while with
God. Alas! we need stroke upon stroke to fasten anything upon the heart. We are like green wood, that will
not presently take fire, until it lie long there, and be thoroughly and well warmed; so until we have gone
far in the duty, we can hardly get any warmth of heart. They which are short in prayer had need of much
habitual preparation of heart.
2. The babbler is another extreme, who thinks the commendation of a duty is to be long in it, and affects to
say much rather than well; whereas serious and short speech makes the best prayer: Proverbs 10:19, ‘In
the multitude of words there wanteth not sin;’ either to God or men, it is true; but especially when
affected. So they do but beat the air, rather than pray to God.
These, then, are the two extremes: shortness, out of barrenness or slightness; or length, out of affectation;
and we must carefully avoid these. Christ would not justify that shortness which comes from slightness
and barrenness of heart, nor, on the other side, indulge the affectation of length in prayer.
Therefore let us a little see: —
I. What is the sin.
[[@Page:39]] II. Give you the force of our Lord’s reasons here urged, or how conclusive our Saviour’s
arguments are against this practice.
I. What is the sin? That is necessary to be known; for all repetitions are not vain, nor is all length in prayer
to be accounted babbling.
First, for repetitions:
1. When they express fervency and zeal, they may be used. And so we read, Christ prayed over the same
prayer thrice: Matthew 26:44, ‘O my Father, if it be possible, let this cup pass from me.’ And another
evangelist showeth that he did this out of special fervency of spirit: Luke 22:44, ‘Being in an agony, he
prayed more earnestly.’ And so we read of the prophet Daniel, Daniel 9:17-19, ‘O our God, hear the prayer
of thy servant; O my God, incline thine ear, and hear; O Lord, hear; Lord, forgive; O Lord, hearken and do;
defer not for thine own. sake, O my God.’ All this was out of vehemency; he goes over and over again the
same request. When we use many words of the same kind and signification, and it be out of vehemency
and fervency of spirit, it is not forbidden.
2. This repetition is not to be disproved 20 when there is a special emphasis and spiritual elegancy in it, as
Psalm 136., you have it twenty-six times repeated, ‘for his mercy endureth for ever;’ because there was a
special reason in it, his purpose there being to show the unweariedness and the unexhausted riches of
God’s free grace, that, notwithstanding all the former experiences they had had, God is where he was at
first. We waste by giving, our drop is soon spent; but God is not wasted by bestowing, but hath the same
mercy to do good to his creatures as before. Though he had done all those wonders for them, yet his mercy
was as ready to do good to them still. All along God saved and blessed his people, ‘for his mercy endureth
for ever.’ But as there are repetitions which have their use, so there are useless tautologies and vain
repetitions. And such they are when they neither come from the heart nor go to the heart; when they
come not from the abundance of the heart, but rather the emptiness of the heart; because we know not
how to enlarge ourselves to God, therefore fall upon idle and useless repetitions of the same words and
requests. As a man that hath small skill in music doth only play over the same note, so when men have not
a full spiritual abundance, they waste themselves in prayer in these idle repetitions. And then they go not
to the heart, they do not conduce to warm the affections. A vain, clamorous ingeminating the same thing,
without faith and without wisdom, merely to fill up the tale of words, or to wear out a little time in a
religious exercise, that is it which is here condemned under the notion of vain repetitions.
Secondly, For the other word, polulogia, or ‘much speaking.’ Every long prayer is not forbidden; for our
Lord Jesus himself continued all night in prayer:’ Luke 6:12. And in extraordinary duties of fasting, length
seems to be very necessary: Esther 4:16, They fasted and prayed together for three days and nights,
‘without eating any bread.’ And Solomon prayed long at the dedication of the temple.
But that which is forbidden is, when men speak words without need and without affection; a needless
lengthening out of prayer, and that upon a conceit that it is more acceptable to God.
1. In the general, prayer should be short, as all examples of scripture teach us. And the Lord’s Prayer, you
see how concise and short it is, for presently upon this our Lord teacheth his disciples to pray; for prayer
is a spending rather than a feeding duty. Those which affect long speaking many times run into this: they
make it a feeding duty, for they mingle exhortations with prayer, which is a great abuse. A man can bear
up under the hearing of the word for an hour or two better than half an hour in prayer, with that
necessary vigour of spirit which God hath required. [[@Page:40]] Therefore the general rule is, let your
words be concise, but full of affection. Look, as in vast and great bodies, the spirits are more diffused and
scattered, and therefore they are more inactive than those which are of a smaller compass; so, in a long
prayer, there may be more of words, but less of life.
2. The affectation of prolixity is naught. Usually it comes from some evil ground, either from pride and
ostentation of gifts; — thus we read the Pharisees were taxed for making long prayers, Matthew 23:14,
that, under the colour of them, ‘they might devour widows’ houses; that is, be credited and trusted with
the management of their estates; — or else it may come from superstition, such as is in the heathens, who
had unworthy thoughts of God, as if he were harsh and severe, and delighted in much speaking, and
needed to be quickened; — or it may come from folly, for folly abounds in words, though it be scanty in
true affection and hearty respect to God. A wise man is content with words enough to express his mind:
choice and measure of speech discovereth wisdom.
3. So much time should be spent in prayer, and so many words are necessary as may be convenient and
profitable both for ourselves and others. For ourselves, when we are alone, so much as may express faith,
and may argue a great plea in the promises, and so much as may reach fervent desire. While the fervency
continues, the speech should continue; and so much as may express our filial dependence, that we have a
sense that God is our Father, which are the ends for which prayer was appointed. And so as it may suit
with the conveniency of others, that they may be warmed, but not tired, and may not be exposed to the
temptations of weariness, and wanderings, and distractions in their mind, when things are spun out unto
an unreasonable length; for then it is neither pleasing to God nor profitable to men. Thus I have stated the
offence our Lord forbids, what are those vain repetitions and idle babblings, such as arise from weariness
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of soul and misconceit of God, or some other base grounds; not that plentiful expression which comes
from a large and free heart, pouring out itself before the Lord. And if we be swayed by his authority, these
things should be regarded by us, and we should remedy these sins in prayer.
II. Let us come to examine our Lord’s reasons which are produced against it, and see how conclusive they
are in the case, and you will discern the drift of Christ’s speech.
Our Lord reasons: —
First, From the practice of the heathens: ‘But when ye pray, use not vain repetitions, as the heathens do.’ In
this reason several propositions are couched and contained, which deserve to be weighed by us.
1. This is implied: that the heathens had a sense of the necessity of worship, as well as the being of a God.
Though natural light be inferioris hemisphaerii, of the lower hemisphere, and chiefly reacheth to duties of
the second table, of commerce between man and man; for that light which was left in the heart of man
since the fall, more directly respects our carriage towards men, and there it is more clear and open; yet it
so far reaches to the duties of the higher hemisphere, as that there is some discerning too of the duties of
the first table, of piety as well as honesty; as that there is a God; and if there be a God, he is to be
worshipped; for these two notions live and die together. The rude mariners were sensible of a divine
power which was to be called upon and consulted with in case of extremity, and that the way of commerce
was by worship: Jonah 1:5, when the storm arose, they called every man upon his god.’
2. Though heathens were sensible of the being of a God and the necessity of worship, yet they were blind
and dark in worship; for Christ saith, Be not as the heathen; for they think they shall be heard for their
much speaking.’ Usually a half light misleads men. The heathens, though they had some [[@Page:41]]
notions of an eternal Power, yet when they came to perform their worship, Romans 1:21, They glorified
him not as God; but ‘became vain,’ ἐν τοῖς διαλογισμοῖς, in ‘their imaginations;’ that is, in their practical
inferences. They saw an infinite, eternal Power, which was to be loved, trusted, worshipped; but when
they came to suit these notions to practice, to love, trust, and worship him, there they were vain, frivolous,
and had misconceits of God.
3. Their errors in worship were many. Here our Lord takes notice but of one, that they thought to be heard
for their much speaking. And there the original mistake of the heathens, and that which compriseth all the
rest, was this, a transformation or changing of God into the likeness of man, which is very natural and
incident to us. Upon all occasions we are apt to misconceive of God, and to judge him according to our own
model and scantling: Psalm 50:21, Thou thoughtest I was altogether such an ‘one as thyself.’ So did these.
Because man is wrought upon by much speaking, and carried away with a flood of words, therefore they
thought so it would be with God. This transformation of the divine nature into an idol of our own shaping
and picturing, the turning of God into the form of a corruptible man, this hath been the ground of all the
miscarriage in the world.
But more particularly: their error in this matter was charging weakness and harshness upon God, or not
worshipping him according to his spiritual nature.
[1.] Charging weakness upon God, as if many words did help him to understand their meaning, or to
remember their petitions the better. Hence that practice of Baal’s priests, 1 Kings 18:26, They called on
the name of Baal from morning till night, ‘O Baal, hear us.’ They were repeating and crying again and
again, ‘O Baal,’ as if their clamour would awaken their god. Whence Elijah’s sarcasm, ‘He sleepeth, and
must be awaked.’ As those that for two hours together cried out, ‘Great is Diana of the Ephesians! Great is
Diana of the Ephesians!’ Acts 19:34.
[2.] Their ascribing harshness to God, as if he were hard to be en treated, and delighted in the pain of his
creatures, and would be more affected with them, because they wearied themselves with the irksomeness
of a long prayer. Penal satisfactions are very natural. Superstition is a tyranny; it vexeth the soul with
unreasonable duty, affects outward length to the weariness of the flesh. The general conceit is, that man
thinks God must be served with some self-denial, and the flesh must be displeased; but it shall be
displeased but in a little, and in an outward way, as Baal’s priests gashed themselves; as if God were
pleased with our burdensome and long exercises.
[3.] There was error in it. They did not conceive aright of the spiritual nature of God; as if he were pleased
with the mere task, a long hymn, and an idle repetition of words, without sense and affection. Whereas the
Lord doth not measure prayers by prolixity, but by the vehemency; not by the labour of the external work,
but by the inward affection manifested therein. And words are only accepted with him as they serve to
quicken, continue, or increase our affection.
Secondly, Our Saviour’s next reason is drawn from Matthew 6:8: ‘Be not ye like unto them; for your Father
knoweth what things ye have need of before you ask him.’ It is inconsistent with the true notion of God.
Here are three propositions, all which are of force to draw us off from babbling, or affectation of many
words in prayer. As: —
1. That God is a Father, and that both by creation and covenant. By creation, to all mankind; so he will be
ready to sustain that which he hath made. He that hath given life will give food; he that hath given a body
will give raiment. Things expect supply thence from whence they received their being. But much more by
covenant; so he is our Father in Christ: ‘Doubtless thou art our Father, though Abraham be ignorant of us,’
Isaiah 63:16. Well, but what is this to the present purpose, that God is a Father? This is a check to
babbling; therefore we should go to him in an unaffected [[@Page:42]] manner, with a child-like spirit and
dependence, with words reverent, serious, and plain. Children do not use to make starched speeches to
their fathers when they want bread, but only express their natural cry, and go to them for such things as
they stand in need of. There they speak, and are accepted; and a word from a child moves the father more
than an orator can move all his hearers. Even such a naked address should we make to God in a plain
mariner; for when we come to pray, Christ would have us take up God in the notion of a father, and to
behave ourselves in a natural way to him; for affected eloquence or loquacity in prayer is one of the main
things Christ here disproves. 21 Prayer ought to be simple and plain; therefore the great business of the
‘Spirit of adoption’ is to make us cry, ‘Abba, Father:’ Romans 8:15.
2. He is such a Father as is not ignorant of our wants. The care of his providence is over all the creatures he
hath made. God hath an inspection over them, to provide necessaries for them; much more over his
people. His eyes run to and fro, to find them out in all the places of their dispersion; and he doth exercise
his power for their relief: 2 Chronicles 16:9. Now this thought should be rooted in our hearts when we
come to pray to God: I go to a Father, which hath found me out in the throng of his creatures, and knows
what is good for me. This is a great ground why we should not use battology, because God knows what my
needs are. Words are not required for God’s sake, but for ours; not to inform God, but that we may
perform our duty the better. Well, then, so far as they are useful, so far they should be used; to bound our
thoughts, to warm our affections, to strengthen our faith. (1.) To bound our thoughts; for an interruption
in speech is sooner discerned that an interruption in meditation. (2.) And to warm our affections. Words
at first are vent to affection, but afterwards they continue to increase the affection; as a hearth is first
warmed by the fire, and then it serves to keep in the fire. (3.) And they conduce to strengthen our faith,
while we plead promises in God’s hearing. We wrestle with God, that we may catch a heat ourselves. And
therefore words should be only used as they conduce to the strengthening our faith, or continuing our
affection to God; longer than they serve that end in prayer, they are babbling and vain repetitions, and
much speaking, which Christ here forbids. Consider, there is not a change in God, but a change in us,
wrought by prayer. It is neither to give information to God, that he may know our meaning, nor to move
him and persuade him to be willing by our much speaking, but only to raise up our own faith and hope
towards God.
3. He is such a Father as is not unwilling to relieve us. Your heavenly Father is very ready to give you such
things as you stand in need of, as Christ expresseth it, Matthew 7:11, ‘If ye, being evil, know how to give
good things unto your children, how much more shall your heavenly Father give good things to them that
ask him?’ And, Luke 11:13, it is, ‘How much more shall your heavenly Father give his Holy Spirit?’ When
you come to beg for grace, consider what earthly parents would do for a child. Their affections are limited,
they are in part corrupt; and poor straitened creatures have not such bowels of compassion as God; and
yet, when a child comes to them with a genuine cry, with a sense of his want and confidence of his father,
he cannot harden his bowels against his child. This also checks much speaking; for we do not pray to stir
up mercy in him, as if he needed much entreaty, and were severe, and delighted to put the creature to
penance. No, he is ready before we ask; he knows our wants and needs, and is ready to supply us with
those things we stand in need of, only will have this comely order observed. Some times he prevents our
21
prayers before we ask: ‘Before they call, I will answer; and I am found of them that sought me not.’ Before
we can have a heart to come, the Lord prevents us with his blessing. And sometimes he gives us what we
ask. This is the condescension of God, that when you call he will answer; and when you cry, he doth in his
providence say, ‘What will you have, poor creatures?’ And he gives more than we ask; as Solomon asked
wisdom, and God gave him more than he asked — wisdom, riches, and [[@Page:43]] honour.
Object. But here is an objection. These notions seem not only to exclude long prayer and much speaking,
but all prayer. If God know our wants, and is so ready to give, whether we ask or no, what need we open
them to him in prayer at all?
I answer, it is God’s prescribed course, and that should be enough to gracious hearts that will be obedient
to their Father. Whatever he intends, though he knows our wants and resolves to answer them, yet it is a
piece of religious manners to ask what he is about to give: Jeremiah 29:11, ‘I know my thoughts towards
you, thoughts of peace, yet will I be inquired of you for these things.’ God knows his own thoughts, hath
stated his decrees, and will not alter the beautiful course of his providence for our sakes, yet he will be
sought unto. So Ezekiel 36.: God purposed to bless them, and therefore promiseth, ‘I will do thus and thus
for you’; yet, Ezekiel 36:37, ‘I will yet for this be inquired of by the house of Israel, to do it for them.’ I will
do it, but you shall milk out the blessing by prayer. This course is also necessary, and that both for his
honour, and our profit and comfort.
1. It is necessary for his honour, that God may still be acknowledged, that the creature may be kept up in a
constant dependence upon God, and may go about nothing, but may ask his leave, counsel, and blessing:
Proverbs 3:6, ‘In all thy ways acknowledge him, and he shall direct thy paths.’ We ask God’s leave that we
may do such a thing, for he hath the dominion over all events. And if we are doubtful, we ask his counsel,
whether we may stay here or there, or dispose of ourselves and families, and we ask his blessing upon our
resolution. Now that we may know God doth all, that he governeth all human affairs, that we may live
upon his allowance and take our daily bread from his hands, and that we may see we hold all these things
from our great landlord, therefore we pray unto him. We are robbers and thieves if we use the creature
without his leave. God is the great owner of the world, who gives us our daily bread, and all our supplies;
therefore he will have it asked, that we may acknowledge our dependence.
2. It is most for our profit. Partly, that our faith should be exercised in pleading God’s promise, for there
we put the promise in suit. ‘Faith is begotten in the word, but it is exercised in prayer; therefore it is called
the prayer of faith.’ In the word, we take Christ from God; in prayer we present Christ to God. That prayer
which is effectual, it is an exercise of faith: Romans 10:14, ‘How shall they call on him, in whom they have
not believed?’ And as it concerns our faith, so also our love, which is both acted and increased in prayer. It
is acted, for it is delight in God which makes us so often converse with him. Thus the hypocrite: Job 27:10,
Will he always call upon the Lord? ‘Will he delight himself in the Almighty?’ They that love God cannot be
long from him, they that delight in God will be often unbosoming themselves to him. It doth also increase
our love, for by answers of prayer we have new fuel to keep in this holy fire in our bosoms. We pray, and
then he gives direct answers: Psalm 116:1, ‘I love the Lord, because he hath heard my voice and my
supplication.’ So our hope is exercised in waiting for the blessing prayed for: Psalm 5:3, ‘O Lord, in the
morning will I direct my prayer unto thee, and will look up.’ That looking up is the work of hope, when we
are looking and waiting to see what comes in from pleading promises. It is much too for our peace of
conscience, for it easeth us of our burthens. It is the vent of the soul, like the opening of a vein in a fever.
When our hearts swell with cares, and we have a burthen upon us, and know not what to do, we may ease
ourselves to God: Philippians 4:6, ‘Be careful for nothing; but in everything, by prayer and supplication,
with thanks giving, let your requests be made known to God; and the peace of God shall keep your hearts.’
Oh, blessed frame, that can be troubled at nothing here in this world, where there are so many businesses,
encounters, temptations! What is the way to get this calmness of heart? Be much in opening your hearts to
God. Let your requests be made known to God. Look, as in an earthquake, when the wind is imprisoned in
the bowels of the earth, the earth heaves, and shakes, and quakes, until there be a vent, and the wind be
got out, then [[@Page:44]] all is quiet; so we have many tossings and turmoilings in our minds, till we
open and unbosom ourselves to God, and then all is quiet. Also it prepareth us for the improvement of
mercies, when we have them out of the hands of God by prayer: 1 Samuel 1:27, 28, ‘For this child I prayed,’
said Hannah, and ‘I will lend him unto the Lord.’ Those mercies we expressly prayed for we are more
thoroughly obliged to improve for God. What is won with prayer is worn with thankfulness.
Application.
Use 1. To caution us against many abuses in prayer, which may be disproved and taxed, either formally, or
by just consequence. I shall instance in five.
1. An idle and foolish loquacity, when men take a liberty to prattle anything in God’s hearing, and do not
consider the weight and importance of prayer, and ‘what a sin it is to be hasty to utter any thing before
God:’ Ecclesiastes 5:2. It is great irreverence and contempt of the majesty of God, when men go hand over
head about this work, and speak anything that comes into their mind. As men take them selves to be
despised when others speak unseemly in their presence, surely it is a lessening and a despising of God,
when we pour out raw, tumultuous, undigested thoughts, and never think of what we are to speak when
we come to God: Psalm 45:1, ‘My heart is inditing a good matter.’ The word signifieth, ‘it boils or fries a
good matter.’ It is an allusion to the Mincah, or meat-offering, which was to be boiled or fried in a pan,
before it was to be presented to the Lord, that they might not bring a dough-baked sacrifice and offering to
the Lord. Such ignorant, dull, senseless praying, it is a blaspheming of God, and a lessening of the majesty
of God.
2. A frothy eloquence, and an affected language in prayer, this directly comes under reproof. As if the
prayer were more grateful to God, and he were moved by words and strains of rhetoric, and did accept
men for their parts rather than graces. Fine phrases, and quaint speeches, alas! they do not carry it with
the Lord. They are but an empty babble in his ears, rather than a humble exercise of faith, hope, love, and
child-like affections, and holy desires after God. If we would speak with God, we must speak with our
hearts to him, rather than with our words. This is a sin of curiosity, as the other was of neglect. It is not
words, but the spirit and life which God looks after. Prayer, it is not a work of oratory, the product of
memory, invention, and parts, but a filial affection, that we may come to .him, as to a father, with a child-
like confidence. Therefore, too much care of verbal eloquence in prayer, and tunable expressions, is a sin
of the same nature with babbling. Though men should have the wit to avoid impertinent expressions and
repetitions, yet when prayer smells so much of the man rather than of the Spirit of God, alas! it is but like
the unsavoury belches of a rotten breath in the nostrils of God. We should attend to matter, to the things
we have to communicate to God, to our necessities, rather than to words.
3. Heartless speaking, filling up the time with words, when the tongue outruns the heart, when men pour
their breath into the air, but their hearts are dead and sleepy, or their hearts keep not time and pace with
their expressions. We oftener pray with our tongues than with our minds, and from our memories than
our consciences, and from our consciences than our affections, and from our affections, as presently
stirred, than from our hearts renewed, bended, and inclined towards God. Be the prayer long or short, the
heart must keep pace with our tongues. As the poet said, disticha longa facit, ‘his distichs were tedious,’ so
it is tedious and irksome to God, unless we make supplication in the spirit: Ephesians 6:18. Remember
God will not be mocked.
4. When men rest in outward vehemency and loud speech, saith Tertullian, Quibus arteriis opus est, si pro
sono audiamur! ‘What lungs and sides must we have, if we be heard to speak to heaven by the noise and
sound!’ In some there is a natural vehemency and fierceness of speech, which is rather stirred up by the
heat and agitation of the bodily spirits than any vehemency of affection. [[@Page:45]] There is a
contention of speech, which is very natural to some, and differeth much from that holy fervour, the life
and power of prayer, which is accompanied with reverence and child-like dependence upon God. It is not
the loud noise of words which is best heard in heaven, but the fervent affectionate cries of the saints are
those of the heart rather than of the tongue. Exodus 14:17, it is said, ‘Moses cried to the Lord.’ We do not
read of the words he uttered; his cry was with the heart. There is a crying with the soul and with the heart
to God: Psalm 10:17, ‘Lord, thou hast heard the desire of the humble.’ It is the desires God hears: Psalm
39:9, ‘Lord, all my desire is before thee, and my groaning is not hid from thee.’ The Lord needs not the
tongue to be an interpreter between him and the hearts of his children. He that hears without ears can
interpret prayers though not uttered by the tongue. Our desires are cries in the ears of the Lord of hosts.
The vehemency of the affections may sometimes cause the extension of the voice, but alas! without this it
is but a tinkling cymbal.
5. Popish repetition, and loose shreds of prayer often repeated, as they have in their liturgy over and over
again; their Gloria Patri, so often repeated; their Lord have mercy; and in their prayer made to Jesus,
sweet Jesus, blessed Jesus; and going over the Ave Maria, and this to be tumbled over upon their beads,
and continuing prayer by tale and by number: surely these are but vain repetitions, and this is that much
speaking which our Lord aims at. Thus I have despatched the abuses of prayer.
Use 2. To give you direction in prayer, how to carry yourselves in this holy duty towards God in a comely
manner.
I shall give you directions: —
1. About our words in prayer.
2. About our thoughts in prayer.
3. About our affections in prayer.
First, about our words. There is a use of them in prayer, to excite, and convey, and give vent to affection:
Hosea 14:2, Take with you words, and turn to the Lord, and say, Take away all iniquity, and receive us
graciously.’ Surely the prophet doth not only prescribe that they should take affections, but take with them
words. Words have an interest in prayer.
Now, these may be considered either when we are alone or in company.
1. When we are alone. Here take the advice of the Holy Ghost: Ecclesiastes 5:2, ‘God is in heaven, and thou
art upon earth, therefore let thy words be few.’ How few? Few in weight, conscience, reverence. Few in
weight, affecting rather to speak matter than words; concisely and feelingly, rather than with curiousness,
to express what you have to say to God. Few in conscience. Superstition is a bastard religion, and is
tyrannous, and puts men upon tedious services, and sometimes beyond their strength. Therefore pray
neither too short nor too long; do it not merely to lengthen out the prayer, or as counting it the better for
being long. The shortness and the length must be measured by the fervency of our hearts, our many
necessities, and as it tendeth to the inflaming our zeal. As it can get up the heart, let it still be subservient
to that. Few with reverence, and managed with that gravity, awfulness, and seriousness as would become
an address to God. As Abraham, Genesis 18:31, had been reasoning with God before, therefore he saith,
‘Let not God be angry if I speak to him this once,’ when he renewed the suit. Thus alone.
2. In company. There our words must be apt and orderly, moving as much as may be, not to God, but to the
hearers; managed with such reverence and seriousness as may suit with the gravity of the duty, and not
increase, but cure the dulness of those with whom we join. ‘And what if we did in public duties choose out
words to reason with’ God, as Job saith, Job 9:14, ‘Choose out my words to [[@Page:46]] reason with him;’
— if we did use preparation, and think a little before hand, that we may go about the duty with serious
advice, and not with indigested thoughts? But this hath the smallest interest in prayer.
Secondly, Our thoughts; that we may conceive aright of God in prayer, which is one of the greatest
difficulties in the duty.
1. Of his nature and being.
2. Of his relation to us.
3. Of his attributes.
First, Of the nature and being of God. Every one that would come to God must fix this in his mind, that God
is, and that God is a spirit; and accordingly he must be worshipped as will suit with these two notions.
Hebrews 11:6, ‘He that cometh to God must believe that God is,’ and then that God is a spirit; for it is said,
John 4:24, ‘God is a spirit, and they that worship him must worship him in spirit and in truth.’ Oh, then,
whenever you come to pray to God, fix these two thoughts, let them be strong in your heart: God is; I do
not speak to an idol, but to the living God. And God is a spirit; and therefore not so much pleased with
plausibleness of speech, or tunable cadency of words, as with a right temper of heart. Alas! when we come
to pray, we little think God is, or what God is. Much of our religion is performed to an unknown God, and,
like the Samaritans, we worship we know not what. It is not speculations about the divine nature, or high-
strained conceptions, which doth fit us for prayer: the discoursing of these things with some singularity,
or terms removed from common understanding, this is not that which I press you to; but such a sight of
God as prompteth us to a reverent and serious worshipping of him. Then we have right notions of God in
prayer, when we are affected as Moses was, when God showed him his back-parts, and proclaimed his
name: Exodus 34., ‘He made haste, bowed his head, and worshipped.’ When our worship suiteth with the
nature of God, it is spiritual and holy, not pompous and theatrical. Well, then, these two things must be
deeply imprinted in our minds that God is, and that he is a spirit; and then is our worship right.
For instance: —
[1.] For the first notion, God’s being. Then is our worship right, when it doth proclaim to all that shall
observe us, or we that observe ourselves, there is a great, an infinite, eternal power, which sits at the
upper end of causes, and governeth all according to his own pleasure. Alas! the worship of many is flat
atheism; they say in their hearts either there is no God, or believe there is no God. Therefore, do you
worship him as becomes such a glorious being? Is his mercy seen in your faith and confidence, his majesty
in your humility and reverence, his goodness in your soul’s rejoicing, his greatness and justice in your
trembling before his throne? The worship must be like the worshipped, it must have his stamp upon it.
[2.] For the other notion, God is a spirit, therefore the soul must be the chief agent in the business, not the
body, or any member of the body. Spirits they converse with spirits: the body is but employed by the soul,
and must not guide and lead it, but be led by it. Therefore see whether there be the spirit, otherwise that
which is most essential to the worship is wanting. To have nothing employed but the tongue, and the heart
about other business, is not to carry your selves as to a God, and a God that is a spirit. Recollect yourselves;
where is my soul in this worship, and how is it affected towards God?
Secondly, As there must be thoughts to direct us in his being and nature, so also in his relation as a father,
as one that is inclinable to pardon, pity, and help you. We have the spirit of adoption given us for this very
end and purpose, that we may cry, ‘Abba, Father;’ and, Galatians 4:16, Because you [[@Page:47]] are sons,
therefore he hath sent forth the Spirit of his Son into your hearts, crying, ‘Abba, Father;’ and, Romans 8:15,
We have received the Spirit of adoption, crying, ‘Abba, Father;’ that we may come to God in a child-like
manner, dealing with him as with a father, acquainting him with our wants, necessities, burdens, with a
hope of relief and supply.
Object Ay, saith a distressed soul, if my heart be thus carried up to God, if I could discern such a Spirit of
adoption prompting me to go to God as a father, then it would be better with me.
To this I answer: —
1. Many times there is a child-like inclination where there is not a child-like familiarity and boldness. What
is that child-like inclination? The soul cannot keep away from God, and that is an implicit owning him as a
father: Jeremiah 3:19, Thou shalt call me, ‘My father; and shalt not turn away from me.’ It is a child-like act
to look to him for all our supplies, and to recommend our suit. As when a child wants anything, he goes to
his father.
2. There is a child-like reverence many times when there is not a child-like confidence. The soul hath an
awe of God when it cannot explicitly own him as our God and Father, yet it owns him in the humbling way:
Luke 15:18, ‘I have sinned against heaven and before thee, and am not worthy to be called thy son.’
Though we cannot confidently approach to God as our reconciled Father, yet we come with humility and
reverence. Lord, I would fain be, but I deserve not to be, called thy child.
3. There is a child-like dependence upon God’s general offer, though we have not an evidence of the
sincerity of our particular claim. ‘God offereth to be a Father in Christ to all penitent believers. Now, when
a broken-hearted creature comes to God, and looks for mercy upon the account of the covenant, though he
cannot see his own interest; for then we come to God, though not as our Father, yet as the God and Father
of our Lord Jesus Christ;’ and that is a relief in prayer, as Ephesians 1:3, ‘Blessed be the God and Father of
our Lord Jesus Christ;’ and, Ephesians 1:17, ‘The God of our Lord Jesus Christ, the Father of glory;’ and,
Ephesians 3:14, ‘I bow my knees unto the Father of our Lord Jesus Christ.’ Mark, when we come to him as
the Father of Christ, we believe what God offereth in the covenant of grace — namely, that he will deal
kindly with us as a father with his children; that he will be good to those that come to him by Christ. The
term Father is not only to be considered with respect to the disposition or qualification of the persons, but
the dispensation they are under. It is the new covenant. In the new covenant God under takes to be
fatherly — that is, to pity our miseries, to pardon our sins, to heal our natures, to save our persons. Now
all that come for refuge to take hold of this hope set before them, may come to God as a father, if they
believe the gospel in general, though they are not assured of God’s love to themselves.
4. There may be a child-like love to God, when yet we have not a sense and assurance of his paternal love
to us. God hath a title to our choicest and dearest love before we can make out a title to his highest
benefits. We owe our hearts to him: Proverbs 33:26, ‘My son, give me thy heart.’ If you give him your
hearts, you are sons, though you know it not. God may be owned as a father, either by our sense of his
fatherly love, or by our choice and esteem of him, optando, si non affirmando. Come as fatherless without
him: Hosea 14:3; or, to speak it in other words, the unutterable groans of the Spirit do discover the spirit
of adoption, as well as the unspeakable joys of the Spirit: 1 Peter 1:8. There is an option and choice, though
we be not assured of our special relation.
5. God is glorified by an affiance, and a resolute adherence, where there is no assurance. When you are
resolved, let him deal with you as an enemy, you will stick to him as a father: Job 13:15, ‘Though he slay
me, yet will I trust in him.’ Faith can take God as a friend and father, and put a good [[@Page:48]]
construction upon his dealings, when he seems to come against us as an enemy. And we give glory to God
when we can adhere to him as our only happiness, and trust his fatherly kindness and goodness, though
he cover himself with frowns, and hide himself from our prayers; and you own him as the Father of
mercies, though it may be you have no sense and feeling of his fatherly love to yon.
6. There is a difference between the gift itself and the degree. We cannot say we have not the spirit of
adoption because we have not so much of the spirit of adoption as others have — I mean as to the effects.
We may have the Spirit as a sanctifier, though not as a comforter; though he doth not calm our hearts, and
rebuke our fears, yet he doth sanctify us, and incline us to God. The Spirit was only given to Christ without
measure, but to Christians in a different measure and proportion; and usually as you submit more to his
gracious conduct, and overcome the enemies of your peace, the devil, the world, and the flesh. The
impression is left upon some in a smaller, and upon others in a larger character. All are not of one growth
and size; some are more explicitly Christians, others in a riddle. Much grace doth more discover itself than
a little grace under a heap of imperfection. Some are more mortified and heavenly-minded than others.
7. When all other helps fail, faith will make use of our common relation to God as a Creator, as we may
come to him as the workmanship of his hands. It is better to do so than keep off from him; and we may
come to him as the workmanship of his hands when we cannot come to him as children of his family. The
church saith, Isaiah 64:8, ‘Now, Lord, thou art our father: we are the clay, and thou our potter, and we all
are the work of thy hand.’ They plead for favour and mercy by that common relation, as he was their
potter, and they his clay. And David, Psalm 119:73, ‘Thy hands have made me and fashioned me: give me
understanding, that I may learn thy commandments.’ Surely it is some comfort to claim by the covenant of
Noah, which was made with all mankind, when we cannot claim mercy by the covenant of Abraham, which
was made with the family of the faithful. The scriptures warrant us to do so: Isaiah 54:9, ‘For this is as the
waters of Noah unto me.’ All this is spoken to show that, one way or other, we should bring our hearts to
depend upon him as a father, for succour and relief.
Thirdly, His attributes. This text offereth three. God’s omnisciency, ‘He knows;’ His fatherly care, ‘Your
Father knows what you stand in need of;’ and his readiness to help, even before we ask.
[1.] He is omniscient: He knows our persons, for Christ calleth his own sheep by name: John 10:3. He
knoweth every one of us by head and by poll, by person and name. Yea, and he knows our state and
condition: Psalm 56:8, ‘Thou tellest my wanderings; put thou my tears into thy bottle; are they not in thy
book?’ All our wanderings he tells them; all our tears he hath a bottle for them; to show God’s particular
notice; they are metaphorical expressions. And he observes us in the very posture when we come to pray,
and where. Acts 9:11: ‘Go to such a street, in such a place, and inquire for one Saul of Tarsus; for, behold,
he prayeth.’ The Lord takes notice, in such a city, in such a street, in such a house, in such a room, and what
you are doing when you are praying. And he seeth, not only that you pray, but how you pray: Romans
8:27, ‘And he that searcheth the heart, knoweth what is the mind of the Spirit, because he maketh
intercession for the saints, according to the will of God.’ He can discern between lusts and groans, words
and affections, and such words as are the belches of the flesh, and such as are the breathings of the spirit.
[2.] There is his fatherly care, for it is said, ‘Your Father knows what things you have need of.’ He knows
what pincheth and presseth you. It is said, 1 Peter 5:7, ‘Casting all your care upon him, for he careth for
you.’ It is not said, that he may take care of you, but he doth take care. God is aforehand with us, and our
carking care doth but take the work out of God’s hand which he is doing already. Our cares are needless,
fruitless, burthensome; but his are assiduous, powerful, [[@Page:49]] blessed. A small matter may
occasion much vexation to us, but to him all things are easy. Upon these considerations, ‘We should be
careful for nothing, but make known our requests unto God:’ Philippians 4:6. ‘Praying for what we want,
and giving thanks for what we have; For your Father knoweth you have need of these things:’ Matthew
6:32. His fatherly love will not suffer him to neglect his children or any of their concernments. Therefore, if
you have a temptation upon you to anxiety and carefulness of mind, and know not how to get out of such a
strait and conquer such a difficulty, remember you have a father to provide for you: this will prevent
tormenting thoughtfulness, which is good for nothing but to anticipate your sorrow.
[3.] The next is, his readiness to help. This should be deeply impressed upon your minds, and you should
habituate these thoughts, how ready God is to help and to run to the cry: Psalm 32:5, I said, ‘I will confess
my transgressions unto the Lord, and thou forgavest the iniquity of my sin.’ Before his purpose could be
brought to pass: Isaiah 65:24, Before they call, I will answer, and whiles they are yet speaking, ‘I will hear.’
So Jeremiah 31:20: ‘I heard Ephraim bemoaning himself,’ &c. God’s bowels were troubled presently. He is
more ready to give than you to ask. This will help and direct you mightily in the business of prayer; for
God hath a care for his children, and is very ready to help the weak, and relieve them in all their straits.
Thirdly, For directions about our affections in prayer: three things are required, viz., fervency, reverence,
confidence.
1. Fervency. That usually comes from two grounds, a broken hearted sense of our wants, and a desire of
the blessing we stand in need of. For the broken-hearted sense of our wants, especially spiritual.
Weaknesses are incident to the best. All Christians have continual need to cry to God. We have continual
necessities both within and without. Go cry to God your Father without affectation, but not without
affection, and seek your supplies from him. Let me tell you, the more grace is increased, the more sense of
wants is increased; for sin is more hated, defects are less borne. And then, there must be a desire of the
blessings, especially spiritual; our needs must stir up fresh longings and holy desires after God: Matthew
7:7, ‘Ask, seek, knock;’ Luke 11:8, ‘For his importunity, he will rise and give.’ We spend the earnestness of
our spirits in other matters, in disputes, contests, earthly pursuits; our importunate earnestness runs in a
worldly channel. No, no; it must be from simplicity and sincerity, pouring out your hearts before him; no
sacrifice without fire: James 5:16, ‘The effectual fervent prayer of a righteous man availeth much.’
2. Reverence. A reverent respectful carriage towards our heavenly Father: Psalm 2:11, ‘Serve the Lord with
fear, and rejoice with trembling.’ Mark, there is in God a mixture of majesty and mercy; so in us there must
be of joy and trembling. God’s love doth not abase his majesty, nor his majesty diminish his love. We ought
to know our distance from God, and to think of his superiority over us; therefore we must be serious.
‘Remember, God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them
that are about him,’ Psalm 89:7.
3. With confidence: Ephesians 3:12, ‘In whom we have boldness and access with confidence by the faith of
him.’ There is boldness in pouring out our requests to God, who will certainly hear us, and grant what is
good. We must rely upon his goodness and power in all our necessities. He is so gracious in Christ that he
will do that which is best for his glory and our good, and upon other terms we should not seek it. If you
would not turn prayer into babbling, much speaking to affectation of words, take heed of these abuses,
and labour to bring your hearts to God in this manner.

Chapter 4.
Our Father which art in heaven.
[[@Page:50]] I Have insisted upon the foregoing verses, which do concern the duty of prayer; let me now
come to the Lord’s Prayer itself. This prayer was formed and indited by Christ, and therefore to be highly
esteemed by Christians: Jesus Christ, who was the wisdom of God, he knew both our necessities and the
Father’s good-will towards us; and therefore surely he would give us a perfect form and directory. We are
not absolutely tied to this form. We do not read that it was ever used by the apostles, though we have
many of their prayers upon record in the Acts and in the Epistles; yet they plainly differ as to the
construction of the words; and this very prayer is diversely set down by the evangelists themselves:
Matthew 6:11, ‘Give us this day our daily bread;’ it is in other words, Luke 11:3, ‘Give us day by day our
daily bread;’ and Luke 11:12, ‘And forgive us our debts, as we forgive our debtors;’ in Luke 11:4, it is, ‘And
forgive us our sins, for we also forgive every one that is indebted to us.’ But, however, though we are not
tied to this form, yet I think it may be humbly used; for Christ taught his disciples how to pray while as yet
they were in their ignorance and tenderness, and had not received the Spirit. ‘And God usually puts words
into sinners’ mouths: Hosea 11:2, Take with you words, and say unto him, ‘Receive us graciously.’ Look, as
Joseph is said to feed his father and his brethren as a little child is nourished (as it is in the margin), there
is not only food provided, but it is put into their mouths, Genesis 47:12; so did Christ teach his disciples to
pray, not only as directing them what they should pray for, but putting a form of words into their mouths.
In this prayer there are three parts observable: —
1. The preface.
2. The petitions themselves.
3. The conclusion.
In the preface we have a description of God, as always we should begin prayer with awful thoughts of God.
God is described partly from his goodness and mercy — Our Father; and partly from his greatness and
majesty — which art in heaven.
I. His goodness and mercy: Our Father; where is set forth: —
1. The relation wherein God standeth to his people, in the word Father.
2. Their propriety and interest in that relation, wherein, not the particular interest of a single
believer is asserted, My Father, but the general interest of all the elect in Christ, Our Father.
I shall waive all which may be said concerning prayer in general; concerning the lawfulness or
unlawfulness of a form in prayer; the disputes concerning the use of this form; as also all the disputes
concerning the object of prayer, which we learn from hence to be God alone. Surely prayer is a sacrifice,
and belongeth only to God; it cannot be made to any other but to him, who knoweth all the prayers that
are made in the world at the same time, and the hearts of all those that pray. I will also waive what might
be spoken concerning preparation before petition; for here there is a preface before the prayer itself.
Neither shall I speak concerning the necessity of conceiving right thoughts of God in prayer; how we may
conceive of his goodness, to beget a confidence; of his majesty, to beget an awe and reverence.
That which I shall insist upon is, the notion and relation under which God is here expressed, which is that
of Father — Our Father.
Observe, those that would pray aright must address themselves to God as a father in Jesus Christ.
[[@Page:51]] Hypocrites, at the last day, will cry, ‘Lord, Lord;’ but Christ hath taught us to say, ‘Our
Father.’
Here I shall: —
I. Inquire in what sense God is a father.
II. What encouragements we have from thence in prayer, when we can take him up under this notion
and appellation.
I. In what sense God is a father. This title may be given to God, either essentially, or with respect to
personal relation.
1. Essentially; and so it is common to all the persons in the Godhead — Father, Son, and Holy Ghost; all
three are God, and our Father. ‘And thus, not only the first Person, but the second, is called the Everlasting
Father:’ Isaiah 9:6. And the Holy Ghost, being author of our being, is called our Maker. But,
2. It may be ascribed to God personally. And so the first Person is called God the Father; and that either
with relation to Christ or to us.
[1.] With relation to Christ, as the Son of God. So the first Person is called the Father, as he is the fountain
of the Deity, communicating to and with him the divine essence: Psalm 2:7, ‘Thou art my Son, this day
have I begotten thee.’ The personal property of the Father is to beget; and of the Son, to be begotten. There
is an, eternal now, wherein God is said to beget him. Thus he may be called the Father of Christ, as he is the
second Person, and not only as incarnate and Mediator. Though God be Christ’s Father, as second Person,
yet they are all equal in power, dignity, and glory; but as Mediator, God is his Father in another respect. So
it is said, John 14:28, ‘My Father is greater than I’ — not as God, for so he was equal; ‘He thought it no
robbery to be equal with God:’ Philippians 2:6. ‘But greater than I;’ that is, consider him as man and
mediator, in the state of his humiliation; for it is notable to consider upon what occasion Christ speaks
these words: ‘If ye love me ye would rejoice because I said I go unto the Father; for my Father is greater
than I;’ that is, You admire me and prize my company exceedingly, because you see the power which I put
forth in the miracles which I do; ye would rejoice if you understood it aright; he is infinitely more glorious
than I appear in this state of abasement and humiliation. Thus, with respect to Christ, God, the first Person,
may be called the Father.
[2.] With respect to us; for the first person is not only the Father of Christ, but our Father: John 20:17, ‘I go
to my Father, and your Father.’ We share with Christ in all his relations. As God was his God by covenant,
so he is our God. And in this sense, personally, it may be taken here; for our business lieth mainly with the
first Person, with whom Christ intercedeth for us: 1 John 2:1, ‘We have an advocate with the Father, even
Jesus Christ the righteous.’ Before whom doth he appear? Before the Father. And it is to him to whom we
direct our prayers, though not excluding the other persons: Ephesians 3:14, ‘I bow my knees unto the
Father of our Lord Jesus Christ.’ Though it be not unlawful to pray to Christ, or to the Holy Ghost, for that
hath been done by the saints. Stephen saith, ‘Lord Jesus, receive my spirit;’ and Jacob saith, ‘The angel of
the covenant bless the lads.’ And all baptized persons are baptized in the name of the Son and Holy Ghost,
as well as in the name of the Father. But usually Christian worship is terminated upon God the Father, as
being chief in the mystery of redemption; and so it is said, Ephesians 2:18, ‘Through him, by one Spirit, we
have access to the Father.’ We come to him through Christ, as the meritorious cause, who hath procured
leave for us; and by the Spirit, as the efficient cause, who gives us a heart to come; and to the Father, as the
ultimate object of Christian worship. Christ procureth us leave to come, and the Spirit gives us a heart to
come: so that by the Spirit, through Christ, we have access to God. So that [[@Page:52]] now you may see
what is meant by the Father — ‘Our Father.’
But now let me distinguish again. God is a father to mankind, either: —
1. In a more general consideration and respect, by creation; or,
2. In a more special regard, by adoption.
First, By creation God is a father. At first he gave a being to all things; but to men and angels he gave
reason: John 1:4, ‘And this life was the light of man.’ Other things had life, but man had such a life as was
light; and so by his original constitution he became to be the son of God. To establish the relation of a
father, there must be a communication of life and likeness. A painter, that makes an image or picture like
himself, he is not the father of it, for though there be likeness, yet no life. The sun in propriety of speech is
not the father of frogs and putrid creatures, which are quickened by its heat; though there be life, yet there
is no likeness. We keep this relation for univocal generations and rational creatures. Thus, by creation, the
angels are said to be the sons of God: Job 38:7, ‘When he was laying the foundations of the earth, the sons
of God shouted for joy;’ that is, the angels. And thus Adam also was called the son of God: Luke 3:38. Thus,
by our first creation, and with respect to that, all men are the sons of God, children of God. And (mark it) in
respect of God’s continual concurrence to our being, though we have deformed ourselves, and are not the
same that we were when we were first created; yet still, in regard of some sorry remains of God’s image,
and the light of reason, all are sons of God, and God in a general sense is a father to us; yea, more a father
than our natural parents are. For our parents, they concur to our being but instrumentally, God originally.
We had our being, under God, from our parents: he hath the greatest hand and stroke in forming us in the
belly, and making us to be what we are. Which appeareth by this: Parents, they know not what the child
will be, male or female, beautiful or deformed; they cannot tell the number of bones, muscles, veins,
arteries, and cannot restore any of these in case they should be lost and spoiled; so that he that framed us
in the womb, and wonder fully fashioned us in the secret parts, he is our Father: Psalm 139:14. As the
writing is rather the work of the penman than of the pen, so we are rather the workmanship of God than
of our parents; they are but instruments, God is the author and fountain of that life and being which we
still have. ‘And again, consider, the better part of man is of his immediate creation, and in this respect he is
called the Father of spirits:’ Hebrews 12:9. They do not run in the channel of carnal generation or fleshly
descent, but they are immediately created by God. And it is said, Ecclesiastes 12:7, ‘The spirit returneth to
God which gave it.’
Well, then, you see how, in a general sense, and with what good reason, God may be called our Father.
Those which we call fathers, they are but subordinate instruments; the most we have from them is our
corruption, our being depraved; but our substance, and the frame and fashion of it, our being, and all that
is good in it, that is from the Lord.
Now, this is some advantage in prayer, to look upon God as our father by virtue of creation, that we can
come to him as the work of his hands, and beseech him that he will not destroy us and suffer us to perish:
Isaiah 64:8, But now, ‘O Lord, thou art our father; we are the clay, and thou our potter; and we are all the
work of thine hand.’ There is a general mercy that God hath for all his creatures; and, therefore, as he gave
us rational souls, and fashioned us in the womb, we may come to him and say, Lord, thou art our potter
and we thy clay, do us good, forsake us not.
What advantage have we in prayer from this common interest or general respect of God’s being a father
by virtue of creation?
[1.] This common relation binds us to pray to him. All things which God hath made, by a secret instinct
they are carried to God for their supply: Psalm 145:15, ‘The eyes of all things look up to [[@Page:53]]
thee.’ In their way they pray to him and moan to him for their supplies, even very beasts, young ravens,
and fowls of the air. But much more is this man’s duty, as we have reason, and can clearly own the first
cause. And therefore upon these natural grounds the apostle reasons with them why they should seek
after God: Acts 14:17.
[2.] As this common relation binds us to pray, so it draweth common benefits after it: Matthew 6:25, 26, Is
not the life more than meat, and the body than raiment? ‘Behold the fowls of the air: for they sow not,
neither do they reap, nor gather into barns; yet your heavenly Father feedeth them.’ Where God hath
given a life, he will give food; and where he gives a body, he will give raiment, according to his good
pleasure. He doth not cast off the care of any living creature he hath made, as long as he will preserve it for
his glory. Beasts have their food and provision, much more men, which are capable of knowing and
enjoying God.
[3.] It giveth us confidence in the power of God. He which made us out of nothing is able to keep, preserve,
and supply us when all things fail, and in the midst of all dangers. Saints are able to make use of this
common relation. And therefore it is said, 1 Peter 4:19, that we should commit our souls unto him in well-
doing, as unto ‘a faithful Creator.’ The apostle speaks of such times when they carried their lives in their
hands from day to day. They did not know how soon they should be haled before tribunals and cast into
prisons. Remember, you have a Creator, which made you out of nothing; and he can keep and preserve life
when you have nothing. Thus this common relation is not to be forgotten, as he gives us our outward life
and being: Psalm 124:8, ‘Our help is in the name of the Lord, who made heaven and earth.’ As if the
psalmist had said, as long as I see these glorious monuments of his power, these things framed out of
nothing, shall I distrust God, whatever exigence or strait I may be reduced to?
Secondly, More especially there is a particular sort of men to whom God is a father in Christ, and that is, to
believers: John 1:12, ‘To as many as received him, to them gave he power to be called the sons of God.’
Those which in their natural state and condition were children of wrath, and slaves to sin and Satan, when
they come, and are willing to welcome and receive Christ into their hearts, in a sense of their misery, are
willing to make out after God and Christ; they have an allowance to call God Father, and may have child-
like communion with him, and run to him in all straits, and lay open their necessities to him. 2 Kings 4:19,
When the child cried unto his father, he said, ‘Carry him to his mother:’ so when we are ill at ease and in
any straits, this is the privilege of our adoption, that we have a God to go to; we may go to our Father and
plead with him, as the church: Isaiah 63:16, ‘Doubtless thou art our father, though Abraham be ignorant of
us, and Israel acknowledge us not: thou, Lord, art our father, our redeemer.’ It is good to know God under
this special relation of a father in Christ; and this is that which is the grace of adoption. Adoption is an act
of free grace, by which we that were aliens and strangers, servants to sin and Satan, are, in and by Christ,
made sons and daughters of God, and accordingly are so reckoned and treated with, to all intents and
purposes. It is a great and special privilege, given to God’s own children, by virtue of their interest in
Christ; and therefore it is said, 1 John 3:1, ‘Behold, what love the Father hath bestowed upon us, that we
should be called the sons of God!’ That is, behold it as a certain truth, and admire it as a great privilege.
This second relation is a very great privilege, and it will appear to be so, if we consider: —
[1.] The persons that receive it. We that were aliens, and enemies, and bond-slaves; that were of another
line and stock; that might say to corruption, Thou art my father; to the worm, Thou art my mother, and my
sister:’ Job 17:14. We that were cousin-germans to worms, a handful of enlivened dust, that we should be
taken into such a relation to God! We that might say indeed to the devil, Thou art our father, and the lusts
of our father we will do: John 8:24. ‘Satan is the sinners’ father, and God disclaims them. The Lord
disclaims the people which were brought out of the land of [[@Page:54]] Egypt, when they rebelled
against him: Exodus 32:7, The Lord said unto Moses, ‘Go, get thee down, for thy people which thou
broughtest out of the land of Egypt have corrupted themselves.’ Thy people, which thou hast brought, in
scorn and disdain, as if God did disavow them from being his. And so it was with us all. When Adam had
rebelled against God, God executed the law of the rebellious child against him, which was this, that he
should be turned out of doors. So was Adam turned out of paradise, and lost his title and heritage; and we
were reckoned to the devil. ‘Now, behold, what manner of love was this, that we should be called the sons
of God!’
[2.] You will wonder at it, you will behold it as an excellent privilege, if you consider the nature of the
privilege itself, to be sons and daughters of God, to be able to call God Father. This was Christ’s own title
and honour. When God had a mind to honour Christ, he proclaims it from heaven: Matthew 3:17. ‘This is
my beloved Son, in whom I am well pleased.’ Surely, if our hearts were as apprehensive of heavenly
privileges as they are of earthly, we would admire it more. Earthly alliance, how is it prized! If a great man
should match into our blood and line, what an honour and glory do we reckon it to us! 1 Samuel 18:23,
‘Seemeth it to you a light thing to be a king’s son-in-law?’ Do we account this a small matter, to be related
to kings, and princes, and potentates? No, no; we have high thoughts of it. And is not this an excellent
thing, to be sons and daughters of God? In all other cases, if men have children of their own, they do not
adopt. God had a Son of his own, in whom his soul found full delight and complacency; yet he would adopt
and take us wretched creatures, he would invest us with the title of sons; and shall it be said of this and
that believer, here is the son of God? O behold what manner of love! &c.
[3.] Then do but consider the consequents of it, both in this life and the life to come. In this life, what
immunities and privileges have we! Free access to God; we may come and treat with him when we please,
as children to a father, when we stand in need of anything. We have received the spirit of adoption,
whereby we cry, ‘Abba, Father:’ Romans 8:15. If we ail anything, we may go to our Father and acquaint
him with our case and grief. And we shall have a child’s allowance here in the world. The heirs of glory are
well provided for in their nonage; they have aright to a large portion; all the good things of the world,
meat, drink, marriage, such things they have by a son’s right. They have a right to the creature, in and by
him who is heir of all things, so they are established in their right which Adam lost: 1 Timothy 4:3, 4. And
they are under the ministry of angels; the angels are sent forth to be their guardians, and to supply and
provide for them.
And then, in the life to come (for we are not only sons, but heirs), we have a right to the glorious
inheritance! Romans 8:17, ‘If children, then heirs, heirs of God.’ Here all the children are heirs, male and
female, every son and daughter an heir and joint-heirs with Christ. ‘We do as it were divide heaven
between us; we have a great, blessed, and glorious inheritance; poor despicable creatures, chosen heirs of
a kingdom:’ James 2:5.
[4.] You will see it was a very great privilege, if you consider how we come to be entitled to it: Ephesians
1:5, ‘Having predestinated us unto the adoption of children, by Jesus Christ, to himself.’ We come to it in
and by Jesus Christ. Christ was fain to come down, and to take a mother upon earth, that we might have a
Father in heaven. He comes down, and was made a man; he became our brother, and so layeth the
foundation for the kindred: Hebrews 2:11. Nay, not only incarnate, but he died to purchase this title for us.
When the business was debated in the council of the Trinity, how lost man might be restored in blood, and
have a right and interest in God; and when justice put in exceptions against us, ‘Jesus Christ was content to
be made under the law, that we might receive the adoption of sons:’ Galatians 4:4, 5. There could be no
reconciliation, no amity, no alliance, until sin was expiated and justice satisfied; therefore ‘Christ was not
only made of a woman,’ but ‘made under the law;’ first our brother by incarnation, and then our redeemer
by his death and suffering. As under the law, if a man had waxen poor, the next of kin was to be his
[[@Page:55]] redeemer: Leviticus 25:25; or if he had sold himself, Leviticus 25:47, one of his brethren was
to redeem him. Christians, there was a kind of sale and forfeiture on our part of the inheritance and right
and title of children; therefore Jesus Christ, when he became a man, jure propinquitatis, by virtue of his
kindred and nearness to us, came to redeem his people, and purchase us to God. And this is the relation
which is mainly intended in this place; for mark, Christ taught his disciples to pray, ‘Our Father;’ others,
they cannot speak of this relation; and in them all that believe, and all that walk in the Spirit, these alone
can come to God as a father.
II. What advantage have we in prayer by taking up God under this notion and relation, when we can come
to him and say, ‘Our Father’?
1. It conduceth to our confidence in prayer.
2. It furthereth our duty.
First, It conduceth to our confidence in prayer: for it is not an empty title or a naked relation; but this is the
ground of all that favour and grace which we stand in need of, and receive from God. It is notable, 2
Corinthians 6:18, saith God, ‘I will be a father unto you, and ye shall be my sons and daughters.’ In other
places it is said, Ye shall be called my sons; but here, You shall be my sons; you shall not only be called so,
but be so. He will really perform all the parts of a father to us; yea, no father like God. The outward father
is but a shadow; as in all comparisons, outward things are but the shadow and similitude , the reality is in
inward things. ‘A servant is not always a servant, there may be a release; a husband is not always a
husband, there may be a separation by divorce; but a father is always a father, and a child a child. I am the
true vine.’ The outward vine is but a shadow, but Christ himself hath the true properties of a vine. So the
outward father is but a shadow and similitude, the reality is in God; none so fatherly and kind as he:
Matthew 7:11, ‘If ye, being evil, know how to give good gifts unto your children, how much more shall
your Father which is in heaven give good things to them that ask him?’ There is a how much more upon
the fatherly care of God. Natural parents, whose affections are stinted and limited, nay, corrupt and sinful,
when a son comes for a fish, will not give him a scorpion, when he comes for bread, will not give him a
stone. That were a monstrous thing, vile and unnatural. So Isaiah 49:15: ‘Can a woman forget her sucking-
child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not
forget thee.’ Passions in females are more vehement; the mother hath stronger affections. If the mother
could do so as totally to forget that ever she had such a child, yet she would not forget her sucking-child —
a poor, shiftless, helpless babe, that can do nothing without the mother, a child which never provoked her,
— she would not forget such a child. They may forget, yet will I not forget thee. Certainly, God which hath
left such an impression upon the hearts of parents, hath more of pity, bounty, and goodness in his own
heart; for whatsoever of God is in the creature, is in God in a more eminent manner.
But particularly, How will God perform the parts of a father?
[1.] In allowing them full leave to come to him in all their necessities: Galatians 4:6, Because ye are sons,
God hath sent forth the Spirit of his Son into your hearts, crying, ‘Abba, Father.’ There is a spirit that
attendeth upon this state. They which are sons shall have the spirit of sons, and God will incline their
hearts to come and call to him for supplies. This is a great advantage. When he gives a spirit of prayer,
then he will be ready to hear and grant our requests; not only to give us a heart to ask them, but to incline
his ear: Luke 11:13, ‘How much more shall your heavenly Father give the Holy Spirit to them that ask
him?’ When we ask for the highest blessing; when we come and are importunate with him, and will take
no nay.
[2.] In supplying all our wants: Matthew 6:12, ‘Your Father which is in heaven knoweth you have need of
these things.’ A father will not let his child starve — certainly none so fatherly as God. You [[@Page:56]]
have not such a father as is ignorant, regardless of your condition, but takes an exact notice of all your
wants and pressures. It is notable to observe how God condescendeth to express the particular notice he
taketh of the saints: Isaiah 49:16, ‘Behold, I have graven thee upon the palms of my hands.’ As we use to tie
things about our hands, that we may remember such a work and business; so God doth, as it were, put a
print and mark upon his hands; to speak after the manner of men. Nay, Matthew 10:30, ‘The hairs of their
heads are numbered.’ God hath a particular notice of their necessities; and Jesus Christ, he is his
remembrancer, one that ever appeareth before him to represent their wants: Hebrews 9:24. As the high
priest in the law was to go in with the names of the tribes upon his breast and shoulder when he did
minister before God: Exodus xxviii.; which is a type how much we are in the heart of Christ, ever
presenting himself before the Lord on the behalf of such and such a believer.
[3.] Pitying our miseries. As he taketh notice of them, so he will pity their miseries, as a father pitieth his
children when he seeth them in an afflicted condition: Psalm 103:13, ‘Like as a father pitieth his children,
so the Lord pitieth them that fear him.’ Nay, he will pardon their sins: Malachi 3:17, ‘And I will spare them
as a man spareth his own son which serveth him.’ An only son needs not fear much if his father were to be
his judge, though he hath done unworthily. They may exhaust and draw up all their pity, their bowls may
shrink when they meet with multitude of provocations. Now, God will spare us as a man spares his only
son — nay, not only his only son, but his dutiful son which serves him. Many times we forget the duty of
children, but God will not forget the mercy of a father. ‘I will go to my father,’ saith the prodigal. He had
forgotten the duty of a child, he went into a far country and wasted his patrimony, and that basely and
filthily upon harlots; yet, upon his return, when he was a great way off, the father runs to meet him half-
way, and kisseth him.
[4.] In disciplining and treating us with much indulgence, and wisdom, and care. A father takes a great deal
of pains in forming his child, and fashioning its manners and behaviour; so doth God with his children. If
he afflicteth, it is as a father only, with purposes of good, and not so as an earthly father: Hebrews 12:10,
‘For verily for a few days they chastened us after their own pleasure; but he for our profit, that we might
be partakers of his holiness,’ They mingle a great deal of passion with their correction when they are
inflamed; but God never mingleth passion with his rod. When he gives a bitter cup he is a father still: John
18:11.
[5.] In providing able guardians for his children. None so attended as God’s children are those which are
adopted and taken into grace and favour with Christ: Hebrews 1:14, ‘Angels are ministering spirits, sent
abroad for the heirs of salvation.’ They have a guard of angels to watch over them, that they dash not their
foot against a stone.
[6.] In laying up an inheritance for them. The apostle saith, 2 Corinthians 12:14, ‘Children ought not to lay
up for their parents, but parents for their children.’ Now, God hath laid up for us, as well as laid out much
upon us: Luke 12:32, ‘Fear not, little flock, it is your Father’s good pleasure to give you the kingdom.’ He
has a kingdom, a glorious inheritance to bestow upon us; and we are kept for that happy state. ‘Though he
hath an heir already, Jesus Christ, the heir of all things, yet God hath made us co-heirs with Christ:’
Romans 8:17.
Thus, then, it is a mighty advantage. If we did take up God in this notion, to look upon him as a father, it
would increase our confidence and dependence upon him. This is a sweet relation: the reality is more in
God than can be in an earthly father; for he is a father according to his essence, knowing our necessities,
pardoning our sins, supplying our wants, forming and fashioning our manners, providing able guardians
for ns, and laying up a blessed inheritance for us in heaven.
Secondly, As it encourageth us to pray, so it furthereth our duty in prayer, that we may behave
[[@Page:57]] ourselves with reverence, love, and gratitude.
[1.] With a child-like reverence and affection in prayer: Malachi 1:6, If, then, I be a father, where is mine
honour? ‘And if I be a master, where is my fear?’ If we expect the supplies of children, we must perform
the duty of children. God will be owned as a father, not with a fellow-like familiarity, but humbly, and with
an awe of his majesty.
[2.] With love. Now, our love to God is mainly seen by subjection and obedience to his laws. Thus Christ
would have us take up God in prayer under such a relation, that we might mind our duty to him: 1 Peter
1:17, ‘And if ye call on the Father, who without respect of persons judgeth according to every man’s work,
pass the time of your sojourning here in fear.’ We never pray aright but when we pray resolving to cast off
all sin. How can we call him Father, whom we care not continually to displease from day to day? So the
Lord treats his people: Jeremiah 3:5, 6, Thou hast said, ‘Thou art my father. Behold, thou hast spoken and
done evil things as thou couldest.’ God takes it to be a contumely and reproach to himself when we do evil,
yet come and call him Father. He takes it ill that men should come complimentally and flatter him with
lying lips, and do not walk as children in holy obedience. Therefore, it is an engagement to serve God with
holiness.
[3.] With gratitude. When we come to pray, we must remember not only what we want, but what we have
received, acknowledging we have all from him; he is our father: Deuteronomy 32:6, Do ye thus requite the
Lord, O foolish people, and unwise? Is not he thy father that hath bought thee? ‘Hath he not made thee and
established thee?’ We must acknowledge the good we have, as well as that we expect to come from him.
Therefore, if we would have a praying frame, and be eased of our solicitude, and that anxious care which is
a disparagement to providence, it is good to take up God under the notion of a father, which makes us rest
upon him for all things: Matthew 6:25, ‘Take no thought for your life, what ye shall eat, or what ye shall
drink; nor yet for your body, what ye shall put on.’ ‘Why?’ ‘For your heavenly Father knoweth that you
have need of all these things.’ You that are able fathers would think yourselves disparaged if that your
children should filch and steal for their living, and beg and be solicitous, and go up and down from door to
door for their maintenance and support, and not trust to your care and provision. A believer which
knoweth he hath a heavenly Father will not be negligent in his calling, but be active and industrious in his
way, and use those lawful means which, by the providence of God, he hath been brought up in; and then,
‘be careful for nothing,’ as the apostle’s advice is, Philippians 4:6, and in everything, by prayer and
supplication, make your request ‘known unto God.’ Oh, could we turn carking into prayer, and run to our
Father, it would be happy for us. Care, and diligence, and necessary provision, that is our work and labour:
but, for the success and event of things, leave it to God. When we are carking in the world with such
anxiousness, and troubled with restless thoughts, how we should be provided for in old age, and what will
become of us and ours, we take God’s work out of his hands. This is a disparagement to our heavenly
Father, and a reproach to his providence and fatherly care. Well, then, certainly this is of great advantage
in prayer.

Application.
Use. If it be a great advantage in prayer to take up God under the notion and relation of a father, then those
that would pray aright, let this instruct and quicken them above all things. Clear up your adoption, that
you may be able to call God Father, for otherwise, when you come to pray, it is a very lie to God. As Acts
5:4, when Ananias spake false to the apostle, saith Peter to him: Thou hast not lied unto men, but unto
God.’ Why? Because he knows all that is done in the world. But much more do they lie unto God here; this
is a very disgrace and blasphemy, a contumely, rather than a prayer and supplication, when you will come
and make God to father the devil’s brats. When you that live in sin, and have no reverence and awe of God
upon your hearts, shall come and pray to [[@Page:58]] him, this is a lie which is told to the very face of
God.
But if this be a truth, that all those which would pray aright must clear up their adoption and get a sense of
it, then here will doubts arise. Therefore here I shall handle three cases: —
1. What shall natural men do? Must they desist from prayer? for they have no right to it.
2. What shall they do which have not as yet received the testimony of the Spirit? For a child of God
may have the right of children, yet have not a sense of his adoption.
3. What are the evidences by which our adoption may be cleared up to us, how we may know we are
taken into a child-like state?
First, What shall natural men do? Must they desist from prayer? for they have no right to it.
I answer, you may see here the miserable condition of wicked men, how much they are bound to pray, and
yet what an impossibility lieth upon them of praying aright. Certainly none should desist from this duty of
prayer because they cannot perform it aright, for though we have lost our power and fitness, yet there is
no reason God should lose his right and his power to our obedience. There is an obligation and precept
from God, as a father by creation, upon all mankind; all which are reasonable creatures, they are to own
God as a father in this way. I say prayer is a homage we owe to God by natural right, therefore no doubt
wicked men do sin when they cease to pray. It is one of the accusations brought against natural men, and
is an aggravation of their sin: Psalm 14:1, ‘They do not call upon God.’ Romans 3:10, it is applied to natural
men. This is the misery they have subjected themselves to, that their prayer is turned into sin. As a natural
man must not omit hearing, because it is a means to bring him to be acquainted with God, though he
cannot hear in faith, so he must not omit prayer, because it is one means to bring us to own God as a father
by adoption. A man is not to turn the back upon him, but call him Father, as well as he can: Jeremiah iii, 19,
But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the
hosts of nations? And I said, ‘Thou shalt call me, My Father, and shalt not turn away from me.’ Better to
own God any way, than not to own him at all, than not to inquire after him; to own him rationally, if not
spiritually, to own him by choice, if not out of sense. If we cannot come and clear up our title to this great
privilege by the spirit of adoption, yet any way ‘Thou shalt not turn away from me.’ We should not shut the
door upon ourselves. It is required of a natural man, being weary of his sins, to fly to God in Christ Jesus,
for his grace and favour, that he might become his God and Father.
Secondly, What shall they do which have not as yet received the testimony of the Spirit, that do not know
their adoption?
I answer, a child of God may have the effects and fruits of adoption, yet not always the feeling of it, to
witness to him that God hath taken him into a child-like relation to himself. Certainly they are in a very
uncomfortable condition, for they want a help in prayer. ‘Doubtless thou art our Father.’ Oh, what an
advantage is that! How much of eloquence and rhetoric is there in that, when we can speak to God as a
father! Yet they are not to neglect their addresses to God, for this is a means to obtain the Spirit of
adoption: Luke 11:13, ‘He will give the Spirit to them that ask him.’ Therefore, in what ever condition we
be, we must pray; otherwise we shut the door upon our hopes. You continue the want upon yourselves,
and so wholly detain yourselves in a comfortless condition.
There is a fourfold spiritual art we must use in prayer, when we have not the sense of our adoption, that
we may be able to speak to God as our Father.
[1.] Disclaim when you cannot apply. When you cannot clear up your own relation and interest, then
disclaim all other confidences. If thou canst not say Father; yet plead fatherless; Hosea 14:3, ‘In thee the
fatherless find mercy.’ Come as poor, helpless, shiftless creatures; seek peace and [[@Page:59]]
reconciliation with God in Christ. It may be God may take you into his favour. He is a Father of the
fatherless.
[2.] Own God in the humbling way. Learn the policy of the prodigal: Luke 15:18, 19, ‘Father, I have sinned
against heaven, and before thee, and am no more worthy to be called thy son.’ This is the policy and art of
a humble faith, to call God Father. As Paul catcheth hold of the promise on the dark side: ‘Jesus Christ came
to save sinners;’ and presently he addeth, ‘whereof I am chief:’ so a believer may come and say, ‘Lord, I am
not worthy to be called thy son, make me as one of thy hired servants.’
[3.] The third policy we should use in prayer is to call him Father in wish: Optando, si non affirmando. If
we cannot do it by direct affirmation, let us do it by desire. Let us pray ourselves into this relation, and
groan after it, that we may have a clearer sense that God is our Father in Christ.
[4.] Faith hath one art more, — it maketh use of Christ Jesus. God hath a Son whose name signifieth much
in heaven, therefore if you cannot come to him as your Father, come to him as the God and Father of our
Lord Jesus Christ: Ephesians 3:14, ‘For this cause I bow my knees to the God and Father of our Lord Jesus
Christ.’ Let Christ bring you into God’s presence. He is willing to change relations with us. Take him along
with you in your arms. Go to God in Christ’s name: ‘Whatsoever you ask in my name, shall be given to you.’
Thirdly, But what are the evidences by which our adoption may be cleared up to us? How shall we know
that we are taken into a child-like state?
[1.] Consider how it is brought about. How do we come to be related to God by Christ Jesus? By receiving
Christ, as he is offered in the gospel: John 1:12, ‘To as many as received him, to them gave he power to
become the sons of God.’ It is a prerogative, and special grant to those which receive Christ, even those
that believe in his name, that is, those who, out of a sense of their own need, and sight of Christ offered in
the promise, do really consent to take him for the ends for which God offereth him, to wit, as Prince and
Saviour, that he might give you repentance and remission of sins, not in pretence, but in your hearts.
These have full liberty to call God Father, to come to treat and deal with him, though they have not a sense
of the blessedness of their state, for this followeth believing: ‘After you believed, you were sealed by the
Holy Spirit of promise,’ Ephesians 1:13, 14.
[2.] There is a witness which is given to the saints, that the thing may not always be dark and doubtful.
The Holy Ghost is given as a witness. If you would know whether or no you are the children of God, see
that of the apostle: Romans 8:16, ‘The Spirit itself beareth witness with our spirit, that we are the children
of God.’ As under the law, in the mouth of two witnesses every doubtful thing was to be established,
Deuteronomy 17:6, so here the Spirit beareth witness, together with our spirits, that we are the children
of God. Our spirits alone may be lying, deceitful; we may flatter ourselves, and think we are the children of
God, when we are children of the devil. All certainly comes from the Holy Ghost; and, therefore, the great
question which is traversed to and fro in the heart, is, whether we be God’s children? What is the Spirit’s
witness?
(1.) He lays down marks in scripture, which are the ground and decision of this debate, for the scriptures
are of the Holy Ghost’s inditing, and so may be said to bear witness: Romans 8:14, ‘For as many as are led
by the Spirit of God, they are the sons of God:’ 1 John 3:10, In this the children of God are manifest, and the
children of the devil: whosoever doth not righteousness, is not of God, neither he that loveth not his
brother.’ Thus the Spirit beareth witness to our spirits, by laying down such marks as we, by our own
spiritual sense and renewed conscience, feel to be right within ourselves. And this is the main thing called
the witness of the Spirit.
[[@Page:60]] (2.) He worketh such graces as are peculiar to God’s children, and are evidences of our
interest in the favour of God; and therefore it is called the ‘sanctification of the Spirit,’ 2 Thessalonians
2:13; and the ‘renewing of the Holy Ghost,’ Titus 3:5. Look, as John knew Christ to be the Son of God by the
Spirit’s descending and abiding upon him, John 1:32, so by the Spirit’s work, and the Spirit’s inhabitation,
we know whether we are the children of God or no; whether we dwell in God, and God in us, because of
‘his Spirit that he hath given us;’ that is, because of those graces wrought in us. And this is called the seal of
the Spirit; for the Holy Ghost, stamping the impress of God upon the soul, working in us an answerable
likeness to Christ, is said to be the seal; then we have God’s impress upon us.
(3.) The Spirit goes further: he helpeth us to feel and discover those acts in ourselves. There is a stupid
deadness in the conscience, so that we are not always sensible of our spiritual acts. Hagar saw not the
fountain near her until God opened her eyes, so we may not see the work of the Spirit without the light of
the Spirit. We cannot own grace in the midst of so much weakness and imperfection; there is a misgiving
of conscience: therefore the ‘Spirit of sanctification is also a Spirit of revelation:’ Ephesians 1:17. The
author of the grace is the best revealer and interpreter of it: he works, and he gives us a sight of it. As a
workman that made a thing can best warrant it to the buyer, he knows the goodness and strength of it,
and how it is framed and made; so the Holy Ghost, which works grace, he reveals and discovers this grace
to us.
(4.) The Spirit helps us to compare them with the rule, and accordingly to judge of their sincerity. The
Spirit opens our under standings, that we may be able to discern the intent and scope of the scripture, that
so we may not be mistaken. We must plough with God’s heifer if we would understand the riddle: ‘In thy
light we shall see light.’ We shall be apt to misapply the rule, so as to judge of our own actions: Romans
9:1, ‘I lie not, the Holy Ghost bearing me witness;’ when he had spoken of some eminent thing wrought in
him. We are apt to lie, and feign and misapply rules, comforts, and privileges; but now the Holy Ghost
bearing witness with our spirits, by this means we come to have a certainty. There are so many circuits,
wiles, turnings in the heart of man, that we are not competent judges of what is wrought in us; therefore it
is usually ascribed to the Spirit to be the searcher of the heart: Psalm 139:7, ‘Whither shall I go from thy
Spirit? or whither shall I flee from thy presence?’ Acts 5:4, ‘Thou hast not lied unto men, but unto God.’ The
Holy Ghost is rather spoken of than any other person, because it is his personal operation to abide in the
hearts of men, and to search and try the reins. It is more particularly ascribed to him, though it belongs to
all the persons.
(5.) As the Spirit helps us to compare that which is wrought with the rule, the impression or thing sealed
with the stamp or the thing sealing, so he helps us to conclude rightly of our estate. For many times when
the premises are clear, the conclusion may be suspended, either out of self-love, in case of condemnation;
or out of legal fear and jealousy, in case of self-acquitment. Therefore the conclusion is of the Holy Ghost: 1
John 4:13, ‘Hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit.’
There is a great deal ado to bring us to heaven with comfort. There needs a person of the Godhead to
satisfy us as well as to satisfy God, and help us to determine concerning our condition.
(6.) He enlivens and heightens our apprehensions in all these particulars, and so fills us with comfort, and
raiseth our joy upon the feeling of the sense of the favour of God; for all this is the fruit of his operation.
Therefore it is said, Romans 5:5, ‘The love of God is shed abroad in our hearts by the Holy Ghost, which is
given unto us.’ Those unspeakable glimpses of God’s favour, and sweet manifestations of God’s love in the
conscience which we have, these are given by the Holy Ghost. There is not one act of the soul, but the Holy
Ghost hath a stroke in it for our comfort. In every degree, all comes from God. So that if you would know
what the witness of the Spirit is, [[@Page:61]] consider What are the marks in scripture? what graces are
wrought in your hearts? how doth the Spirit help you to discern those graces, to compare them to the rule,
to make accordingly in these things a determination of our condition? and what joy and peace have you
thereupon wrought in your hearts by the Holy Ghost? For an immediate testimony of the Spirit, the
scripture knows of no such thing. All other is but delusion besides this.
[3.] There are certain fruits and effects which do more sensibly evidence it unto the soul. What are those
fruits of the Spirit of adoption in our hearts, by which we may further evidence it, whether we are the
children of God or not?
(1.) In prayer, by a kind of naturalness or delight in this duty of holy commerce with God: Romans 8:15,
We have received the Spirit of adoption, whereby we cry, ‘Abba, Father;’ Galatians 4:6, Because ye are
sons, God hath sent forth the Spirit of his Son into your hearts, crying, ‘Abba, Father;’ and Zechariah 12:10,
‘I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and of
supplication.’ Wherever the Spirit of God is dispensed, and dwelleth in the hearts of any, the heart of that
man will be often with God. The Spirit of grace will put him upon supplication; he will be often acquainting
God with his desires, wants, fears.
(2.) You will be mainly carried out to your inheritance in heaven. Those which are the children of God do
look after a child’s portion, and will look for an estate in heaven, and cannot be satisfied with present
things. Worldly men, they have their reward: Matthew 6:2. They discharge God for other things. If they
may have plenty, honour, worldly ease, and delights here, they never look after heaven. As a servant hath
his reward from quarter to quarter, but a child waits until the inheritance comes, so when we are begotten
for this lively hope, when there is a heavenly-mindedness in you, this is a fruit of the Holy Ghost wrought
in the heart, by which you might know you are the sons of God: Romans 8:23, ‘Having the first-fruits of the
Spirit, we groan within ourselves, waiting for the adoption, to wit, the redemption of our body.’
(3.) By a child-like reverence and dread of God, when we are afraid to offend God: Jeremiah 35:5, 6. The
sons of Rechab, their father had commanded them that they should drink no wine; now saith God by the
prophet, ‘Set pots full of wine, and cups, and say unto them, Drink ye wine;’ that is, present the temptation.
No, they would not: ‘Our fathers have forbidden us.’ So when a child of God is put upon temptation, his
heart recoils, and reasons thus: ‘How can I do this wickedness, and sin against God?’ I dare not, my Father
hath for bidden me. There is an awe of his heavenly Father upon him: 1 Peter 1:17, ‘If you call on the
Father, who without respect of persons judgeth according to every man’s work, pass the time of your
sojourning here in fear.’
We now come to speak of the possessive particle — Our Father. The word is used for a double reason: —
1. To comfort us in the sense of our interest in God.
2. To mind us of the common interest of all the saints in the same God. It is not my or thy Father only, but
our Father.
First, Observe the great condescension of Christ, that poor creatures are allowed to claim an interest in
God. If Christ had not put these words in our mouths, we never had had boldness to have gone to God, and
said, ‘Doubtless thou art our Father.’ But he which was in the bosom of God, and knew his secrets, hath
told us it is very pleasing to God we should use this compellation to him. This is a privilege which cannot
be sufficiently valued; if we consider: —
[1.] The unworthiness of the persons which enjoy it: poor dust and ashes, sinful creatures, that were
children of the devil, that we should lay claim and title to God for our Father. And,
[[@Page:62]] [2.] If we consider the greatness of the privilege itself: ‘Oh, behold what manner of love the
Father hath bestowed upon us, that we should be called his children!’ 1 John 3:1. We think it much when
we can say, This field, this house is mine; but surely this is more, to say, This God is mine.
Again, observe here that interest is a ground of audience. So Christ would have us begin our prayers, ‘Our
Father.’ God’s interest in us, and our interest in God. God’s interest in us: when Christ mediates for his
disciples, he saith, John 17:6, ‘Thine they were, and thou gavest them me,’ And David: Psalm 119:94, ‘I am
thine, save me.’ That is his argument: the reason is, because God, by taking them for his own, binds himself
to preserve and keep them. Everybody is bound to look to his own: ‘He that provides not for his own is
worse than an infidel.’ Now what a sweet thing is it when we can go to God and say, We are thine! So it is
the same, as to our interest in God. It is an excellent encouragement: Psalm 42:11, ‘Hope thou in God,’ saith
David to his soul. Why? For he is my God. And elsewhere, reasoning with himself: Psalm 23:1, ‘The Lord is
my shepherd, I shall not want.’ First, his covenant-interest is built, and then conclusions of hope. So 2
Samuel 30:6, ‘David encouraged himself in the Lord his God.’ It is sweet when we can go to God as our God.
Luther was wont to say, God was known better by the predicament of relation than by his natural
properties. Why is interest such a sweet thing? Because by this relation to God we have a claim to God, and
to all that he can and will do. God hath made over himself, quantus quantus est, as great as great he is, for
his use and comfort. Therefore the psalmist saith, Psalm 16:5, ‘The Lord is the portion of mine inheritance,
and of my cup.’ A believer hath as sure a right and title to God, as a man hath to his patrimony to which he
is born, or as any Israelite had to that share which came to him by lot; so he may lay claim to God, and live
upon his power and goodness, as a man doth upon his estate.
Well, then, labour to see God is yours, if you would find acceptance with him. It is not enough to know the
goodness and power of God in general, but we must discern our interest in him, that we may not only say
Father, but Our Father. It is the nature of faith thus to appropriate and apply: John 20:28, ‘My Lord and my
God.’ How is God made ours? How shall we know it, that we may come and lay our claim to him? Behold,
Christ teacheth us here to say, Our Father, by taking hold of his covenant; and this is God’s covenant
notion, ‘I will be your God, and you shall be my people.’ When we give up ourselves to be God’s, then he is
ours. Resignation and appropriation go together. ‘I am my beloved’s;’ there is the resignation of
obedience: ‘And he is mine;’ there is the appropriation of faith. A believer cannot always say God is his,
but, I am thine; however it be with him, he would be no other’s but the Lord’s. If he cannot say he is God’s
by an especial interest, yet he will be God’s by the resignation of his own vows. He knows God hath a
better right and title to him than he hath to himself.
Quest. But how shall we know that we do indeed resign up ourselves to God?
I answer, When we make him our chief good and our utmost end — that is, when we unfeignedly choose
him for our portion, and set apart ourselves to act for his glory.
1. When we choose and cleave to him as our all-sufficient portion: ‘The Lord is my portion, saith my soul,’
Lamentations 3:24. Sometimes the Lord speaks to us: I am thy reward, I am thy salvation,’ Psalm 35:3. ‘So
the soul speaks to God: ‘Thou art my portion.’ When we cleave to God, He is my portion for ever,’ Psalm
73:25; ‘Whom have I in heaven but thee?’ &c. When our souls are satisfied in God, having enough in him,
this is to give up ourselves to him.
2. When we set apart ourselves to his use, to live and act for his glory, this is also entering into covenant
with God. As in that formal matrimonial covenant that was used between the prophet and his wife, Hosea
3:3, ‘Thou shalt not be for another man, so will I also be for thee;’ so in the covenant we resolve to
renounce all others, and to live and act for God: ‘The Lord hath set apart [[@Page:63]] him that is godly for
himself,’ Psalm 4:3. When we are thus set apart for God, to serve him and glorify him by this special
dedication of ourselves to his use, this is the act of grace on our part. We were God’s by election; but he
comes and takes possession for himself by the Spirit, and then the soul sets himself apart for God.
Secondly, That all the saints have a common interest in the same God; therefore Christ taught us to say,
‘Our Father.’ They have one Father, as well as one Spirit — one Christ, one hope, and one heaven:
Ephesians 4:6. Questionless, it is lawful to say, My Father. Some have disputed it, because they suppose
this expression is used to signify Christ’s singular filiation: Christ could only say, My Father. But it is
lawful, provided we do not say it exclusively, and appropriating it to ourselves. But here Christ, when he
giveth us this perfect form, teacheth us to say, ‘Our Father.’ As the sun in the firmament is every man’s,
and all the world’s, so God is every single believer’s God — the God of all the elect. But why would Christ
put this in this perfect pattern and form of prayer?
[1.] To quicken our love to the saints in prayer. When we come to pray, there must be a brotherly love
expressed; now that is a distinct thing from common love: ‘Add to brotherly kindness, charity,’ 2 Pet 1:7.
When we are dealing with God in prayer, we must express somewhat of this brotherly love. How must we
express it? In praying for others, as well as for ourselves. Necessity will put men upon praying for
themselves, but brotherly love will put them upon praying for others. Wherein must brotherly kindness
be expressed in prayer? In two things: —
(1.) In a fellow-feeling of their miseries, in being touched with their necessities, as we would be with our
own. To be senseless, it is a spiritual excommunication, a casting ourselves out of the body. Members must
take care for one another. We must be grieved with their pains. ‘Who is offended,’ saith the apostle, and ‘I
burn not?’ If there be any power in such a confession or title of a Father, we must be wrestling with God,
how well soever it be with us, remembering we speak to him in whom others have a joint interest with
ourselves.
(2.) It must be expressed in wishing the same good to others as to ourselves. Many that pray in their own
case, with what earnestness and importunity are they carried out! but how flat and cold in the case of
others! Now, a good Christian must be as earnest with God for others as for himself. ‘Look, what
earnestness and needfulness of soul he showeth when he puts up prayers for himself; the same must he
do for all saints:’ Ephesians 6:18. Self-love and self-respect must not breathe only in our prayers; they
must be carried out with as much earnestness as if we would go to God in our own case.
[2.] Again, as it showeth us what brotherly love we should express in prayer, so it checketh many carnal
dispositions which we are guilty of, and Christ would mind us of them. It checks strife and contention; we
are brethren — have one common Father. Everywhere meekness and love: it is a qualification for prayer.
‘Let the husband live with his wife according to knowledge, that their prayers be not hindered:’ 1 Peter
3:7. If there be such brawls in the family, how can the husband and wife call upon God with such a united
heart as is requisite? So, 1 Timothy 2:8, ‘I will that men pray everywhere, lifting up holy hands, without
wrath and doubting.’ ‘Not only lift up pure hands to God, and that without doubting;’ there must be
confidence in our prayers. But that is not all: ‘but without wrath;’ there must be nothing of revenge and
passion mingled with your supplication. And then it checketh pride and disdain. Christ teacheth all, in all
conditions, whether masters or servants, fathers or children, kings or beggars, all to say ‘Our Father;’ for
we have all one Father. Thou hast not a better Christ, nor a better Father in heaven, than they have. The
rich and the poor were to give one ransom under the law, Exodus 30., to show they have all the same
Redeemer. The weak should not despise nor disdain the strong, nor the rich be ashamed to own the poor
as brethren. We should never be ashamed to own him as a brother whom God will own as a son.

Chapter 5.
Which art in heaven.
[[@Page:64]] We have considered the title given to God with respect to his goodness and mercy: ‘He is a
Father — our Father.’ Now, let us consider the titles given to him with respect to his greatness and
majesty: ‘Which art in heaven.’ From thence note: —
Doct. It is an advantage in prayer to look upon God as a Father in heaven.
By way of explication, to show: —
First, What is meant by heaven. There are three heavens in the computation of the scripture. ‘There is,
first, the lowest heaven, that where the fowls of the air are, whence the rain descendeth; therefore the
fowls are called the fowls of heaven,’ Job 35:11; and, James 5:18, ‘Elijah prayed, and the heaven gave rain.’
Secondly, the luminary heaven, where the sun, moon, and stars are: therefore it is said, Mark 13:25, ‘The
stars of heaven shall fall.’ Thirdly, there is the highest heaven, or the heaven of the blessed, spoken of
Matthew 7:21: ‘Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven;’ that
is, into the third heaven, the glorious heaven, the blessed presence of God. Matthew 18:10: ‘In heaven their
angels do always behold the face of my Father which is in heaven:’ in heaven, that is, ‘the third heaven.’ So
it is called by Paul, 2 Corinthians 12:2, which was the highest part, because he saw and heard things which
it is not lawful for a man to utter. In this heaven God is.
Secondly, How is God there, since he is everywhere?
Negatively; ‘It is not to be understood so as if he were included in heaven, or locally circumscribed within
the compass of it; for the heaven of heavens cannot contain him:’ 1 Kings 8:27. In regard of his essence, he
is in all places, being infinite and indivisible. He is not included within the heavens, nor excluded from
earth, but filleth all places alike: Jeremiah 23:24, ‘Do not I fill heaven and earth? saith the Lord.’ But yet in
an especial manner is God present in heaven. That appears, because there is his throne: Psalm 103:19, ‘He
hath prepared his throne in the heavens.’ Earthly kings, they have their thrones exalted higher than other
places, but God’s throne is above all, it is in heaven. He hath a more universal and unlimited empire than
all the kings of the earth; so he hath a more glorious throne. Heaven is the most convenient place to set
forth his majesty and glory to the world, because of the sublimity, amplitude, and purity of it. And so,
Isaiah 66:1, Thus saith the Lord, ‘The heaven is my throne, and the earth is my footstool.’ Heaven is his
throne, because there is his majestical presence, more of his glory and excellency is discovered: and the
earth is his footstool, because there, in the lowest part of the world, he manifesteth his powerful presence
the lower creatures.
Briefly, to conceive how God is in heaven, we must consider: —
[1.] The several ways of his presence. He is in Christ, hypostatically, essentially, or (as the apostle speaks)
bodily: Colossians 2:19, ‘The fulness of God dwells in him bodily.’ In the temple, under the law, there God
was present symbolically, because there were the signs and tokens of his presence. The Jewish temple was
a sacramental place and type of Christ, in whose name, and by whose merit, worship was acceptable to
God. But now, in Christians, he is present energetically, and operatively, by his Spirit. And in heaven, he
there dwells by some eminent effects of his wisdom, power, greatness, and goodness. God hath showed
more of his workmanship in the structure of the heavens than in any other part of the creation, that being
the most glorious part of the world: Psalm 19:1-3, ‘The heavens declare the glory of the Lord, and the
firmament showeth his handiwork,’ &c. Certainly it is meet God should dwell in the most glorious part of
the world; now heaven is the most glorious part of the creation. Heathens in their straits would not look to
the [[@Page:65]] capitol where their idols were; but to heaven, where God hath impressed his majesty
and greatness. Whenever we look upon these aspectable heavens, the vast expansion, the glorious
luminaries, the purity of the matter, and sublimity of its posture, it cannot but raise our hearts to think of a
glorious God that dwelleth there. When we come by a poor cottage, we guess the inhabitant is no great
person; but when we see a magnificent structure, we easily imagine some person of account dwells there.
So, though the earth doth declare the glory of God, and show much of his wisdom and power, yet chiefly
the heavens, whenever we look upon them, we cannot choose but have awful thoughts, and be struck with
a religious horror, at the remembrance of the great God, which has stretched out these heavens by his
wisdom and power.
[2.] Therefore God is said to dwell in heaven, because from thence he manifesteth his powerful
providence, wisdom, justice, and goodness. God is not so shut up in heaven as not to mind human affairs,
and to take notice of what is done here below: Psalm 11:4, ‘The Lord’s throne is in heaven: his eyes behold,
his eyelids try the children of men.’ Though his throne be in heaven, yet his providence is every where; his
eyes behold, he seeth how we behave ourselves in his presence; and his eyelids try the children of men. He
may seem to wink now and then, and to suspend the strokes of his vengeance, but it is but for our trial. He
owneth his children from heaven: Deuteronomy 26:15, ‘Look down from thy holy habitation, from heaven,
and bless thy people.’ And from thence he punisheth the wicked: Romans 1:18, ‘The wrath of God is
revealed from heaven.’
[3.] There is God most owned by the saints and glorified angels, therefore he is said to dwell there; as a
king is beloved by his subjects, but most immediately served and attended upon by those of his own court.
So that in heaven, there we have the highest pattern of all that duty which doth immediately concern God.
In this prayer, ‘Hallowed be thy name, thy kingdom come, thy will be done,’ these three petitions concern
God more immediately. Now before we put them up, Christ would have us think of our Father in heaven,
praised by angels and saints that fall down before his throne, crying, Honour, glory, and praise. There he
reigneth, his throne is there, and there he is perfectly obeyed and served without any opposition.
[4.] There God is most enjoyed, and therefore he dwells there, for there he doth more immediately exhibit
the fulness of his glory to the saints and angels. In heaven God is all in all. Here we are supplied at second
or third hand: Hosea 2:18, ‘I will hear the heavens, and the heavens shall hear the earth,’ &c. But there God
is immediately and fully enjoyed. ‘Here there are many wants and vacuities to be filled up; but in thy
presence there is fulness of joy, and at thy right hand there are pleasures for evermore:’ Psalm 16:11.
‘Look, as when the flood was poured out upon the world, you read that the windows of heaven were
opened,’ Genesis 7:11; the drops of rain were upon earth, but the cataracts and floodgates were in heaven;
so when he raineth down drops of sweetness upon his people, the floodgates are above, they are reserved
for that place where they are fully enjoyed.
Thirdly, Why hath God fixed and taken up his dwelling-place in the heavens? I answer,
[1.] Because mortal men they cannot endure his glorious presence: Deuteronomy 5:23, When ye heard the
voice out of the midst of the darkness, for the mountain did burn with fire, ye said, Behold, the Lord our
God hath showed us his glory, and his greatness, and we have heard his voice out of the midst of the fire:
now therefore why should we die? ‘For this great fire will consume us; if we hear the voice of the Lord our
God any more, then we shall die.’ Any manifestations of God, how easily do they overset and overcome us!
A little spiritual enjoyment it is too strong for us. If God pour out but a drop of sweetness into the heart,
we are ready to cry out, Hold, Lord, it is enough; our crazy vessels can endure no more. Therefore, when
Christ was transfigured, the disciples were astonished and fell back; they could not endure the emissions
and beamings out of [[@Page:66]] his divine glory, because of the weakness and incapacity of the present
state: therefore hath God a place above, where he discovereth his glory in the utmost latitude. ‘It is notable
in scripture, sometimes God is said to dwell in light,’ 1 Timothy 6:16; and sometimes ‘to make darkness his
dwelling-place,’ Psalm 18:11. How doth he dwell in light, and how in darkness? Because of the glorious
manifestations which are above, therefore it is said he dwells in light; and because of the weakness and
incapacity of our comprehension, therefore he is said to dwell in darkness.
[2.] To try our faith and our obedience, that he might see whether we would live by faith, yea or no;
whether a believer would love him and obey him, though he were invisible and withdrawn within the
curtain of heaven. You know when the Israelites saw the glory of God, then they cried, ‘All that God hath
commanded us we will do:’ Deuteronomy 5:27. ‘But as soon as that manifestation ceased, they were as
bad as ever. If all were liable to sense, there would be no trial of this world; but God hath shut up himself,
that by this means the faith of the elect might be manifested: for faith is the evidence of things not seen:’
Hebrews 11:1. Where there is no sight there is exercise for faith. And that our love might be tried: 1 Peter
1:8, ‘Whom having not seen, ye love: in whom, though now ye see him not, yet believing, ye rejoice with
joy unspeakable, and full of glory.’ And this is that which discovereth the faithless and disobedient world:
Job 22:12-14, Is not God in the height of heaven? How doth God know? can he judge through the dark
cloud? Thick clouds are a covering to him that he seeth not, and he walketh in the circuit of heaven.’
[3.] It is fit there should be a better place into which the saints should be translated when the course of
their obedience is ended: Ephesians 1:3, ‘He hath blessed us with spiritual blessings in heavenly places.’
The main of Christ’s purchase we have in heavenly places. It is fit the place of trial and place of
recompense should differ; therefore the place of trial, that is God’s footstool; and the place of recompense,
that is God’s throne. The world, that is a place of trial; it is a common inn for sons and bastards, for the
elect and reprobate; a receptacle of man and beast: here God will show his bounty unto all his creatures;
but now, in the place of his residence, he will show his love to his people. Therefore, when we have been
tried and exercised, there is a place of preferment for us.
Fourthly, What advantage have we in prayer by considering God in heaven? Very much, whether we
consider God absolutely, or with respect to a mediator; both ways we have an advantage.
First, If we consider the Father, Son, and Holy Ghost, who have their residence in heaven; consider them
without respect to a mediator. Why, the looking up to God in heaven: —
[1.] It showeth us that prayer is an act of the heart, and not of the lips. That it is not the sound of the voice
which can pierce the heavens, and enter into the ears of the Lord of hosts, but sighs and groans of the
spirit. Christians! in prayer God is near to us, and yet far from us, for we must look upon him as in heaven,
and we upon earth. How then should we converse with God in prayer? Not by the tongue only, but by the
heart. The commerce and communion of spirits is not hindered by local distance; but God is with us, and
we with him, when our heart goeth up.
[2.] It teacheth the great work of prayer is to lift up the heart to God. To withdraw the heart from all
created things which we see and feel here below, that we may converse with God in heaven: Psalm 123:1,
‘Unto thee lift I up mine eyes, thou that dwellest in the heavens;’ and, Lamentations 3:41, ‘Let us lift up our
heart with our hands unto God in the heavens.’ Prayer doth not consist in a multitude and clatter of words,
but in the getting up of the heart to God, that we may behave ourselves as if we were alone with God, in
the midst of glorious saints and angels. There is a double advantage which we have by this getting the soul
into heaven in prayer. It is a means to free us from distractions and doubts. To free us from distractions
and other intercurrent thoughts. Until we get our hearts out of the world, as if we were dead and shut up
to all present things, how [[@Page:67]] easily is the heart carried away with the thoughts of earthly
concernments! Until we can separate and purge our spirits, how do we interline our prayers with many
ridiculous thoughts! It is too usual for us to deal with God as an unskilful person that will gather a posy for
his friend, and puts in as many or more stinking weeds than he doth choice flowers. The flesh interposeth,
and our carnal hearts interline and interlace our prayers with vain thoughts and earthly distractions.
When with our censer we come to offer incense to God, we mingle sulphur with our incense. Therefore we
should labour all that we can to get the heart above the world into the presence of God and company of
the blessed, that we may deal with him as if we were by him in heaven, and were wholly swallowed up of
his glory. Though our bodies are on earth, yet our spirits should be with our Father in heaven. For want of
practising this in prayer, these distractions increase upon us. So for doubts, when we look to things below,
even the very manifestations of God to us upon earth, we have many discouragements, dangers without
and difficulties within: till we get above the mists of the lower world, we can see nothing of clearness and
comfort; but when we can get God and our hearts together, then we can see there is much in the fountain,
though nothing in the stream; and though little on earth, yet we have a God in heaven.
[3.] This impresseth an awe and reverence, if we look upon the glory of God manifested in heaven, that
bright and luminous place. This is urged by the Holy Ghost: Ecclesiastes 5:2, ‘Thou art upon earth, and God
is in heaven; therefore let thy words be few;’ Genesis 18:27, Who am I that I should take upon me to speak
unto the Lord, ‘Who am but dust and ashes?’ We are poor crawling worms, and therefore, when we think
of the majesty of God, it should impress a holy awe upon us. Mean persons will behave themselves with all
honour and reverence when they supplicate to men of quality; so should we to God, who is so high and so
much above us; he is in heaven. It is a diminution of his greatness (Malachi 1:14) when we put off God
with anything, and come slightly and carelessly into his presence.
[4.] It teacheth us that all our prayers should carry a correspondence with our great aim. What is our great
aim? To be with God in heaven, as remembering that is the centre and place of our rest, to which we are all
tending: Colossians 3:1, ‘If ye then be risen with Christ, seek those things which are above, where Christ
sitteth on the right hand of God.’ We come to our Father which is in heaven. He will have his residence
there, that our hearts might be there. Therefore the main things we should seek of God from heaven are
saving graces, for these come down from above, from the ‘Father of lights:’ James 1:17. We have liberty to
ask supplies for the outward life, but chiefly we should ask spiritual and heavenly things: Matthew 6:22,
23, ‘Your heavenly Father knoweth that ye have need of all these things.’ What then? ‘First seek the
kingdom of God,’ &c. If we have to do with a heavenly Father, our first and main care should be to ask
things suitable to his being, and his excellency. If children should ask of their parents such a thing as is
pleasing to their palate, possibly they might give it them; but when they ask instruction, and desire to be
taught, that is far more acceptable to them. When we ask supplies of the outward life, food, raiment, God
may give it us; but it is more pleasing to him when we ask for grace. In every prayer we should seek to be
made more heavenly by conversing with our heavenly Father.
[5.] It giveth us ground of confidence in God’s power and absolute dominion over all things, for God is in
heaven above all created beings: Psalm 115:3, ‘Our God is in the heavens, and doth whatsoever he
pleaseth.’ So 2 Chronicles 20:6, ‘Art not thou God in heaven? and rulest not thou over all the kingdoms of
the heathen? and in thine hand is there not power and might, so that none is able to with stand thee?’ Oh,
what an advantage is this in prayer, when we think of our all-sufficient God, who made heaven and earth,
and hath fixed his throne there! What can be too hard for him?
[6 .] Here is encouragement against carnal fear. Whatever the world doth against us, we have a
[[@Page:68]] Father in heaven, and this should bear us up against all their threatenings and oppositions.
When there were tumults and confusions in the world, it is said, Psalm 2:4, ‘But God, which sits in heaven,
shall laugh them to scorn.’ An earthly parent may have a large heart, but a short hand; though they may
wish us well, yet they cannot defend us, and bear us out in all extremities. But our Father in heaven will
laugh at the attempts against his empire and greatness. Thus considering God absolutely, it is an
advantage to reflect upon him as a Father in heaven.
But I suppose this expression hath respect to a mediator. Therefore,
Secondly, Let us look upon God with respect to a mediator, for so I think we are chiefly bound to consider
our Father in heaven, because of Christ which sits there at his right hand: Hebrews 8:1. It is said there, ‘He
sat down on the right hand of the throne of the Majesty in the heavens, a minister of the sanctuary.’ Oh,
this is comfortable to think of. In heaven we have a Saviour, Jesus Christ, representing our persons and
presenting our prayers to God, by which means God is reconciled and well pleased with us. So that our
duty in prayer is to look up to heaven, and to see Christ at God’s right hand as our high priest, mediating
for us that we may be accepted with God.
A notable resemblance we have between God’s presence in the tabernacle or temple, and God’s presence
in heaven.
“In the temple you know there were three partitions. There was the outward court, and the sanctuary, as
the apostle calls it, where the table of shew-bread was set, and there was the holy place, the holy of holies.
Just so in heaven there are three partitions; there is the airy heaven, and the starry heaven, and the
heaven of heavens: the lower heaven, which answers to the outward court; the starry heaven which
answers to the sanctuary; and the heaven of heavens, which answers to the holy of holies by a fit analogy
and proportion. Well, in the holy of holies, saith the apostle, there was the golden censer and the mercy-
seat: Hebrews 9:4. There you find God conspicuously manifesteth his presence, and gives answers to his
people: ‘At the mercy-seat, there will I answer thee, saith the Lord.’ So here, in this heaven of heavens,
there is a mercy-seat, there is a throne of grace, and there God will answer. ‘We may come boldly to the
throne of grace, that we may obtain mercy and find grace to help in time of need:’ Hebrews 4:16. Into this
holy of holies none but the high priest did enter, and that once a year, after the sacrifice of atonement for
the whole congregation: then the high priest was to come into the holy of holies, he was to pass through
the veil with blood and with sweet incense in his hand. Just thus is Jesus entered into the heaven of
heavens for us. He is gone there to present his blood and sufferings, to appear before God for us, to
present himself as a sweet-smelling sacrifice: Heb 9:24; Ephesians 5:2. Now the high priest, when he went
with this blood in to the mercy-seat, he went in with the names of the twelve tribes upon his breast and
shoulder, as Jesus also doth appear before God for us, representing our persons continually before his
Father. Now about the mercy-seat, there were cherubims, and figures of angels; just about the ark, there
they stooped down, to show the angels do attend about the throne, to despatch messages abroad into the
world, and convey blessings to the saints. There is a throne of grace, a mercy-seat, a mediator there, angels
at God’s beck, ready to send up and down, to and fro, for the good of the saints. And mark, not only hath
Jesus this liberty to enter into this heaven of heavens, but all the saints have a liberty to enter, and that not
only at death, but in their life-time; for saith the apostle, Hebrews 10:19, ‘Having therefore boldness to
enter into the holiest, by the blood of Jesus.’ All of us, not only when we die, and personally go to God, do
we enter into the holy of holies, but now we have boldness. It relateth to prayer, for the word signifieth
liberty of speech. This holy of holies, which was closed and shut up against us before, is opened by the
blood of Jesus; the veil is rent, and now all saints have a privilege to come freely to converse with God. It is
good to observe the difference between the holy of holies, and the heaven of heavens. The Jews their
sanctum sanctorum was earthly; but our holy of holies is heavenly. Into [[@Page:69]] theirs, which was as
it were God’s bed-chamber, the common people were not admitted; none but the high priest could enter
into the holy of holies. But now into ours all believers may enter and converse with God. There the high
priest could enter but once a year; now we may come to the throne of grace as often as we have a cause to
present to God. There the high priest he entered with the blood of beasts; but we enter by the blood of the
Son of God. Oh, what a great privilege is this, that we have a Father in heaven! In this respect the holy
place is now open to us. Though we have not a personal access till death, yet by the blood of Jesus we may
come with boldness, presenting ourselves before the Lord with all our wants and desires. The great
distance between heaven and earth shall not hinder our communion with God, if we have a friend above.”
Therefore it is very comfortable now to say, ‘Our Father which art in heaven;’ that is, our gracious and
reconciled Father, in and by Christ.

Application.
If we have a Father in heaven, let us look up to heaven often.
1. If we have a Father in heaven, and a Saviour at his right hand, to do all things that are needful for us, let
us look upon the aspectable heavens with an eye of sense, with our bodily eyes. It is good to contemplate
the glory of the heavenly bodies, or the outside of that court which God hath provided for the saints. It is
not an idle speculation I press you to; the saints of God have thought it to be worthy of their morning and
evening thoughts. It is notable, David doth, in two psalms especially, contemplate heaven; one seems to be
a nightly, the other a morning, meditation. The night meditation you have Psalm 8:3: ‘When I consider thy
heavens, the work of thy fingers, the moon and the stars, which thou hast ordained.’ David was got abroad
in a moon-shining night, looks up, and had his heart affected. But now Psalm 19, that seems to be a
morning meditation; ‘he speaks of the sun coming out like a bridegroom from his chamber in the east,’ and
displaying his beams, and heat, and influences to the world; and then saith he Psalm 19:1, ‘The heavens
declare the glory of God.’ Morning and evening, or whenever you go abroad to see the beauty of the
outward heavens, say, I have a Father there, a Christ there; this is the pavement of that palace which God
hath provided for the saints. Christians, it is a sweet meditation when you can say, He that made all things
is there. It will be a delightful, profitable thing sometimes, with an eye of sense, to take a view of our
Father’s palace, as much as we can see of it here below.
2. Let me especially press you to this: with an eye of faith to look within the veil; and whenever you come
to pray, to see God in heaven, and Christ at his right hand. The great work of faith is to see him that is
invisible; and the great duty of prayer is to get a sight of God in heaven, and Christ at his right hand. What
Stephen did miraculously, or in an ecstasy, we must do graciously in prayer. Now it is said of Stephen, Acts
7:56, ‘Behold, I see the heavens opened, and the Son of man standing on the right hand of God.’ There is a
great deal of difference about Stephen’s sight: how the heavens could be opened, which are a solid body,
and cannot be divided as fluid air, and so come together again; how he could see the glory of God with his
corporal senses, which is invisible; how he could see Christ at such a distance, the eye not being able to
reach so far. Some think it to be a mere intellectual vision, or a vision of faith; that is, he did so firmly
believe, and had the comfort of it in his heart, as if he had seen it with his eyes. So they think Stephen saw
the glory of God, and Christ at his right hand, as Abraham saw Christ’s day and rejoiced; that is, he saw it
by faith. Some think it to be a prophetical vision, by seeing those things objected to his fancy by imaginary
species; as Isaiah saw God in a vision — Isaiah 6:— and as Paul’s rapture. Some think it a symbolical
vision; that he saw these things represented by some corporal images, as John saw the Holy Ghost
descending in the form of a dove. Some think his bodily eyes did pierce the clouds, and got a sight of the
glory of Christ. Whatever it be, there must be such a sight in prayer, something answerable [[@Page:70]]
to this. In a spiritual way, this must ever be done: Psalm 5:3, ‘I will pray,’ saith the psalmist, and look up.’
There is a looking up required in all prayer, a seeing the invisible God by faith. If you would have God look
down upon you from his holy habitation, you must look up with an eye of faith, and converse with God in
heaven: Psalm 63:4, ‘I will lift up my hands in thy name.’ If you would have God look upon you with an eye
of compassion, you must look up, and see Christ at his right hand, by an eye of faith.
3. Let us love our Father; love God in Christ, and love the place for his sake, where his residence is.
[1.] Love God in Christ: Psalm 73:25, ‘Whom have I in heaven but thee?’ When God hath been so gracious
to you! Christians, if I had no other argument to press you to love God but that he which is in heaven
offereth to be your father in Christ Jesus, it might suffice; because it is a great condescension that the God
of heaven will look upon poor broken-hearted creatures — that he whose throne is in heaven would look
upon him that is of a trembling spirit: Isaiah 66:2. ‘That the high and lofty One, that dwelleth in the high
and holy place, will look to him that is of a contrite heart:’ Isaiah 57:15. That he that is the Lord of heaven
and earth will be our Father, and own us and bless us! ‘A great condescension on God’s part, and a great
dignity also is put upon us; and how should our hearts be affected with it! Therefore, though there be a
great distance between heaven and earth, it should not lessen our affections to God. He is mindful of us,
visits us at every turn; we are dear and tender to him; therefore let the Lord be dear to you. The butler,
when he was exalted, forgot Joseph; but Christ is not grown stately with his advancement — he doth not
forget us. Oh, let not us forget God. Let us manifest our love, by being often with him at the throne of grace,
with our Father which is in heaven. A child is never well but when in the mother’s lap or under the father’s
wing: so should it be with us, with a humble affection coming into the presence of God, and getting into the
bosom of our heavenly Father. Never delight in anything so much as conversing with him, and serious
addresses to him in prayer. Again: —
[2.] Love the place for his sake; God is there, and Christ is there. We have cause to love the place for our
own sakes; and in a short time, if you continue patient in well-doing, you will be with God. It is not only
God’s throne, but it is your house: 2 Corinthians 5:1, ‘We look for an house in heaven, not made with
hands.’ It is a place appointed for our everlasting abode; therefore all our hopes, desires, and delights
should run that way. But chiefly I would press you to love it for his sake, the place where your heavenly
Father dwells. God hath not taken his denomination from earth, which is the place of corruption; but from
heaven, which is the place of glory and happiness. Oh, let us not forget our heavenly Father’s house. We
are too apt to say, It is good to be here. Christians, let us draw home apace; let us grow more heavenly-
minded every day; seek the things which are above; prize it rather upon this occasion, because if we were
more heavenly in the frame of our hearts, we would be more heavenly in our solemn approaches to God.
What is the reason a man is haunted with the world, and things which are of a worldly interest and
concern, when he comes to prayer? It is because his heart is taken with these things.

Chapter 6.
Hallowed be thy name.
We are now come to the first petition of the Lord’s Prayer; there three things will fall under discussion: —
I. The order of this petition.
II. The necessity of putting up such a request to God.
III. The sense and meaning of the petition itself.
[[@Page:71]] I. Of the order; it is the first of all the six. The petitions of the Lord’s Prayer may thus be
ranked: — The four first concern the obtaining of good; and the two last, the removal of evil — either the
removal of evil past, and already committed, or the removal of evil future, and such as may be admitted by
the temptation of the devil. Among the former, those things that do more immediately concern the glory of
God, they have the first place. In this petition, the glory of God is both desired and promised on our part;
for every prayer is both an expression of a desire, and also an implicit vow or a solemn obligation that we
take upon ourselves to prosecute what we ask. Prayer, it is a preaching to ourselves in God’s hearing. We
speak to God to warm ourselves, not for his information, but for our edification.
From the order observe: —
Doct. That those things are to be desired in the first place, and with the greatest affection, which do
concern the glory of God. The first petition is, ‘Hallowed be thy name.’
Here to show: —
1. Why this petition is put first.
2. Present some reasons of the point.
First, This petition is put first, for a double reason: —
1. Partly to show that this must be the end of all our requests. All that we desire and pray for, in behalf of
ourselves and others, must be subordinate to this end. All these things must be asked, that by the
accomplishment of them God may be brought more in request in the world. See all the other petitions in
this prayer, how they are suited to this end in scripture. When we say, ‘Thy kingdom come,’ what do we
beg that for, but ultimately the glory of God? Philippians 2:10, 11, ‘God hath given him a name which is
above every name, that every tongue should confess that Jesus Christ is Lord, to the glory of God the
Father.’ When we say, ‘Thy will be done in earth, as it is in heaven,’ it is still to the glory of God: Matthew
5:16, ‘That our good works may still shine forth before men here upon earth, that they may glorify our
Father which is in heaven.’ When we ask our daily bread, and provisions for the present life, it is still that
he may be glorified in our comfortable use of the creature: 1 Corinthians 10:31, ‘Whether therefore ye eat
or drink, or whatsoever ye do, do all to the glory of God.’ When we ask for the remission of sins, it is that
God may be glorified in Christ: Romans 3:25, 26, ‘Whom God hath set forth to be a propitiation through
faith in his blood, to declare his righteousness for the remission of sins that are past, that he may be just,’
&c. When we beg freedom from temptation, it is that we may not dishonour God: Proverbs 30:9. Lest I be
full, and deny thee, and say, ‘Who is the Lord? or lest I be poor, and steal, and take the name of my God in
vain.’ Still that God may be glorified in every condition. When we ask deliverance from evil: Psalm 50:15,
‘Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me.’ So that the glory of God,
in all requests that we make to him, like oil, still swims on the top, and must be the end of all the rest; for
other things are but means in subordination to it.
2. It notes that our chiefest care and affection should be carried out to the glory of God when we pray. We
should rather forget ourselves than forget God. God must be remembered in the first place. There is
nothing more precious than God himself, therefore nothing should be more dear to us than his glory. This
is the great difference between the upright and the hypocrite: the hypocrite never seeks God but when his
necessities do require it, not in and for himself; but when the upright come to seek God, it is for God in the
first place — their main care is about God’s concernments rather than their own. Though they seek their
own happiness in him, and they are allowed so to do; yet it is mainly God’s glory which they seek, not their
own interests and concernments. See that: Psalm 115:1, Not unto us, not unto us, ‘O Lord, but unto thy
name give [[@Page:72]] glory, for thy mercy, and for thy truth’s sake.’ It is not a doxology, or form of
thanksgiving, but a prayer; not for our safety and welfare, so much as thy glory; not to reek and satisfy our
revenge upon our adversaries; not for the establishment of our interest; but for the glory of thy grace and
truth, that God may be known to be a God keeping covenant; for mercy and truth are the two pillars of the
covenant. It is a great dishonouring of God when anything is sought from him “more than himself, or not
for himself. Saith Austin, it is but a carnal affection in prayer when men seek self more than God. Self and
God are the two things that come in competition. Now there are several sorts of self; there is carnal self,
natural self, spiritual self, and glorified self. Above all these God must have the pre-eminence.
[1.] Carnal self. By a foolish mistake we take our lusts to be ourselves: Colossians 3:5, ‘Mortify your
members here upon earth.’ And these members he makes to be fornication, uncleanness, and the like. Our
sins are as dear to us as any essential or integral part of the body; they are our members. Now, these
should have no room in our prayers at all, though usually they have the first place: James 4:3, ‘Ye ask and
receive not, because ye ask amiss, that ye may consume it upon your lusts.’ Our prayers should be the
breathings of the spirit, and usually they are but the belches and eructations of the flesh. And for these it is
we are so instant and earnest with God. We would have God bless us in some revengeful and carnal
enterprise. We deal with God as the thief that lighted his candle at the lamps of the altar. So many would
make God a party in their carnal designs: Proverbs 21:27, ‘The sacrifice of the wicked is an abomination;
how much more when he bringeth it with a wicked mind?’ It is an abomination when it is at the best; but
when he hath an ill aim, then it is an abomination with a witness. Foolish creatures vainly imagine to
entice heaven to their lure. Balaam builded altars and sacrificed, out of hope that God would curse his own
people, and engage in Moab’s quarrel; like the man in the Gospel that would make no other use of Christ
than to compose his civil difference: Luke 12:13. He comes to him as a man of authority, ‘Master, speak to
my brother, that he divide the inheritance with me.’ We all look upon God, tanquam aliquem magnum, as
Austin said he did in his infancy, as some great power that would serve all our carnal turns. In this sense
we make God to serve our sins, Isaiah 43:24, when we would have God to contribute to our lusts, to our
pride, wantonness, revenge. This is such a foolish request, as if a wife should beg of her husband to give
her leave to go on with her adulteries. Survey all the petitions which are in this present platform of prayer,
there is not one that is calculated for such an evil purpose as our revenge, pomp, pride, pleasure. Carnal
self surely must give way to God.
[2.] There is a natural self, when we seek our own temporal felicity. Christ hath allowed these natural
desires a room in our prayers; but they must keep their order and their place: first, God’s glory; and then,
our safety. The obtaining of natural good is put in the last place. And, therefore, when our thoughts only
run upon temporal felicity and outward supplies, it is not prayer, but a brutish cry: Hosea 7:14, ‘They howl
upon their beds for corn, wine, and oil.’ Beasts are sensible of their pain, and are carried by natural
instinct to seek their own welfare, as well as men. And, therefore, when this is our first and only request, it
is a perversion of that order which Christ hath set down in this perfect form of prayer.
[3.] There is spiritual self, which is valuable either in point of justification or acceptance with God, or in
point of sanctification and conformity to him. Now, as these blessings cannot be severed from God’s glory
where they are really enjoyed, so they must not be severed in our prayers, nor preferred before it. To ask
pardon as a separate benefit as it concerns our ease and quiet, not as it concerns God’s glory, is a
perversion and a diversion of our prayers. ‘The main thing which God intends should be the main thing in
our requests, is, the praise of his glorious grace, wherein he hath made us accepted in the beloved,’
Ephesians 1:6. And, therefore, this is the main thing which the soul intends: Psalm 79:9, ‘Help us, God of
our salvation, for the glory of thy name; and deliver [[@Page:73]] us, and purge away our sins, for thy
name’s sake.’ The argument is not taken from themselves merely, or from their own misery, but from
God’s glory. If God could not be more glorified in our pardon and acceptance with him than in our death
and damnation, it were an evil thing to desire pardon. But now when God hath abundantly cleared up this
to us, that he is no loser by acts of mercy; that this conduceth more to the exalting of his great name, to
accept poor sinners to mercy; the soul goeth with the more confidence to beg it of God, that he would
purge us from our filthiness for his name’s sake. But now men’s thoughts are wholly taken up with their
own peace and safety, and take no care for God’s honour. This is but a selfish request, or an offer of nature
after ease. For the other part, to ask for grace and conformity to God’s will, merely as it is a perfection of
our nature abstractly from God’s glory, it is not a right request. It is contrary to the very nature of grace,
whose tendency is to God in the first place, that his name may be glorified, that we should be to the praise
of his glorious grace. Grace wrought in us is but a creature, and not to be preferred before the Creator. See
how the apostle prays: 2 Thessalonians 1:11, 12, ‘We pray always for you, that our God would count you
worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:
that the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our
God and the Lord Jesus Christ.’ That is a regular prayer, when all our spiritual interests are swallowed up
in God, and we beg that his name may be glorified in us and upon us.
[4.] There is glorified self, which standeth in the eternal fruition of God. Man was made for two ends — to
glorify God, and to enjoy him. Now our crown of glory must be laid at God’s feet; as the elders, Revelation
4:10, Saying, ‘Thou art worthy, Lord, to receive glory, and honour, and power.’ All our desires must give
place to this, that he may be glorified in our eternal happiness; and we are to beg it no further than as it
may stand with his honour. Man’s chief end, and so his chief request, in respect of himself, is, to enjoy God;
but with respect to God, so it is the highest only of subordinate ends; for the highest, chiefly and
absolutely, is the glorifying of God.
Well then, therefore, this is put first, to show that our chiefest care and affection should mainly run upon
the glory of God, and that God might be advanced and lifted up on high.
Secondly, To give you some reasons why those things which concern the glory of God must be sought in
the first place, and with the greatest affection: —
1. As we are reasonable creatures, it is fit it should be so. In all regular desires the end is first intended,
and then the means. But now the glory of God, that is the end of all things: Proverbs 16:4, ‘The Lord hath
made all things for himself;’ that is, for his own glory, for the manifesting of his excellency. And so our
redemption: Luke 2:14, ‘Glory be to God on high.’ When God came to show his good will in Christ, it was to
make way for his glory: as it begins in good will, so it must end in glory. This is the end of all the privileges
we have by nature and grace. Now God’s glory is the end of our being and service, and therefore must be
first taken care of in our prayers; first his glory, and then our profit, for the end is the first thing in tended
by any rational agent.
2. As we are the children of God by adoption. The great duty of children is to honour their parents. God
pleads for honour upon this account: Malachi 1:6, ‘If I be father, where is my honour?’ So that if you
consent to the preface, and say, ‘Our Father;’ then the next request will be, ‘Hallowed be thy name.’ If we
would own ourselves in such a relation, then we must make it our chief desire and care that God might be
glorified by ourselves and others. Every kind of honour will not serve our heavenly Father. He must not be
honoured as an ordinary father, in a common notion, but as an infinite and eternal Majesty; and to prefer
anything to his interest or glory, or to equal anything to him, it is to make an idol of it, and to renounce him
to be our father. The case of earthly parents is not always so. But now you renounce God when an idol is
set in the throne; when any interest or [[@Page:74]] concernment of yours is preferred before God, and
before his interest and concernment.
3. That which is of most value and consideration should be sought first. Now God’s glory it hath an infinite
excellency above all other things. The glory of God is of more worth than all creatures, — than their being
and happiness. The end is more worthy than that which serveth and conduceth to the end. Meats and
drinks they were made for the body, therefore are not so good as the body. Who would dig for iron with
mattocks of gold? The means or instrument is better worth than the purchase. Now no matter what
becomes of us, so God may be glorified. As it is said of David, ‘Thou art better than ten thousand of us;’
therefore, though they exposed their bodies to hazard, they thought it not safe for him. So is God better
than the whole world of men or angels. Our first care must be that he may be glorified, then let other
things succeed in their place.
4. The example of Christ shows how much the glory of God should be cared for, and preferred before the
creature’s good: John 12:27, 28, ‘Father, save me from this hour.’ There was the innocent and sinless
inclination of his human nature. But for this cause came I unto this hour; ‘Father, glorify thy name.’ He
doth not so earnestly insist upon that, but submits all his human concernments, though exceeding
precious, that they might give way to the glory of God; and he had no respect to his own ease, or to the
innocent inclination of his human nature, or to the felt comforts of the Godhead. Now Christ’s example it is
the best instruction. He taught us how we should behave ourselves to our heavenly Father; and, therefore,
we should learn to prefer the honour of God before our own ease; and if God but get up, though we be kept
low and poor, yet we should be contented. Look, as all natural things will act against their particular
inclination for a general good; as to avoid a vacuity, the air will descend, and the water ascend, that there
may not be a confusion or dissolution of the frame of nature: so hath Christ taught us still to prefer a
general good. ‘Father, glorify thyself;’ that is it we must insist upon, though it be with our loss, suffering,
trouble, yea, some times with our trouble of conscience, we must be content.
5. From the nature of prayer. The whole spiritual life it is a living to God: Galatians 2:19, ‘I am dead to the
law, that I might live unto God.’ The whole tendency and ordination of all acts of the spiritual life they are
to God. Even the natural life is overruled and directed to this end; there is an eating and drinking to God;
the meat and drink we take, if God be not the last end of it, it is but a meat-offering and a drink-offering to
our own appetite, and a sacrifice to Moloch. Now, much more in acts of immediate worship, there God will
be principally regarded, for their respect and tendency is mainly to God. In our whole life we are God’s,
dedicated to him. ‘Every godly man is set apart for God. A man that is a Christian must be holy in all
manner of conversation,’ 1 Peter 1:15. A Christian must look upon himself as one that is dedicated to God,
when he is at his meals, in his trade and calling; and grace is to run out in every act. But much more is this
tendency of grace to bewray itself in our solemn sequestration of ourselves when we mate our nearer
approaches to him: Leviticus 10:3, ‘I will be sanctified in them that come nigh me, and before all the
people will I be glorified.’ What is it to sanctify God? A thing is sanctified when it is set apart; and God is
sanctified when we set apart ourselves wholly for him when he hath more than common affections and
common respects. And therefore in prayer, in the first place, we should go to God for God, and surely in
such a request we are likely to speed.
6. Love to God, if it be unfeigned, and hath any strength in the soul, will necessarily put us upon this. Love
seeks the good of the party beloved, as much or more than its own. Those which love have all things in
common between them, and one counts it done to himself what is done to the other; so it is in the love
between us and God. Look, as Christ loves the saints, and counteth whatever you do to them it is done to
him, because done to those whom he loved — Matthew xxv.: so, reciprocally, the saint which loves God,
what is done to God is done to us: when God is [[@Page:75]] honoured, we are comforted as much or
more than with our own benefit; and when God is dishonoured, we have the grief and sorrow: Psalm 69:9,
‘The reproaches of them that reproached thee are fallen upon me.’ Or if they hear God’s name rent in
pieces, and men dishonour him by their filthy lives, it goeth to their hearts; for God and they have but one
common interest — nay, they prefer God’s interest before their own or any other’s: John 21:15, ‘Simon,
son of Jonas, lovest thou me more than these?’ By the world’s maxim, love should begin at home; but by
Christ’s direction, it beginneth with God They are more tender of God’s glory than their own lives and
outward comfort: ‘I count not my life dear to me,’ saith Paul. Thus you see what reason there is why our
main care and thoughts should be taken up about the concernments of God, and about the glory of his holy
name.
Use 1. To reprove us, that we are no more affected with God’s glory. Oh, how little do we aim at and regard
it in our prayers! We should seek it, not only above the profits and pleasures of this life, but even above life
itself; yea, above life present and to come. But alas! since the fall, we are corrupt, and wholly poisoned
with self-love; we prefer every base interest and trifle before God; nay, we prefer carnal self before God.
Some are wholly brutish; and so they may wallow in ease and pleasure, and eat the fat and drink the
sweet, never think of God, care not how God is dishonoured, both by themselves and others. And then
some, Oh, how tender are they in matters of their own concernment, and affected with it, more than for
the glory of God! — John 12:43. They are more affected with their own honour, and their own loss and
reproach, than with God’s dishonour or God’s glory. If their own reputation be but hazarded a little, Oh,
how it stings them to the heart! But if they be faulty towards God, they can pass it over without trouble. A
word of disgrace, a little contempt cast upon our persons, kindles the coals and fills us with rage; but we
can hear God’s name dishonoured, and not be moved with it. When they pray, if they beg outward
blessings, if they ask anything, it is for their lusts, not for God; it is but to feed their pomp and excess, and
that they may shine in the pomp and splendour of external accommodations. If they beg quickening and
enlargement, it is for their own honour, that their lusts may be fed by the contributions of heaven; so, by a
wicked design, they would even make God to serve the devil. The best of us, when we come to pray, what a
deep sense have we of our own wants, and no desire of the glory of God! If we beg daily bread,
maintenance, and protection, we do not beg it as a talent to be improved for our master’s use, but as fuel
for our lusts. If we beg deliverance, it is because we are in pain, and ill at ease; not that we may honour and
glorify God, that mercy and truth may shine forth. If we beg pardon, it is only to get rid of the smart, and be
enlarged out of the stocks of conscience. If they beg grace, it is but a lazy wish after sanctification, because
they are convinced there is no other way to be happy. If they beg eternal glory, they do not beg it for God,
it appears plainly, because they can be content to dishonour God long, provided they at length may be
saved. Most of us pray without a heart set to glorify God, and to bring honour unto his great name. Though
a man hath never so much sense and feeling in his prayer, yet if his heart be not duly set as to the glory of
God, his prayer is turned into sin. It is not the manner or the vehemency only, for a carnal spring may send
forth high tides of affection, and motions that come from lust may be earnest and very rapid; therefore it is
not enough to have fervour and vehemency, but when our aim is to honour and glorify God: Zechariah 7:5,
6, When ye fasted, did ye at all fast unto me, even to me? ‘And when ye did eat, and when ye did drink, did
you not eat for yourselves, and drink for yourselves?’
Use 2. For exhortation, to press us to seek the glory of God above all things. Take these arguments: —
1. How necessary it is the Lord should have his glory. The world serves for no other purpose; it is made
and continued for this end: Revelation 4:11, ‘Thou art worthy, O Lord, to receive glory, and honour, and
power; for thou hast created all things, and for thy pleasure they are and were [[@Page:76]] created.’ All
that God hath made, it was for his own glory; and, Romans 11:36, ‘For of him, and through him, and to him
are all things; to whom be glory for ever. Amen.’ Of him, in a way of creation; through him, by way of
providential influence and supportation; that they may be to him in their final tendency and result. God
did not make us for ourselves, but his own glory.
2. It is a singular benefit to be admitted to sanctify God’s name. Oh that poor worms should come and put
the crown upon God’s head! and that he will count anything we can do to be a glory to himself: 1
Chronicles 29:14, But who am I, and what is my people, that we should be able to offer so willingly after
this sort? ‘For all things come of thee, and of thine own have we given thee.’
3. Consider how much it concerneth us, that we may make some restitution for our former dishonouring
of God; therefore we should be more zealous in this work. How forward have we been to dishonour God in
thought, word, and deed, before the Lord wrought upon us! There is not a mercy but we have abused it,
nor anything we have meddled with, but one way or other we have turned it to the Lord’s reproach and
dishonour. ‘Now when the Lord hath put grace in our hearts, when we are a people formed for his praise’
— Isaiah 43:— when he hath made us anew, we should think of making some restitution, some amends to
God, and should zealously affect his glory above all things.
Use 3. For trial. Do we prefer the glory of God in the first place? Take these marks: —
1. Then we would be content with our loss, provided the name of God may gain any respect in the world;
and so he may be magnified, no matter what becomes of us, and our interest and concernment:
Philippians 1:20. ‘The apostle expresseth there a kind of indifferency: so Christ shall be magnified in my
body, whether it be by life or by death.’ Oh, then it is a sign you make it your purpose, drift, and care, when
you are contented to do or be anything that God will have you to be or do. This holds good, not only in
temporal concernments, when you are content to want necessary food, &c., but it holds also in spiritual
concernments: as to sense of pardon, though God should suspend the consolations of his Spirit, yet, if it be
for the glory of his grace, I am to be content; nay, in some cases God’s glory is more to be cared for than
our own salvation, if they two could come in competition; but that case never falls out with the creature —
our salvation is conjoined with the glory of God. But yet, in supposition, if it should, as Paul and Moses
puts the supposition — Exodus 32:32, ‘Blot me, I pray thee, out of the book which thou hast written’ — so
God might be honoured in saving that people. So Romans 9:3, ‘For I could wish that myself were accursed
from Christ for my brethren, my kinsmen according to the flesh.’ It was not a rash speech, a thing spoken
out of an unadvised passion: see but with what a serious preface it is ushered in, Romans 9:1, ‘God is my
witness, I lie not, my conscience also bearing me witness in the Holy Ghost.’ He calls God to witness this
was the real disposition of his heart, and he speaks advisedly, and with good deliberation.
Object. But is it lawful thus to wish to be accursed? Certainly Paul could not wish himself to love Christ
less, or to be less beloved of him; for these things we cannot part with .them without sin; but in our
enjoyment of Christ there is a happy part, some personal happiness which resulteth to us. Now all this he
could lay at God’s feet. How so? What, for others? A regular love begins at home, and every man is bound
to look to his own salvation first, and then the salvation of others. But that was not the case; it was not
their salvation and Paul’s salvation which was in competition, but the glory of God, and the common
salvation of the Jews, and Paul’s particular salvation. It was a mighty prejudice to the gospel that the
people from whom Christ’s messengers proceeded — for the law went out of Sion, the gospel came out
from among the Jews — that so many of them were prejudiced, and a mighty eclipse to the glory of God.
Now he could lay down all his personal happiness at God’s feet, he speaks in supposition, if such a case
falls out. But, however, this is a [[@Page:77]] clear rule: the glory of God must be preferred before our
own salvation. In some cases there will be need of this rule. For in stance, there is many a man that
possibly is convinced of a false religion; and the first question men make is, if they can be saved in such a
religion, but many men are hardened in Popery. When, therefore, a man is contented to continue in a false
religion, and dishonour God with his compliance there, provided he may be saved, he prefers his own
salvation before the glory of God; and in case of the delay of repentance, when men dally with God, and
put off the work of returning to the Lord until another time, or hereafter it is time enough to repent, these
men prize their salvation before the glory of God. If it were true upon that supposition, that if ever they
shall be saved, they are contented God shall be dishonoured a great deal longer, and that if they be saved
at length this will satisfy them.
Quest. But how may we discern that we make the glory of God the first and chief thing we aim at in prayer?
1. Partly by the work of your own thoughts. The end is first in intention, though last in execution. When
you are praying for a public mercy against an enemy, what runs in your thoughts? Revenge, safety, and
your own personal happiness, or God’s glory? ‘What wilt thou do, O Lord, unto thy great name?’ Joshua
7:9. Are you pleasing yourselves with suppositions of your escape and deliverance, and reeking your
wrath upon your adversaries? So in prayer for strength and quickening, what is it that runs in your mind?
Are you entertaining your spirit with dreams of applause, and feeding your minds with the sweetness of
popular acclamation?
2. By the manner of praying, absolutely for God’s glory, but for all other things with a sweet submission to
God’s will: John 12:27, Father, save me from this hour: but for this cause came I unto this hour. Father,
glorify thy name. ‘Then came there a voice from heaven, saying, I have both glorified it, and will glorify it
again.’ Christ is absolute in the request, and he receives an answer. Is this enough? Do you mainly press
God with this, that he might provide for his own glorious name, that his name might not lie under
reproach? But now carnal aims do make affection impetuous and impatient of check and denial. Rachel
must have children, or die. When the heart is set upon earthly success, pleasure, or comfort, then they
cannot brook a denial without murmuring. The children of God only accept of God’s glory, and in all other
things they leave themselves to God’s disposal, and therefore this is the main thing.
3. Partly too by the disposition of your hearts when your prayers are accomplished, and God hath given
any blessing you pray for. We do not ask it for God’s glory, if we do not use it for God’s glory. The time of
having mercies is the time of trial, and therefore when we consume our mercies upon our lusts, when they
do not conduce to check our sins, it is a sign God’s glory is not the thing intended as it should be.
Thus for the order of this petition.
II. The necessity of putting up such a request to God. It is his charge to us in the third commandment, that
we should sanctify his name: ‘Thou shalt not take the name of the Lord thy God in vain.’ The positive part
of that commandment is, thou shalt sanctify it. Now here we make it matter of prayer to God: ‘Hallowed be
thy name.’ From whence let me observe: —
Doct. Those that would have God’s name hallowed and glorified, must seriously deal with God about it.
There are several reasons why we must put up such requests to God. I might argue from the utility and the
necessity of it.
First, The utility. We put up these requests to God: —
[[@Page:78]] 1. That we may more solemnly warn ourselves of our own duty. In prayer there is an
implicit vow, or solemn obligation, that we take upon ourselves to prosecute what they ask. It is a
preaching to ourselves in God’s hearing. So that every word we speak to God is a lesson to us, and our
requests are so many exhortations to glorify his holy name. With what face can we ask that which we are
wholly reckless and neglectful of? Then we shall certainly come under that character: Matthew 15:7, 8,
‘This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is
far from me.’ It is the greatest mockage of God to ask, unless we have a mind to pursue and diligently to
attend to this work and business, that the name of God may be glorified in us and upon us.
2. That we may have a due sense and grief for God’s honour. God’s children they are troubled to see God
dishonoured. Lot’s righteous soul was vexed, not with Sodom’s injuries, but with Sodom’s sins, 2 Peter 2:8.
And David saith: ‘Rivers of tears run down mine eyes, because men keep not thy law.’ Psalm 119:136.
Many will scarce weep for their own sins, where they have advantage of remorse of conscience; but when
they are zealously affected with God’s glory, they will weep for others’ sins. When his name is torn and
rent in pieces, it is a grief of heart to them. Now God will have us ask this, that this holy sense of spiritual
grief may be kept up; for when it is become the matter of our requests, then we are interested in the glory
of God. We are loth to see things miscarry where we have petitioned and begged for others; so when we
have begged the glory of his name, it will further this spiritual sense and grief of heart when his name is
dishonoured.
3. That we may count it as great a blessing when God is glorified as when we are saved. ‘Continue in
prayer,’ saith the apostle, and ‘watch thereunto with thanksgiving.’ When we have been instant with God
in prayer, that he might be glorified, then we shall count it as great a blessing when he is glorified as when
we are saved. Prayer makes way for the increase of our esteem, and engages us to observe the return.
When we have asked it of God, we will be affected with it then. When we see all his works praise him, what
a comfort will this be to the soul: ‘Bless the Lord, O my soul.’ Psalm 103:22.
But secondly, Let me show the necessity of dealing with God about it. The necessity will appear both in
respect of persons and things; when we beg that God’s name may be hallowed, we beg dispositions of
heart and occasions.
First, The necessity will appear in respect of persons, both as to ourselves and others.
First, In respect of ourselves, there is a great necessity that we should deal with God about the hallowing
of his name; because we need direction, sincerity, quickening, submission to God, humility, and holiness.
To instance in these six things: —
1. We need direction. The habits of grace are God’s gifts, and the exercise of grace is another thing; to
actuate, quicken, guide, and direct it: 2 Thessalonians 3:5, ‘The Lord direct your hearts to the love of God.’
And so in prayer, and in honouring of God. ‘In prayer, we know not’ how or what to pray for as we ought.’
Though we have grace, yet we need direction. A ship that is well rigged, yet needs a skilful pilot: Romans
8:26, ‘Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we
ought.’ ‘How much are we to seek to give God his due honour!’ ‘Of ourselves we cannot so much as think a
good thought:’ 2 Corinthians iii, 5. There is an utter insufficiency in us to meditate of God, and conceive
aright of his excellency, and give him the honour which is due to him. None of us but needs daily to go to
God, that we may be taught how to hallow and sanctify his name.
2. We need quickening, being so backward to this duty. All the lepers could beg help, and but one
[[@Page:79]] returned to give God the glory. There is much dulness and deadness of heart as to the
praising of God, and glorifying of God. Self-love will put us upon other things; but it is grace must quicken
us to glorify him and praise him. When we go to God for ourselves, our necessities will sharpen our
affections, and put a shrill accent upon our prayers. But now when we beg of God for God, then there is a
greater restraint upon us. And therefore David saith, Psalm 51:15, ‘Open thou my lips, and my mouth shall
show forth thy praise.’ We need God to open our mouths; that is, enlarge our hearts and quicken our
affections. How apt are we to turn the back upon the mercy-seat! Ezekiel 46:9. If a man came in at the
north gate he was to go out at the south gate, but never at the same door. Why? That he might not turn his
back upon the mercy-seat. When we have prayed, we are apt to forget that God which hath blessed us; and
therefore that our hearts might be enlarged and quickened, we need to go to God.
3. We need uprightness and sincerity, that we may mind the glory of God. This is not a work of nature, but
grace: Philippians 2:21, ‘All men seek their own, not the things which are Jesus Christ’s.’ There is the fruit
and effect of nature, it puts men upon seeking their own things, worldly ease, profit, and pleasure. Every
creature naturally seeks its own welfare; but to make the glory of God our great aim and pursuit, it is grace
puts upon that. Water ascends no higher than it descends, so nature cannot rise beyond itself. The stream
cannot rise above the fountain, and above the principle. A man that hath nothing but nature, he cannot
unfeignedly seek the things which are of God. The old man with the deceitful lusts, that is the natural man.
The upright heart, that unfeignedly seeks God, needs grace from above. Without influence from God, our
actions cannot have a tendency to God. We shall prefer our interest before God’s glory, if we have no
higher principle than what our hearts furnish us with.
4. We must go to God for submission. Now there is a double submission required, which if we have not, we
shall find it marvellously difficult to glorify God. One, as to the choice of instruments; another, as to the
way and means by which God will bring about his own glory.
[1.] As to the choice of instruments. There is in us an envy, and wicked emulation. Oh, how hard a matter is
it to rejoice in the gifts, and graces, and services of others, and be content with the dispensation, when God
will cast us by as unworthy, and use others for the glorifying of his name! Therefore that we may refer the
choice of instruments to God, we need go to him and say, ‘Lord, hallowed be thy name;’ do it which way,
and by whom thou pleasest. We are troubled, if others glorify God, and not we, or more than we; if they be
more holy, more useful, or more serious, self will not yield to this. Now by putting up this prayer to God,
we refer it to him to choose the instrument whom he will employ. It was a commendable modesty and
self-denial in John Baptist, which is described, John 3:13, ‘He must increase, I must decrease.’ When we are
contented to be abased and obscured, provided Christ may be honoured and exalted; and be content with
such a dispensation, though with our loss and decrease. Many are of a private station, and straitened in
gifts, and can have no public instrumentality for God; now these need to pray, ‘Hallowed be thy name,’ that
they may rejoice when God useth others whom he hath furnished with greater abilities.
[2.] A submission for the way; that we may submit to those unpleasing means and circumstances of his
providence, that God will take up and make use of, for the glorifying of his holy name. Many times we must
be content, not only to be active instruments, but passive objects of God’s glory. And therefore if God will
glorify himself by our poverty, or our disgrace, our pain and sickness, we must be content. Therefore we
need to deal with God seriously about this matter, that we may submit to the Lord’s will, as Jesus Christ
did: John 12:27, 28, Save me from this hour; but for this cause came I unto this hour: Father, glorify thy
name. ‘And there was a voice from heaven that said, I have glorified it, and will glorify it again.’ Put me to
shame, suffering, to endure the cross, the curse, so thou mayest be glorified. This was the humble
submission of Christ Jesus, and such a [[@Page:80]] submission should be in us. The martyrs were
contented to be bound to the stake, if that way God will use them to his glory. Philippians 1:20, saith Paul,
‘So Christ shall be magnified in my body, whether it be by life, or by death:’ if my body be taken to heaven
in glory, or whether it be exercised or worn out with ministerial labour. We need to deal with God that we
may have the end, and leave the means to his own choosing; that God may be glorified in our condition,
whatever it be. If he will have us rich and full, that he might be glorified in our bounty; if he will have us
poor and low, that he may be glorified in our patience; if he will have us healthy, that he may be glorified
in our labour; if he will have us sick, that he may be glorified in our pain; if he will have us live, that he may
be glorified in our lives; if he will have us die, that he may be glorified in our deaths: and therefore,
‘Whether we live or die, we are the Lord’s:’ Romans 14:9. A Christian is to be like a die in the hand of
providence, content whether he be cast high or low, and not to grudge at it, whether he will continue us
longer or take us out of the world. As a servant employed beyond the seas, if his master will have him
tarry, there he tarries; if he would have him come home, home he comes: so that we had need to deal
seriously with God about this submissive spirit.
[5.] Humility; that we may not put the crown upon our own heads, but may cast it at the Lamb’s feet; that
we may not take the glory of our graces to ourselves. ‘God’s great aim in the covenant is, that no flesh
should glory in itself; but whosoever glories, may glory in the Lord:’ 1 Corinthians 1:27-31. He would have
us still come and own him, in all that we are, and in all that we do. As the good servant gave account of his
diligence, Luke 19:16, he doth not say, ‘My industry, but, Thy pound hath gained ten pounds.’ And Paul
was a zealous instrument, that went up and down doing good; he laboured more abundantly than they all:
yet not I, but the grace of God, which was with me:’ 1 Corinthians 15:10. In this case if we would honour
and glorify God, we must do as Joab did, when he was likely to take Rabbah: he sent for David to gather up
more forces, and encamp against the city and take it, ‘Lest I take the city, and it be called after my name:’ 2
Samuel 12:28. How careful was he that his sovereign might have the honour! So careful should we be that
the crown be set upon Christ’s head, and that he may have the glory of our graces and services, that they
may not be called after our own name, that God may be more owned in them than we. Now what more
natural, than for creatures to intercept the revenues of the crown of heaven, and to convert them to their
own use? It is a vile sacrilege, to rob God of the glory of that grace he hath bestowed upon us; and yet what
more common? The flesh is apt to interpose upon all occasions; and therefore we need to put up this
request, ‘Hallowed be thy name.’
[6.] There is holiness required, that we may not be a disgrace to God and a dishonour to him. The Lord
saith, Ezekiel 20:9, ‘That his name should not be polluted before the heathen, among whom they (his
people) were.’ The sin of God’s people doth stain the honour of God, and profane his name. When men
profess much to be a people near God, and live carnally and loosely, they dishonour God exceedingly by
their conversation. Men judge by what is visible and sensible, and so they think of God by his servants and
worshippers; as the heathens did of Christ in Salvian’s time, — If he was a holy Christ, certainly Christians
would live more temperately, justly, and soberly. They are apt to think of God by his worshippers, and by
the people that profess themselves so near and dear to him; therefore it concerns us to walk so, that our
lives may honour him: Matthew 5:16, ‘Let your light so shine before men, that they may see your good
works, and glorify your Father which is in heaven.’ As the loins of the poor (saith Job) blessed him, Job
31:20, namely, as they were fed and clothed by his bounty; so our lives may glorify God. David saith, Psalm
119:7, ‘Then shall I praise thee with uprightness of heart, when I have learned thy righteous judgment.’
There is no way to praise God entirely and sincerely until we have learned both to know and do his will.
Real praise is the praise God looks after. Otherwise we do but serve Christ as the devil served him, who
would carry him upon the top of the mountain, but it was with an intent to bid him throw himself down
again. So we seem to exalt God much in our talk and profession; [[@Page:81]] yea, but we throw him
down, when we pollute him and deny him in our conversation. Our lives are the scandal of religion, and a
pollution and blot to the name of God. So that with respect to ourselves, you see, what need we have to go
to God. that he will give us grace that we may please him and glorify his name.
Secondly, In regard of others. A Christian cannot be content to glorify God himself, but he would have all
about him to glorify God. As fire turns all things round about it into fire; and leaven, it spreads still, until it
hath subdued the whole lump: so is grace a diffusive, a spreading thing. As far as we can reach and diffuse
our influence, we would have God brought into request with all round about us. ‘Being converted,’ saith
Christ to Peter, ‘strengthen thy brethren.’ So it will be where there is true grace. Mules, and creatures
which are of a mongrel and bastard race, they beget not after their kind: so bastard Christians are not for
the calling in of others, and the gaining of those about them. But a true Christian will be earnest, and much
in this matter. Now their hearts are not in our power, but in God’s; therefore we need to be much in
prayer, and make this our main request, ‘Lord, hallowed be thy name.’ For hereby,
1. We acknowledge God’s dominion over the spirits of men, which is a great honour to God, and a quieting
to us. It is a title often given to God in scripture, that he is the God of the spirits of all flesh.’ If they had a
magistrate to choose, they go to God: Numbers 27:16, ‘Let the Lord, the God of the spirits of all flesh, set a
man over the congregation.’ If a judgment to be averted, Numbers 16:22, ‘O God, the God of the spirits of
all flesh, shall one man sin, and wilt thou be wroth with all the congregation?’ This is a great honour to
God, when we acknowledge the power and dominion that he hath over the hearts and spirits of men. To
roll a stone is not so much as to rule the creatures; and to keep the sun in its course is not so much as to
rule the spirits of men, and to work them to the glorifying of his holy name. God can turn the hearts of men
this way and that way, according as he pleaseth: Proverbs 21:1, ‘The king’s heart is in the hand of the Lord,
as the rivers of water; he turneth it whithersoever he will.’ As a man can dispose of a watercourse, turn it
hither and thither as the necessities of his field or garden require, so can God draw out the hearts and
respects of men. Surely there would not be so many disorders in the world if we did often reflect upon this
attribute, or did deal .with God about his power over the spirits of men. We are wrathful, and think
nothing but the confusion of men would serve the turn, and there is no riddance of our burden but by the
destruction of those who stand in our way; whereas the conversion of men, a change of their spirits and
hearts, would be a better cure, and bring more honour to God, and safety with it. The truth is, we look
more to men than to God, and that is the reason why we pitch rather upon the destruction than the
conversion of others. Destruction, that may be executed by the creature; but conversion, that is a power
(to order and regulate the spirits of men) which God hath reserved in his own hands. One angel could
destroy above a hundred and eighty thousand in Sennacherib’s camp in one night; but all the angels, with
their united strength, cannot draw in one heart to God. But now the God of the spirits of all flesh, who is
too hard for him? Oh, did we often reflect upon this, we would be dealing with God about this matter, that
he would work upon the spirits of men. If there be a wicked ruler, or an obstinate child or servant, &c.,
that he would sanctify himself upon them, and change their hearts.
2. You discover much love to God, when, as you would not dishonour him yourselves, so you are careful
others may not dishonour him. ‘Praise him, all ye ends of the earth,’ Psalm 98:4, and 100:1. You would
have all the world own him. Private spirits that would impale and enclose religion, that they may shine
alone, they do not love God, but themselves, their own credit, and their own profit. ‘Would to God all the
Lord’s people were prophets!’ Numbers 11:29. That was a free and noble speech. God is resembled to the
sun, be cause it is he that must shine alone; but the church is compared to the moon and stars, where all
may shine, but every star in its own glory. True [[@Page:82]] Christians would have all to be as they are,
unless it be with respect to their bonds and incumbrances.
3. You discover love to others, you would have them glorify God. The angels, they rejoice when a sinner is
converted; they have a great love to souls, Luke 15:7. And so do Christians; the more spiritual they are, the
more they come near to the blessed spirits above, and the more affected they are with the good done to
others, and with their conversion. Saith Paul, Romans 9:3: ‘I could wish that my self were accursed from
Christ for my brethren, my kinsmen according to the flesh.’ Such a zeal and entire affection he had to the
souls of others, that he could lay all his personal happiness at Christ’s feet. And thus you see what need we
have to deal seriously with God in this business, if indeed we make this our aim. Especially those which
are in public relations, as Paul was, which had an office put upon him to procure the salvation of others,
how will their hearts run out upon it!
Secondly, It is needful we should deal with God about the sanctifying of his name, as in regard of persons,
so of things and events. God hath the disposal of all events in his own hands. There are many things which
concern the glory of God that are out of our reach, and are wholly in God’s hands; and therefore it
discovers our love to his glory, and our submission to his wise and powerful government of all affairs,
when we deal with God about it, and refer the matter to his disposal, and say, ‘Lord, hallowed be thy
name,’ take the work into thy own hands. We discover our love to his glory, because we make it a part of
our request that all these events may conduce to the glory of his majesty. As Joshua, when Israel fell before
their enemies: Joshua 7:9, ‘Lord, what wilt thou do for thy great name?’ There was his trouble. And Moses:
Numbers 14:15, 16, What will the nations say round about?’ ‘Because the Lord was not able to bring this
people into the land which he sware unto them, therefore he hath slain them in the wilderness.’ It goeth
near to the heart of God’s children when they see anything that will tend to God’s reproach.
But that is not all; it is not enough we discover that, but also our submission to his wise and powerful
government, when we refer the matter to his disposal, and can see that he can work out his own ends out
of all the confusions which happen there; out of sins, errors, wars, blood: Psalm 76:10, ‘The wrath of man
shall praise thee; the remainder of wrath shalt thou restrain.’ In the Septuagint it is, the wrath of man shall
keep holy day to thee, shall increase a festival for thee. God many times gets up in the world upon Satan’s
shoulders. When matters are ravelled and disordered, he can find out the right end of the thread, and how
to disentangle us again; and when we have spoiled a business, he can dispose it for good, and make an
advantage of those things which seem to obscure the glory of his name.
By the way, both these must go together, our love to his glory, and our submission to his providence. Our
love to his glory; for we should not be altogether reckless and careless how things go; and yet not carking,
because of the wisdom and power of his providence. The truth is, we should be more solicitous about
duties than events. The glory of events belongeth to God himself, and we are not to take his work out of his
hand, but mind him in it. ‘Look, as some would learn their schoolfellows’ lesson better than their own; so
we would have things carried thus and thus. And so by murmuring we tax providence, rather than adore
it, and we eclipse the glory of God. Yet we must be sensible of the reproaches cast upon God, and must
pray to the Lord to vindicate and right his name, to take the way and means into his own hands.
Thus you have seen the necessity of putting up such a request to God, ‘Hallowed be thy name.’
Use 1. Is for information. It informs us that whatever we be stow upon God, we have it from God at first: 1
Chronicles 29:11, ‘Of thine own have we given thee.’ The King of all the earth, we cannot pay him any
tribute but out of his own exchequer. When we are best affected to God’s interest, and pray for God’s
concernments, we must beg the grace which maketh us to do so. It is his own gift. It [[@Page:83]] is he
must enable and incline us, quicken and direct us. So that in all things he is Alpha and Omega — we begin
in him, whenever we end in him. And when we do most for God, we have all from him.
Use 2. For direction in the matter of glorifying God, in four propositions.
[1.] This life is not to be valued, but as it yieldeth us opportunities for this end and purpose, to glorify God.
We were not sent into the world to live for ourselves, but for God. If we could make ourselves, then we
could live to ourselves. If we could be our own cause, then we might be our own end. But God made us for
himself, and sent us into the world for himself. Christ saith: John 17:4, ‘Father, I have glorified thee on
earth,’ &c. It is not our duty only to glorify God in heaven, to join in concert with the angels in their
hallelujahs above, where we may glorify him without distraction, weariness, and weakness; but here on
earth, in the midst of difficulties and temptations. ‘There are none sent into the world to be idle, or to
bring forth fruit to themselves,’ Hosea 10:1; to improve their pains 22 and strength, to promote merely
their own interest; but God’s glory must be our chief work and aim while we are here upon earth, — this
must be the purpose and intent of our lives.
[2.] Every man, besides his general calling, hath his own work and course of service whereby to glorify
and honour God: John 17:4, ‘I have finished the work which thou gavest me to do.’ As in a great house one
hath one employment, one another: so God hath designed to every man his work he hath to do, and the
calling he must be in; some in one calling, and some in another; but they all have their ser vice and work
given them to do for God’s glory.
[3.] In discharge of this work, as they must do all for God, so they can do nothing without God. Every
morning we should revive the sense of it upon ourselves, as the care of our work and aim, so the sense of
our impotency. ‘This day I am to live with God; but how unable am I, and how easily shall I dishonour him!’
‘The way of man is not in himself,’ Jeremiah 10:23. When a Christian goeth abroad in the morning, he must
remember he is at Christ’s dispose; he is not to do as he pleaseth, but to be guided by rule, and act for
God’s glory, and fetch in strength from Christ: Colossians 3:17, ‘Whatsoever ye do in word or deed, do all
in the name of the Lord Jesus.’ Not only in our duties or immediate converses with God, but in our sports,
business, recreation. What is it to do things in the name of Christ, — that is, to do it according to Christ’s
will and command? He hath allowed us time for recreation, for conversing with God, and calling in Christ’s
help, and aiming at his glory. If we have anything to do for God, we must do it in his own strength, in every
word and deed.
[4.] You are directed again, when the glory of God and sanctifying of his name either sticks with us, or
sticks abroad, God must be specially consulted with in the case. When our hearts are backward, then.
‘Lord, open thou my lips;’ Lord, affect me with a sense of thy kindness and mercy. When it sticks abroad,
22
Qu. gains’? — Ed.
when such events fall out, as for a while God’s name is obscured, and seems to be clouded, ‘Lord, what wilt
thou do for thy great name?’
III. Having opened the order of the words, and the reasons of putting up such a request to God, I now come
to the sense of the petition, ‘Hallowed be thy name.’ Four things will come under consideration: —
1. What is meant by the name of God.
2. What it is to hallow and sanctify it.
3. I shall take notice of the form of the proposal, agiastheto, Hallowed.
4. The note of distinction, thy name.
[[@Page:84]] First, What is meant by God’s name?
1. God himself.
2. Anything whereby he is made known.
[1.] God himself. Name, by an Hebraism, is put for the person itself. Thus: Revelation 3:4, ‘Thou hast a few
names even in Sardis, which have not defiled their garments;’ that is, many persons; so: Acts 1:15, it is said
there, ‘The number of the names together were about one hundred and twenty,’ that is of persons. So it is
used in the present case. God’s name is put for God himself: Psalm 20:1, ‘The name of the God of Jacob
defend thee!’ That is, God himself. So: Psalm 44:5, ‘Through thy name will we tread them under that rise
up against us;’ that is, by thee. And to believe in the name of Christ is to believe in Christ himself. Name is
put for person, for the immediate object of faith is the person of Christ: John 1:12, ‘To as many as received
him, to them gave he power to become the sons of God, even to them that believe on his name.’
[2.] Anything whereby he is made known to us, Nomen quasi notamen. As a man is known by his name, so
God’s titles and attributes, his ordinances, his works, his word, are his name, chiefly the two latter. For his
works, they are a part of the name of God: Psalm 8:1, the burden of that psalm is twice repeated, ‘O Lord,
our Lord, how great is thy name in all the earth!’ By the name there, is meant God made known in his
works of creation and providence, for he speaks there of sun, moon, and stars, which proclaim an eternal
power to all the world; and he speaks of such a name as is in all the earth. And, Psalm 147:19, 20, ‘He hath
not dealt so with any nation,’ and given them his word, statutes, and ordinances; every one hath not that
privilege. But, ‘How great is thy name in all the earth!’ That is, how manifestly art thou made known by thy
works! But above all, by name is meant his word: Psalm 138:2, ‘Thou hast magnified thy word above all
thy name.’ There is more of God to be seen in his word, than in all the creatures of the world, and in all his
other works besides. We understand more of God than can be taken up by the creation. It helps us to
interpret the book of nature and providence; there we have his titles, attributes, ordinances; there we
have his greatest work, in which he hath discovered so much of his name, the mystery of redemption,
which is not elsewhere to be known. Thus by the name of God is meant God himself, as he hath made
known himself in the word. We desire that he may be sanctified, that he may with honour and reverence
be received everywhere.
Secondly, The second thing to be explained, what is meant by hallowed? In scripture God is said sometimes
to be magnified, sometimes to be justified, sometimes to be glorified, and sometimes to be sanctified. Now
it is not here said, Magnificetur nomen tuum, or glorificetur, but sanctificetur — let thy name be sanctified.
All these terms do express how God is to be honoured by the creature, and they have all distinct notions.
God is said to be magnified: Luke 1:46, ‘My soul doth magnify the Lord.’ To magnify God argueth a high
esteem or a due sense of his greatness. Again, God is said to be justified: Luke 7:29, ‘The people and the
publicans justified God.’ What is it to justify God? To justify is to acquit from accusation, and when that
word is applied to God, it signifieth our owning of him notwithstanding the prejudices of the world against
him. To glorify God is to make him known to others, and to bring him into request with others, for glory it
is clara cum laude notitia, a public fame or knowledge of excellency. Thus Christ saith, John 17:10, ‘I am
glorified in them;’ speaking of his apostles, because by their means he was made known to the world. All
these are included in the word of the text. Yet there is somewhat more intended by to be sanctified. When
is God then said to be sanctified?
To hallow and to sanctify is to set apart from common use, and so to sanctify the name of God, is to use it
in a separate manner, with that reverence and respect which is not used to anything else. So that when we
pray that God’s name may be hallowed or sanctified, we desire that, according as he [[@Page:85]] hath
made known himself in the word, so he may be known, reverenced, and esteemed in the world. Known to
be the only true God: 1 Kings 18:36, ‘Let it be known this day that thou art God in Israel,’ and accordingly
worshipped and glorified in the hearts and lives of men.
The third thing to open is the form of proposal, agiastheto. It is not sanctificemus, let us hallow, but
sanctificetur, let it be hallowed, for in this form of speech, all the persons concerned in this work are
included — God, ourselves, and others.
[1.] God is to be included in the prayer, that we may express our sense of his providence working all things
for the glory of his holy name, yea, discovering his excellency, showing himself to be the holy God: Ezekiel
38:23, ‘I will magnify myself, and sanctify myself, and I will be known in the eyes of many nations, and
they shall know that 1 am the Lord.’ The Lord magnifieth himself by the more eminent effects of his care
and providence, but he sanctifieth himself chiefly by blessing and defending the godly, and by punishing
and afflicting the wicked, for thereby he declareth his holiness, the purity of his nature, and his love to
saints; so that when we say, ‘Hallowed be thy name,’ we mean, Lord, declare thyself to be a holy God, by
putting a distinction between men and men in the course of thy providence, and owning thy people from
heaven.
[2.] We include ourselves when we say, ‘Hallowed be thy name,’ for it is especially the duty of God’s
people: Isaiah 29:23, ‘They shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the
God of Israel.’ It is our duty, by our religious carriage, to evidence that we have a holy God. This must be
our first care, that we ourselves be sanctified, and to sanctify our sanctifier, the Holy One of Israel. Some,
they would have God glorified by others, but do not look to themselves how they sanctify God. Now God
hath made this to be a great part of our care, that his own people should not only magnify and glorify him,
but sanctify him; therefore he rather makes them good than great. When he would make men great, then
he shows his magnificence, to be the almighty disposer of the riches of the world; but when he makes
them good, then he expects to be sanctified, that his people should discover that he is a holy One; that he is
holy in himself, for we add nothing to him when we sanctify him, but only discover him to be such a one. In
short, God sanctifieth us effectively by working grace and holiness in us, and we sanctify him relatively,
objectively, declaratively, declaring him to be a holy God, and that we are a people belonging to this God.
[3.] The speech is so formed that others may be included, and that we may express our sense of their
dishonouring God, as a thing that is grievous to us, that we may show how near it goeth to our heart to see
the ignorance, atheism, and blasphemy that is in the world. They would have the holy God to be sanctified
abroad, either by the conversion of men, or by their punishment. And so it is meant: Isaiah 5:16, ‘God that
is holy shall be sanctified in righteousness.’ That is, his holiness and hatred of sin shall appear, either in
the conversion of obstinate sinners, that God may be sanctified by them, or else for punishment, that God
may be sanctified upon them.
Fourthly, The next thing is the note of distinction, ‘Hallowed be thy name,’ not ours. There seems to be a
secret opposition between our name and the name of God. When we come to pray, we should distinctly
remember whose name is to be glorified, that God may be at the end of every request. We beg of God
many times, but we think of ourselves; our hearts run upon our own name, and upon our own esteem.
How often do we come to him with a selfish aim, as if we would draw God into our own designs and
purposes! None are so unfit to glorify God, and so unwelcome to him, as those that are so wedded and
vehemently addicted to their own honour and esteem in the world. Therefore Christ, by way of distinction,
by way of opposition to this innate disposition that is in us, he would have us to say, ‘Hallowed be thy
name.’ That which gives most honour to God is believing: Romans 4:19, 20, ‘Abraham was strong in faith,
giving glory to God.’ Now, none so unfit [[@Page:86]] for the work as they that seek glory for themselves:
John 5:44, ‘How can ye believe, which receive honour one of another, and seek not the honour that cometh
from God only?’ Affectation of vainglory, or splendour of our own name, is a temper inconsistent with
faith, which is the grace that gives honour to God. I say, when we hunt after respect from men, and make
that the chiefest scope of our actions, God’s glory will certainly lie in the dust; when we are to suffer
ignominy and abasement for his sake, the care of God’s glory will be laid aside. The great sin of the old
world was this: Genesis 11:4, ‘Let us make us a name.’ There are many conceits about that enterprise,
what that people should aim at there in building so great and so vast a tower, before God confounded their
tongues. Some, interpreting that place, ‘Let us build us a tower even to heaven,’ think this was their
intention, to make a way into heaven. But it is not likely they would be so foolish that had so late
experience of the flood, and, when the ark rested upon the top of the highest mountains, found themselves
to be at so great and vast a distance from heaven. Some think it was (as Josephus) to secure themselves
from another flood; but that was sufficiently done by God’s promise, who had engaged to them he would
no more destroy the earth by water; and if that were their intention, why should they build in the plain,
between the two rivers of Tigris and Euphrates? Moses gives the main reason there, that they might have
an immortal name among posterity. But now see how ill they reckon that do reckon without God. Those
that are so busy about their own name, how soon will God blast them! When in any action we do not seek
glory to God, but ourselves, it is the ready way to be destroyed. This was the means to bury them in
perpetual oblivion. Nebuchadnezzar, when he re-edified the city, Daniel 4:30: ‘Is not this great Babylon
that I have built for the house of the kingdom, by the might of my power, and for the honour of my
majesty?’ How doth God disappoint him, and turn him out among the beasts! Thus are we sure to be
disappointed and blasted, when our hearts run altogether upon our own name. But now Christ saith thy
name; when we are careful of that, this is the way to prosper.
From the words thus illustrated, I shall only observe: —
Doct. That God will be so glorified in the world as that his name may be hallowed or sanctified.
Here I shall show: —
1. How many ways God’s name is sanctified.
2. Why God will be so glorified as that he may be sanctified.
First, How many ways is God’s name sanctified? I answer, either upon us, or by us.
[1.] Upon us, by the righteous executions and judgments of his providence: and so God is sanctified when
he doth by a high hand of power recover and extort the glory of his holiness from the dead and stupid
world; as by that notable stroke of the Bethshemites, when fifty thousand were slain for peeping into the
ark: 1 Samuel 6:20. This was the result of all: ‘Who is able to stand before this holy Lord God?’ There he
discovered himself to be a holy God, to be one that hath a high displeasure against the creature’s
disobedience. Now when he doth by a high hand extort this from the wicked, or from his children, then he
sanctifieth himself upon us.
[2.] By us. And so he is sanctified in our thoughts, words, and actions; in our heart, tongue, or life.
1. In our hearts: 1 Peter 3, 15, ‘Sanctify the Lord God in your heart.’ How is God sanctified in our hearts?
[1.] When we have awful thoughts of his majesty: Psalm 111:9, ‘Holy and reverend is his name.’ Not only
when we speak of the name of God, but when we think of it, we should be seriously affected. But,
[[@Page:87]] [2.] More especially God is sanctified when, in straits, difficulties, and dangers, we can bear
ourselves upon the power and sufficiency of God, and go on resolutely and cheerfully with our duty,
notwithstanding discouragements. This is to sanctify the Lord God in our hearts. I shall prove it by two
places where the phrase is used; one is, 1 Peter 3:15, ‘Be ready always to give an answer to every man that
asketh you a reason of the hope that is in you, with meekness and fear.’ Mark, the Christians that did
profess the name of God, which spake of God as their hope or object of their religion, were in great danger.
Now what direction doth he give them, that they might not be afraid, but bear up? ‘For he speaks before:
Be not afraid of their terror, or be troubled; but sanctify the Lord God in your hearts.’ See the same phrase
used for the same purpose: Isaiah 8:13, ‘Sanctify the Lord of hosts himself, and let him be your fear, and let
him be your dread.’ He opposeth it plainly there to carnal fear: Isaiah 8:12, Say ye not a confederacy to all
them to whom this people shall say a confederacy; ‘neither fear ye their fear, nor be afraid; but sanctify the
Lord of hosts himself, and let him be your fear.’ How comes this direction to be used in the present case?
Thus; to sanctify is to set apart; and to sanctify God is to set apart, as the alone object of fear and trust, that
he alone is to be feared and trusted, so that we can see no match for God among the creatures; therefore
we are to embolden ourselves in the Lord, and go on cheerfully, when we can counterbalance all fears and
dangers with his surpassing excellency. To glorify God is to do that which simply and absolutely tendeth to
the manifestation of his excellency, without any relation to the creature; but to sanctify God is to set God
above the creature, to do that which tends to exalt his greatness and excellency from and above all terrors,
and all the discouragements that we can have from the creature; it is to. ascribe that greatness, that power
and glory, to God alone, which, cannot be ascribed to anything else, and so to go on cheerfully with our
duty, whatever difficulties we meet with. Thus Moses was chidden, that was amazed with present
difficulty: Numbers 20:12, And the Lord spake unto Moses and Aaron, ‘Because ye believed me not, to
sanctify me in the eyes of the children of Israel; therefore ye shall not bring this congregation into the land
which I have given them.’ Because they were discouraged, and thought they should never carry on their
business, therefore God saith, ‘Ye believe not to sanctify me:’ you sanctify not God, or set him aloft, as the
alone and supreme object of fear and trust. It is a practical acknowledgment of God’s matchless excellency.
Thus we sanctify God in our hearts.
2. God is sanctified with our tongues, when we use God’s name, titles, ordinances, and word, as holy
things; when we speak of the Lord with reverence, and with great seriousness of heart, not taking his
name in vain; especially when we are deeply affected with his praise. It is no slight thing to praise God.
God’s people, when they have gone about it, see a need of the greatest help: Psalm 51:15, ‘O Lord, open
thou my lips, and my mouth shall show forth thy praise.’ And Psalm 45:1: ‘My heart is inditing a good
matter;’ my heart fries or boils a good matter: when we will not give God dough-baked praise, nor speak of
his name slightly, but so as becomes his greatness and surpassing excellency.
3. In our actions. Our actions may be parted into two things, — worship, and ordinary conversation.
(1.) In our worship, there God especially will be sanctified. Leviticus 10:3, ‘I will be sanctified in all that
draw near unto me.’ God is very tender of his worship: sancta sanctis, holy things must be managed by
holy men in a holy manner. Therefore, what is it to sanctify God when we draw nigh to him? To have a
more excellent frame of heart in worship than we have about other things. As in prayer, the frame of our
hearts must not be common; we must not go about it with such a frame of heart as we go about our
callings, worldly business, and converses with men: but there must be some special reverence, such as is
peculiar to him. When we draw near to God in the word, he will be sanctified. The word must be received
with meekness, and by faith applied to our souls, as an [[@Page:88]] instrument designed to our endless
good. When we have a peculiar reverence for God, and a respect to God in all our approaches; Ecclesiastes
5:1, ‘Look to thy feet when thou goest to the house of God:’ we must not go about these holy services hand
over head, but with great caution and heed. Thus is God sanctified in worship, or in our immediate
converse with him.
(2.) In our ordinary conversation. Then God is sanctified; when our life is ordered so that we may give
men occasion to say, that surely he is a holy God whom we serve. By two things you may know you
sanctify God in your conversations: when you walk as remembering you have a holy God, and when you
walk as discovering to others you have a holy God.
[1.] When you walk as remembering yourselves that you have a holy God, therefore you must be watchful
and strict. It is notable, when the Israelites were making a hasty promise, Joshua puts them in mind,
Joshua 24:9, ‘You cannot serve the Lord, for he is a holy God.’ So we should remember when we give up
ourselves to God, he is a holy and jealous God, that is narrowly observant, and he will not be put off with
anything that is common.
[2.] As discovering you have a holy God. A carnal worshipper profaneth the memory of God in the world.
But now a Christian that walks according to his holy calling, that is holy in all manner of conversation, he
discovereth what a God he hath. 1 Peter 2:9, ‘That ye should show forth the praises of him, who hath called
you out of darkness into his marvellous light.’ We are not only to conceive and make use of them to beget
fear and reverence in our hearts of the all-seeing God, but are to show them forth, to evidence them to
others. We should discover more than a human excellency, that so those which look upon us may say,
These are the servants of the holy God.
Secondly, For the reasons why God will be so glorified, that he may be sanctified.
1. Because this is the glory that is due to his name. Psalm 96:8, ‘Give unto the Lord the glory due to his
name.’ Every glory will not serve the turn, but such glory as is proper and peculiar for that God we serve. It
is a stated rule in scripture, that respects to God must be proportioned to the nature of God. God is a spirit,
therefore will be worshipped in spirit and truth. God is a God of peace, therefore lift up your hands
without wrath and doubting. God is a holy God, therefore will be sanctified. They which worship the sun,
among the heathens, they used a flying horse, as a thing most suitable to the swift motions of the sun.
Well, then, they that will glorify and honour God with a glory due to his name, must sanctify him as well as
honour him. ‘Why? For God is glorious in holiness.’ Exodus 15:11. This is that which God counteth to be
his chief excellency, and the glory which he will manifest among the sons of men.
2. This is that glory which God affects, and therefore the saints will give it him, Isaiah 6:3. The holy angels,
what do they cry out when they honour God? They do not acknowledge his power and dominion over all
creatures as Lord of all; but they give him his peculiar glory, ‘Holy, holy, holy is the Lord of hosts; the
whole earth is full of his glory.’ So David, Psalm 103:1, ‘Bless the Lord, my soul; yea, all that is within me,
bless his holy name.’ That is the notion upon which he pitcheth, he would praise God with such praise as is
welcome and acceptable to him.
3. This is the attribute which is most eclipsed and most blotted out in the hearts of the sons of men,
because of God’s patience, because he doth not take vengeance of all the sins of men: ‘Thou thoughtest I
was altogether such a one as thyself,’ Psalm 1. 21. Certainly if men did not blot and stain God in their
thoughts, if they did not fancy an unreasonable indulgence, such as is not comely and proper to his
majesty, they could not go on in sin, and think God could be so pure; therefore he will be so glorified, that
he may be sanctified.
Use. To press us so to glorify God, as we may also sanctify him. Let this be your care. To quicken you,
remember —
[[@Page:89]] 1. God is much offended with his people that do not sanctify him. Moses and Aaron, as choice
and as dear to God as they were, yet you know what the Lord saith, Numbers 20:12, ‘Because ye believed
me not, to sanctify me in the eyes of the children of Israel; therefore ye shall not bring this congregation
into the land which I have given them.’ When Moses and Aaron murmured, and spake unadvisedly, and
did not sanctify him, nor carry God’s excellency aloft, they shall not enter. And God remembereth this a
great while after, in that, Deuteronomy 32:51, ‘Because ye trespassed against me among the children of
Israel, at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst
of the children of Israel, thou shalt not go into the land which I give the children of Israel.’ Well, then,
though God’s children should get to heaven, yet if they do not sanctify God they will want many a privilege.
God will remember this against them; for he takes it ill when his people will not sanctify him as becoming
his peculiar excellency.
2. If you do not sanctify God, then you pollute God, and stain his memory in the world: Ezekiel 36:20, ‘Ye
have profaned my holy name among the heathen.’ How is God polluted? Not intrinsically; God cannot
receive any pollution from us. It is here, as in that case, ‘A man that lusteth after a woman, hath committed
adultery already in his heart.’ Matthew 5:28. The man pollutes the woman in his heart, while she remains
spotless and undefiled. So in this case we blemish God in appearance, as much as in us lies we pollute and
blot God, though he remains pure and undefiled. You make heathens think as if you had an unholy God.
Well, then, glorify God.
For directions: —
1. Be holy. The praise of the wicked is a disgrace to him, it is an obscuring of his praise: 1 Peter 1:15, ‘As he
which hath called you is holy, so be ye holy in all manner of conversation.’
2. Study his name, if ye would sanctify his name: Psalm 9:10, ‘They that know his name will put their trust
in him.’
3. Submit to his providence without murmuring. When we can speak well of him, though he seem to deal
most hardly; as the Bethshemites, when there was such a slaughter made among them, fifty thousand
slain; they do not say, murmuringly, ‘Who can stand before this severe, cruel God? but before this holy
God?’ They own his holiness in the dispensation, though it were so dreadful, 1 Samuel 6:20. It is a great
glory to God when you own him as just in all his ways, when he deals most hardly. Whatsoever be our lot
and portion, yet he is a holy God. But to cavil and murmur, it is to tax and blemish God before the world.
4. Live to public ends, that is, to draw God into request with others. Let this be the aim of your
conversation, not only to get holiness enough to bring you to heaven, but to allure others, and recommend
God to them, that by the purity and strictness of your conversation you might gain upon others, and bring
them to be in love with God, and acquainted with him.
And lastly, Be sensible when God’s name is dishonoured by your selves and others, not enduring the least
profanation of it.

Chapter 7.
Thy kingdom come.
The first petition concerneth the end, the rest the means. Now, among all the means, none hath such a
near and immediate respect to the glory of God as Christ’s kingdom; for here there is more of God
discovered, more of his infinite grace, justice, wisdom, and power than possibly can be elsewhere. All
other things are for the church, and the church for Christ as head and king, and [[@Page:90]] Christ for
God, 1 Corinthians 3:22, 23. So that Christ’s kingdom is the primary means of advancing God’s glory; and
therefore among all the means it must be sought in the first place. Matthew 6:33, ‘Seek first the kingdom of
God.’ First, not above the glory of God, it doth not come in competition with that, but above all other things
whatsoever, before pardon and grace.
In the words observe three things: —
I. We grant a kingdom.
II. By way of distinction and appropriation we say, thy kingdom.
III. By way of supplication, we beg of God that it may come.
The concession, the distinction, the supplication are the three things to be opened.
I. First, The concession of a kingdom, which our heavenly Father hath. A kingdom in the general signifieth
the government of a people under one head or governor; and therefore the term may be fitly applied to
God, who alone is supreme, and we are all under his dominion.
Now, God’s kingdom is twofold: —
1. Universal.
2. More particular and special.
First, There is a universal kingdom over all things; over angels and devils; over men elect and reprobate;
over beasts and living creatures; and over inanimate things, sun, moon, and stars. This is spoken of: 1
Chronicles 29:11, ‘Thine is the kingdom, O Lord, and thou are exalted as head above all.’ And again: Psalm
103:19, ‘The Lord hath prepared his throne in the heavens; and his kingdom ruleth over all.’ There is no
such monarch as God is, for largeness of empire, for absoluteness of power, and sublimity of his throne.
This is not principally understood here, but is implied as a foundation and ground of faith, whereupon we
may deal with God about that kingdom, which is specially intended in this request.
Secondly, More particularly and especially, God hath a kingdom over a certain order and estate of men. Of
this especial kingdom there are two notable branches and considerations. ‘One is that administration
which belongeth to the present life, and is called the kingdom of grace;’ and the other belongeth to the life
to come, and is ‘called the kingdom of glory.’
1. The kingdom of grace is spoken of in many places, specially that: Luke 17:20, 21, When he was
demanded of the Pharisees when the kingdom of God should come, he answered them and said, The
kingdom of God cometh not with observation. Neither shall they say, ‘Lo here! or, lo there! for, behold, the
kingdom of God is within you,’ or ‘among you.’ He speaks of a kingdom of God that was already come
among them in the dispensation of his grace by Christ. And, then, the other belongeth to the life to come,
called the kingdom of glory: Matthew 25:34, ‘Come, ye blessed of my Father, inherit the kingdom prepared
for you from the foundation of the world;’ 1 Corinthians 15:50, ‘Flesh and blood cannot inherit the
kingdom of God.’
Now, the kingdom of grace may be considered two ways, — as externally administered, and as internally
received.
[1.] As externally administered in the ordinances and means of grace, as the word and seals, and censures,
and the like. In this sense it is said: Matthew 21:43, ‘The kingdom of God shall be taken from you, and
given to a nation bringing forth the fruits thereof.’ The gospel or means of grace administered in the
visible face of the church, they are called God’s kingdom upon earth, and a very great privilege they are
when they are bestowed upon any people. Surely, when Christ saith, ‘The kingdom of God shall be taken
from you,’ he doth not mean it of the inward kingdom, — that [[@Page:91]] they had not, that cannot be
lost, — but of the outward and external means.
[2.] As internally received; and then by it is meant the grace of God, which rules in the hearts of the elect,
and causeth their souls to submit and subject themselves unto the obedience of Christ, and unto his
sceptre, and to his word and Spirit, that this is that kingdom properly which is within us. ‘This is the
kingdom of God which consisteth in righteousness, peace, and joy in the Holy Ghost,’ Romans 14:17. And
this differeth from the kingdom of glory, not so much in nature as in degree.
Well, then, that by the kingdom of God is here meant, not his general empire over all the world, and all the
things of the world, though that be not wholly excluded, but his special kingdom, which he doth
administer by Christ: and that either as externally managed by ordinances and visible means of grace, or
as internally received and administered in the hearts of the elect. This is that kingdom we beg that it may
nourish and get ground more and more.
2. Then for the kingdom of glory, it is either begun and inchoate, or else consummate and perfect.
[1.] It is begun and inchoate upon our translation to heaven in the very moment of death, in which Christ
reigns in the other world in the spirits of just men made perfect — that is, being perfectly freed from sin,
and admitted into the clear and immediate vision and fruition of God, though our bodies abide in the
grave, expecting full redemption and deliverance. That there is such a kingdom carried on many scriptures
intimate: Philippians 1:23, ‘I desire to depart, and to be with Christ.’ As soon as the saints are loosed from
the body, they are with Christ under his government: Luke 23:43. ‘This day shalt thou be with me in
paradise.’ As soon as Christ died he was in paradise, and there was the good thief with him. The scriptures
do not establish any such drowsy conceit as the sleep of souls, or such an estate wherein they do not enjoy
God. ‘We read of the spirits of just men made perfect,’ which make up the congregation which is above, of
which Christ is head: Hebrews 12:23. As the spirits of the wicked are in prison, 1 Peter 3:19, that is, in hell.
This is the kingdom of glory begun.
[2.] There is a kingdom of glory consummate, when sin and death is utterly abolished, and the elect
perfectly separated from the reprobate, and conducted into heaven, and there remain with the Lord for
ever. This is a kingdom: Matthew 25:34, ‘Come, ye blessed of my Father, inherit the kingdom prepared for
you.’ The full and final estate we enjoy after the general judgment and resurrection, that is called a
kingdom. Well, now, you see what is meant by the kingdom we pray for.
II. Secondly, Here is a note of distinction, thy kingdom, by which the kingdom here spoken of is limited by
particular reference to God, not only to difference it from the kingdoms of men, which are subordinate to
it, but those adverse kingdoms which are set up against God; as the kingdom of sin, Satan, antichrist, the
destruction of which we intend when we pray for the advancement of God’s kingdom, as I shall show you.
III. Thirdly, Here is the supplication or the request which we make to God about this kingdom, ἐλθέτω, let it
come. What do we mean by that? This word must be applied to the several acceptations of Christ’s
kingdom.
1. If you apply it to the external kingdom of grace, then when we say, Thy kingdom come, the meaning is,
let the gospel be published, let churches be set up everywhere, let them be continued and maintained
against all the malignity of the world, and opposition of the devil: and in the publication of the gospel,
where the sound of it hath not been heard, that God would come there in the power of his Spirit, and draw
people into communion with himself: Matthew 12:28, If I cast out devils by the Spirit of God, then the
kingdom of God is come unto you,’ — meaning in the public [[@Page:92]] tenders thereof. Saith he, if this
miracle doth clearly, as it doth in your consciences, evidence my mission, then you may know the kingdom
of God is come — that is, that there is a publication of the gospel of grace. Then we pray for the
continuance of this privilege, notwithstanding opposition, that Christ may stand his ground. This is that
we seek of God, that he may maintain his interest among the nations of the world, that the gates of hell
may not prevail against his kingdom.
2. If you refer to the internal part of this kingdom, then we beg the beginning, the progress, and the final
consummation of it. First, The beginning or the erection of a throne for Christ in our hearts, and the hearts
of others, that he may fully exercise regal power. Secondly, The increase of this kingdom by holiness and
obedience, and sincere subjection to him; for the kingdom of grace is so come already, that it will still be
coming yet more and more. So long as we need to pray, so long shall we have cause to say, ‘Thy kingdom
come.’ Thirdly, The consummation of it, when the fulness of glory in the second coming of Christ shall be
revealed; when our head shall be glorious, and his day shall come, ἑμέρα κυρίου. For the present it is man’s
day, so the scripture seems to call it; but then it is the day of the Lord, when all the devils shall stoop, and
enemies receive their final doom, and the saints shall have the crown of glory put upon their heads in the
sight of all the world.
Well, the sum of all is this, that though this petition do mainly concern the special kingdom, which God
administereth by Christ, yet God’s universal kingdom, the kingdom of his power and providence, is a
mighty support and prop to our faith in making this request to God. When we consider what an unlimited
power God hath over all creatures, even devils themselves, to dispose of them for his own glory, and his
church’s good; we need not be discouraged though Christ’s kingdom be opposed in the world, but should
with the more confidence deal with God about it.
That which I shall handle upon this petition will fall under these two points: —
1. That God hath a kingdom, which he will administer and manage for his own glory.
2. All those which are well affected to God’s glory should desire the coming of this kingdom, and
seriously deal with God about it.
For the first, namely —
Doct. 1. That God hath a kingdom, which he will administer and manage for his own glory.
I speak not of the kingdom of his power and providence, but of the dispensation of grace by Christ. The
evangelical gospel state is compared to a kingdom; as, Matthew 3:2, ‘The kingdom of heaven is at hand.’ So
to the disciples, Matthew 10:7, And as ye go, preach, saying, ‘The kingdom of heaven is at hand.’ And so
Christ himself.
It may be called so with very good reason, for in this kingdom there is a monarch, Jesus Christ, to whom all
power and authority is given. ‘God the Father calls him my king:’ Psalm 2:6, ‘I have set my king upon my
holy hill.’ And this king hath his throne in the consciences of men, where thoughts are brought into
captivity to him: 2 Corinthians 10:5. And he hath his royal sceptre, Psalm 110:3, which is called the ‘rod of
his strength.’ And he hath his subjects, and they are the saints: Revelation 15:3, ‘king of saints.’ And he
hath his laws and constitutions; we read of the ‘law of faith,’ and the ‘law of liberty.’ And in this kingdom
there are privileges, and royal immunities; there is freedom from the curse of the law, and from the power
of sin, and from the destructive influence of Satan and the world. And here are punishments and rewards
both for body and soul; there is hell and heaven. Now, because all these things do so fitly suit, therefore is
the gospel called a kingdom. It will not be amiss to insist upon some of these.
1. The state of the gospel, or evangelical state, it is God’s kingdom, in regard of the monarch whom
[[@Page:93]] God hath set up, that is, Jesus Christ, the great Lord of all things. There is no king like him:
‘God hath made him higher than the kings of the earth.’ Psalm 89:27. How doth he exceed all other
monarchs and potentates in the world? Partly for largeness of command and territory. All kings and
monarchs have certain bounds and limits by which their empire is terminated; but Christ is the true
catholic king, his government runs throughout the whole circuit of nature and providence; he hath power
over all flesh, John 17:2, yea, devils themselves are to stoop to him: Philippians 2:10, every thing under the
earth is to bow the knee to Christ. Partly for the excellency of his throne. This king hath a double throne,
one in heaven, the other in the heart of a humble sinner, which is his second heaven: Isaiah 57:15. And in
both these respects there is no monarch like Christ. ‘He hath prepared his throne in the heavens, and his
kingdom ruleth over all,’ Psalm 103:19. Earthly kings, that their majesty may appear to their subjects,
have their thrones usually exalted; there were six steps to Solomon’s throne; a description of it you have
in 1 Kings 10:18, 19. But what is this to the throne of Christ, which God hath fixed above in the heavens?
The whole globe of sea and earth is but as one point, and there are ten thousand times ten thousands of
angels about his throne. The supporters of this throne are justice and mercy. And in regard of his other
throne also in the hearts of men: the power of outward potentates reacheth but to the bodies of men, they
can take cognisance of nothing but of external conformity to their laws: but Christ gives laws to the
thoughts: 2 Corinthians 10:5. So for his royal furniture: other princes, they have their chariots, and
coaches, and horses, &c.; but ‘he makes the clouds his chariot, and walketh upon the wings of the wind,’
Psalm 104:3. Riding up and down in the world, dispensing mercies and judgments. So for troops and
armies to support his dignity, all the hosts of heaven are obedient to him; one angel in one night destroyed
in Sennacherib’s army an hundred fourscore and five thousand. Hostility against him must needs be
deadly. He is above in heaven, and can rain down fire and brimstone upon us, and cannot be resisted. He is
higher than the kings of the earth too, because none hath so good a right and title to rule as this king hath,
whom God hath set upon his holy hill of Sion. God’s dominion over the creatures is founded in creation.
Other kings find their subjects; he makes them. He hath the first and chief right, there is nothing we have
but he made. We depend upon him every moment for his providential assistance, therefore he hath the
highest right and title. No creature can be sui juris, at his own dispose. ‘And he hath a right by conquest
and by purchase; he hath bought us, and given his life a ransom for many,’ Matthew 20:28. Christ is
opposed there to worldly potentates; they must be served, but he came to minister. Subjects, their blood
and lives must go to preserve the rights of the prince; but he gave his life. And he hath a right too by
contract and covenant. All that are subjects of his kingdom have sworn allegiance. He hath such an
absolute right that thou canst call nothing thy own. We think, indeed, our lips are our own, Psalm 12:4:
and our estates our own; as Nabal, 1 Samuel 25:11, ‘Shall I take my bread, and my water, and my flesh?’
&c. All you have it belongeth to this king by right of creation and providence. Therefore in all these
respects he is higher than the kings of the earth.
2. The gospel state is set forth as a kingdom, in regard of the subjects and their privileges. . The gospel
doth not only reveal a king, but maketh all kings: ‘He hath made us to be kings and priests,’ &c., Revelation
1:5. All those that submit to him. So that, indeed, Christ may properly be styled Rex regum, King of kings.
As the king of Assyria made his boast, Isaiah 10:8, ‘Are not my princes altogether kings?’ A vaunting
speech of his, that his princes and favourites were, for power and authority, as good as kings. But Christ
may say so. Are not my subjects altogether kings? Not only kings in regard of their spiritual power and
command they have over them selves, ruling their own spirits in the fear of God, while others are slaves to
their base affections; but in point of their privileges. They have kingly privileges, they are made kings; they
are royally attended by angels, they are sent forth to be as guardians to the heirs of promise: Hebrews
1:14. They have royal immunities, from the curse of the law, from the damnable influence of sin; they may
as well pluck Christ from the throne, as pluck the elect out of that state wherein they are. As David said, ‘Is
it a [[@Page:94]] small thing to be the king’s son-in-law?’ so, is it a small thing to be the sons of God, co-
heirs with Christ? This honour and glory doth God put upon his saints. And there is the greatest pleasure
and contentment in this state; ‘for this kingdom, which all the saints are interested in, it consisteth in
righteousness, peace, and joy in the Holy Ghost:’ Romans 14:17. And surely these consolations of God
should not be small to us. It is a state of most absolute freedom and sovereignty: John 8:36, ‘If the Son shall
make you free, then shall ye be free indeed.’ Many a monarch which ruleth over men may be a captive to
his own lusts; but these are free. There are the richest revenues and increase which belong to Christ’s
subjects. ‘All things are yours; whether Paul, or Apollos,’ &c.: 1 Corinthians 3:21. They are ours by
covenant, and when they come into our possession, by the fair allowance of God’s providence, we have
them with a blessing, and may use them with a great deal of comfort.
3. In regard of the laws and manner of administration. I shall not speak of the external political
government of the church, which questionless is monarchical, I mean in regard of Christ the Head; though
it be aristocratical in regard of officers, and, in some respect, democratical, with reference to the consent
of the people in all church acts. But there are laws and sanctions by which this body of men and this
kingdom is governed: James 2:8, ‘If ye fulfil the royal law.’ It is called the royal law, not only as it requires
noble work, but in regard of the dignity of the author, and firmness of the obligation. All the precepts of
faith, repentance, and gospel-walking, are as so many royal edicts, which Christ hath set forth to signify his
pleasure to his people. How slightly soever we think of these gospel injunctions, they are the laws and
instructions of the great king.
4. In regard of punishments and rewards. Christ, who is a king by nature, might rule us with a rod of iron;
yet he is pleased to govern us as a father and prince, that he might cast the bands of a man upon us. Christ,
as a king, punisheth, and, as a king, rewardeth: Proverbs 16:14, ‘The wrath of a king is as messengers of
death.’ When a king is angry it is as if a messenger should come and tell us we must die. How great is the
wrath of the king of kings! He cannot endure to be slighted in his regal power: Luke 19:27, ‘But those mine
enemies, which would not that I should reign over them, bring them hither, and slay them before me.’
Christ himself will see execution done, in his own sight and presence, upon those rebels that will not
submit to his rule and government. How should the hearts of wicked men tremble, which have violated
the laws of Christ, and affronted his authority, when they consider how odious this is, how certainly Christ
will see execution done upon them! When Adonijah and his guests heard of Solomon sitting upon his
throne, and the shouts and acclamations of joy and applause, they were stricken with fear, and fled every
one several ways: 1 Kings 1:49. You that cherish your lusts, which stand out against the sovereignty of
Christ, that will not let him rule over you, whose hearts say (though their tongues dare not), ‘We will not
have this man to reign over us;’ you that seem to put him by his kingdom, he is furnished with absolute
and irresistible power to destroy you, and will one day come and say, Bring forth these drunkards,
worldlings, voluptuous, that would not I should reign over them; those that durst venture upon known sin
against the checks of their own conscience: how will their hearts tremble in the last day at the shouts and
acclamations of the saints, when they shall welcome this great king, when he shall come forth in all his
royalty and sovereignty! And as for punishment Christ will show himself as a king, so for rewards. Kings
do not give trifles. ‘Araunah gave like a king to a king:’ 2 Samuel 24:23. He was of the blood-royal of the
Jebusites, and he gave worthy of his extraction. And so Christ will give like a king. ‘God propounds nothing
that was cheap and unworthy, but he gives you a kingdom:’ Luke 12:32. ‘The poor of this world are heirs
of a kingdom,’ the fairest kingdom that ever was, or ever will be; as poor and as despicable as now they
are, yet they shall have a kingdom. What can you wish for and desire more than a kingdom? All shall reign
with Christ for evermore; which shows the folly of carnal men that will hazard so great and so blessed
hopes. Thus I have shown you why the gospel state is compared to a kingdom.
[[@Page:95]] Now, let me tell you it is a spiritual kingdom, not such as comes with observation. Jesus
Christ, when he was inaugurated into the throne, when he was to sit down at God’s right hand, how doth
he manifest it? He gives gifts, as princes use to do at their coronation, but they are spiritual gifts:
Ephesians 4:8. And he sent abroad ambassadors, poor fishermen, they and their successors, to go and
treat with the world: 2 Corinthians 5:19. Indeed, they had a mighty power with them, as becoming such a
great king, as was under the vail of meanness and weakness; it was carried on in a spiritual manner. And
still he doth administer his kingdom, not by force; he rules not by the power of the sword, but by his word
and Spirit, so he governeth his people. ‘The publication of the gospel is a sending forth the rod of his
strength:’ Psalm 110:2. And the Holy Ghost, as Christ’s viceroy, he governeth them, and administereth all
things that are necessary to his kingdom; he doth it by the Holy Ghost, as his deputy. The Father chooseth
a sort of men, gives them to Christ; the Son dieth for them, that they may be subjects of his kingdom, and
he commits them to be governed and ruled by the Holy Ghost: he useth the ministry of men, and so unites
them to Christ; and Christ brings them to the Father by his intercession, committing them to his care and
love; and by a final tradition at last, which is the last act of Christ’s mediatorial kingdom, 1 Corinthians
15:24, he shall deliver them up to the Father. The Spirit, blessing the ministry of men, works faith, by
which we are united to Christ; and Christ intercedes for us, and will bring us to God again. And in this
spiritual manner is this kingdom carried on. So that if we would enter into this kingdom, we must go to
God the Father, and confess we are rebels and traitors, but desire he would not enter into judgment with
us, but seek to be reconciled to God the Father. Now, as God bade the friends of Job to go to Job, Job 42:8,
so God sends us to Christ, in whom alone he is well pleased with the creature. If we go to the Son, he refers
us to the Spirit, to be reclaimed from our impurity and rebellion. If we go to the Spirit, he refers us to
Moses and the prophets, pastors and teachers; there we shall hear of him in Christ’s way, and there we
feel the rod of Christ’s strength, the efficacy of his grace put into our hearts.
Thus are we brought into his kingdom, and made to be a mystical body and spiritual society, in whom
Christ rules; and there we come to enjoy those freedoms I spake of; and our obedience to this kingdom is
carried on in a spiritual manner. In worship, we give our homage to God; in the word, we come to learn his
laws; in the sacraments, we renew our oath of allegiance to this king; in alms and charity, we pay him
tribute; in prayer, we ask his leave, acknowledging his dominion; and praise, it is our rent to the great
Lord, from whom we hold all things. And thus is Christ’s kingdom carried on in a spiritual manner.
Use 1. The use is to press you to come under this kingdom. Consider what God hath proffered to draw you
off from your carnal delights and sinful pleasures: no less than a kingdom to bear you out, to call you off
from your sins. Oh, do not answer, as the olive-tree and the vine in Jotham’s parable: Judges 9:9, ‘Shall I
leave my fatness, and go to be promoted over the trees?’ God comes to a worldling, and makes him a
proffer of this blessed state, which is represented by a kingdom Shall I leave all my sports and worldly
hopes? (according as the man is affected) . Shall I renounce my pleasures, live a strict and austere life?
Must I leave off projects, saith a worldling, and depend upon the reversion of heaven? Oh, consider it is for
a glorious kingdom. Men will do much for an earthly crown, though lined with cares, — for this golden
ball, which all hunt after, and doth occasion so many stirs in the world. Turn your ambition this way. You
may aspire to a crown, to the kingdom of heaven, without the crime of treason. This is a faithful ambition:
it is indeed treason against the kingdom of heaven, not to look after this crown, and plot, contrive, and act,
and offer violence for the obtaining of it. And, therefore, come under this kingdom; if you do not, you will
be left under the power of a worse: 2 Chronicles 12:8, ‘God saith, he would give them up to the king of
Egypt; why?’ They shall be his servants, that they may know my service, and the service of ‘the kingdoms
of the countries:’ that they might see what difference there is between serving God [[@Page:96]] and
serving others. If you refuse God’s government, you are under a worse, under sin, and the power of
darkness; you are under your own lusts; nay, and by a just judgment God may give you over to live in
bondage to unmerciful men. How many kings and lords doth he serve that will not serve one Lord? Oh,
therefore, renounce those other lords that have dominion over you, and come under this kingdom which
God hath set up.
Use 2. To press the children of God: —
1. To walk worthy of the gospel: it is a kingdom. The apostle hath an exhortation and charge to this
purpose: 1 Thessalonians 2:11, 12, ‘That ye would walk worthy of God, who hath called you unto his
kingdom and glory.’ Walk in obedience to Christ, that is one thing. Christ is a king by a natural right; God
hath chosen him, God hath set him upon his holy hill: ‘The Lord hath made him to be head over all things,’
Ephesians 1:22. Nay, the church chooseth Christ: They shall appoint to themselves one head,’ Hosea 1:11.
And, therefore, for you that are called to his kingdom and glory, that have entered into covenant with
Christ, that have subscribed to him as head and king; for you to be disobedient, give way to sin, it is worse
in you. ‘Will ye go away also?’ saith Christ to his disciples. Christ hath a right to reign over wicked men; but
you have actually chosen him. Treason is less culpable, in those which have not submitted to a power and
prince, and owned him for their king, than in those that have sworn faith and allegiance. You have passed
under the bond of the holy oath; ‘God hath called you to his kingdom and glory;’ therefore you should be
more obedient than to allow a disloyal thought or rebellious lust against Christ.
2. As you should be more holy, wary, watchful, that you do not break the laws of Christ, for you have
consented to him; so live as kings, exercising all acts of regality within your own souls, ruling your own
spirits, exercising judgment over your own hearts, and over every affection that will not be bridled. It is a
disgrace to the regal estate of the gospel for you to be over-mastered by a lust, to lie under the power of
any sin; yet thus it is, God’s children are conflicting with one sin or other more than the rest. So far you
have not experience of that truth: John 8:32, ‘And ye shall know the truth, and the truth shall make you
free.’ A man that liveth in bondage to his lusts, how can he choose but doubt of those glorious privileges?
Have you found the state of the gospel to be a kingdom? do you walk worthy of the gospel?
3. It teacheth us contempt of the world and earthly things: Philippians 3:14, ‘I press toward the mark, for
the prize of the high calling of God in Jesus Christ.’ It is not for princes to embrace a dunghill, nor for eagles
to catch flies. Remember, thou wilt one day be a king with God in glory, and therefore shouldst not be as
low and base as the men of the world are, but walk worthy of God, who hath called you to a royal state.
4. A generous confidence in the midst of the troubles and abasements of the world. What though you be
accounted as the scurf and offscouring of all things? Though your outward condition be low and mean,
know the worth of your high calling in Christ. How poor and despicable soever you are in this world, yet
you are heirs of a crown and kingdom. Therefore remember you are princes, that walk up and down in
disguise in a foreign country. If you are kept in a mean condition, it is but a disguise God hath put upon
you. We are the sons of God, though for the present it doth not appear what we shall be. God’s heirs make
little show in the world. But there is a high dignity, a mighty privilege put upon you; you are called to be
heirs of this kingdom, and this blessed and royal estate, which God hath provided for them that love him.
Use 3. Are we translated into this kingdom? Colossians 1:13, ‘He hath delivered us out of the power of
darkness, and translated us into the kingdom of his dear Son.’ Every man naturally is under other lords,
the devil hath dominion over him, and he is under the government of his own lusts; but now are we
translated into the kingdom of Christ.
[[@Page:97]] The second point is: —
Doct. 2. All those that are affected with God’s glory should desire the coming of this kingdom, and
seriously deal with God about it.
None else can rescue and pluck them out of the power of darkness, and deliver them, from the thraldom of
those other lords that hold them, and none else can defend and preserve them.
I shall handle the point: —
1. In a private respect.
2. In a public respect.
First, In a private respect. Every man should desire that the kingdom of God should come down and be set
up in his own heart. Here I must repeat and apply the distinctions of Christ’s kingdom. He is to desire the
kingdom of grace and the kingdom of glory may come to himself and others.
1. The kingdom of grace, that it may be begun, continued, and increased.
First, That this kingdom may be begun, and a throne erected for Christ in our hearts. The great necessity of
this request will be evidenced in these considerations: —
[1.] That every man by nature is under another king, under the kingdom of sin and Satan. Satan is the
monarch, and sin is the sceptre. Christ and the devil divide the world; either we belong to the one or the
other. Now the devil, by reason of the fall of Adam, he hath the start of Christ, and the Lord Jesus coming to
possess the heart, doth not seize upon it as a waste which belongeth to the next occupier, but he seizeth
upon it as already possessed by Satan. The devil quietly ruleth in the hearts of the unregenerate; he keeps
house, and all the goods are in peace, Luke 11:21; and therefore wicked spirits are called, ‘The rulers of
the darkness of this world,’ Ephesians 6:12. All the ignorant and carnal part of the world falls to his share,
and he doth not easily quit possession. Christ indeed employeth men to wrestle with principalities and
powers. The work of the ministry is to shake and batter the empire of the devil. You must be turned, you
must be rescued. You must be turned: Acts 26:18, ‘To turn them from the power of Satan unto God.’ You
must be rescued and plucked out of this captivity by the strong hand: Colossians 1:13, ‘Who hath delivered
us from the power of Satan;’ who hath taken us out of darkness by a powerful rescue. ‘Even as the
Israelites were brought out of Egypt by a strong hand and stretched-out arm,’ so are we brought out of the
power of darkness. By such an irresistible power of grace must God recover you, otherwise men yield
themselves up to his sceptre. ‘Look, as the Spirit of God works holy motions and gracious desires in the
hearts of God’s children, so the devil is at work in the children of disobedience,’ Ephesians 2:2, framing
wicked devices, carnal desires, evil thoughts against God. Man is such a perfect slave to the devil that he
can do nothing but sin.
[2.] This kingdom which Satan exerciseth is an invisible kingdom. The devil doth not sensibly appear to his
vassals and slaves. When Christ’s kingdom and regiment was more external, so was the devil’s also. As
when God was served by sacrifices, and delivered his mind by oracles, so men did then more professedly
own the devil by observing his prescribed rites of worship, and by being deluded by lying oracles, and
answers to their prayers and questions. But now, since the kingdom of Christ is more spiritual, and
managed by the Holy Ghost in the hearts of his saints, so is Satan’s kingdom invisible. So that men may be
Christ’s subjects by external profession, and the devil’s by internal obedience and constitution of mind,
though they worship not by pagan rites, as he ruleth in their hearts, and takes them off from obeying the
gospel they profess. ‘The god of this world hath blinded their eyes:’ 2 Corinthians 4:4. All carnal men,
however they defy Satan, and abominate the thought of serving him, yet while they remain in their sin and
ignorance, they still [[@Page:98]] hold the crown upon the devil’s head. Look, as God’s subjects may own
him in verbal pretence, yet their hearts may be far from him: Matthew 15:8. So that wicked men may defy
the devil in pretence and words, and cannot endure to hear of him; but they are under the god of this
world, he hath blinded their hearts. So that this kingdom is to be fought for in the heart. Christ made a
great inroad upon the devil, beat him out of his quarters; yet, as the sea gets in one place what it loseth in
another, so though the devil hath lost ground in the Christian world as to external profession, whilst
people renounce the superstitions of the Gentiles, yet still he gets ground in the hearts of wicked men by
their carnal dispositions; his empire is upheld still, though professedly they are subjects of Christ.
[3.] Until Satan be cast out of the throne, Christ can have no entertainment in the heart. The ark and Dagon
cannot sink and stand together; either the ark must be removed, or Dagon will down upon his face: so 2
Corinthians 6:14, ‘What communion hath Christ with Belial, and light with darkness?’ It is impossible both
kingdoms can stand together, or both kings be set up in the same heart. The marriage-bed will admit no
partner nor rival. A man must be under Christ or Satan. Until he be cast out, Christ hath no room to be
entertained: Matthew 6:24, ‘No man can serve two masters; ye cannot serve God and Mammon.’ Look
upon the devil under that notion, as he is Mammon, as he doth entice to worldliness: it is impossible to
serve him and Christ. Both masters have work enough for their servants, and their commands are
contrary. If two masters consent to employ one man in the self-same business, though they are two men,
yet they are but one master. But now to execute the wills of men which differ in their design, and which
have a several and full interest in our labours and actions, it is as impossible as to move two contrary ways
at once. Well, then, Mammon and Christ. Belial and Christ, divide the world. It is impossible to be under
Belial and Christ; both have full work for us to do, and their designs are contrary. So that either it must
appear we have changed masters, or we are under the power of the devil still. We must come out of the
power of darkness, else we cannot be brought into the kingdom of the Lord Jesus, that we may obtain
remission of sins.
[4.] Satan may be cast out in part, and yet still retain a supreme interest in the heart. I prove it out of that
parable, Matthew 12:43-45: When the unclean spirit is gone out of a man, he walketh through dry places,
seeking rest, but findeth none. Then he saith, ‘I will return into my house, from whence I came out,’ &c. Out
of that parable we may plainly conclude there may be a shaking of Satan’s empire, Satan may be cast out of
a man in some sort, yet the man not plainly renewed. Well, how may he be cast out, and yet his empire
remain unbroken? He may be cast out partly by conviction and illumination; yet as long as any lust
remaineth there unmortified and unsubdued, he still keeps his sovereignty in the heart. Many begin to be
troubled, and to be thoughtful about eternity, that see better, yet they do that which is worse in the issue.
When there is a conflict between corruption and conviction, corruption carrieth it away. As iron often
heated and often quenched is so much the harder; so, when they had some wamblings of conscience, and
the heart begins to boggle, and after this sin breaks out the more. This is the scope of that place: they were
convinced of a better estate, and had some thoughts of the Messiah, but did not give him entertainment.
Again, the devil may be cast out in regard of some external reformation. A man may a little wash his
polluted life and abstain from gross sins, yet Satan have full possession of the inner man. ‘A man may
abjure his former ill life, and for a while carry it fair, but afterwards retain his former filthiness, and keep a
secret league with his lusts, and so he is en tangled again, and then his latter end is worse than his
beginning;’ and as it is in 2 Peter 2:22, ‘The dog is turned to his own vomit again, and the sow that was
washed to her wallowing in the mire.’ A prisoner which hath made some escape, if ever the gaoler get him
into his clutches, is sure to be laden with irons; so one that hath had some partial reformation, Oh, when
the devil gets such a man into his power again, he is ten times worse than he was before.
[[@Page:99]] [5.] The difficulty of casting off the sovereignty of Satan, lieth partly in ourselves and partly
in the devil.
Partly in ourselves. As in the Israelites going out of Egypt, the difficulty lay, not only in gaining the consent
of Pharaoh, for he pursues after them when they were gone, but also in persuading the people to give their
consent — it was long ere Israel desired to be gone — so in our natural condition, the mind of man is so
depraved that he thinks his bondage to be his freedom, and that there is no such merry life as to wallow in
carnal satisfactions; and our affections are so far engaged to this sinful estate, that we dote upon our
shackles, and are unwilling to hear of a change. The first step of coming out of this kingdom of darkness is
when we find it to be a heavy burthen, and grow weary of the devil’s government, though it be but out of a
principle of self-love, Isaiah 26:13: ‘O Lord, other lords besides thee have had dominion over us; but by
thee only will we make mention of thy name.’ Yea, but as soon as we begin to have any serious thoughts of
that miserable state in which we are, Satan interposeth, dealing with us as Pharaoh did with the Israelites.
The Israelites complain their bondage was very sore; what doth Pharaoh? He doubles the burthen: Exodus
5:17, ‘You are idle,’ &c.; — so that out of bondage of soul they would not hearken to Moses. Just so Satan
deals with us. When souls begin to be serious, and to leave off fleshly and worldly lusts, and to give up
themselves to God that they may be directed in the way of holiness and obtain eternal life, then he doubles
our burthens. Corruptions are never more stirring than after some conviction: Romans 7:9, ‘When the
commandment came, sin revived, and I died;’ not only as to a deeper sense of the guilt of it, but as to its
struggling for life. The bullock at the first yoking is most unruly; so we which are unaccustomed to the
yoke, when we begin once to take it upon us, there is a mighty backwardness. Fire at first kindling makes
abundance of smoke; so when conviction is stirring, corruption is more exasperated. The devil is very
jealous of the first beam of light which breaks into the heart, and of every ordinance which conveys it;
therefore sets corruptions at work, that it may appear to be a vain hope of ever escaping his clutches: so
men are tired and give over, and think it is to no purpose. But if light increases to more trouble, the devil
seeks to elude the importunity of it by delay; as Pharaoh put off Moses and Aaron still by delay: or else by
compromising and compounding the business; as Pharaoh, when he saw the people would go, God would
have them go, then they shall not go far: Exodus 8:28. So if men will be thinking of Christ’s service, and
coming under his government, they shall go, but not far; they shall come and pray, and come and hear now
and then, and make a general profession, but not too far in Christ’s quarters; he is afraid of that. Just as
Pharaoh stood hucking still; they must go a good way into the wilderness, otherwise it should be an
abomination to the Egyptians, yet their little ones must stay. If people will not only hear and pray, but
begin to reform, and cleanse their lives, yet he must have a pledge, some lust, as a nest-egg, left in the
heart, some darling sin that must keep up the devil’s empire. Then they must leave their herds, then leave
their flocks; no, not a hoof. Ah! how long is it, when we are under this power of darkness, ere we are free,
and get rid of the government of Satan!
[6.] We can never be sure that Satan is wholly cast out until Christ be seriously received and entertained
as Lord and King, until he dwell and rule in the heart by faith. Alas! there may be some brabble now and
then between us and our sins, and some partial dislikes; but until you heartily consent to take another
king, that you will be governed and ordered by, you are not his subjects, but remain in the same state: John
1:12, ‘As many as received him, to them gave he power to become the sons of God, even to them that
believe on his name.’ We are children of the devil before, under his standard and government; but when
we receive him, then we are under another king, another power: when we receive what God offered,
receive Christ as Lord and King, when the whole soul opens the door to Christ, that the King of glory may
come in, and dwell with us, and reign over us, then is his kingdom set up. The first offer of the gospel is
Christ as Prince and Saviour: Acts 5:31. And the main thing the business sticks at is Christ’s regal power:
Luke 19:14, [[@Page:100]] ‘We will not have this man to reign over us.’ Now, when we receive him with
all our hearts, and though before we had but mean thoughts of him, now he begins to be welcome to us,
and with the dearest embraces of our souls we entertain him; and with a willing resignation we give up
ourselves, not only by a consent of dependence, to rest upon him for reconciliation with God, but by a
willing subjection to obey him, and give up the keys of the heart, and lay them at Christ’s feet: as Paul, Acts
9:16, ‘Lord, what wilt thou have me to do?’ When you desire nothing more but that his kingdom might
come, the King of glory himself, than that he might bring righteousness, peace, and joy in the Holy Ghost;
until then you are not entered into his kingdom.
[7.] Christ is not received and entertained as Lord and King, but where his laws are obeyed: Colossians 2:6,
‘As ye have therefore received Christ Jesus the Lord, so walk ye in him.’ If you receive him as Lord and
King, so also obey him. And Hebrews 12:28, ‘We receiving a kingdom which cannot be moved, let us have
grace whereby we may serve God acceptably, with reverence and godly fear.’ In this prayer, first, we say,
‘Thy kingdom come,’ and then presently we add, ‘Thy will be done.’ We do but prattle over the Lord’s
Prayer, and say it with our lips only, until we are resolved to do what God would have us to do — love and
hate, fear and rejoice, as God directs. Until we are brought to this frame, we do not in good earnest say,
‘Thy kingdom come.’ ‘An earthly king will do according to his will:’ Daniel 11:3. So Christ stands upon his
will in his law. If you have taken God for your God, and Jesus Christ for your King, then say, with David,
Psalm 143:10, Teach me to do thy will, for thou art my God. J It is a universal maxim, His servants you are
whom you do obey.’ Where is your obedience? If subjects of grace, ‘Every thought is brought in
subjection:’ 2 Corinthians 10:5. You will watch not only against your irregular actions, but every thought
which lifts up itself against the obedience of Christ. There will be a greater tenderness upon us not to
break any of the holy laws which belong to Christ’s government. Hereby you may know whether you come
under another king, Do you fear a commandment? That is the description of a good man: Proverbs 13:13.
It is not he that feareth a punishment, but he that feareth a commandment, when the heart is brought
under an awe of Christ’s laws; so that when a man is tempted to sin, Oh, I dare not; the Lord hath
commanded me the contrary. This is more than if a flaming sword stood in his way. When we have such
workings of heart when we are tempted to this and that sin, so when we are doing any duty, though
irksome to flesh and blood, yet it is the will of my Lord, to whom I have entirely given up myself in a way
of subjection; this is a sign you are brought under his government.
[8.] None can obey his laws but by the virtue and power of his Spirit. The new covenant, it is not only a
law, but the law of the Spirit of life which is in Christ.’ So it is called by the apostle, Romans 8:2. It is not a
bare literal command that shall urge us to duty; but it giveth strength and efficacy to the heart. Other
kings, they give laws, that men may keep them by their own strength; but now Christ, he would be owned
as a king, not only in a way of subjection, but establish a constant dependence. He is a king, not only to
require, but to give repentance, Acts 5:31; not only to make a law, but to write and work a sense of this
new covenant-gift upon the heart, Hebrews 8:10. He doth not only set up his ordinances, laws,
constitutions, but there is power goeth along with the dispensation of this kingdom, and thereby we are
fitted and enabled to love, serve, and please God; and then are we under the kingdom of God, when we are
under the spiritual power of it. It is not only necessary to obey his laws, but that we do it by virtue of his
power and Spirit: ‘The kingdom of God stands not in word, but in power,’ 1 Corinthians 4:20. That we may
both acknowledge his authority and wait for his strength. This is a true submission, when we look for all
from him, and serve him in the strength of his own grace.
[9.] All those that act through the virtue and power of his Spirit, they do unfeignedly seek his glory, and
make Christ to be not only their principle, but their end; for having a new principle, they have
[[@Page:101]] a new tendency; acting in the power of the Spirit, their hearts are carried out to seek
Christ’s interest and Christ’s glory. When they can say with the apostle, Philippians 1:21, ‘To me to live is
Christ,’ when their whole business is to set up Christ. We set up ourselves in the room of Christ, if he be
not at the end of all: 2 Thessalonians 1:11, 12, ‘That God might fulfil all the good pleasure of his goodness,
and the work of faith with power, and that Christ may be glorified in you.’ If you have the power of Christ’s
kingdom, this will be the immediate result and issue of it, that Christ may be honoured and set up, not only
as a lawgiver and fountain of grace, but as the last end. If to us to live is Christ, then is the kingdom of God
come into our heart. For this we pray, that the Lord would so break the yoke and government of Satan,
that we may receive the Lord Jesus into our heart, that we may come under the awe of his laws, and in the
power of his grace may seek his kingdom and glory.
To conclude: All this grace is offered to you; if you refuse the offer, your condition is worse than if it had
never been tendered to you. The Lord hath sent his Son to help you out of the power of the devil, and bring
you in heart and life again to himself; if you refuse this, then ‘This is the condemnation, that light is come
into the world, and men love darkness rather than light:’ John 3:19. The Lord Jesus, when he comes in
flaming fire to render vengeance, it shall be upon them that do not obey his government, 2 Thessalonians
1:8, that did not acknowledge God to be their sovereign. There will be a sore vengeance on them which
had the gospel tendered, and this wonderful provision brought home to them, and left to their choice, and
yet have turned their backs upon it.
Secondly, We beg the continuance of it, that he would maintain this kingdom in our heart, and preserve us
in this state; for those which can call God Father, are still to say, ‘Thy kingdom come.’ ‘It is not enough to
go to Christ to begin it, but to carry it on, and to keep and preserve us unto his heavenly kingdom,’ 2
Timothy 4:18; that we may not revolt to the devil’s side after we have chosen God for our God, and so our
latter end be worse than our beginning.
Thirdly, We pray for the increase of it, that it may get ground more and more. There are some relics of the
kingdom of darkness yet left, and there is something wanting to the kingdom of grace; we are troubled
and molested still. Though sin doth not get the throne, though the regency of it is cast down, yet it is not
cast out in regard of inherence. ‘Sin shall not have dominion over you;’ that is all we can hope for: Romans
6:14. We cannot hope for an extinction of sin, but only that it shall not have dominion. As the beasts in
Daniel 7:12, though their dominion was taken away, yet their lives were prolonged for a season and time.
The reign, power, and dominion of sin is taken down, yet it continues for our exercise and molestation.
Now, we desire he might rule in us by his grace, and that of the increase of his government there may be
no end.
II. For the kingdom of glory, which, in this private consideration (as it concerns each person), is to begin at
death. And when we desire the coming of the kingdom of glory, we do two things: we express our
readiness for it, or our desire after it.
1. Our readiness for it; at least, the kingdom of God is ready for us if we were ready for it; as the apostle
saith, 1 Peter 4:5. God is ready to judge, but we are not ready to be judged. And therefore we read of the
kingdom of heaven prepared for us, and of men prepared for the kingdom of heaven. It is prepared for the
saints: Matthew 25:34, ‘A kingdom prepared for you from the foundation of the world.’ And the saints
prepared for it: Romans 9:23, ‘Vessels of mercy, which he had afore prepared unto glory,’ And this is that
which the apostle gives thanks for unto the Father: ‘Which hath made us meet to be partakers of the
inheritance of the saints in light,’ Colossians 1:12. Before we come to heaven, there is a right to heaven; we
are made meet, more mortified and weaned from present things, often in communion with God here, and
so for ever with the Lord [[@Page:102]] hereafter. We are still to have our eyes to our rest and happy
state, that we may be made ready for it. We express our readiness, or we beg it.
2. That we may express our desires after the enjoyment of it. A Christian is to desire the company of
Christ: Philippians 1:23, ‘I desire to be dissolved, and to be with Christ;’ and he is to hasten the coming of
the day of God: 2 Peter 3:12.
Now because this cannot be but by our death, therefore here we may examine a case or two.
Case 1. First, about longing for death. Is it lawful to desire death? The law doth not only forbid acts, but
thoughts and desires; therefore is it lawful to long for death?
Ans. Yes; but yet we are not anxiously to long after it till the time come; not to grow weary of life out of
desperation and tiresomeness of the cross, as Jonah did, Jonah 4:3; but in order to God s glory and
accomplishment of our happiness. See more at large, Psalm 119:17. 23
Case 2. Secondly, Do all that have an interest in Christ desire to die? Is not death terrible? Certainly death,
is terrible, both as a natural and a penal evil; as in itself it is the curse of the covenant; and as it depriveth
us of life, the chiefest blessing. Yet we should train up ourselves in an expectation of death; we should look
and long for it, that, when the time is come, we might be willing to give up ourselves into the hands of God.
It is required of a Christian that he should not only be passive in his own death, to die in peace, but active.
How? to hasten his death? No; but to resign up himself willingly into the hands of God, that his soul might
not be taken away, but given up and commended to God. We should be willing to be in the arms of Christ,
to be there where he is, to behold his glory. If Christ had such a goodwill to men as that he longed to be
with us, solacing his heart with the thought of it before all worlds, Proverbs 8:31 — he was thinking of us,
how he should come down, and converse with men surely we should not be so backward to go to Christ.
And, therefore, as Jacob’s spirit revived when he saw the chariots Joseph sent to carry him into Egypt, so
our hearts should be more cheerful and comfortable when death approacheth: especially since death is
ours, it is changed; therefore we should be framing ourselves to such a temper of heart by degrees that we
might be ready.
Use 1. For reproof to those that would be glad in their hearts if Christ’s kingdom would never come. ‘As to
the kingdom of grace, in the external administration, they hate the light, and will not come to the light, lest
their deeds should be reproved:’ John 3:20. A wicked man is loth to be troubled. God’s witnesses are the
world’s torment: Revelation 11:10, ‘They tormented them that dwelt on the earth.’ A man that is bodily
blind would have a fit guide; but these wretchedly blind sinners, nothing so troublesome and hateful to
them as one that would lead them to the kingdom of God. ‘And then as to internal grace, when this
kingdom of heaven breaks in upon their hearts, when any light and power darts in, they seek to put it out;
they resist the Holy Ghost,’ Acts 7:51, and refuse his call. And for the kingdom of glory, they say, ‘It is good
to be here,’ and would not change their portion here for their portion in paradise.
Use 2. To exhort us to desire the coming of Christ’s kingdom to ourselves. If you have any love to the
Lord’s glory, or your own good, you should do it: Revelation 3:20, Behold, I stand at the door and knock: if
any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.’
Will you not open to God that hath the best right? Will you not set open the doors to the King of glory,
when Christ comes to bring entertainment to you, to sup with you? Again, all men (will they, nill they) are
23
In a subsequent volume. — Ed.
subject to Christ: either they must come and touch his golden sceptre, or feel the bruises of his iron mace;
they must own him as king: ‘Every knee shall [[@Page:103]] bow,’ Philippians 2:10. Therefore be more
willing to have the kingdom of glory come. Again, if God be not your king, you will have a worse master,
every sin, every lust: Titus 3:3, ‘Serving divers lusts and pleasures.’ You will be at the beck of every lust
and carnal motion, and the devil will be your master to purpose; for upon the refusal of Christ’s
government, there is a judicial tradition, you are given up to your own heart’s lusts: Psalm 81:12, ‘Israel
would none of me; so I gave them up to their own hearts’ lusts, and they walked in their own counsels.’
And to Satan, to be ensnared by him: 2 Timothy 2:26, ‘Taken captive by him at his will and pleasure.’ Not
to buffet them, as Paul was, but to ensnare and harden their hearts. Again, if you be not subject to God, you
go about to make God subject to you in effect. You would have the kingdom of glory, and yet continue in
your lusts: Isaiah 43:24, ‘Thou hast made me to serve with thy sins, thou hast wearied me with thine
iniquities.’ When you would have God patient, hold his hand, and be merciful to you, and yet would
continue in your lusts, then you make God serve with your sins. Again, many temporal inconveniences will
follow, if we do not give way to the kingdom of Christ to seize upon us. When we make no difference
between God’s service and the service of other lords, then he gives us up to the service of men, to a foreign
enemy, to an oppressive magistrate, or breaks the staff of government among men, that we might know
what it is to be under his service and government. Therefore give willing entertainment to the kingdom of
Christ.
So much for the private consideration of this request, ‘Thy kingdom come;’ that is, to us and our persons,
both the kingdom of grace and the kingdom of glory.
Secondly, Having spoken of the kingdom of Christ in a private, now I come to speak of it in a public,
consideration. And that is twofold: —
1. The public visible administration of the kingdom of grace.
2. The public and solemn administration of the kingdom of glory at the day of judgment, when
enemies shall have their final doom, and saints have their crowns set upon their heads in the sight of
all the world.
I shall speak of both, but (because the discourse may be more fresh and lively) upon other texts.
1. The public visible administration of the kingdom of grace, on Psalm 51:18, ‘Do good in thy good
pleasure unto Zion: build thou the walls of thy Jerusalem.’
2. The kingdom of glory, on Revelation 22:20, ‘Surely I come quickly: Amen. Even so, come, Lord Jesus.’
For the first. Though the church be never so afflicted, Psalm 102:14, when all is defaced, as to external
appearance, lying in a ruinous heap, yet it is beloved and pitied by God’s servants: ‘Thy servants take
pleasure in her stones, and favour the dust thereof.’ There is nothing God’s people desire so much as
Zion’s welfare: Psalm 106:5, ‘That I may see the good of thy chosen, that I may rejoice in the gladness of
thy nation, that I may glory with thine inheritance.’ And David in this psalm, Psalm 51:18, having prayed
for himself, prayeth for mercy to the church and state: ‘Do good in thy good pleasure unto Zion; build thou
the walls of thy Jerusalem.’ But how cometh David, who was in the depth of private humiliation, so
suddenly to fall upon the case of the church? There was a special reason for annexing this request to his
own private complaints and confessions. The reasons will occasion so many observations.
[1.] Because of the offence, scandal, and mischief done to the church by his fall; and to make amends, he
prayeth the more earnestly, let not Zion fare the worse for my sake. From thence observe, that the sins of
particular persons oft bring a mischief upon the whole community. David had made a breach in the walls
of God’s protection, and left them naked, and more in danger of judgment: ‘Therefore do good,’ &c.
[[@Page:104]] [2.] David was not only a private member, but a prince, and their sins have a more
universal influence. The sins of magistrates draw down judgments on their people, all smart for their
miscarriages. Hezekiah’s pride cost Israel dear: 2 Chronicles 32:25, ‘Wrath was upon him, and upon Judah
and Jerusalem.’ It did not stay upon his person. As a great oak cannot fall but all the shrubs about it suffer
loss. But,
[3.] David having some comfortable assurance of the pardon of his sins, doth now seek mercy for the
church. ‘From thence observe, that we are never fit to pray for the public, till we have made our peace with
God; as the priests under the law offered sacrifice, first for their own sins, and then for the people’s:’
Hebrews 7:27.
[4.] Because being brought by such a solemn but sad occasion into God’s presence, he could not but have
some thoughts of Zion. And from thence observe, that we should never come to God upon any private
occasion but we should remember the public. We are to pray in love as well as faith. Christ hath not taught
us to say, ‘My Father,’ but, ‘Our Father,’ to show that we should take in the interests and concernments of
the whole body, that there may be a spirit of communion breathing in our prayers. David doth not only
say, ‘Have mercy upon me according to thy loving-kindness,’ but, ‘Do good unto Zion in thy good pleasure.’
Every living member will be careful for the body. Members should be careful one for another, much more
for the whole. Is any member pained or grieved? — all suffer. If the toe be trod upon, the tongue
complaineth, you have hurt me; but now much more when all is concerned. Therefore we should not
altogether seek our own things, but wrestle with God for the public.
I. This reproveth divers sorts of people. Some are enemies to the public welfare, as vipers eat out the
dam’s belly, — especially enemies to Zion: ‘Down with it, down with it, even to the ground!’ What
monsters hath this age brought forth! Others are indifferent and careless which goeth up, Christ or
Antichrist; they only mind the matters of their own interest and concernment: ‘All seek their own things.’
As to the public interest of the church, let all go how it will. Let me tell you, to be selfish is a sort of self-
excommunication; you cast yourselves out of the bundle of life. And to be senseless, it is an implicit
renouncing the body. Others there are that are gracious, but full of discontent at some passages of
providence, and these seem to have lost their public affections. It is a sad symptom when a praying people
are discouraged from praying for public welfare. God is very tender of the prayers of his people; he is loth
they should be lost, and sorry they cannot be granted. We may sin in ceasing to pray. It is a sad judgment
when the hearts of God’s people are taken off from praying. Again, those that pray too coldly for the public,
not as those that would do their work. There is a great decay of the spirit of prayer, which is also a sad
presage. But now to show you: —
II. What we should pray for Zion.
1. The dilatation or enlargement of it throughout the world. The more ample God’s heritage is, the more is
his glory known: Proverbs 14:28, ‘In the multitude of the people is the king’s honour;’ and the glory of a
shepherd lieth in the number of his flock. So Christ’s kingdom, the more it is enlarged, the more honour
God hath: Psalm 67:2, ‘That thy way may be known among the heathen, and thy saving health among all
nations.’ Especially when the fulness of the Gentiles is brought in, Psalm 54:2; and when the Jews are
brought in, Hosea 3:5. To be instrumental to enlarge Christ’s kingdom, it is an honour to us to draw on
Christ’s triumphant chariot, — let us be sure to have a hand in it. These prayers, if sincere, are never in
vain; if they profit not others, they promote the kingdom of God in ourselves.
2. The preservation and defence of the churches already planted, frustrating the plots and power of the
enemies: ‘That God would be a wall of fire round about them,’ Zechariah 2:5. Qui comminus [[@Page:105]]
arceat et eminus terreat. When at the weakest, God can protect them, bridling by his secret power the rage
of adversaries, or defeating their attempts.
3. For comfort and deliverance in afflictions. We should pity the distressed church, as before; that God
would redeem them out of all their troubles. Every true member of the church hath life from Christ; and
that life giveth feeling, and that feeling affection and sympathy to rejoice and mourn. They that mourn for
Zion rejoice with her: Isaiah 66:10, ‘Rejoice ye with Jerusalem, and be glad with her, all ye that love her;
rejoice for joy with her, all ye that mourn for her.’
4. For the furniture of the church, a supply of all good, internal and external.
[1.] Internal. That God would bless them with ordinances, enrich them with graces, preserve truth and
unity, and continue his presence with them: his ordinances, that they may enjoy them in purity, that the
word, seals, and censures may be rightly administered till the Lord come. These are things pertaining to
the kingdom of God, concerning which Christ spake to the disciples: Acts 1:3. These are to be kept till
Christ’s appearing: 1 Timothy 6:14. It is an honour to God, and of great profit to the church, and a rejoicing
to God’s people, to see them pure and unmixed: ‘Though absent in the flesh, yet I am with you in the spirit,
joying and beholding your order.’ Colossians 2:5. And then that God would enrich them with his presence:
Matthew 28:20, ‘Lo, I am with you always, even unto the end of the world.’ It is God that giveth the
increase: ‘Paul may plant, and Apollos water; but God giveth the increase,’ 1 Corinthians 3:6 — for
conviction, conversion, confirmation. It was not the ark, nor mercy-seat covered with cherubims, but the
answer from between the cherubims, given immediately by God, that manifested his presence. It is not the
sound of the gospel, or outward ministry, but the work of his Spirit: Psalm 84:2, ‘My soul longeth, yea,
even fainteth for the courts of the Lord; my heart and my flesh crieth out for the living God.’ And Acts
10:44, it is said, ‘The Holy Ghost fell on all them which heard the word.’ And then for unity: Christ hath
called us into a body, not only into a family, but into a body. It was Christ’s own prayer: John 17., ‘Let them
be one.’ Disputes will not heal, but prayers may.
[2.] For external helps. We should pray that God would give us pastors after his own heart: Matthew 9:38,
‘Pray ye the Lord of the harvest, that he would send forth labourers into his harvest.’ Men that will
discharge their duty with all faithfulness, men whose hearts are set to the building up of Christ’s kingdom,
labourers. And then for schools of learning. A man that hath many orchards will also have seminaries of
young plants to maintain them. Schools are seminaries, without which the church falleth to decay. And
then for good magistrates, to patronise and protect God’s people, and promote his work with them: Isaiah
49:23, there is a promise, ‘Kings shall be thy nursing-fathers, and their queens thy nursing-mothers,’ &c.
Rest from persecution is a great blessing: Acts 9:31, ‘Then had the churches rest, and were edified; and
walking in the fear of God, and the comforts of the Holy Ghost, were multiplied.’ It is a great mercy that the
church hath any breathings. These are the things that we should pray for Zion.
Thus much shall suffice to be spoken of the kingdom of Christ in a public consideration, with respect, first,
to the public visible administration of the kingdom of grace.
I come now to speak of the second, viz., the public and solemn administration of the kingdom of glory; and
for that I shall insist on that portion of scripture: Revelation 22:20, ‘Surely I come quickly. Amen. Even so,
come, Lord Jesus.’
Here you have —
I. Christ’s proclamation.
II. The church’s acclamation in answer thereunto.
[[@Page:106]] I. Christ’s proclamation: ‘Surely I come quickly.’ Where take notice of two things: —
1. His asseveration: Surely.
2. His assertion: I come quickly.
1. His asseveration: Surely. It is a certain truth, though we do not so easily receive it. All notable truths,
about which there is the greatest suspicion in the heart of the creature, you will find them thus averred in
scripture; as Isaiah 53:4, ‘Surely he hath borne our griefs, and carried our sorrows.’ The dying of the Son of
God is so mysterious that the Holy Ghost propounds it with a note of averment, Surely; that is, how
unlikely soever it seems, yet this is a certain truth. So here the coming of Christ is a thing so future, so little
regarded by epicures and atheists, that it is propounded with a like note of averment, ‘Surely I come
quickly.’ Herein secretly is our unbelief taxed, and also our confidence engaged.
2. You have his assertion: I come quickly. Let me explain what is meant by the coming of Christ. There is a
twofold coming of Christ — a personal, and a virtual. Some think that the virtual coming is here meant, —
his coming in the efficacy of his Spirit, or in the power of his providence, to accomplish those predictions.
Here are many things prophesied of, and behold, ‘I come quickly;’ you shall find these things presently
produced upon the stage of the world. So some carry it. I think rather it is to be meant of his personal
coming. There are two mystical scriptures which do express all the intercourse which passeth between
God and the church in the world, and they are both closed up with a desire of Christ’s coming. The
Canticles is one, which declareth the communion and intercourse which is between Christ and his church;
and you will find it thus closed up: Solomon’s Song 8:14, ‘Make haste, my beloved, and be thou like to a
roe, or to a young hart upon the mountains of spices.’ And so here, in this book of the Revelation, where
are the like intercourses recorded, it is closed up with this: ‘Even so, Lord Jesus, come quickly.’ The
personal coming, I suppose, is here meant. Now Christ’s personal coming, it is but twofold — the first, and
the second. The scripture knows of no other coming: Hebrews 9:28, ‘He shall appear the second time
without sin unto salvation.’ It is but a fond dream to think of a personal reign before Christ’s coming to
judgment. They reckon without book that look for any other. There was his first coming, which was to
suffer; his second coming is to reign. The first his gracious, and this his glorious coming. The former is
past, and the latter is yet expected.
‘I come quickly.’ How shall we make good that?
[1.] In general, Christ’s absence from the church is not long. Though you reflect upon the whole flux of
time, from his ascension to his second coming, it is but a moment to eternity; some hundreds of years, that
may be easily counted.
[2.] It is no longer than need requires. The high priest, when he was gotten within the veil, was to tarry
there until his ministration was ended, until he had appeared before God, and represented himself for all
the tribes, then he was to come out to bless the people. Jesus Christ tarrieth within the veil but until all the
elect be gathered. ‘He is not slack,’ 2 Peter 3:9, but we are hasty. Our times are present with us, but we
must leave him to his own time to go and come.
[3.] Christ speaks this of the latter end of the world, and then it will not be long when once he begins to set
forth. The old prophecies are accomplishing apace; and how little preparation soever there seems to be
for this work, it comes apace. It is said of the antichristian state, ‘Her plagues shall come upon her in one
day:’ Revelation 18:8. And of the Jews it is said, ‘A nation shall be born at once:’ Isaiah 66:8. So much for
the first part.
II. Here is the church’s acclamation: ‘Amen. So, Lord Jesus, come quickly.’ This acclamation is double: —
[[@Page:107]] 1. Implicit, and enfolded in the word Amen.
2. Explicit, and unfolded: Even so, Lord Jesus, come quickly.’
1. For the implicit acclamation of the church, in the word Amen. The word sometimes is taken nominally:
Revelation 3:14, Thus saith the ‘Amen, the faithful and true Witness.’ He that is Amen, as it is explained
there, true and faithful, that will certainly give a being to his promises. Sometimes it is used adverbially,
and translated verily. It is either an affectionate desire — ‘Let it be,’ or a great asseveration ‘It shall be.’ It
hath in it an affectionate desire: Jeremiah 28:6, the prophet said, ‘Amen, the Lord do so, the Lord perform
thy words,’ &c. When he had prophesied peace to the people: ‘Amen, the Lord perform thy words;’ not to
confirm the truth of his prophecy, but to express his own wish and hearty desire, if it might stand with the
will of God. Then it expresseth a firm belief that it shall be done. Thus Christ often saith, ‘Amen, verily,
verily I say unto you,’ by way of strong asseveration. Well, then, the church expresseth her faith and desire
implicitly: Amen, Lord, that it were so; and surely, Lord, it shall be so; we believe it, and we desire it with
all our hearts.
2. Explicitly: ‘Even so, Lord Jesus, come quickly.’ From this latter clause I might observe many things.
[1.] The sweet and blessed harmony that is between Christ and the church. Christ’s voice and the church’s
voice are unisons. Christ saith, ‘I come.’ And the church, like a quick echo, takes the word out of Christ’s
mouth, ‘Even so, come.’ There is the same Spirit in Christ and in the church; for it is his Spirit that resides
with us. Christ, he speaks in a way proper to him, by way of promise, I come.’ And the church in a way
proper to her, by way of prayer, ‘Even so, come.’
[2.] I might observe that, in the close of the world, we should most earnestly desire Christ’s coming. We
have the advantage of former times. To us Christ saith, ‘I come quickly.’ Now the set time almost is come,
therefore our pulses should beat more strongly in putting up this request to Christ. Tertullian shows that
the primitive Christians did pray pro mora finis, that the end might not come too soon, Christ having as yet
but a small interest in the world, they expecting enlargement upon earth; but we have more cause to look
for the accomplishment of his kingdom in heaven. They expected the revelation of Antichrist, and we
expect the destruction of Antichrist. They, that God might be known in the world; we, that he might be no
longer dishonoured in the world. When great promises are near their accomplishment, there is a more
lively spirit stirring in the hearts of the saints: Daniel 9:2, 3, I understood by books the number of the
years whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish, seventy
years in the desolations of Jerusalem. ‘And I set my face to the Lord God, to seek by prayer and
supplication.’
But quitting these notes, I shall mainly insist upon this point, viz.:
Doct. That the church, and all the faithful members of it, do really and heartily desire Christ’s second
coming.
They look for it, they long for it, they wait for it. They look for it: Philippians 3:20, ‘Our conversation is in
heaven; from whence also we look for the Saviour, the Lord Jesus Christ.’ They reckon upon it, as Rebekah
espied Isaac afar off. He is gone within the veil, he is appearing before God, but he will come out again.
When they see the clouds, upon these one day will our Saviour come. Then they long for it. It is their
description: 2 Timothy 4:8, They love his appearing.’ Wicked men and guilty sinners hate and abhor it, he
being to come to them as a terrible judge. Malefactors do not long for the assizes. But now the saints, who
are absolved and washed in the blood of Christ, it doth them good to the heart to think of it, that one day
Christ will appear in all his glory. And then they wait for it: 1 Thessalonians 1:10, ‘They wait for his Son
from heaven, even Jesus, who [[@Page:108]] hath delivered us from wrath to come.’ ‘It is wrath to come,’
something behind the coming of Christ, which makes it so terrible. Hell makes the day of judgment
terrible. The devil could not endure to hear of Christ’s coming, Matthew 8:29, ‘Art thou come to torment
us?’ &c. So wicked men have the spirit of the devil; it is a torment and bondage to them to think of the
Judge’s coming. But those which have their discharge, they wait for it. It supports and bears up their
hearts in the midst of their present afflictions, and they go on cheerfully in their work, notwithstanding
lets and troubles.
To give some reasons why the faithful members of Christ so really and heartily desire Christ’s second
coming. They are of three sorts: —
1 . Some in respect of the person who is to come.
2. Some in respect of the persons which desire his coming.
3. Some in respect of the coming itself.
I. In respect of him who is to come.
1. His person, that we may see him. The children of God have delighted to look upon him through a veil,
and have had a kind of heaven upon earth from beholding his face in the glass of an ordinance. Looking
upon him in the veil of ordinances hath been a mighty comfort and refreshing to them; now they would
desire to see his person face to face. They know by hearsay this great Redeemer and Saviour of theirs; he
wooeth them by proxy. As Eliezer, Abraham’s servant, was to go abroad and seek for a match for his
master’s son, so the great business of the ministers of God is to set forth our Master’s Son. Now the saints
would fain see him. Nay, they have not only heard of him, but believed in him, and received him into their
hearts. Nay, not only believed in him, but they have loved him greatly: 1 Peter 1:8, ‘Whom having not seen,
ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of
glory.’ It hath been a ravishing thought to them to think of Christ. And they have tasted: 1 Peter 2:3, ‘If so
be ye have tasted that the Lord is gracious.’ And they have felt him in the drawings of the Spirit; they live
by his life, they have found a virtue going out from him. Now all that they desire is, that they may see this
great person, who hath been their Redeemer and Saviour.
2. Consider him as in his person, so in his relations to them. Here are two titles: ‘Even so, Lord Jesus.’ He is
Lord, and he is Jesus. He is Lord, as a master and husband; as Sarah called Abraham, Lord. As a Master:
good servants will look for their master’s coming: Matthew 24:46. And surely such a Master should be
longed for and looked for, for when he comes, he will not come empty-handed: ‘Behold, I come quickly,
and my reward is with me,’ Revelation 22:12. Here Christ’s servants have their vales, but not their wages.
Here they have present maintenance, that is all they have now, but then they shall have their reward and
wages. Here they have their earnest, but then they shall have the full sum. Under the law masters were
charged severely not to defraud their servants of their hire — why? He hath lift up his soul to him; that is,
in the middle of his hard labours this was his comfort: when the work of the day was over, he should have
his wages and his hire at night. So you have lift up your souls to him; the great pay-day will come, and this
hath borne you up in all your labours and travail of your soul. Therefore, as he is our Lord, so we should
look for him. And then as our Husband; this is a sweeter relation: ‘The bride saith, Come,’ Revelation
22:17. We are here contracted and betrothed to Christ: ‘I will betroth thee to me,’ Hosea 2:19. But the day
of solemn espousals is hereafter. Here we are betrothed to Christ in the covenant of grace; Christ hath
taken a token from us, and left a token with us. He hath taken human flesh, carried our nature to heaven,
that he might be mindful of us, and hath left the Spirit with us. Now there will be a longing, looking, and
waiting for this day of solemn espousals. And as he is Lord, so he is Jesus, a Saviour. With what melting
wishes doth the captive long for a Saviour [[@Page:109]] and Redeemer! ‘Now we look for a Saviour from
heaven.’ Christ is a Saviour now, but not a perfect Saviour to the uttermost; never till then. ‘Therefore the
day of judgment is called the day of redemption:’ Ephesians 4:30. There is something left, that every
coming of Christ might bring some benefit; something of misery left upon us to the last day. Here we have
enemies within and without. ‘Within, mighty lusts; and therefore his coming is like a refiner’s fire,’ Malachi
3:2, and ‘fullers’ soap.’ His first and second coming we find oft in the Old Testament put together. ‘His
coming is to present us holy, without spot and blemish:’ Ephesians 5:27. Our present state is but a
convalescency, a recovery out of sickness by degrees. There is some fruit of sin left upon the body, until
the day of the general resurrection, that we may have new matter of glorifying God just as we are entering
into heaven. Therefore that every coming of Christ might bring us a new benefit, the body is to die. The old
Adam is not quite abolished until God be all in all. And so for enemies without us. Here we dwell among
wicked men, whose sins are a grievance to us, and whose injuries are a very great molestation and
trouble. We live here, like Lot in Sodom: ‘His righteous soul was vexed with their ungodly deeds.’ their
filthy conversation. But then there will be a perfect separation between the sheep and the goats. Here we
are exposed to many persecutions; here Antichrist is but consuming; there he shall totally and utterly be
abolished.
II. If we respect the persons desiring this coming, there is some thing in them to move them to it. There is:
—
1. The Spirit of Christ.
2. Certain graces which do necessarily issue themselves into this work.
3. Certain experiences they have, which put them upon this longing.
1. There is the Spirit of Christ: ‘The Spirit and the bride saith, Come,’ Revelation 22:17. The Holy Ghost
breedeth this desire in the church. Nature saith, it is good to be here; but this is a disposition above nature,
the Spirit in the bride. The flesh and corrupt nature saith, ‘Depart;’ but the Spirit saith, ‘Come.’ The great
work of the Spirit is to bring us and Christ together; he comes from the Father and the Son, to bring us to
the Father by the Son. All he doth is to bring Christ and the spouse together; therefore he enkindleth in the
hearts of God’s people a strong and earnest desire of his coming.
2. There are graces planted in us; faith, hope, love, zeal. Faith, that is the ground of this desire. Christ saith
he comes quickly; and this provokes and draws up the desire to believe Christ will be as good as his word:
John 14:2, 3, ‘I go to my Father, and will come again to receive you to myself.’ Christ hath ever been plain-
hearted with us: he saith, ‘I come;’ and the church saith, ‘Amen,’ in a way of faith, Even so, come.’ If Christ
had gone away in discontent, and with a threatening in his mouth that we should never have seen his face
more, then we could have had but cold hopes and faint desires; but he parted in love, and left a promise
with us. The church and the believing soul saith, ‘I have his word for it: he hath ever been punctual
hitherto, and kept his word to a tittle, and hath said, I will come again.’ This upholdeth the hearts of
believers during his absence; for they reason thus: What need had Christ to flatter or deceive us, or
promise more than he will perform? Would we flatter a worm that we can easily crush? He can strike us
dead if we do not please him; he hath been true in all things, and we have ever found him plain-hearted.
.Then there is hope planted in the saints. Hope is faith’s handmaid, it looks for that which we believe: faith
determines the certainty of the thing, then hope looks for it. This grace was made on purpose that we
might reach out to heaven and see if our beloved be coming, that we might expect our full and future
happiness. God not only provides a glorious estate for us, but grace to expect it; he works this hope in us
that we might look after it: 1 Peter 1:3, ‘He hath begotten us again unto a lively hope.’ Then there is love in
the saints to Christ. This is an affection of union, it desires to be with the party beloved; he desireth to be
with us, and we with him. Love awakeneth earnest longings: ‘Oh, come, [[@Page:110]] come! why is his
chariot so long a-coming?’ As a loving wife stands upon the shore ready to welcome her expected
husband, so doth love in the saints; they desire to be with Christ, therefore, they long for the kingdom of
God coming to themselves out of love: Philippians 1:23, ‘I desire to be dissolved, and to be with Christ.’
And upon the same ground they desire the general resurrection of the church. Especially is this inflamed
with the thoughts of Christ’s love to us. He hath removed his bodily presence from us, yet he cannot be
satisfied until he and we meet again: John 14:3, ‘I will come again, and receive you to myself, that where I
am, there ye may be also;’ and John 17:24, And that you may be there with me, to ‘behold my glory.’ Christ
is not satisfied in his glorious estate until we be with him, till he hath our company, and we be beatified
with the sight of him. Before his coming in the flesh, he delighted to be with the saints before the world
was: Proverbs 8:31. And when the world was made, before his incarnation, he took pleasure to come and
appear in the fashion of a man, and converse with his people in human shape. In the days of his flesh, he
delighted to spend his time and busy himself among them that are faithful. And when he was to go from
us, he did assure us of returning, and cannot be quiet until we be with him. So, reciprocally, and according
to our measure, doth love work in us; we cannot be without Christ, therefore we long to be with him.
Then zeal is planted in the saints, and a tenderness for his glory. It is not their interest only which makes
them desire his coming, but that the king may sit upon the throne, that Christ may reign in the most
perfect manner, that the day of manifestation may come, that all mists and clouds which are upon his
person may vanish. The saints that love the glory of God as well as their own salvation, nay, above their
own salvation, are longing for that time when Christ shall be seen in all his glory, that he may be
dishonoured no more, that sin and opposition may have an end. Here God hath not his perfect glory,
neither from us nor from the wicked, neither from angels nor devils: not his perfect glory from us, and
therefore the saints long for that time when Christ may be more admired in them; it is the comfort of their
souls that God is glorified in their glory, that there will a time come when he shall be admired and glorified
in their glory, and when they shall praise him for evermore, without weakness and distraction. And then
the wicked, that they may oppose and dishonour him no more, that the whole course of justice may be
seen in the history of the world, which shall be produced at the day of judgment; that his power may be
seen, when devils and all ungodly men are trodden underfoot, and all offences taken away, and all
opposite powers are abolished. First, Christ would zealously affect us to the glory of God: ‘Hallowed be thy
name;’ then he would have us pray, ‘Thy kingdom come,’ that our zeal for God’s glory might make us
earnest and instant for his kingdom. Then,
3. There are certain experiences that we have here which set us a-longing and groaning for this time:
Romans 8:23, ‘We which have the first-fruits of the Spirit, groan within ourselves, waiting for the
adoption, to wit, the redemption of our body.’ When they have tasted of the clusters of Canaan, Oh, they
long to see the land; they long that Jesus, the captain of their salvation, the spiritual Joshua, may lead them
into the good land. The church hath here enjoyed Christ in her house: ‘I brought him into my mother’s
house,’ Solomon’s Song 3:4. Now they would enjoy him in his own house, have a more plentiful enjoyment
of him. Wherefore have we a taste, but to long for a fuller banquet? Why doth God give out such a pittance,
but to awaken our desires to look for more? Indeed these beginnings are sweet, and are a wonderful
mercy; to hear Christ say in a promise, ‘Come to me, that you may have life.’ But when once they have
embraced this, they will be longing for another call, for the great voice to say, ‘Come, ye blessed of my
Father,’ &c. When Christ biddeth them welcome into the kingdom of heaven, to the crown of glory; when
we can get any joy in the Holy Ghost, a little peace of conscience, any sweet experience of our being
cleansed from sin, this is reviving and comfortable. But why is this given, but to set us a-longing for the
whole harvest? for this is but the first-fruits. It is sweet now to find pardon of sin, and any comfortable
feeling of God’s [[@Page:111]] love in the conscience; to have any doubt resolved, any fear silenced and
suppressed; to have a glimpse of the light of God’s countenance, a little elevation of the heart in duty. Now
this draws on the soul to long for more; for we begin then to think, What a sweet reviving will it be when
we enjoy the full of all these things! If there be but one promise now set home upon our hearts, though
here we have only the right, not enjoyment; if we have but our right cleared up to a promise, it is very
reviving. God gives us this experience, that we may long to enjoy the thing promised, the full possession of
it. When you have gone away feasted with loves at the Lord’s table, thou hast said, One hour’s communion
with God is better than all the world. If thy heart was melted a little in duty, if it was affected with godly
sorrow for sin, it hath yielded thee more comfort than all the mirth and music which fond worldlings
cheer themselves withal, than all their jollity. Now this is but given as a foretaste, as a prelibation, and to
awaken our desires after more. In the Lord’s ‘Supper many times we come and drink of that cup which
God hath tempered for us; this is but a dark presignification of the new wine we shall drink in our Father’s
kingdom,’ Matthew 26:29, and of those eternal comforts we shall have there, and those unmixed joys in
the presence of Christ. Therefore, because of the tastes they have had, and those beginnings of glory, their
hearts will be more enlarged and drawn out to look for more, and long for that happy time when all this
shall be accomplished.
III. There may be arguments taken and drawn from the coming itself, that they long for his coming.
Wherefore doth Christ come? what are the ends of it? It is to manifest his love to the saints mainly, as to
punish his enemies and glorify his justice.
1. I will mention the first; to gather the saints together, to draw all his scattered people into one holy body
and communion: Psalm 50:5, ‘Gather my saints together unto me, those that have made a covenant with
me by sacrifice.’ Now they are scattered up and down, as God hath service for them to do; one here,
another there: they are spread in several places, where they are like two or three berries in the upper
most top of the bough. That psalm is generally acknowledged to be spoken of the day of judgment; then
they are gathered to meet in one great assembly. The psalmist speaks of the ‘great congregation of the
righteous,’ where the ‘sinners shall not stand:’ Psalm 1:5. At that great day when Christ comes, all the
saints shall make but one assembly and one congregation. As the wicked shall be bundled together, and
the tares cast into unquenchable fire, so all the saints shall be gathered together into one great assembly,
and this glads their hearts. Therefore we are not feasted to the full, because we have not all our company;
all the guests do not meet together until the day the Son of God comes to bless the elect.
2. He comes to proclaim our pardon, and to pronounce the sentence of our acquittance juridically in court,
as judge upon the throne. Our pardon is passed and sealed as to conscience, then he will blot out all our
sins; therefore it is said, Acts 3:19, ‘That your iniquities may be blotted out, when the times of refreshing
shall come from the presence of the Lord.’ He comes then to comfort and refresh the souls of the saints, by
proclaiming their pardon in the ears of all the world. To whomsoever the throne of Christ is terrible, it
should not be terrible to the saints: if he comes as a judge to them, he comes to acquit them upon the
throne; he means no trouble to them.
3. He comes to crown us. Certainly there is a longing for this day and coming; for what is his work? He
comes to crown the saints: 2 Timothy 4:8, ‘Henceforth there is laid up for me a crown of righteousness,
which the Lord, the righteous judge, shall give me at that day.’ Then he comes to put the crown of
righteousness upon our heads, and invest us with all the fruits of his purchase; then the godly Christian
comes to have his crown: 1 Peter 5:4, ‘When the chief Shepherd shall appear, ye shall receive a crown of
glory, that fadeth not away.’ He that hath been careful to honour God in his relation, then the great
Shepherd comes to put the crown of glory, which fades not away, upon his head.
[[@Page:112]] Are the children of God always in this frame, as to desire his coming? Many tremble at the
thoughts of it, and can have no comfort, for want of assurance of God’s love; and many times the saints do
not feel such inclinations, and such ardent and strong desires.
I answer: —
1. The meanest saint hath some inclination this way; he cannot but desire Christ should come into his
heart and bless him, in turning him from his sins; and that he should come to judgment, since comfort and
reward is more naturally embraced than duty. ‘Whoever is begotten to God, is begotten to a lively hope,’ 1
Peter 1:3; his heart is carried this way, though not with so much strength and lively motions as others are.
Yet I grant,
2. Sometimes there may be a drowsiness and indisposition, when their lamps are not burning, when they
are grown careless and fallen asleep; as the wise virgins slept, as well as the foolish, by a sluggish security.
And the saints may find themselves indisposed, possibly by the remission of their watchfulness; they may
contract an indisposition, yet there is a spirit stirring this way, which begins with the new birth, and still
continues, though it doth not always alike put forth itself. A wife desires her husband’s coming home, yet it
may be all is not in such good order. Now, all Christians desire the coming of Christ; but they are not so
watchful, therefore are not so lively. Security brings deadness, until God awakens them by some sharp
affliction. The needle that is touched with the loadstone yet may a little be discomposed and turned aside,
but it settles again. This is the right posture and frame of a gracious soul, to be thus earnestly bent and
carried out after the coming of Christ.
3. I answer again: The church doth really and heartily desire this coming, though they may tremble at
some circumstances of it. When we think of this great day, and of the book that shall be opened, and the
impartial proceedings, there is some degree of bondage still left in the saints, that doth a little weaken
their confidence and boldness. 1 John 4:18 we are told: ‘Perfect love casteth out fear, because fear hath
torment.’ Until our graces are perfect, there is something of fear.

Application.
Use 1. To reprove those that do not desire the coming of Christ, but put off the thoughts of it. Why?
Because it casts a damp upon their fleshly rejoicing; which put far away the day of the Lord, the evil day; it
is so to them: Amos 6:3. They wish it would never come, and would be glad in their hearts to hear such
news. Why? For Christ’s coming is their torment and burden; they look upon it as a day of vengeance and
an evil day, therefore are loth to entertain the thought of it. Saith Austin, ‘Canst thou pray that the
kingdom of God may come, when thou art afraid the kingdom of God should come?’ A carnal man cannot
say the Lord’s Prayer without being .afraid; they tremble at the remembrance of it; they are afraid it
should be true, and afraid to be heard. If it might go by their voice, Christ should never come. The voice of
corrupt nature is, ‘Depart from us; and what can the Almighty do for them?’ Job 22:17. Or if they do desire
it, it is but in a slight, formal manner; as those in the prophet that would see the day of the Lord, yet they
could not bear it: Amos 5:18, Woe unto you that desire the day of the Lord; to what end is it for you? ‘The
day of the Lord is darkness, and not light.’ They little consider what they are doing, and what is their
danger, when they are making such a prayer to God, ‘Thy kingdom come.’
Use 2. For trial. How are you affected towards the coming of Christ? Are you carried out with such an
inclination and bent of heart, as the day of your perfection, and the day of your solemn enjoyment of God,
requireth? Is the bent of your heart carried out to things to come? If there be looking, then there would: —
[[@Page:113]] 1. Be a preparing. A man that expects and desires the coming of a great person to his house
will make all things ready, is careful to furnish himself; when all is sluttish and nasty, and nothing of
provision, do you look for your guest? What have you done as to the day of Christ’s coming? Have you
judged yourselves? 1 Corinthians 11:31, ‘If we would judge ourselves, we should not be judged.’ Have you
ever seriously passed sentence upon yourselves, according to the law, that you may be found in Christ?
Romans 8:1, ‘There is no condemnation to them that are in Christ.’ That you may have Christ’s
righteousness to bear you out in that day against Christ’s judgment? Are you so as you would be found in
him? ‘Do you live soberly, righteously, and godly in this present world’? Strict walking is a preparing and
providing for this day; you do but provide for terror when you give way to sin: 2 Peter 3:10, 11, ‘The day
of the Lord will come as a thief in the night; therefore what manner of persons should ye be in all holy
conversation and godliness, looking for and hasting unto the coming of the day of God?’ We should be
trimming up our lamps.
2. What kind of entertainment do you give to Christ now? Do you entertain him for the present into your
hearts, in his ordinances? A woman that never cares to hear from her husband, doth she long for his
coming? Oh, be careful now to get Christ into your hearts!
3. What doth this expectation produce? what revivings in the forethoughts of it? John 8:56, ‘Abraham
rejoiced to see my day, and he saw it and was glad.’ He means the day of his incarnation, the day of his
abode in the world. Abraham foresaw, by the eagle eye of his faith, through all mists, clouds, veils, and
ceremonies; he got a sight of Christ’s day, and it did him good at heart. Do the apprehensions of it make
your hearts spring and leap within you for joy? What groanings longings, what dealing with God about it
doth it produce? Romans 8:19, ‘For the earnest expectation of the creature waiteth for the manifestation
of the sons of God.’ What support and strength doth it give you against the burdens and sorrows of this
present life, to remember Christ will come?
Use 3. To press us to this sweet affection and disposition of the saints. I might mention the profit of it; this
longing, looking, and waiting for the coming of Christ, it will make us heavenly in our conversation. Christ
is there: where should we converse most but where Christ is? ‘And it makes us faithful in improving our
talents: Our Lord will come, and reckon with his servants,’ Luke 19:15.
 Chapter 8.
Thy will be done in earth, as it is in heaven.
We are come to the third petition, which is fitly subjoined to the former. In the preface we own our
relation to God, ‘Our Father.’ In the first petition we express our care of his glory; in the second, our
desires of his kingdom; and now we beg obedience to his will. We may judge of our respect to his name
and kingdom by our obedience to his will, without which we neither sanctify his name nor submit to his
kingdom. The kingdom of God implieth two things, his government over us, or the privileges which we
enjoy thereby.
1. As it is taken for his government over us, so there is a fair connexion between these two requests.
Before, we pray that God would rule us, and now, for a soft and pliable heart, that we may be ruled by him.
Christ is not our king when we do our own will. These two are distinct; government is one thing, and
obedience to it another: as, Matthew 6:33, ‘The kingdom of God,’ and the ‘righteousness thereof,’ they are
distinguished. The kingdom of God we plead for in the second petition, and here for the righteousness
thereof; that Christ may not be a titular prince and sovereign, as certainly he is, when we do our own will.
Every sovereign stands upon his own will, and the more absolute, still the more his will is to be looked
upon as a law and rule. Now, God being so absolute a sovereign, it is but fit his will should be done in the
perfectest manner: ‘Thy will be done in earth, as it is in heaven.’
[[@Page:114]] 2. If you take the kingdom of God for the privileges of his government, especially if they be
considered in their consummation and final accomplishment, for that which the scripture calls the
kingdom of God, by doing God’s will we enter into his kingdom: see Matthew 7:21 , ‘Not every one that
saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father
which is in heaven.’ It is not the blandishment of a spiritual compliment, but a true and hearty subjection
to the will of God, that availeth in God’s kingdom, and is intended by this petitionary clause, ‘Thy will be
done.’
Here consider —
I. The substance of the petition.
II. The circumstances thereof.
The substance of the petition, ‘Thy will be done.’ The circum stances are two: ‘The place where, which
indeed intimateth the persons by whom, by men here upon earth’ Then the manner is set down in a
comparison, ‘Upon earth, as it is in heaven.’
Let me first open these passages, then observe somewhat.
I. The substance of the petition, ‘Thy will be done;’ and there: —
1. The matter about which it is conversant, the will of God.
2. The request about it, Thy will be done.
First, The matter of the request, Thy will. God’s name was under consideration in the first petition, his
kingdom in the second, and now his will. And then here is a note of appropriation, Thy will, in
contradistinction to all others.
God’s will, it signifieth two things, either his decree concerning future events, or else that which God hath
revealed concerning our duty — his intended or commanded will. The first is spoken of, Romans 9:19,
‘Who hath resisted his will?’ that is, his decree and his purpose; and the second, his revealed pleasure
concerning our duty, is spoken of, 1 Thessalonians 4:3, ‘This is the will of God, even your sanctification.’
The will not of his purpose, but it is his law, his revealed pleasure. Now it is not meant here of God’s
decree or secret will. Why? God’s secret will, that is not known, therefore how can it be done upon earth?
To that all are subject, — reprobates, devils. But here this petition speaks of a will which is to be done in
conformity to the good angels. Again, we may, without sin, will that which God wills not by his secret will,
as the life of a sick parent, which God purposeth to take away. Nay, a man may fulfil this secret will and yet
perish for ever, as Judas, and many which break his commandments and yet fulfil his decrees, that do that
which God had deter mined before to be done in his secret purpose; as it is said, Acts 4:28, ‘To do that
which his hand and counsel had determined before to be done.’ Therefore his secret will is not here
meant, but the will of God revealed. Therefore let me here distinguish again: The will of God is revealed
two ways, in his word and in his works; the one to be done by us, the other to be done upon us: the one is
Voluntas de nobis, God’s will concerning us; the other, Voluntas in nobis, God’s will in us, and to be done by
us; the one maketh way for our active, the other for our passive obedience. Our active obedience hath
respect to his laws and commands, but our passive to his providence. We show as much obedience in the
one as in the other, in patience as in holiness: for as in holiness we own God as the supreme lawgiver, so in
patience we own him as the supreme Lord, that hath a dominion over all events and all things which fall
out in the world. In the one, we pray Ut nihil Dei displiceat nobis, that nothing which comes from God may
provoke us to unseemly passion; in the other, we pray Ut nihil nostrum displiceat Deo, that nothing which
comes from us may provoke God by unseemly and undutiful carriage. We principally pray for the latter
here, that we may fulfil his will revealed in the word, and yet the other cannot be excluded. Take but this
reason, because the [[@Page:115]] saints in scripture express their subjection to God’s providence in
words very agreeable to this request, to the form of this petition; as those believers, when they saw God
had determined Paul’s journey to Jerusalem, when he went bound in the Spirit, notwithstanding the
dangers of it, and their loss by his departure, they said, ‘The will of the Lord be done.’ Acts 21:14. And
Christ himself, speaking of his passion, Matthew 26:39, ‘Not as I will, but as thou wilt: and not my will, but
thine, be done.’ Luke 22:42. So that we pray both for the one and the other, though with a plain difference.
Why? For our active obedience must be even without a conditional desire that the commands of God
should be repealed; we cannot so much as desire God should disannul his law, and repeal those statutes
he hath enacted. Yet we may desire conditionally, if God see fit, the removal of our affliction, and that
condition of life to which we are determined by his providence: ‘The commandment is not grievous’ in
itself, 1 John 5:3, yet the affliction in its own nature is grievous, Hebrews 12:11. We may desire more
knowledge of God’s law, yet we may not desire more experience of affliction; the one is more absolutely
necessary than the other. We are not only to obey actively, but to love the commandments of God, and to
have our hearts carried out in a greater esteem, and to prefer them before liberty itself; but I doubt
whether we are so concerning our afflictions, to prefer them before freedom and exemption, and the
welfare of our nature.
Well, then, you see what is meant by the will of God, which is the matter about which this is conversant.
Then here is the note of appropriation, Thy will, in opposition to our own will, the will of Satan, the wills of
men.
[1.] To our own will, which is the proudest enemy Christ hath on this side hell, and the cause of all the
mischief which doth befall us. The great contest between us and God is, whose will shall stand, God’s will,
or ours? In every sin we slight the will of God, and set up our own. ‘We despise the commandment.’ 2
Samuel 12:9: not grossly and formally; David did not slight the commandment, and say, ‘Tush! it is a
foolish law;’ but by necessary interpretation we slight the law of God, and set up our own will. ‘Therefore,
when we pray that God’s will may be done, we do in effect renounce our own will, those wills of the flesh
and mind,’ Ephesians 2:3, which the apostle speaks of; so it is in the Greek. The soul is never renewed until
the will be renewed, till the will be broken. And therefore self-denial is made one of the first principles of
Christianity, the denying of our own will. The will is the leading part of the soul. Though the new creature
begins with the mind, yet it comes not to any perfection, it is not formed until the will be subdued to God,
until grace be seated in the heart. When a man treadeth on a dry hide, one part or other will be apt to
rebound and leap up against him, till he stands in the middle and centre: so, until grace be seated in the
heart, corruption will recoil. When a bird’s wings are broken, it can fly no longer; so when the will is
subdued, then the work of grace begins. The mind is the counsellor, but the will is the monarch and prince,
which sways and rules all in the soul. Again, the will is more corrupted than the mind; the understanding
is much blinded, but the will is more depraved. The mind hath a little light, and is apt to take God’s part
sometimes, by suggesting good motions; but the will doth more abhor and refuse good than the
understanding is ignorant of it. “We are convinced often when not converted. Therefore this is the main
thing, that our corrupt wills may be subdued to God: Let thy will be done, not our own.”
[2.] Thy will, in opposition to Satan’s will. Our lusts are called his lusts: John 8:44, ‘The lusts of your father
the devil ye will do.’ They are of his inspiring, of his cherishing; the grand incubus of hell is the father of
these brats and sinful productions. So, 2 Timothy 2:26, the ‘Holy Ghost speaks of carnal men, that they are
taken captive by Satan at his will and pleasure.’ Wicked men are at Satan’s beck, and they do his will. The
devil sets such a lust at work, the man obeys presently: the [[@Page:116]] devil stirs such lusts by his arts
and engines, and observes such a lust will be most prevalent at such a time; the man is taken by Satan’s
will. Now, Thy will, &c., we desire the Lord’s grace, that we may not comply with the devil’s motions.
[3.] Thy will, in opposition to the wills of men: 1 Peter 4:2, ‘That he no longer should live to the lusts of
men, but to the will of God;’ not according to the wills of men, but according to the will of God. In our
natural state we are apt to be swayed by the lusts and humours of others, according as the posture of our
interest is determined; and therefore it is a good piece of self-denial to cease from the lusts of men, from
the humours and customs of those whom we fear and from whom we hope. And until we cease from men,
in vain do we expect to serve God.
Thus for the matter about which this request is conversant, ‘Thy will.’
Secondly, Here is the request itself, Be done; what doth this imply, when we say, ‘Let thy will be done’?
[1.] We beg a heart to do it: Deuteronomy 5:29, ‘Oh that there were such an heart in them, that they would
fear me, and keep all my commandments always!’ It is not enough to set ourselves to do what God hath
commanded; but we must get a renewed, sanctified heart.
[2.] We beg skill to do it: Psalm 143:10, ‘Teach me to do thy will, for thou art my God.’ We beg that God
would teach us, and lead us forth in the obedience of his will.
[3.] We beg strength to do it. It is said, Hebrews 13:21, ‘The God of peace, through the blood of the
everlasting covenant, make you perfect in every good work, to do his will.’ We beg strength, that we may
do what is pleasing in his sight. In our will there is a double mischief; it is opposite to and averse from
God: Romans 8:7, ‘The carnal mind is enmity against God; for it is not subject to the law of God, nor indeed
can be.’ And it is strongly inclined to other things; and this both by nature and by evil custom. There is an
aversion from God, which is natural, and which is increased by custom; therefore it is God must give us a
heart to do his will, and skill and strength. ‘Thus God he must draw us off from other things, which is
called the circumcising of the heart.’ Deuteronomy 30:6. He must draw us off, and he must draw us on too.
As he pares away the foreskin, the fleshiness which cleaves to our hearts, and inclineth us to seek our own
will, in hunting after pleasures, honours, profits: so doth the Lord draw us to himself: Solomon’s Song 1:4,
‘Draw me, and we will run after thee.’
II. Let us come to the circumstances of the petition, ‘In earth, as it is in heaven.’
First, The place, wherein also the persons are noted, in earth, that is, by the men which live upon earth.
Why is this mentioned, on earth?
[1.] The earth is a place of our exercise and trial, and now is the time to show our self-denial and our
obedience to God, to deny our own will and do the will of God: John 17:4, ‘I have glorified thee upon earth.’
This is a work that must not be suspended until we come to heaven; it will not be thankworthy then, when
there is no interruption, no trouble, no molestation there: but here, ‘I have glorified thee on earth,’ where
so few mind the work, and where there are so many distractions and temptations to divert us.
[2.] The earth is the only place where this work is begun, or else it shall never be done hereafter: instance
in anything that is the will of God. Here we must believe, or there we shall never enjoy: Luke 2:14, ‘Peace
upon earth.’ Now God offereth grace, and now it is his will we should come out of our sins, and accept of
Christ to the ends for which he hath appointed him. And here we must be sanctified, else we shall be filthy
for evermore. Corn grows in the field, but it is laid up in the barn. [[@Page:117]] Now is the time of
minding this work, here upon earth.
[3.] That while we are upon earth, we might long for that happy estate we shall have in heaven, wherein
we might serve God. Therefore Christ in his prayer would have us think how God is glorified and obeyed
there, that we might send up hearty wishes after that perfect estate, when we shall serve God without
weariness, and without distraction.
[4.] Upon earth, to show that we pray not for those in the other world, but for those upon earth. We do not
pray for the saints departed, they are out of harm’s way, past our prayers, being in their final estate. We
pray not for the dead, but for the living. Thus for the first circumstance in this petition, the place where.
Secondly, There remains nothing but the last, and that is the manner how this is to be done: ‘As it is in
heaven.’ Chrysostom observes that this clause may be referred to all the former petitions: ‘Hallowed be
thy name upon earth, as it is in heaven;’ ‘Thy kingdom come upon earth, as it is in heaven.’ But certainly
most proper it is to the matter in hand. But what is the sense? How is God obeyed in heaven?
There are in scripture three heavens, the airy heaven, the starry heaven, and the heaven of heavens. In all
these heavens God’s will is done. God is obeyed in the lower heaven, you shall see in Psalm 148:8, ‘fire,
hail, snow, and vapours, stormy winds, fulfilling his word.’ Winds and storms, and all those things which
seem to be most tempestuous and unruly, to be the disorders of nature, they are at God’s beck. Then in the
starry heaven, Psalm 148:6, He hath made a decree which shall not pass: they are under a law and statute,
and are not exorbitant and eccentric, do not alter their path; the sun riseth, sets, and knows the just point
of his compass. But it is chiefly meant of the heaven of heavens, where angels and blessed spirits are, and
they obey God perfectly: Psalm 103:20, 21, ‘Bless the Lord, ye his angels, that excel in strength, that do his
commandments, hearkening unto the voice of his word. Bless ye the Lord, all ye his hosts, ye ministers of
his that do his pleasure.’ The angels do his commandments, and are hearkening to the voice of his word,
are at God’s beck, to be sent up and down, to ascend and descend as God will have them; so with respect to
this doth Christ say, ‘Thy will be done in earth, as it is in heaven.’
But here, again, why is this added, As it is in heaven?
1. To sweeten our subjection to God’s will. We upon earth are not held to a harder law and task than they
in heaven. The angels, they are not sui juris, at their own dispose: they have many privileges above man,
yet have no exemption from homage and duty to God. They have an exemption and freedom from trouble,
and sickness, and disease, and the necessities of meat and drink, and all the molestations and infirmities of
the flesh which we lie under, but are not freed from the will of God, but they obey his commandments,
hearkening to the voice of his word. These courtiers of heaven are servants of God, and fellows with us in
the same obedience; none is too great to obey God. The angels, which excel in strength, they obey his will,
and so must we; nay, they obey his will with a holy awe and fear, that they may not displease him in the
least; for it is said of Michael the archangel, Jude 9, that he durst not bring against the devil a railing
accusation, but said, ‘The Lord rebuke thee.’ He had not boldness to speak one uncomely word, or one
unseemly word, to do anything that was displeasing to God.
2. As to sweeten our obedience, so to show us the reasonableness of this obedience. We would have the
happiness of the angels, and, therefore, certainly we should come into a fellowship in their duty; it is but
equal we should imitate their holiness. If we would have communion with them in glory, we should have
communion also with them in grace. Matthew 22:30, it is said, we shall be ἴσαν γελοίῳ, ‘like the angels of
God.’ We seek after the same glory and happiness which they have: [[@Page:118]] to stand before the
Lord and to behold his face; that is their happiness. Surely if we would have the reward of angels, which
we upon earth are aspiring and looking after, it is but equal we should do the work of angels, and write
after their copy.
3. Therefore doth Christ use this comparison, that we might not miscarry by a low example. How apt are
we to follow the track, and to take up with an easy and low rate of obedience: Luke 18:11, that put great
confidence in that, God, ‘I thank thee I am not as other men.’ Now because we have few good examples in
the world, and those we have have their spots and defects, and are very susceptible of evils, and apt to
miscarry by them, therefore Christ would carry us up to look after a heavenly and celestial pattern; he
propoundeth the angelical perfection as a pattern and example. He that shoots at a star, will shoot higher
than he that aims at a shrub: surely the higher the pattern that we aim at, the greater will our obedience
be. Wicked men they think that everything is enough in religion, though it be never so little; but the godly
cannot so easily satisfy themselves, they are pressing and hastening on more and more.
4. To teach us that we are not only to look to the quid, but to the quomodo; not only to what we do, but
also in what manner we yield obedience to God; therefore Christ would not teach us to pray only, ‘Thy will
be done,’ but as ‘it is in heaven,’ in such a manner. God respects not only the doing of what he hath
required, but also the manner of it, that we may not only do good, but well; it is the adverb which crowns
the action. We are to consider with what heart we go about it: Proverbs 16:2, ‘The Lord weigheth the
spirits.’ That which he putteth into the balance of the sanctuary is, with what spirit, with what heart, we go
about the work; that is it he weigheth and regardeth. Now that we may look not only to the matter of
obedience, but also to the manner how we do it, therefore doth Christ give us this pattern.
Object. But you will say, Our obedience is accompanied with many defects and infirmities; therefore, how
can we serve God as the angels do in heaven? How shall we take comfort in our obedience if this be our
pattern?
I answer: —
1. Though we cannot do it in the same measure, yet we should do it in the same manner; though there be
not an exact equality, yet there should be some answerable resemblance. Our obedience should not be
wholly different in the kind and manner of it from theirs which serve God in heaven, though for the degree
and rate we cannot come up to their pattern.
2. Though we do not attain to this perfection in this life, yet we must aim after it, long for it, and pray for it.
Aim after it, not sluggishly content ourselves with any low degrees of obedience, but aim at the highest.
And to long for it: there is a time coming when we shall be perfect; when we shall be not only as the angels
are, but as Christ is: ‘We shall be like him,’ 1 John 3:2. And we pray for that on earth which is expected in
heaven; we pray for what we do expect from the final and consummate estate, when we shall be as the
angels of God, and perfectly do his will.
I come to the points; they are three: —
1. It concerns them very much that would in prayer own God as a father, and pretend a respect to his
glory and kingdom, to see that his will be done here upon earth.
2. It is the Lord that giveth to will and to do those things which are pleasing in his sight.
3. God doth not only look to this, that his will be done, but to the manner how it is done.
I. It concerneth them very much that would in prayer own God as a father, and pretend a respect to his
glory and kingdom, to see that his will be done here upon earth.
[[@Page:119]] I shall prove it: —
First, By the arguments intimated in the point.
1. As we pray to God, we should see his will be done, upon a double account — as real and successful.
[1.] As we would express a reality and sincerity in prayer. They mock God that pray they might do his will,
yet have no care to do it, that declaim against their lusts, yet hug them and keep them warm in their
bosoms. We oftener pray from our memories than our consciences, and oftener from our consciences than
our affections. From our memory, as we repeat words by rote, without sense, or feeling, or consideration
of the importance of them. From our consciences, rather than affections. Austin observes of himself: while
he was under the power of his lusts he would pray against concupiscence, but his heart would say, At noli
modo, timebam enim ne me exaudiret Deus; But, ‘Lord, not yet; for I am afraid lest God should hear me.’
Conscience tells us that such things must be done and asked; thus we put a little of our conscience in
prayer, but nothing of affection and serious desire. Many would be loth God should take them at their
words, when they seem to resign up them selves to his will, and think of parting with their lusts; it is bitter
and irksome to them: as Phaltiel, Michal’s husband, went after her, ‘going and weeping.’ 2 Samuel 3:16.
Now if we would manifest our prayers to be real, we should labour to perform the same; otherwise we are
but like those soldiers which spat upon Christ and buffeted him, yet cried, ‘Hail, King of the Jews;’ so it is
but a mockage to say, ‘Thy will be done,’ yet have no care to do it: Matthew 15:8, ‘This people draweth
nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me.’ There is
no reality in the prayer, whatever be in it, if the heart be not in it. Some men’s prayers are but the fruit of
wit and memory; others but the result of their judgments, what is fit to be done, rather than of their
hearts, what they desire to be done: and they are only good so far as they do more solemnly express God’s
right, not their inward desires.
[2.] If we would have our prayers successful. Psalm 66:18, ‘If I regard iniquity in my heart, the Lord will
not hear me.’ Clearly, if we will not do God’s will, there is no reason he should regard our will. If I regard
iniquity in my heart, there may be sin in the heart; but if I regard it there, God will not hear me, if I
entertain an affection to it. When the wind blows, some cold air will get into the chamber, though the door
be shut never so close; but to leave the door open for it doth not argue such a care of health as is requisite.
There will be sin in the children of God, but it is not allowed. Love to any known sin makes our prayers to
God to be without success. So Proverbs 28:9, ‘He that turneth away his ear from hearing the law, even his
prayer shall be abomination.’ God useth often the law of retaliation, will pay home sinners in their own
coin: we will not hear him, therefore he will not hear us. The same argument we have to urge to God in
prayer, that God hath to urge to us for duty and obedience. ‘What argument will you use to awaken your
confidence and affection?’ ‘By the blood of Christ we have boldness to come to him,’ Hebrews 10:19, and
Ephesians 3:12. This is not only an argument to be urged in expectation of mercy, but also in the
enforcement of duty, when God beseecheth you by the bowels of Christ to do his will, and to mind his
work. If the blood of Christ cannot prevail with us, to bring us up to the will of God, how can we expect it
should prevail with God to bring us in returns of blessing? When God speaks we slight him, therefore
when we speak God may cast off our prayers.
God speaks more wisely to us than we can to him; we stammer, and lisp, and speak foolishly in our
prayers to God. There is far more reason why we should hear God than God hear us; for there is more
equity in his precepts than there is reason in our prayers, and we are bound to obey God’s will more than
he is to grant our request; and therefore if we would not have God turn away his ear from our prayers, we
should not turn away our ears from hearing his law and counsel: John [[@Page:120]] 9:31, Now we know
that God heareth not sinners; but ‘if any man be a worshipper of God, and doeth his will, him he heareth.’
It is a general maxim, Those which were ready to deprave Christ’s actions were possessed of the truth of
this: ‘If any man worship him, and do his will, him he heareth,’ John 9:31. It is not enough to keep up a
form of worshipping, but we must be tender of his will; that is the way to get a gracious answer. Thus as
we pray we are bound.
2. As God’s children, so we must do his will: Malachi 1:6, ‘If I be a father, where is mine honour? and if I be
a master, where is my fear?’ Relations to God are not bare titles and grounds, whereby we may expect
favour from God; but they carry in their bosom obligations to duty on our part. Many will give God good
words and fair titles, but there is no care had of complying with his will. Nay, your owning that relation
will aggravate your sin, and be a witness against you. You owned me your father, and have not done my
will. So Matthew 12:50, ‘Whosoever shall do the will of my Father which is in heaven, the same is my
brother, and sister, and mother.’ These may be sure of a comfortable relation to God, and that God will
own them in that claim, when they make it their business to do his will; otherwise you reproach God
rather than worship him. When you do your own will, and call God Father, you lay the devil’s brats at his
door; you pretend to God, and take his name upon you; therefore those that say, ‘Our Father,’ must also
say, ‘Thy will be done.’
3. Those that would have respect to God’s glory must do his will. This is the honour of God, when you are
at his command. God gloried in Abraham; rather Cyrus than Abraham is there meant, as the context
shows: see Isaiah 46:11; 41:2, ‘The man from the east, whom I have called to my foot.’ When you are at his
beck, ready to go step by step with God, as God leads you, you are ready to follow. It was the honour of the
centurion that had his soldiers at such a command, that when he said to one, Go, he went; and to another,
‘Come, and he came,’ Matthew 8:So it is God’s honour, when he can bid you do nothing but you are ready
to obey, though with the greatest hazard and loss of all.
4. Our subjection to his kingdom. God stands upon his authority. What is a king without obedience? Christ
is never received as king but where his will is obeyed, otherwise we mock him with an empty title. The
high priest’s servants said, ‘Hail, King of the Jews,’ in mockage; thus it is to own him as king, when we will
not yield obedience. Then do we desire that his kingdom may come indeed and in power, when we resolve
to do his will, to love as God will have us, and hate, fear, and hope as God will: Psalm 143:10, ‘Thou art my
God; teach me to do thy will.’ If you own God as sovereign, you must be in subjection to his will. Thus this
prayer will yield us arguments, as we own him as a father, as we profess respect to his glory and kingdom.
Secondly, I shall bring other arguments to persuade this, to make conscience of God’s will.
1. The example of Christ Jesus, who wholly yielded up himself to the will of God; and wilt thou stand upon
thy terms? John 5:30, ‘I seek not mine own will, but the will of him that sent me.’ Christ did not seek to
please his human, his own natural will, but the will of his Father. This is true religion, to be like him whom
we worship. Now, we are never like Christ until we make doing of God’s will to be the great business of
our lives. Wherefore doth he come into the world? He tells you; to do his Father’s will: Luke 2:49, ‘Wist ye
not that I must be about my Father’s business?’ This was his sole employment; so it should be ours, if we
have the same mind which Christ had.
2. Consider God’s right. We are not at our own dispose, but at the Lord’s use. God hath a right in us, as he
created us. The perfection of everything lieth in fulfilling the Creator’s will, for that is the end wherefore
they were made. ‘The creatures are all thy servants, and continue this day according to thine ordinances,’
Psalm 119:91. We owe our being, and all we have, from him. We see among men dependence begets
observance; a man that lives upon another will be careful to please him. Thou boldest all by the indulgence
and bounty of God, therefore it should be thy study to do his will. [[@Page:121]] Jesus Christ hath bought
thee: 1 Corinthians 6:20, ‘Glorify the Lord in your souls and bodies, which are God’s.’ That is God’s which
he hath bought. A servant that was bought, when men were sold for slaves, he was his master’s money; so
his strength, time, service belonged to his master. We are God’s, because he hath bought us, therefore we
cannot live as we will; for this is the property of a servant, that he cannot live as he will. ‘Again, as God
hath begotten us anew, regenerated us, what is the aim of his grace?’ ‘That we should no longer live in the
flesh, to the lust of men, but to the will of God,’ 1 Peter 4:2. It is the aim of grace to cure the disorders of the
will, and to bring us to a stricter bond of duty and service to God. And indeed if grace hath had its fruit and
power upon you, you will give up yourselves to God. Cant, 7:10, ‘I am my beloved’s.’ You are your
beloved’s, to be used by him as he pleaseth. So that unless you will retract your vows, you will make
conscience of doing the will of God, for he hath a manifest right in you.
3. Consider our own incapacity. There is great reason why our wills should be given up to the will of God,
because we are not able to manage them ourselves. By the law of nations, fools and madmen must have a
guardian; they have lost the dominion and power over themselves, they are to be ruled by another, they
are slaves by nature, that must be guided by another: Titus 3:3. We are all by nature fools, and it is the
greatest mischief that can be to be left to our own wills; and therefore, when God requireth the resignation
of our wills, it is but as the taking of a sword out of a madman’s hand, which will be the cause of his own
mischief and ruin. Nemo laeditur nisi a seipso, — ‘No man is hurt by any but himself, though he maybe
troubled by others.’ Now, since we cannot manage our own will, it is fit we should have a guardian; and
who is more wise than God to govern us? A merchant, though he owns the ship, and hath stored it with
goods, yet because he hath no skill in the art of navigation, he suffereth the pilot to guide it. Certainly we
shall but shipwreck ourselves unless we give up ourselves to be guided by the Spirit of God according to
his will.
4. The benefit that accrueth to us by doing his will — we shall have his favour here and his glory hereafter.
His favour here, which is that which endeareth us to God: Acts 13:22, ‘I have found a man after mine own
heart, which shall fulfil all my will.’ These are men after God’s own heart, that do his will. And though we
have great infirmities, yet because we are bent to do his will, they will be passed over; as David had his
infirmities, yet because it was in his heart to do the will of God, therefore this is a man after mine own
heart. And you shall have the glory of God hereafter: 1 John 2:17, ‘The world passeth away and the lusts
thereof: but he that doeth the will of God abideth for ever.’ Those things that our wills carry us to they
perish. The inclination of our heart carrieth us to the world, riches, honours, pleasures; but the will of God
carrieth us to an ever lasting estate. ‘The world passeth away, and the lusts thereof.’ There will a time
come when those things we will, and are so strongly addicted to and lust for, will be gone — we shall have
no relish, no savour in them, no appetite to them. ‘When men are leaving the world, then they cry out how
the world hath deceived them; but now he that doeth the will of God abideth for ever.’ Never any repented
of doing the will of God; this will stick by us to all eternity, and bring us to everlasting happiness.
Use 1. To show how far they are from any sincere respect to God, that upon the least occasion transgress
his will, and break through bonds and restraints God hath set to them. The heart is never right but when it
lieth under the awe of a command. Many will fear a punishment; but it is said, Proverbs 13:13, He that
feareth the commandment: if the commandment stands in his way he dares not break through, it is more
than a hedge of thorns, or if lions stood in the way. ‘But on the other side, when men make no bones of a
commandment, when they will transgress for a pair of shoes’ (as the prophet saith), when every small
temptation is enough to draw them off from God, it showeth how little sincere respect they have to God.
Use 2. It serves to press us to a more tender regard to the will of God. To this end consider these motives:
—
[[@Page:122]] 1. His absolute authority to command: 1 Timothy 6:15, ‘Who is the blessed and only
potentate, the King of kings, and Lord of lords;’ his will is enough — I am the Lord, you shall do thus and
thus.
2. Consider the equity of what he hath commanded: Romans 7:12, ‘The commandment is holy, and just,
and good.’ Nothing God commandeth but what is agreeable to his own nature, and what is suited to our
benefit. It is no burden to live justly, soberly, and holily in communion with God; it is not a burden, but a
great ad vantage. The yoke of Christ is a bountiful yoke. Our service and duty hath its own reward in the
very mouth and bosom of it. It is no great wrong to us to govern our affections, to live soberly, chastely,
and in the exercise of holy services; here is nothing but what raiseth and sublimates the nature of man. If
the commandment of God had been to offer our children in sacrifice, or any of those barbarities which
were practised among the Gentiles, yet this had been enough, ‘I am the Lord;’ but when he hath given such
holy and good commands, which makes you live more like men, like reasonable creatures, you should be
tender of the Lord’s will.
3. To be given up to our own will is a great judgment. When the Lord hath a mind to destroy a people, he
gives them up to their own will: Psalm 81:12, ‘Israel would none of me; so I gave them up unto their own
hearts’ lust; and they walked in their own counsels.’ It is the greatest judgment which can be laid upon any
creature, that he may have his own will. A man may be given up to Satan, yet recover: 1 Corinthians 5:5,
‘Deliver such an one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the
Lord Jesus.’ He may be given up to Satan for his exercise and trial; but when he is given up to himself, to
the sway of his own heart, to be besotted with his own counsels, and to have his own lusts, what a heavy
judgment is this! When Balaam would not be satisfied, God said to him, ‘Go,’ Numbers 22:35. He had his
answer before, again and again, but he would be inquiring still; ‘Go,’ and that was his punishment.
4. It is the truest liberty to be subject to the will of God. ‘Then, when the Son of God shall make you free,
you shall be free indeed,’ John 8:36. How doth the Son of God make us free? Not from duty, but for duty. He
that lieth under the dominion and power of any sin is a very slave. But then are we free indeed, when we
are loosed, not from a due subjection to God, but from the power of the devil. It is not liberty to be free to
do what we please, good or evil; but the more determined we are to good, the more freedom — for that is
a liberty which comes nearest to the liberty of God, who is a most free agent and yet cannot sin. Such a
liberty is in God, Christ, and the angels in heaven: surely they do not live a slavish life that are ever
praising and lauding of God. It will be the greatest pleasure in the issue to deny our own will and do the
will of God. The more we are enlarged for this, the greater is our happiness. Then we have the happiness
of the spirits of just men. None among men have greater happiness than glorified saints, yet none have less
of their own will. Why should we account that a bondage which is part of our happiness? In heaven
glorified spirits there are not complaining of any burden, yet they have no will of their own, but they will
and nill as God doth.
5. He that hath a heart bent to do the will of God, he hath the clearest knowledge of the mind of God: John
7:17, He that will do the will of God, he shall know of the doctrine, whether it be of God.’ It is not the
sharpness of parts that pierceth into a truth, especially into a controverted truth, when the dust of
contention is raised; but he that is most close in walking with God, it is he that knoweth his mind. A blunt
iron, when hot and in the fire, will pierce deeper into an inch board than a sharper tool that is cold; so a
man that hath pure affections for God, a heart to do the will of God, pierceth deeper many times into
controverted truth, and sees more of the mind of God in that truth than a man of parts doth. There arc
many mistakes about the will of God. Now make conscience of obedience, do not consult with the interest
of your own private passions, and then you shall know the mind of God. It is just with God to withhold the
light from them that consult [[@Page:123]] with their lusts and interests and carnal humours, for these
blind the mind, and only like and dislike things as they shall relish with their lusts.
6. God will surely punish the violation of his will. This implieth two things: —
[1.] That God takes notice of it; he observes whether his will be done, yea or no. The Rechabites were
tender of the commandment of their dead father, who could not take cognizance of their actions; but it
was the will of their father, and they would keep to the will of the dead: Jeremiah 35:14. But now the Lord
seeth whether his will be kept, yea or no: Proverbs 15:3, The eyes of the ‘Lord are in every place,
beholding the evil and the good.’ Wherever you are, God is with you. As the prophet said to Gehazi, ‘Went
not mine heart with thee?’ 2 Kings 5:26, meaning his prophetical spirit. The Lord’s Spirit goeth along with
us wherever we go, he observes what we do. When Jesus Christ was in the throng, he saith, ‘Who is it that
toucheth me?’ He was sensible virtue passed out from him when one touched him by faith. So in the
throng of creatures we depend upon God — he knows what virtue goeth out to preserve thee and me in
being. These are fit instances to ingenerate in our minds a sense of God’s omniscience.
[2.] He will severely punish: James 4:12, ‘There is one lawgiver, who is able to save and to destroy.’ There
are many lawgivers in the world, that have power of life and death, but that is only of life temporal; but
there is one Lawgiver that can reward with eternal life, and punish with eternal death. So God truly and
properly hath the power of life and death. Therefore, since he can punish so severely, we should not stand
out against God’s will. Many times the doing God’s will is irksome to flesh and blood, but remember hell
will be worse. When we press men to faith, repentance, and new obedience, and tell them this is the will of
God concerning you, that you do believe in Christ, walk holily and humbly with God, what saith the man?
Shall I mope myself, and sit mourning in a corner, and spend my life in a dark melancholy manner, in
going from one duty to another? This is far better than to sit howling under the wrath of God for
evermore.
For directions. If you would do the will of God, then —
1. There must be some solemn time of resigning and giving up thy will to him. Naturally we are averse.
Now, whosoever is brought unto God, he comes and lays down the weapons of his defiance at God’s feet.
God hath a right to us, and he will have this right confirmed by our grant and consent: Romans 12:1, ‘I
beseech you by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto
God.’ There cannot be a more acceptable sacrifice to God than the resignation of our own will to him: See
how Paul comes and layeth down the buckler, when God had him under: Acts 9:6, And he, trembling and
astonished, said, ‘Lord, what wilt thou have me to do?’ There will be a time when you will solemnly give up
the keys of your own hearts to God, and bid him come and enter. Paul, that now did nothing but threaten
and breathe out terror to the children of God, when God had humbled him, then he lies at God’s feet. When
you are truly humbled, you will desire God to come and take possession of your hearts, and resolve to
come under his yoke: Matthew 11:28, ‘Take my yoke upon you, and you shall find rest for your souls.’
Christ will force it upon none. In the matrimonial contract, consent is not to be forced: ‘Take my yoke.’
2. When you give up yourselves to God, it must be without bounds and reservations: ‘That ye may stand
perfect and complete in the will of God,’ Colossians 4:42. That was his prayer for them: and, Acts 13:22, ‘I
have found David, the son of Jesse, a man after my own heart; he shall fulfil all my will.’ We should so
perfectly obey, as if we had no will of our own, not reserving a property in anything. Our thoughts are not
our own to dispose, nor our desires nor delights, but as God will. The least sin reserved is a pledge of the
devil’s interest and right in us. And therefore give up all to God, resign up your selves wholly to him, as
remembering that every motion, every thought, every [[@Page:124]] affection, is under a rule, and in
every action we should say, Will God have this to be done, yea or no?
3. There are some special things concerning which God hath more expressly signified his will and given
special charge, and these we should make greatest conscience of, how distasteful soever they be to flesh
and blood, or prejudicial to our own interest. For instance, concerning repentance and turning from sin,
Ezekiel 33:11, you have God’s oath that he delights in it: As I live, saith the Lord God, ‘I have no pleasure in
the death of the wicked, but that the wicked turn from his way, and live.’ ‘And God would not have any to
perish, but that all should come to repentance,’ 2 Peter 3:9. This is the will of God; he hath told you what a
great deal of pleasure he takes in repentance, that you should come and mourn over your sins, and bewail
your stragglings. When a profane Esau knew what his father desired, he takes his bow to go and kill
venison; when we know anything more pleasing to God, we should do it. And then he takes pleasure also
in the work of faith, believing in Christ: John 6:29, This is the work of God, that ye believe on him whom he
hath sent: and 1 John 3:23, ‘This is his commandment, that we should believe on the name of his Son Jesus
Christ.’ Therefore we should be much in the work of faith, and in receiving Christ, that we may accomplish
the good pleasure of God in us. It is very pleasing to God we should thus repent, believe, and return to him.
The very first motion, how welcome is it to the Lord! Psalm 32:5, I said, ‘I will confess my transgressions
unto the Lord; and thou forgavest the iniquity of my sin.’ So Luke 15:20: the father ran to meet him when
the prodigal thought of returning. So that you should live a sanctified life: 1 Thessalonians 4:3, ‘This is the
will of God, even your sanctification.’ That you should walk holily, God hath expressly declared his will.
Then for duties of relations, God takes a great deal of pleasure in obedience to magistrates, parents,
masters: 1 Peter 2:15, ‘For so is the will of God, that with well-doing ye may put to silence the ignorance of
foolish men.’ Then, that we should observe providences, ever be in a thankful frame: 1 Thessalonians 5:18,
‘In everything give thanks; for this is the will of God, in Christ Jesus, concerning you.’ It is a great rebellion
and disobedience not to obey God’s solemn charge.
4. We should be willing to obey God, whatever it cost us. The least sin is not to be committed to avoid the
greatest trouble. ‘You would think it were a small sin for Moses to tarry in Pharaoh’s court, where he
might be helpful to the people of God, yet he chose rather to suffer affliction with the people of God, than
to enjoy the pleasures of sin for a season,’ Hebrews 11:25.
5. For the greatest good that possibly can come of it, we should not cross God’s revealed will. Many times
this is a snare. Men think to be justified by their good intentions. We must not do evil that good may come
thereof: Romans 3:8. If one lie could save the world, we were not to do it, for the least evil is not to be done
contrary to God’s will, though the greatest good come of it.
Use 3. Examine how you stand affected to God’s will. This is very needful, because —
1. There be many mistakes about it.
2. Hereby we may discern whether we are thus entirely affected with the Lord’s will.
Men flatter themselves with a pretence of obedience, and cry, ‘Lord, Lord,’ but do not do his will. They give
God good words, but do not break out into an actual contest; as those wretches, Jeremiah 18:12, ‘We will
every one do the imagination of his evil heart:’ and Jeremiah 44:17, ‘We will certainly do whatsoever thing
goeth forth out of our own mouth.’ There are many things wherein we are apt to mistake. As,
[1.] We pretend to do God’s will in general, but when it comes to particulars we stick at it. Usually, when
we take up duty by the lump, it doth not exasperate opposite propensions and inclinations. This is our
great fault, we please and flatter ourselves with notions and abstract conceits. What say [[@Page:125]]
you to this will of God concerning you in particular? How forward were the Israelites! Oh, they would do
the whole will of God; they run away with the general notion. Yea, but saith Joshua, chap. 24:19, ‘Ye cannot
serve the Lord, for he is an holy God, he is a jealous God; he will not forgive your transgressions nor your
sins.’ We will do the will of God in general, but when it comes to cross our lusts and private inclinations,
these make us grudge at it, and shrink back again.
[2.] Some commend and approve the will of God, and talk of it, but do not practise it. It is here, ‘Thy will be
done;’ it is not, Let it be talked of, spoken and conferred of by me, but done. And it is not giving good
words. You know the parable of the two sons: One said, ‘I will not, and did;’ the other, ‘I go, sir, and went
not.’ Matthew 21:29, 30. Where Christ prefers the open sinner before the hypocrite, that is talking of God’s
will, and seems at a distance to be like the carbuncle, all of a fire, but touch him, he is key-cold. When we
are approving much of the will of God in our judgments, and commending of it, and do it not, this is in
effect to say, I know what my Father commands me, but I will do as I list.
[3.] Another deceit about the will of God is this: For the present, while we are in a good humour, when our
lusts lie low, when the heart is warm under the impulsions of a present conviction or persuasion, men
have high thoughts of doing the will of God: Deuteronomy 5:27, ‘Speak thou unto us all that the Lord our
God shall speak unto thee; we will hear it, and do it.’ There are several acts of our wills; there is consent,
choice, intention, and prosecution. It is not enough to consent: these things may be extorted from us by
moral persuasion; but there must be a serious choice, an invincible resolution, such an intention as is
prosecuted with all manner of industry and serious endeavours, whatever disappointments we meet with
from God and men. Then this intention or invincible resolution is such as will not be broken by difficulties,
weakened by loss of interest, not discouraged by the many disappointments we meet with, even in our
waiting upon God.
[4.] We have many times a seeming awe upon the conscience, and so are urged to do God’s will, yet the
heart is averse from God all the while; therefore they strive to bring God’s will and theirs together, to
compromise the difference. A notable instance of this you have in Balaam. He had a message sent to him,
and a great bribe. Now he had a carnal heart, which ran out upon the wages of unrighteousness, and,
therefore, though he knew the people of Israel were blessed of the Lord, yet first he will go to God:
Numbers 22:8, ‘Lodge here this night, and I will bring you word again, as the Lord shall speak unto me.’ He
is very tender, he durst not go with them, unless the Lord say, Go. But God denies him: Numbers 22:12,
‘Thou shalt not go with them.’ What then? The Lord refuseth to give him leave. Then Balak sends more
honourable messengers, and propounds rewards again. Then his carnal will is for God: Numbers 22:18,
Balaam answered, If Balak would give me his house full of silver and gold, I cannot go beyond the word of
the Lord my God, to do less or more.’ Was not this spoken with an honest mind, think you? This was the
dictate of his conscience; not for a houseful of gold durst he go against God the Lord. Yet you shall find it
was a sore temptation to him, for he goes again to God: Numbers 22:19, ‘Tarry here this night, that I may
know what the Lord will say unto me more.’ Then saith God, Go, when he saw his heart was set for the
wages of unrighteousness. There was a reluctancy in his conscience, he durst not go, therefore he would
fain bring the will of God to his will. In many cases we are thus divided between our own affections and
God’s will, between our interests and the will of God.
It is a case often falls out, when there is a quarrel between conviction and corruption. When light is active
and strong in conscience, men dare not go against the apparent will of God, yet their hearts hang another
way. We have one carnal affection or other, and then all our business is to bring God’s will and ours
together; and how to disguise and palliate the matter, that with greatest leave to conscience we may seem
to contradict the will of God.
[[@Page:126]] [5.] A fifth deceit about the will of God, and that is, a wish that we were brought under the
power of it, as he that stretched himself upon his bed, and said, Oh, that this were to labour! Many men
have a velleity, a languid and incomplete will; they have a wish, but not a volition, not a serious desire; and
sometimes they may draw it out to a cold prayer that God would make them better. It is just like a man
that should lie down and complain, Oh, that I were at such a place! and never travel. Would I had
performed such a task! yet puts not his hand to the work. Men would, but they will not, set themselves in
good earnest to get the grace they wish for, there is not striving to accomplish their will. A chapman no
doubt would have the wares, it is like he hath a cold wish, but will not come to the price; I will buy it
whatever it cost me. They have not those active and industrious resolutions, such a strong and serious
bent of heart towards God, but only a few wishes.
[6.] Halving the will of God; as in many cases many will do part of the will of God, but not all, they come not
fully up to the mind of God. For instance, they will take notice of some great commandment, but not of the
least. We cannot dispense with ourselves in the least: Matthew 5:19, ‘Whosoever shall break one of the
least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven.’ We
are apt to say ‘It is but a little one, and my soul shall live.’ No sin is little which is committed against a great
God. It argueth more wickedness to break with God for a trifle and a very small matter, it argueth more
corruption; as a little force will make a heavy body move downward. Again, in another case, the
ceremonialist stands upon some lesser things; as the Jews, John 18:28, would ‘not go into the judgment-
hall lest they should be defiled,’ yet they could seek the life of the Lord of glory. They are not brought
under the dominion of the Lord’s grace, faith, repentance, holiness, and the weightier things of the law;
these are things they regard not. This is hypocrisy. Like one that comes into a shop to buy a pennyworth
and steals a pound’s worth; so they are punctual in lesser things, that they may make bold with God in
greater. Again, some will do the will of God in public, where they may be observed; but not in private, and
when alone. They make a fair show in the world, but in their families their converse is more loose and
careless: Psalm 101:2, ‘I will walk within my house with a perfect heart.’ A man that is truly holy will show
it at home and abroad, in his closet and secret retirements, everywhere he makes conscience of the will of
God. Many times we strain ourselves and put forth our gifts in public; God will be served with our utmost
in secret also; and the will of God is expressed concerning the inward as well as the outward man, and we
must make conscience of both: Isaiah 55:7, ‘Let the wicked man forsake his way, and the unrighteous man
his thoughts,’ &c. Not only make conscience of our way, our outward course, but of our thoughts as well as
our actions, for the thoughts fall under a law. So some will make conscience of the first-table duties, and
neglect the second; and some of the second, and neglect the first. Some are very punctual in dealing with
men, but neglectful of God: Romans 1:18, ‘The wrath of God is revealed from heaven, against all
ungodliness and unrighteousness of men.’ Both tables are owned from heaven. Some will not wrong their
neighbour of a farthing, but stick not to rob God of all that faith, fear, love, trust, worship, that is due to
him. Many that will not defile their bodies with promiscuous copulation, yet are adulterers and
adulteresses to God, their hearts straggling from God, doting upon the creature to the wrong of God. Many
condemn the rebellion of Absalom, and rise up against their heavenly Father, and are murderers, that
strike at the being of God. They are tender of wronging the reputation of men, yet dishonour God, and are
never troubled. So, on the other side, others fear and worship, but in their dealings are very
unconscionable; they will not swear an oath, but are very uncharitable, censuring their brethren without
pity and remorse. This is the fashion of the world, to be in with one duty and out with another.
[7.] A loathness to know the will of God, to search and inquire into it, argueth deceit, and that we are loath
to come under the power of it. Some men shrewdly suspect it is true, but are loath to [[@Page:127]]
inquire into it: John 3:20, ‘Every one that doeth evil hateth the light, neither cometh to the light, lest his
deeds should be reproved.’ They have a shrewd guess about the ways of God, but will not search to be
satisfied: 2 Peter 3:5, ‘They are willingly ignorant.’ As Tertullian saith of the heathens, they would not
search into the Christian religion, because they had a mind to hate it; so these are loath to inquire further
into the will of God. There is a great deal of deceit in it; it shows we are afraid to come too near a
suspected truth. Again, now and then when lusts are under some restraint, men seem to lie much under
the will of God. A horse that is kept low is easily ruled by the rider, but when fed high he grows
headstrong. Many times in a mean condition a man seems to make conscience of doing the will of God; but
when prosperous, he waxeth wanton and disobedient: Jeremiah 5:5, ‘I will get me to the great men, but
these have altogether broken the yoke and burst the bonds.’
So that there are a great many mistakes about doing the will of God, therefore you had need search.
Secondly, How shall we know we are rightly affected with the will of God?
[1.] When God’s will is reason enough for what he hath required of us; when a man is so sensible of God’s
will that this is instead of all reasons. Obedience is never right but when it is done upon the mere sight of
God’s will. This is enough to a gracious heart, that this is the will of God, 1 Peter 2:15, 1 Thessalonians
5:18, though the duty be never so cross to our own desires and interests. This is to obey the
commandment for the commandment’s sake, without any other reason or inducement. There is, indeed,
ratio formalis and ratio motiva, the formal reasons of obedience and the motives of obedience. The formal
reason of obedience is the sight of God’s will, the motives to obedience are rewards and a dread of
punishment. The formal reason is God’s will; and this is pure obedience, to do what God wills be cause God
wills it.
[2.] When a man is very inquisitive to know what is the will of his heavenly Father. When he doth not only
practise what he knows, but searcheth that he may know more: Romans 12:2, ‘That ye may prove what is
that good and acceptable and perfect will of God;’ and, Ephesians 5:17, ‘Be ye not unwise, but
understanding what the will of the Lord is.’ When a man is desirous to know the whole will of God, not for
curiosity but for practice, that he might do it. When the understanding hath a confused notion of a thing
they will not know it distinctly, but when men search, and are willing to find out the counsel of God in all
things that they may come up to it, this is a sign the heart is rightly affected to the will of God.
[3.] Hereby may you know your affection to God’s will, by keeping yourselves from your sins: Psalm 18:23,
‘I was upright before him, and kept myself from mine iniquity.’ There is an iniquity that we may call ours,
upon which the will is most passionately addicted; be it worldliness, sensuality, inordinate desire of
reputation and respect with men. Now, when we are plucking out our right eye, and cutting off our right
hand, Matthew 5:29 — when we are mortifying and subduing our lusts — when we can deny ourselves in
those things to which the heart is most wedded, that is a sign of compliance with the will of God.
The second point.
Doct. 2. That it is the Lord which giveth to will and to do those things which are pleasing in his sight.
Therefore we ask it of him, ‘Thy will be done,’ — that is, as I explained it, we ask of him a heart, skill, and
strength to do his holy will.
Here I shall tell you: —
[[@Page:128]] 1. What I mean by the point.
2. Give you the proof of it.
I. What I mean by the point: —
1. I mean thus, that in the work of conversion God doth all: Ezekiel 11:19, ‘I will give them one heart, and I
will put a new spirit within you; and I will take the stony heart out of their flesh, and I will give them an
heart of flesh.’ The benefit of a tender sanctified heart is God’s gift: Ezekiel 36:26, 27, ‘A new heart also will
I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and
I will give you an heart of flesh, and I will cause you to walk in my statutes.’ Mark, a new heart — that is,
another heart, a heart to understand, a heart to love, a heart to do the will of God, he gives it. ‘He doth not
only offer it, or prepare it, make way for it, but I will give you a heart of flesh.’
2. This is that I mean, that after conversion God still concurreth. He doth not only give the habit of grace,
but actual help in the work of obedience. ‘He worketh all our works in us.’ Isaiah 26:12. His actual help is
necessary to direct, quicken, strengthen, protect, and defend us. To direct us: Psalm 73:24, Thou shalt
guide me by thy counsel, and bring me to thy glory.’ In our way to heaven, we need not only a rule and
path, but a guide. The rule is the law of God, but the guide is the Spirit of God. To quicken and excite us by
effectual motions: a drowsiness and a deadness is apt to creep upon our hearts, and we see in the same
duty it is a hard matter to keep up the same frame of spirit, the same vigour of affection, life, and warmth;
and therefore we had need go to God often, as David: Psalm 119:37, ‘Quicken thou me in thy way.’ It is God
which doth renew the vigour of the life of grace upon all occasions, when it begins to languish and droop.
To corroborate and strengthen what we have received: Ephesians 3:16, ‘the apostle prays there that he
would strengthen with might by his Spirit in the inner man;’ and, 1 Peter 5:10, ‘Make you perfect, stablish,
strengthen, settle you.’ There are many words heaped up there to show how God is interested in
maintaining and keeping afoot that which he hath planted in the soul. In protecting and defending them
against the incursions and assaults of the devil, who always lieth in wait to surprise the soul, to withdraw
us from God. The regenerate are not only escaped out of his clutches, but are advanced and appointed to
be Satan’s judges, which an envious and proud spirit cannot endure; therefore he maligns, assaults, and
besiegeth them with temptations daily. Now, it is God that defends: John 17:11, Keep through thine own
name those whom thou hast given me;’ by thy name — that is, by thy power.
3. God must not only help us in the general, and upon weighty occasions, but in every act, from the
‘beginning of the spiritual life to the end.’ It is not enough to say that the first principles and motions are of
God, but the flowing forth of all motions and actions, according to those principles: Philippians 2:13, ‘It is
God that worketh in you both to will and to do of his good pleasure.’ God not only gives the desire and
purpose, but he gives grace to the good which we will and purpose to do. These two are distinct; and we
may have assistance in one kind and not in another; willing and doing, I mean, are different. Paul saith,
Romans 7:18: To will is present with me; but ‘how to perform that which is good I find not.’ To will is
more than to think; and to exert, and put forth our will into action, it is more than both; and in all we need
God’s help. We cannot think a good thought, nor conceive a holy purpose, much less perform a good
action, without God, so that every moment we need renewed strength. As long as the work of grace is
powerful and renewed in us, so long we are kept in a warm and healthful frame; but we grow vain, loose,
earthly, carnal again, and off from God, when this heat and warmth of grace is withdrawn; and therefore
God still concurreth in the whole business of our obedience to him.
II. Having showed what I mean, and how far God is interested in this work, what need we have to
[[@Page:129]] desire we may do his will; let us prove it. And because it is a weighty point, I shall prove it
by parts.
1. As to the first grace, that it is God alone which frames our hearts to the obedience of his will.
2. That when we are thus framed by grace, after conversion, it is God still concurs, and must help us
to do his will.
First, As to the first grace, I shall prove that it is God alone, by the power of his own Spirit, which frames
our hearts to the obedience of his will. This will appear by considering: —
(1.) What man is by nature.
(2.) The words by which our cure is expressed, and the way God takes to put us into a course of obedience.
(3.) What the scripture speaks as to the utter impotency of man, to the framing of his heart to the
obedience of God’s will.
(1.) First, This will appear by those notions or emphatical terms by which the scripture doth set forth
man’s condition before God works upon him. ‘He is one that is born in sin:’ Psalm 51:5, ‘Behold, I was
shapen in iniquity, and in sin did my mother conceive me;’ and things natural are not easily altered. And as
he is born in sin, so he is greedy of sin: Job 15:16, ‘He drinketh in iniquity like water;’ it noteth a vehement
propension, as greedy to sin as a thirsty man to drink. Thirst is the most implacable appetite, hunger is far
better borne. It is the constant frame of his heart: Genesis 6:5, ‘Every imagination of the thoughts of his
heart is only evil continually.’ Oh, how many aggravating and increasing circumstances are there named.
There is a mint that is always at work; the mind is coining evil thoughts, and the heart evil desires and
carnal motions; and the memory is the closet and storehouse where they are lodged and kept. This is the
case of man, born in sin, greedy and thirsty of sin, and one whose thoughts are evil continually.
But may not a man be reclaimed? Oh no, for he hath a heart of stone: Ezekiel 36:26, ‘I will take away the
heart of stone.’ Every man that comes to be converted hath a heart of stone; and what is that? insensible,
inflexible. Insensible, he hath no feeling of his condition; inflexible, he will not be moved and wrought
upon by the word, and the Spirit, and providence. How many means are wasted upon him, and to no
purpose! And Jeremiah 17:9, ‘The heart is deceitful above all things, and desperately wicked: who can
know it?’ It invents all kinds of shifts and excuses to elude God, or rather to cheat itself. When God comes
to work upon man, it slides away from under his hand, as if salvation itself should not save them. Yea, but
is not the New Testament more favourable to man than the Old? Or, is not man grown better now there is
so much of God’s grace discovered? ‘I answer, there is a perfect harmony between the Testaments: there
he is styled a child of wrath by nature,’ Ephesians 2:3; the elect as well as others were so. ‘There you will
find him to be a servant of sin.’ Romans 6:17. Never such an imperious master as sin is, never such a
willing servant as man is. Sin never leaves commanding, and we love to work, and therefore are at its beck.
‘There you will find him to be represented as a man that hath a blind understanding,’ and a ‘hard heart,’
and one that is averse from the ‘life of God.’ Ephesians 4:18. There you will find him to be one that is an
enemy to the ‘law of God,’ ‘enmity’ itself, Romans 8:7; ‘one that neither will nor can please God.’ One that is
blind, and knows not what to do: 2 Peter 1:9, ‘He that lacketh these things is blind.’ and with such a
blindness as is far worse than bodily. A man that is blind in his bodily eyes, would think it to be a great
happiness to have a fit guide: as in Acts 13:11, ‘when Elymas was smitten blind, he sought about for
somebody to lead him by the hand.’ But he that is spiritually blind, cannot endure to have a guide; or if one
would lead him, and direct him in the right way, he is [[@Page:130]] angry. And as the scripture
represents him as blind, so without strength: Romans 5:9, ‘Dead in trespasses and sins;’ Ephesians 2:5,
yea, worse than dead; a dead man doth no more hurt, his evil dieth with him; but there is a life of
resistance and rebellion against God that goeth along. I have spoken but little, yet put all together, and
then it shows what a miserable wretched creature man is.
The scripture doth not speak this by chance, it is not an hyperbole used once or twice, but everywhere,
where it speaks of this matter, it sets out man to be blind, hard, dead, obstinate, and averse from God.
Certainly man contributes little to his own conversion, if the word of God sets him out everywhere to be
such a one; he cannot hunger and thirst after Christ, that drinks in iniquity like water. Nothing in his
nature to carry him to grace, who is altogether sinful.
If the scripture had only said that man had accustomed himself to sin, and was not born in sin: if it had
said that man is very prone, and not greedy and thirsty in iniquity: if it had only said that man did often
think evil, but not continually: if the scripture had said that man was somewhat obstinate, but not a stone,
an adamant, and like the nether mill-stone: that he had been indifferent to God and the world, God and the
flesh, and not a professed enemy: that he had been a captive of sin, and not a servant of sin: that man had
been weak and not dead: only a neuter and not a rebel: then there might have been something in man; and
the work of conversion and reducing to God had not been so great. But the scripture saith the quite
contrary, that man is all this and much more, therefore this clears it up, that his conversion is not in
himself, but it is God must work this good work upon him, or else he can never be renewed.
(2.) Secondly, Let us consider the terms how the cure is wrought. Certainly to remedy so great an evil,
requireth an omnipotent, an almighty power. Therefore see how conversion is described in scripture,
sometimes by enlightening the mind: Ephesians 1:18, ‘The eyes of your understanding being enlightened,
that ye may know what is the hope of his calling,’ &c. Man, the best creature on this side heaven, is stark
blind in the things of God. If he should go to see with the light of nature, how would he grope at noon-day!
If he should put on the spectacles of art he will but be little better. Nay, let him take further the glass of the
word, yet how blind in a spiritual sense. Something there must be done upon the faculty; the object must
not only be revealed, but the eye must be enlightened. There are thick scales upon his eye, as Paul had in
his blindness, that must be taken off, before he can see into the things of God.
But is this all, enlightening the eye? No; the scripture describeth this work of God by opening of the heart:
Acts 16:14, ‘God opened the heart of Lydia, that she attended unto the things which were spoken of Paul.’
God doth not only knock at the heart — that he doth by his word, and by the external means — but he
openeth the heart; he must open the door before he can come in, enter, and take possession.
As to the means, God trieth key after key, one providence after another. As when a man would open a
door, he knows not what key will fit the lock, he trieth key after key; so God trieth one cross, one affliction
after another, one sermon, one message after another; but until he puts his fingers upon the hole of the
lock, we shall not open.
But these words are not emphatical enough, therefore it is expressed by a regeneration: John 3:3, ‘Except a
man be born again, he cannot see the kingdom of God.’ Mark, they must not only be reformed, but must be
regenerated and born again.
Now, because this is an ordinary work which falleth out in the course of causes, therefore there is a more
solemn notion used, it is expressed by a resurrection: Ephesians 2:5, ‘He hath raised you up together with
Christ.’ Yea, but that which hath been may be again, therefore it is expressed not [[@Page:131]] only by a
resurrection, but by a creation: Ephesians 2:10, ‘We are his workmanship, created in Christ Jesus unto
good works:’ 2 Corinthians 4:6, ‘He that commandeth the light to shine out of darkness, hath shined in our
hearts.’ And we are called new creatures. And higher than this, it is expressed not only by a creation, but
by a victory and overcoming. It is resembled by beating and binding of the strong man, and rescuing and
taking away his prey from him: Luke 11:21, 22; 1 John 4:4. ‘By bringing into captivity every proud thought
to the obedience of Christ,’ 2 Corinthians 10:5.
These expressions the scripture useth to set out the mystery of grace, the power of God that worketh in us.
What is wanting in one is supplied in another.
(3.) The third thing I shall produce; That the scripture doth expressly deny any power in man to convert
himself to God: 1 Corinthians 2:14, ‘The natural man cannot know the things of the Spirit of God, because
they are spiritually discerned;’ and as he cannot know, so he cannot obey: Romans 8:7, ‘The carnal mind is
enmity against God; for it is not subject to the law of God, neither indeed can be; and they cannot please
God:’ Romans 8:8. And they cannot come to Christ: John 6:44, ‘No man can come to me except the Father
draw him.’ And they cannot do anything without Christ, John 15:15; and they cannot think a good thought,
2 Corinthians 3:5: and they cannot bring forth good fruit, Matthew 7:18; and they cannot speak a good
word, Matthew 12:34; and they cannot believe, John 12:39; and they cannot do that which is good,
Jeremiah 13:23, ‘Ye that are accustomed to do evil, cannot do good.’ From whence doth all this deficiency
in them arise? Partly from nature, partly from custom. Besides the natural there is a customary and
habitual depravation. By nature we are averse from God, and by custom we are more confirmed in this
evil aversation from God. Man, by lying long in his unregeneracy, hath his averseness from God increased
and strengthened upon him. Naturally we are in love with the world, and have declined God and the things
of God. ‘Consider him in his naturals, he cannot know the things of the Spirit:’ 1 Corinthians 2:14. And the
carnal mind cannot be subject to the law of God, being at enmity against him, Romans 8:7. There are other
places express this cannot, which derive it from custom; they are become slaves to their lusts, and their
sins have gotten such a hand over them that they know not how to break them off: Jeremiah 13:23, Can
the Ethiopian change his skin, or the leopard his spots? ‘Then may ye also do good, that are accustomed to
do evil.’ And so where it is said: John 12:39, ‘They could not believe.’ Naturally man is unable; but that
place speaks of another degree of impossibility through contracted obstinacy and judicial obduration.
Thus you see man is wholly impotent as to this work, and it is the Lord alone must do it.
Object. But here is an objection. If it be so that man hath such an utter impotency to convert himself to
God, how can it stand with the mercy of God, as the creator of mankind, to require the debt of obedience
from him that is not able to pay? How can it stand with the justice of God to punish him with eternal death,
for the neglect of that which he is not able to do? and how can it stand with the wisdom of the supreme
lawgiver, to exhort him by promises and threatenings, who hath no power to do what he is exhorted to
do?
I answer: —
1. As to the first; how can it stand with the mercy of God to require the debt of obedience from him that is
not able to pay? God hath not lost his right, though man hath lost his power; their impotency doth not
dissolve their obligation. A drunken servant is a servant still. It is against all reason a master should lose
his right by the servant’s default. A prodigal debtor hath nothing to pay, yet he is liable to be sued for the
debt without any injustice. God contracted with us in Adam, and gave us a power which we lost by his fall;
and therefore though our power be gone, yet God may demand his due to obey and please him; especially
since this obedience God required of [[@Page:132]] Adam, was not only due by covenant and positive law,
but by immutable right and natural justice of man. Men think it harsh to suffer for Adam’s fault, to which
they were not conscious and actually consenting.
Yea, but consider, every man will find an Adam in his own heart. The old man is there, we are still sinning
away those relics of natural light in conscience, and those few moral inclinations which are left. There is a
little ability and strength he hath as a man, and shall not God challenge the debt of obedience from a proud
prodigal debtor, that is weakening and wasting himself more and more? We are proud, therefore God may
exact it of us. We think we are able to obey and do his will, when we are weak; we are poor, yet think
ourselves rich; therefore God may admonish us of our duty, demand his right to show our impotency and
beggary, and that we may not pretend we were not called upon for what we owe. But man is not only a
proud debtor, but we are prodigal debtors; those relics of conscience and moral and human inclinations,
which escaped out of the ruins of the fall, we lose those things every day, and embezzle them away by the
service of sin. Therefore it standeth fully with the clemency of God, as creator of mankind, to require the
debt of him that wastes that little stock he hath.
2. As to the other part, how it can stand with the justice of God to punish him with eternal death, for the
neglect of that he cannot do. I answer: Besides natural impotency, there is voluntary. We must not
consider man merely as impotent to good, but as delighting in evil, as loving it with all his heart. This
cannot indeed is a will not, it is a voluntary impotence. ‘You will not come to me, that ye might have life:’
John 5:40. Our impotency lies in our obstinacy. So man is left without excuse, because we freely refuse the
grace offered, and by continuing in sin we increase our bondage, and draw an inveterate custom upon
ourselves, and so grow every day more obstinate against God.
3. As to the last, how can it stand with the wisdom of God to exhort him with promises and threatenings,
that hath no power to do that which he is exhorted to?
I answer: These exhortations, they carry their own blessing with them to those to whom God means them
for good. As God’s creating word carried with it its power: ‘Be there light, and there was light;’ and as
Christ’s word carried forth his power, it was not in vain to say, ‘Lazarus, come forth,’ though he was dead,
and could not hear it; there was a mighty power went with the word; so there is power goes along with
the exhortations of the gospel, to work grace in the hearts of those to whom God intends it as a blessing.
Yea, but if this be for the elect’s sake only, and to convey that power to them, to what use doth it stand to
others? If the elect did dwell alone, and were a distinct community among themselves, the objection were
plausible; but they are hidden among others: therefore reprobates are called obiter, by the by, as others
are called according to purpose; and therefore they have the benefit of the common call and the common
offer. The world stands for the elect’s sake, yet others have the benefit of the world and worldly things. So
the word is preached for the elect’s sake, yet others have the benefit of an external call. The sun shines,
though blind men see it not. The rain falls upon rocks and mountains, as well as fruitful valleys; so God
may suffer these exhortations to light upon wicked men. And again, as to them, it is for their conviction; it
is to bridle their corruptions; it is at least a means to civilise them, and keep them from growing worse:
therefore such kind of doctrines and persuasions restrain their wickedness. Therefore it stands well
enough with the wisdom of the lawgiver to call upon men, and invite them with promises and
threatenings, to repentance.
Therefore now let me show how doth God reduce and frame our hearts to the obedience of his will. The
ways God useth are of two sorts, moral and real.
[[@Page:133]] [1.] God works morally, so as to preserve man’s nature, and the principles thereof;
therefore he works by sweet inclination, not with violence. So he comes with blandishments and
comfortable words: Hosea 2:14, ‘I will allure her, and bring her into the wilderness, and speak comfortably
unto her.’ So, Genesis 9:27, ‘The Lord shall persuade Japhet, and he shall dwell in the tents of Shem.’ By fair
and kindly words, he draweth on men to the liking of the gospel. He offereth no violence to our natural
principles, but to our corruptions. God doth not make the will to be no will, but to be a good will; he
restoreth the faculties to their right use and exercise; he layeth forth the beauty and excellency of his
grace, and a glorious estate he sets before our eyes, and so outbids temptation, and draweth our hearts to
himself. And God not only doth work suitably to our general nature, as we are reasonable creatures, but
suitably to the particular frame of the heart. Some are of a stout and stubborn temper, and will not be
subdued by milder means and motives; therefore God breaks them with fears and terrors, and with a
spirit of conviction; and others, he draws them on by love, and by a gentle application.
That God hath respect to men’s particular tempers was figured in those extraordinary ways of appearance
and manifestation; they are fitted according to the state of men. To Moses, that was a shepherd, and was
acquainted with bushes, God appears in a bush of fire; and to the wise men, that were skilled in the
motions of the heavenly bodies, he appears in a star; and to Peter, that was a fisherman, he appears to him,
and shows his power first in the draught of fishes, So still these are pledges of this kind of dispensation:
that God will work suitably, not only to our general nature as men, but to our particular state and temper.
Yea, yet further, to set on this moral way of working, there is a fit subordination of the circumstances of
providence. God takes the wild asses in their month;’ and he hath his reason wherein to surprise the
hearts of sinners: Proverbs 25:11, ‘A word fitly spoken is like apples of gold in pictures of silver.’ God
comes in in a fit season; as when a soul is humbled by some sudden accident; as one was converted by
seeing a man fall down dead suddenly by him. God ordereth some providences to work, and awaken the
hearts of men; or else by some great affliction: Hosea 2:14, ‘I will bring her into the wilderness, and speak
comfortably unto her.’ God finds many a sinner in the briars, as Abraham found the lamb. Stub born
humours are then most broken. Metal in the furnace is capable of any form. God may suit and dispose us
so that he may come in in a fit season to the soul, or in terrors of conscience, when the heart is scourged
with remorse for great sins. All this is God’s moral work.
[2.] There is a real work, which goes along with this persuasion: there is an almighty power; for bare
persuasion cannot make the blind to see, the dead to live, or open the heart of man, that is so desperately
and obstinately wicked, until he puts his fingers upon the holes of the lock, until he begins to open the
heart.
Concerning this real work, observe it is secret, yet thorough and prevailing, so as the effect doth follow,
when God will convert. The exact manner of God’s drawing is unknown. Austin calls it an inward, hidden,
and unspeakable power, which God putteth forth together with the word. It is marvellous in our eyes; but
he that knew how to create souls knows how to work upon them. This power, it is like the influences of
the heavens, which so insinuate themselves with the operation of second causes, that they cannot be seen;
so there is such a mighty power working in us, though we cannot tell how to express it. We cannot say
there is no such power, because we do not know what it is.
And as this power is secret, so when this power is put forth it is prevailing: he works prevailingly, so as the
effect must necessarily follow. The grace God gives to men, to convert them, it is not a power to be
converted, repent, and believe, if they will; no, but he gives repentance, he gives faith, and works so as the
effect shall succeed: he works efficaciously and determinately, so as to oppose all the resistance of the will,
and accomplish his work.
[[@Page:134]] That is the first branch.
Secondly, When we are thus framed by grace, after conversion God still concurreth, and must help us to do
his will. He doth not only give us the habit of grace, but actual help in the work of obedience: Isaiah 26:12,
‘Thou hast wrought all our works in us.’
But why is it that still the Lord worketh in us, both to will and to do, unto the last; and not only begins with
us, but still keeps grace in his own hands, so as we shall have our supplies from heaven from day to day?
There are several reasons: —
[1.] Because it endeareth God to a gracious soul. The more visits we have from God, and the more he is
mindful of us at every turn, the more is God endeared to us. In such a duty, there we met with comfort and
enlargement, because God was there; that is noted and regarded, so that the Lord is rendered the more
precious. The experiment we have of God in every duty doth the more make us prize his grace. As David,
Psalm 119:93, ‘I will never forget thy precepts, for with them thou hast quickened me.’ I shall never forget
such a sermon, and such a prayer, because there I met with God. So in affliction, Romans 5:3, ‘Patience
worketh experience;’ or in such a conflict, we had such a support: this endeareth God to the soul. As
mutual acts of kindness do maintain a friendship between man and man, so do these renewed acts of love,
and of God’s care and kindness over us, maintain a friendship between God and us.
[2.] It engageth us to a constant dependence upon God, and communion with him. It is dependence which
maintains the commerce between heaven and earth. Now, if we did keep the stock ourselves, God and we
should soon grow strangers. When the prodigal had his portion in his own hands, he goes out of his
father’s house: Luke 15:The throne of grace would lie neglected and unfrequented. If we did not stand in
need of daily receivings, when would the Lord hear from us? And therefore, to oblige us to a constant
dependence, God will keep the grace in his own hands, that ever we may have some thing to drive us to
himself, some necessities upon us; for the throne of grace is for a time of need: Hebrews 4:16.
[3.] This is that which keeps us humble, and that upon several considerations. All we have, it is by gift; and
then what can we be proud of? Not only the habits of grace themselves, but also those actual incitements
which are necessary to draw them forth into act. So that of all our excellencies we may say, Alas! it is but
borrowed; and if we be proud of them, we are but proud we are more in debt than others: when most
enlarged and most assisted, it is from God. We would laugh if a groom should be proud of his master’s
horse and his master’s cloak; shall we usurp that honour that is due to God? ‘What hast thou that thou
didst not receive?’ 1 Corinthians 4:7. And then we have it from hand to mouth. That which we have
received will not bear us out, unless God come in with new influences of grace. We should soon grow
proud if God did not direct us, and give out the renewed evidences of his love day after day; and we should
not acknowledge our benefactor if God should do all at once: therefore he lesseneth and weakeneth our
corruptions by degrees, and by the renewed influences of his grace; and by this means we are made
sensible of the mutability of our own nature. ‘God left Hezekiah, to try him, that he might know all that was
in his heart.’ 2 Chronicles 32:31. God hath so dispensed grace that he will be going and coming as to actual
influence; therefore sometimes he will leave us, that he may discover a man to himself. Though we have
grace planted in our hearts, and are renewed, yet if God leave us, how weak and foolish are we! We are
renewed, but not fully recovered of that maim and bruise we got by the fall of Adam, and we cannot do as
we will. If God withdraw his quickening, his strength, secret corruption will break forth, and our
indisposition to holy things will soon appear.
[[@Page:135]] [4.] Then it is for the honour of the Lord’s grace. It doth abundantly provide for the glory of
grace, that from first to last we are indebted to God; not only for those permanent and fixed habits which
constitute the new creature, but for those daily supplies without which the motions of the spirit are at a
stand. And this is that which makes the saints still to put the crown upon grace’s head. When the servants
gave an account of improving of their talents, saith one of them, Luke 19:16, ‘Lord, thy pound hath gained
ten pounds:’ he doth not say, My industry,’ but, thy pound.’ So Paul, Galatians 2:20, ‘I live;’ yea, but he
interposeth presently, ‘Yet not I, but Christ liveth in me.’ They are ever ascribing all to God, because they
see they can do nothing without him. When we come to heaven, it is a question which we shall admire
most, grace or glory, the glory of that estate into which we are brought, or else grace, which was the
foundation of it. Oh, when we see all that was done and suffered for God, it was from God: ‘Of thine own
have we given thee.’ How will the soul admire the riches of his glorious grace! We have not only traded
with his money, but by his direction; and when our stock was embezzled he supplied us at every turn. For
these ends the Lord still keeps grace in his own hands, that we can do nothing to any purpose unless he be
pleased to concur, by the influences and quickenings of his own Spirit.
Use. The use shall only be in these two branches: —
1. In doing any good work, let us do all things in him as well as to him. Let us not only make this our scope,
that we may do it to God, but let us make his grace our principle: otherwise, when we go to work for God
without God, it will befall us as it did Sampson, that thought to go out and shake himself as in former
times, but his locks were cut and his strength gone. Men that have had former experiences, think to find a
like vigour of affection, a like raisedness of spirit, a like savouriness of expression; but if they take not God
along with them, they find their strength is gone, their affections dead, that all their spirits are dry and
sapless, and that they do not go forth with such life and power as formerly. Therefore, whenever you go
about a good work, say, as David, ‘I will go forth in the strength of God.’
2. It directs us in ascribing the honour of what we have done. It is dangerous to assume divine honour to
ourselves or accept it from others; but we must give the Lord the glory, whose concurrence doth all the
work. Remember, we have received all from God, and God must have all the glory and honour; if others
should ascribe it to us, we are not to take it. To conceal and receive stolen goods, brings us within the
compass of theft, as well as to steal them ourselves. So, when others would ascribe anything to us, still let
the Lord have the glory of every work and business.
The third point.
Doct. 3. We are not only to look to this, that his will be done, but to the manner how it is done.
It is not for the honour of his majesty to be put off with anything; we must serve him with all our mind and
strength: Malachi 1:14, When ye brought that which was torn, and lame, and sick, should I accept this of
your hands? saith the Lord. ‘I am a great king, saith the Lord of hosts, and my name is dreadful among the
heathen.’ We are to aim at the highest manner of serving God. There is an ardent desire in the saints to be
perfect: ‘If by any means they would attain to the resurrection of the dead,’ Philippians 3:11; that is, that
happy and sinless state they shall enjoy hereafter. The manner is more considerable than the work itself. A
man may sin in doing good, but he cannot sin in doing well; therefore the manner is that which is mainly
stood upon in scripture. God doth not only look that we pray, but it must be fervent effectual prayer, not a
drowsy devotion; not only that we hear, but take heed how we hear; not only that we serve him, but serve
him instantly; not only run, but so run. The great thing that is put into the balance of the sanctuary, when
God comes to weigh the actions of men, what doth he consider? He weighs the spirits: Proverbs 16:2, ‘All
the ways of man are right in his own eyes; but the Lord weigheth the spirits;’ that is, he considers with
[[@Page:136]] what frame of heart, and in what manner, we go about anything we do for him. And
therefore this is the main thing we should look after, in what manner we serve him, even as the angels do
in heaven; not in an ordinary but perfect manner.
But wherein doth the resemblance hold; how should we be as the angels?
1. In conformity to the angels, we must serve God readily. ‘The angels are represented as with wings,’
Isaiah 6:2: and the angel Gabriel is said to ‘fly swiftly’ upon God’s message; they are hearkening for God’s
word, and go on God’s errand. So we should be ready and speedy in our obedience: Psalm 119:60, ‘I made
haste, and delayed not to keep thy commandments.’ It is not enough to keep God’s commandments, but we
must make haste; that is, before the strength of the present impulsion be lost, and those fervours which
are upon us be cooled.
2. Willingly and cheerfully, and without murmuring. Angels are ready at God’s beck; they are ministering
spirits, even to the meanest saints; God hath sent them abroad for the heirs of salvation; they are as
guardians to them, to look after them in all their ways. The devils, what Christ bids them do, do it
murmuringly; the unclean spirit would not come out without rending and tearing, Mark 9.; Christ’s
presence was a burthen to them, Matthew 8. When we do things with reluctancy, murmuringly, we are
more like the devils than the angels. When the devils obey his word, they are forced to it by the absolute
power of Christ; yet they do it not with willingness and freeness, as the good angels do. But we are to do it
freely: I delight to do thy will, ‘O my God.’ Psalm 40:8. And, John 4:34, ‘It is my meat and drink to do the
will of him that sent me.’ That was the dish Christ loved.
3. Constantly and unweariedly. Thus do the angels in heaven. The devils they abode not in the truth; but
angels, they do it without weariness; they rest not day nor night, but are still lauding, praising, and serving
God, and are never weary. God in communion is ever new and fresh to them; the face of their heavenly
Father is as lovely as at the first moment; no weariness or satiety creeps upon those good spirits. Thus
should we do it without weariness, and then we shall reap if we faint not.
4. Faithfully, not picking and choosing: ‘They hearken to the voice of his word,’ whatever it be, be it to
ascend or descend. ‘So we, if it be to go backward for God, though it be against the bent of our hearts.
David is said to be a man after God’s heart,’ because he did ‘all God’s will.’ Acts 13:22: all which should be a
pattern for us, and we should strive to come up to it.

Chapter 9.
Give us this day our daily bread.
We are now come to the second sort of petitions, that concern ourselves, as the former did more
immediately concern God. Now you may observe the style in the prayer is altered. It was before, Thy
name, Thy kingdom, Thy will; now it is, Give us, and Forgive us, &c. Before, our Lord had taught us to
speak in a third person, ‘Thy will be done;’ and now in a second person, ‘Give us this day:’ which is not so
to be understood as if we were not at all concerned in the former part of the Lord’s Prayer. In those
petitions, the benefit is not God’s, but ours. When his name is sanctified, his kingdom cometh, and his will
is done; these things do not only concern the glory of God, but also our benefit. It is our advantage when
God is honoured by the coming of Christ’s kingdom and the subjection of our hearts unto himself. But
these latter petitions do more immediately concern us. Now, among these, in the first place, we pray for
the necessary provisions of the present life. Some make a scruple why such a prayer should be put in the
first place. Surely not to show the value of these things above pardon and grace; but this is the last of the
supplications. The Lord’s Prayer [[@Page:137]] may be divided into supplications and deprecations.
Among the supplications, there we prayed, first, for the glory of God; next, for the kingdom of God; next,
for our subjection to that kingdom; and, in the last place, we pray for daily bread, or sustentation of the
present life. But the other two are deprecations; and that either of evil already committed, and so we pray
for pardon of sin, ‘Forgive us our trespasses;’ or deprecation of evil that is likely to be admitted, and so we
pray against temptation, ‘Lead us not into temptation:’ so that this request is put into a fit order. First, we
seek God’s glory as the end; his kingdom as the primary means; our subjection to that kingdom as the next
means; and last of all, our comfortable subsistence in the world as a remote subservient help, that we may
be in a capacity to serve and glorify God.
In this petition there is: —
I. The thing asked, and that is bread, by which is meant all things necessary for the maintenance of this life.
Now this is set forth: —
1. By a note of propriety, our bread.
2. By an adjunct of time, daily bread.
II. The manner of asking, give; we ask it as a gift of God.
III. The persons for whom we ask, Give us; as many as are supposed to be in a family together. Those that
can call God Father by the Spirit, they may come with most confidence to God about daily supplies.
IV. The renewing of our request, se’meron, this day:’ there is very much in that; we ask but from morning
till night: Give us this day our daily bread.’
Before I come to explain these circumstances, let me observe in general: —
Doct. 1. That it is the Lord which doth bestow upon us freely and graciously the good things of this life.
It is bread we ask, and we ask it of God, and to God we say, ‘Give.’ All which circumstances do fully make
out the point.
This point again must be made good by parts: —
1. That God giveth it.
2. That he freely and graciously giveth it.
First, I shall show you how God is interested in the common mercies we do enjoy; and how every one, high
or low, rich or poor, full or in a mean condition, of what rank soever they be, even those that have the
greatest store and plenty of worldly accommodations, they must come from morning to morning and deal
with God for daily bread.
Those common mercies which we do enjoy: —
[1.] God gives us the possession of them, for he is the absolute Lord of all things both in heaven and in
earth, and whatsoever is possessed by any creature, it is by his indulgence; for the primitive and original
right was in him: Psalm 24:1, ‘The earth is the Lord’s, and the fulness thereof; the world, and they that
dwell therein.’ It is all God’s; we hold it in fee from him, for he is the great landlord who hath leased out all
these blessings to the sons of men. The earth is first the Lord’s, and then by a grant he hath given it to men
to enjoy: Psalm 115:16, ‘The heaven, even the heavens, are the Lord’s; but the earth hath he given to the
children of men.’ He hath given it to men partly by a [[@Page:138]] general grant, and leave given to enjoy
and occupy it as the place of our service. But that is not all; he doth not only give the earth in general to
men, but he makes a particular allotment; the particular designation of every man’s portion of what he
shall enjoy in the world, it is of God. And so it is said, Acts 17:26, ‘He hath determined the bounds of their
habitation.’ God hath not only appointed in general the earth to be the place of our service for a while, but
he hath determined how much every one shall possess, what shall fall to his share. These things come not
by chance, or by the gift of others, or by our own industry, but by the peculiar designation of God’s
providence. However they come to us, God must be owned in the possession; whether they come to us by
donation, purchase, labour, or by inheritance, yet they are originally by God, who by these means
bestoweth them upon us. If they come by donation, or the gift of others, the hearts of men are in God’s
hands, and he it was that disposed them to be bountiful to us, that appointed them to be instruments of his
providence, to nourish us. He that sends a present, he is the giver, not the servant which brings it. So,
though others be employed as instruments, it is the Lord which made them able and willing to do us good.
If they come to us by inheritance, it is the providence of God that a man is born of rich friends and not of
beggars: Proverbs 22:2, ‘The rich and poor meet together; the Lord is the maker of them all.’ He that hath
cast the world first into hills and valleys, it was he that disposed of men, some into a high, and some into a
low condition. If they come to us by our own labour and purchase, still God gave it to us: Deuteronomy
8:14-18, ‘Take heed that thine heart be not lilted up, and thou forget the Lord thy God; for it is he that
giveth thee power to get wealth.’ He doth not leave second causes to their own power and force, as if he
were only an idle spectator in the world. No, he gives the skill and industry to manage affairs, and success
upon lawful undertakings; the faculty and the use, it is all from God. Though a man hath never so many
outward advantages, yet, unless the Lord concur with his blessing, all would be to no purpose.
[2.] As God gives us the possession, so he gives us a right and title to them. There is a twofold right to these
common blessings; a providential and a covenant right. Dominium politicum fundatur in providentia; ‘Our
civil right to things is founded upon God’s providence:’ but Dominium evangelicum fundatur in gratia; ‘Our
gospel right to things is founded upon God’s grace.’ (1.) He gives the providential right, and thus all wicked
men possess outward things, and the plenty they enjoy is as the fruits and gifts of God’s common bounty;
it is their portion, he hath given it to them: Psalm 17:14, ‘Which have their portion in this life,’ whatever
falleth to their share in a fair way, and in the course of God’s providence; they are not usurpers merely for
possessing, but for abusing, what they have. They have not only a civil right by the laws of men, to prevent
the incroachment of others, but a providential right before God; and are not simply responsible for
possession, but for their ill use and administration. (2.) There is a covenant right to these blessings: so
only believers have a right to creature comforts by God’s special love; and so, ‘That little that a righteous
man hath is better than the treasures of many wicked,’ Psalm 37:16; as the mean fare of a poor subject is
better than the large allowance of a condemned traitor. Every wicked man is a traitor to God, and hath
only an allowance until he be destroyed. But that little which a man hath, seasoned with God’s love, is
better than all the mighty increase of wicked men. ‘Now, this covenant right we have by Christ, who is heir
of all things,’ Hebrews 1:2; Christ hath the original right to them, and we by him come to have a covenant
right. So it is said, 1 Corinthians 3:23, ‘Things present, and things to come, all are yours.’ As things to come,
the day of judgment is theirs; so things present are theirs by a new title from him. So it is said, 1 Timothy
4:5, marriage, meats, and drinks, and all creatures, are made for them that believe. They that believe have
only a gospel right to them. To draw it to the present thing, we do not only beg a possession of these
things, but a right; not only a providential, but a covenant right, that we may enjoy them as the gifts of
God’s fatherly love and compassion to us, that we may take our bread out of Christ’s hands, that we may
look upon it as swimming to us in his blood, and all our mercies as wrapt up in his bowels; and then they
will be sweet, and relish much better with a gracious soul, because he can [[@Page:139]] not only taste
the creature, but the love of God in the creature.
[3.] He gives the continuance of our blessings, that we may keep what we have; for unless the Lord do
daily support us, we cannot keep our comforts for one day. How soon can God blast them! It is at his
pleasure to do what he will with you. He gave Satan power over Job’s estate: chap. 1:12, ‘Behold, all that he
hath is in thy power.’ Our life, it is continued to us by the indulgence of God, and by his providential
influence and supportation. For as the beams of the sun are no longer continued in the air than the sun
shineth, or, as the water retains the impress and stamp no longer than the seal is kept on it, so when God
takes off his providential influence, all vanisheth into nothing. Thus he is said, Hebrews 1:3, ‘to uphold all
things by the word of his power.’ As a weighty thing is upheld in the hand of a man, when he looseneth his
hand all falls to the ground; so it is said, Job 12:10, ‘In whose hand is the soul of every living thing, and the
breath of all mankind.’ God by his almighty grasp holdeth all things in his own hands, and if he should but
let loose his hand, all would fall to nothing and disappear: Job 6:9. For it is from the intimate support and
influence of his providence that we have our lives. So our comforts, they are continued to us by God. Alas!
in themselves they are poor fugacious things! Haman was to day high in honour, and to-morrow high upon
the gallows. ‘Riches make themselves wings, and fly away as an eagle towards heaven:’ Proverbs 23:5. The
Holy Ghost seems there to compare riches to a flock of birds, which pitcheth in a man’s field to-night, but
to-morrow they are gone. Who is the richer for a flock of wild fowls because they pitch in his field now? So
all these outward things are so flying that they are soon gone by many accidents, unless he preserves them
and continues our possession of them. For God he can give a charge and commission to the fire, to the fury
of men, one way or other, to deprive us of these things: ‘Behold, all he hath is in thy hands,’ Job 1:12. When
a man hath gotten abundance of worldly comforts about him, and seemeth to be intrenched and provided
against all hazards, the man is taken away, and cannot enjoy what he had heaped together with a great
deal of care and solicitude.
[4.] We beg leave to use them. It is good manners in religion to ask God’s leave in all things. It is robbery to
make use of a man’s goods, and to waste and consume them without his leave. We must ask God’s leave
upon this account, because, though God gives these good things to men, yet he still reserves the property
in himself; for by distributing blessings to the creature, he never intended to divest himself of the right. As
a husbandman, by scattering his corn in the field, did not dispossess himself, but still keeps a right and
means to have the increase; so when the Lord scattereth his blessings, we only receive them as stewards,
not as owners and proprietors: God still is the supreme Lord, and only hath the property and dominion. In
life it is clear man is not dominus vitae, but custos; not lord of his life, but only the steward and guardian of
it; he cannot live or die at his own pleasure: if a man kills himself he runs the danger of God’s law. What is
said of life is true also of his estate: he is not an owner so much as a steward; that is the notion of our
possession: we are stewards, and must render an account to God. Hosea 2:9, ‘I will return and take away
my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax.’
Though God hath communicated these things to the children of men, yet he hath reserved the dominion in
his own hands: so Haggai 2:8, ‘The silver is mine, and the gold is mine, saith the Lord of hosts.’ He never
disposed anything so into the creature’s hands, but still he hath reserved a right and interest in it; and
therefore it is, Genesis 14:19. that ‘the Lord is not only called the creator of heaven and earth, but
possessor of heaven and earth.’ He is not only the possessor, of heaven where he dwells, which he hath
reserved to his own use, but he is possessor of earth, which he hath committed to the use of men. And God
will have his right acknowledged from day to day.
[5.] It is he that giveth us ability to use them: we beg that we may not only have the comforts, but life and
strength to use them; for God can blast us in the very midst of our enjoyments. It is the [[@Page:140]] case
of many, when they have hunted after a worldly portion, and begin to think, now I will sit down and enjoy
it; when the gain is come into his hands, and he thinks to waste 24 that which he hath got in hunting, death
takes him away, and he hath not power to use them. Thus it was with the rich fool; when he began to sing
lullabies to his soul, and enjoy what he had got, he is taken away by death: Luke 12:29, ‘Thou fool, this
night thy soul shall be required of thee; then whose shall those things be which thou hast provided?’ And it
is said, Numbers 11:33, when those people had gotten quails, that while the flesh was yet between their
teeth, ere it was chewed, ‘the wrath of the Lord was kindled against the people; and the Lord smote them
with a very great plague.’ And that nobleman which saw plenty in Samaria, but could not taste of it: 2
Kings 7:19. So, Job 21:23, ‘One dieth in his full strength, being wholly at ease and quiet:’ when he has
gotten abundance of worldly comforts about him, death seizes on him of a sudden.
24
Qu. “taste?” — ED.
[6.] God yet is further interested in these mercies, so as to give us a sanctified use of them, that we may
take our bread out of God’s hands with prayer and thanksgiving, and due acknowledgments of God. In 1
Timothy 4:4, 5, ‘Every creature of God is good, and nothing to be refused, if it be received with
thanksgiving; for it is sanctified by the word of God and prayer.’ Then are the creatures sanctified to us,
when we enjoy God in them; when our hearts are raised to think of the donor, and can love him the more
for every gift. Carnal men, like swine, raven upon the acorns, but look not up to the oak from whence they
drop. In the Solomon’s Song, the spouse’s eyes are compared to dove’s eyes. They which make the allusion
say this is the meaning: look, as a dove pecks, and looks upward; so upon every grain of mercy, we should
look up to the God of mercies: it is not enough to taste the sweet of the creatures, but also to own God, his
love and Bounty in them, so to have them sanctified to us. This is the privilege we have as men, that we
can know the first cause, and who is the benefactor. All creatures subsist upon the first cause, but are not
capable of knowing it. And this is our privilege as Christians, to have this capacity reduced into act. It is of
the Lord’s grace to give us a sanctified use of these things.
[7.] We beg of God the natural blessing upon the holy use of out ward comforts, so as they may continue us
in health and vigour for the service of God; for nothing will prosper with us but by his blessing: Psalm
106:15, He gave them their request, but sent leanness into their souls;’ that is, they had no natural comfort
by that which they had obtained. God may give a man meat, yet not an appetite; he may not give him the
comfortable use of it, a blessing with it. And therefore the apostle makes it to be an argument of God’s
bounty to the heathen, that as he gave them food, so he gave them gladness of heart: Acts 14:17, ‘He gave
them rain from heaven, and fruitful seasons, filling their hearts with food and gladness;’ that is, gave them
a comfortable use, a blessing upon the use of outward things. And Leviticus 26., ‘you will find a distinction
between bread,’ and ‘the staff of bread.’ We may have bread, yet not the staff of bread. Many have worldly
comforts, but not with a natural blessing: Ecclesiastes 3:13, ‘That every man should eat and drink, and
enjoy the good of all his labour; it is the gift of God:’ not only that he should have increase by his labour,
but enjoy good; to have the comfortable use of that increase.
[8.] Contentation is one of God’s blessings that we ask in this prayer, ‘Give us this day our daily bread;’ that
is, such provisions as are necessary for us, contentment and quiet of mind in the enjoyment: Joel 2:19,
‘Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith.’ It is not only a blessing
we should look after, but contentment, that our minds may be suited to our condition, for then the
creature is more sweet and comfortable to us. The happiness of man doth not lie in his abundance, but in
the suitableness of his mind to his estate: Luke 12:15, ‘A man’s life consisteth not in the abundance of
things which he possesseth.’ There is a twofold war within a man, both which must be taken up before a
man can have comfort; there is a war between [[@Page:141]] a man and his conscience, and this breeds
trouble of mind; and there is a war between his affections and his condition, and this breeds murmuring
and envious repining. Say, Yea, Lord, and let us be contented with thy gift. This for the first thing, how God
is concerned in these outward comforts.
Secondly, That the Lord doth freely and graciously give these good things to us, that is, merely out of his
bounty and goodness. It is not from his strict remunerative justice, but out of his grace. The very air we
breathe in, the bread we eat, our common blessings, be they never so mean, we have them all from grace,
and all from the tender mercy of the Lord. Psalm 136:25, you have there the story of the notable effects of
God’s mercy, and he concludes it thus: ‘Who giveth food to all flesh; for his mercy endureth for ever.’ Mark,
the psalmist doth not only ascribe those mighty victories, those glorious instances of his love and power,
to his unchangeable mercy, but our daily bread. In eminent deliverances of the church we will
acknowledge mercy; yea, but we should do it in every bit of meat we eat, for the same reason is rendered
all along. What is the reason his people smote Sihon king of the Amorites, and Og the king of Bashan, and
rescued his people so often out of danger? ‘For his mercy endureth for ever.’ And what is the reason ‘he
giveth food to all flesh?’ ‘For his mercy endureth for ever.’ It is not only mercy which gives us Christ, and
salvation by Christ, and all those glorious deliverances and triumphs over the enemies of the church; but it
is mercy which furnisheth our tables, it is mercy that we taste with our mouths and wear at our backs. It is
notable, our Lord Jesus, when there were but five barley loaves and two fishes, John 6:11, ‘He lift up his
eyes and gave thanks.’ Though our provision be never so homely and slender, yet God’s grace and mercy
must be acknowledged.
But to evidence this by some considerations that certainly it is of the mercy of the Lord that he giveth
bread to the creature: God giveth these mercies —
1. To those that cannot return any service to him.
2. To those that will not return any service to him.
3. When we are at our best we cannot deserve them.
4. We deserve the quite contrary.
[1.] He giveth these mercies to those that cannot return any service to him; the beasts, and fowls of the air,
the young ravens: Psalm 145:16, ‘Thou openest thy hand, and satisfiest the desire of every living thing.’
What can the beasts, or fishes, or fowls of the air deserve at God’s hand? What honour and service can
they bring to him? Only they have a bountiful Creator, from whom they receive their allowance.
So as to infants. Alas! what can they deserve at his hand? When God rocks their cradles, and nourisheth
them from the dug, what service can they do to God? Isaiah 46:3, 4, ‘By me,’ saith the Lord, you are borne
from the belly, and carried from the womb; and even to your old age, ‘I am he; and even to hoar hairs will I
carry you.’ Mark, not only in old age, when we have done God service, doth he maintain us; but from the
womb, the belly, before we could do any thing for him, we were tenderly handled by him. He alludeth to
parents and nurses, which carry their younglings in their arms. In infancy we are not in a capacity to know
the God of our mercies, and look after him; yet he looked after us then, when we could not perform one act
of love and kindness to him. The psalmist takes notice of this: Psalm 22:9, 10, Thou art he that took me out
of the womb; thou didst make me hope when I was upon my mother’s breasts. ‘I was cast upon thee from
the womb; thou art my God from my mother’s belly.’ Christians, before ever you could do anything for him
or yourselves, before you could improve his mercy, when you could not know who was your benefactor,
who it was that nourished and cherished you, yet then God rocked your cradles, kept you from many
dangers, nursed you, and brought you up, and carried you in the tender arms of his providence.
[[@Page:142]] [2.] God gives these mercies to those that will not serve him when they can: Isaiah 1:2, ‘I
have nourished and brought up children, and they have rebelled against me.’ There are many in the world
whom God protects, supplies, and provides them of all necessaries, yet they return nothing but
disobedience, contempt, rebellion, and unthankfulness. The sun doth not shine by chance, but at God’s
disposal: Matthew 5:45, ‘He makes his sun to rise on the evil and on the good, and sendeth rain on the just
and on the unjust.’ Most of those which are fed at God’s table, and maintained at his expense and care, they
are his enemies; and many times the more men receive from him the worse they are. Look, as beasts
towards man, when they are in good plight they grow fierce, and are ready to destroy those which nourish
them, so, when we are plentifully supplied, we kick with the heel, wax wanton, and forgetful of God. Or as
a froward child scratcheth the breast which suckles it, so we rebel against God that nourished us, and
brought us up, and dishonour our heavenly Father that provides these blessings for us. Parisiensis hath a
saying, ‘They which hold the greatest farms many times pay the least rent.’ So the great ones of the world,
they which have most of God’s bounty, give him the least acknowledgment.
[3.] When we do our best we cannot deserve these mercies, or merit aught at God’s hands; for all we do is
already due to God, as we are his creatures, and the paying new debts will not quit old scores. The
question is propounded: Job 22:2, ‘Can a man be profitable unto God, as he that is wise may be profitable
unto himself?’ See the answer: chap. 35:7, ‘If thou be righteous, what givest thou him? or what receiveth
he of thine hand?’ And wherein is God profited if a man’s ways be perfect? And, therefore, whatever God
doth for creatures, he doth it freely, because he cannot be obliged by any act of ours and pre-engaged.
Thus Adam in innocency could not obtain the blessing but by virtue of the covenant, nor merit aught at
God’s hands, that is, put any obligation upon God; and, therefore, certainly now we cannot. And partly, too,
because whatever we do, it will not carry a proportion with these common mercies. We are proud
creatures, and think of a condignity of works, and to merit from heaven these mercies. But, alas! there is
no comparison; and if God would deal with us upon merit and strict commutative justice, we cannot give
him a valuable compensation for temporal mercies: Genesis 32:10, ‘I am not worthy of the least of all the
mercies which thou hast showed unto thy servant.’ Though none of God’s mercies can simply be said to be
little, for whatsoever comes from a great God should be great in our value and esteem, as a small
remembrance from a great person is much prized; therefore no mercy is simply little, but comparatively.
Now the least mercies some have, and others the greatest temporal things. When we are put into the
balance, we and all our worth and deservings cannot counterpoise the least mercy, or merit the daily
bread we have from God. And then the little good we do, it is merely by the grace that we have received. If
one man differs from another, who made him differ? It is but a new gift, he is the more indebted to God.
[4.] We deserve the contrary. We have forfeited our lives, and all our comforts; we have put ourselves out
of God’s protection by sin. Death waylaid us when we were in our mother’s womb; and as soon as we were
born there was a sentence in force against us: Romans 5:12, ‘Death came upon all, for that all have sinned.’
And still we continue the forfeiture. We provoke God to cut us off. It is a kind of pardoning mercy by which
we subsist every moment. This is sensible in case of sickness, when our lives and comforts slide from us,
when there is but a step between us and death, when the old covenant comes to be put in suit, and God
seems to be executing the sentence of the law. And that is the reason why the temporal deliverance of the
wicked and impenitent is called a remission: as Psalm 78:38, But he, being full of compassion, ‘forgave
their iniquity, and destroyed them not.’ And Matthew 18:26, 27, 28, Have patience with me, and I will pay
thee all. ‘And the lord of that servant was moved with compassion, and forgave him the debt.’ Why is it
called a remission? Improperly, because it was a reprieve from the temporal judgment for a time; it was
not an executing the sentence which was in force against us; and it was not from anything in
[[@Page:143]] the sinner, but from God’s pity over his creatures. And a godly man, every time his life and
comforts are in danger, hath a pardon renewed at that time: Isaiah 38:17, ‘Thou hast in love to my soul
delivered it from the pit of corruption; for thou hast cast all my sins behind thy back.’ They are loved out of
danger, and loved out of sickness; the pardoning mercy of God is indeed renewed to them.

Application.
Use 1. For information, in two branches:
First, That God will give his people temporal things. ‘Not only pardon, and grace, and glory; but no good
thing will he withhold:’ Psalm 81:11. Many say they can trust God for eternal life, but can not trust him for
daily bread. This is an utter mistake. Certainly it is far more easy to trust God for daily bread than for
eternal life; because there are more difficulties, more natural prejudices, against these greater mercies of
pardon and eternal life, than there can be against the daily effects of God’s bounty. It is a harder matter to
work through our natural prejudices, which lie against eternal life, than to work through that distrust
which lies against God’s care over us and provision for us. Why? For God’s common bounty it reacheth to
all his creatures, even to the smallest worm; his mercy is over all his works. And surely it is more easy to
believe his common bounty than his special love, which runs in a distinct channel to such a sort of men.
But because many have too weak a faith about temporal things, let us consider how willing God is to
distribute and give out these supplies. Several things I might mention.
1. God’s respect to the bodies of his people is a mighty ground and encouragement. ‘God is in covenant
with the body as well as the soul. Jesus Christ proves the resurrection from thence, that God is the God of
Abraham, Isaac, and Jacob:’ Matthew 22:32. This argument can never be made good, but upon the
supposition that God is in covenant with Abraham’s body, with the whole believer; and therefore the mark
of circumcision was in their flesh, as the water of baptism is sprinkled upon our bodies. Well, then, if the
bodies of the saints be in covenant with God, certainly some of the promises of the covenant do concern
the body and sustentation of the present life. But that is not all, but Jesus Christ hath purchased both body
and soul: 1 Corinthians 6:20, ‘Ye are bought with a price; therefore glorify God in your body, and in your
spirit, which are God’s.’ Not only the soul is Christ’s, but the body.
You will say, That is ground of service; but what! can it be inferred that therefore God will provide for us?
It is not only a ground of our service, but of Christ’s care of us. If Christ had only purchased our service, yet
it were a ground of hope. If you expect work and service from a body, you will give maintenance to that
body. But Christ’s purchase implieth his care over that he hath purchased; for the interest God hath in us
in redemption is a gracious interest, God had an interest in us before we were redeemed; we could not
make void his right by any rebellion of ours. But then God hath such an interest in us as engaged and
solicited him to destroy us. Look, as a prince hath an interest in his subjects, if they rebel and revolt from
their obedience, they cannot disannul his right, but it is such a right as binds him to pursue and chastise
them until they return to their duty, so God hath a right to the fallen creature, but it was such a right as
solicited vengeance. But the right Christ purchased was a gracious right, that God might protect and
preserve us. Well, then, if Christ purchased body and soul, he hath obtained, not only that God should be
gracious to our souls, but gracious to our bodies; then the argument runs clearly for confirming the faith of
the saints in expectation of temporal benefits.
2. God hath given us greater things, therefore he will not stand upon the less; when a man hath been at
great cost, he will not lose it. The Lord hath given us his Christ: Romans 8:32, ‘He that [[@Page:144]]
spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all
things?’ Can any man be so illogical, so ill-skilled in consequences, as not to conclude from thence, if God
give us Christ, with him he will give us all things? So Matthew 6:33, ‘Seek first the kingdom of God, and his
righteousness, and all other things shall be added to you.’
3. These things are dispensed to inferior, yea, to the worst of his creatures: Psalm 147:9, ‘He giveth to the
beast his food, and to the young ravens which cry.’ Will God maintain the beasts of the field, and will he
not maintain his children? It is monstrous and unnatural to think thus, that God will not support you, and
bear you out in your work. This is Christ’s own argument: Matthew 6:34, ‘Take therefore no thought for
the morrow; for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil
thereof.’ Daily bread is in your Father’s power, and he gives it graciously to all his creatures, and therefore
certainly he will give it to you. Thus you may see with what confidence you may expect daily supplies.
Secondly, It informs us that we may ask temporal things, if we ask them lawfully. It is true, prayers to God
for spiritual things are more acceptable. As your child pleaseth you better when it comes to you to be
taught its book, rather than when it comes for an apple, so it is more pleasing to God when you come for
the Mediator’s blessing and spiritual things: Acts 3:26, ‘God hath sent him to bless you, in turning away
every one of you from his iniquities.’ But yet we may ask other things. Why? For they are good and useful
to us in the course of our service, and without them we are exposed to many temptations. And prayer
easeth you of a deal of carking about them: Philippians 4:6, ‘Be careful for nothing; but in everything by
prayer and supplication, with thanksgiving, let your requests be made known unto God.’ We may ask
them, but it must be lawfully; and that, for order, not in the first place. That is howling, when we come to
God merely for corn, wine, and oil; when we prefer these things before his favour and the graces of his
Spirit. Then it must be lawful, too, as to the manner: a moderate proportion, not to set God a task to
maintain you at such a rate, but to ask a moderate allowance. Christ teacheth us here to pray for bread,
which is a necessary allowance: Proverbs 30:8, ‘Feed me with food convenient for me.’ And, 1 Timothy 6:8,
‘If we have food and raiment, let us therewith be content.’ And then ask them with humility and
submission to the will of God. We ought to say, as in James 4:15, ‘If the Lord will, we will go to such a place,
and get gain.’ And then lawfully, too, as to the end; not for an unlawful end, for. ostentation and not, that
we may live at large and at ease: James 4:3, ‘Ye ask, and receive not, because ye ask amiss, that ye may
consume it upon your lusts.’ But we must ask it for a good end: Psalm 115:1, ‘Not unto us, Lord, not unto
us, but unto thy name give glory, for thy mercy, and for thy truth’s sake.’ Lord, not for our ease, or our
plenty, but that thy name may be glorified, that we may be supported in service. And then again, law fully
as to the plea. We must not come and challenge it, as if it were our due; we must not use the plea of merit,
but of mercy. ‘Our Saviour doth not say, Let this bread come to us anyhow, as he saith, Let thy will be
done;’ our subjection to God is due; but, ‘Give us this day our daily bread,’ acknowledging the Lord’s
mercy.
Use 2. Let us not place our confidence in second causes, but in God, by whose goodness and providence
over us all temporal things do come unto us; for without him all our carking and labour is nothing; and if
we have our wishes without labour, yet we shall not have our comfort and blessing without God: Matthew
6:27. ‘Which of you, by taking thought, can add one cubit to his stature?’ By taking thought, he meaneth
anxious care about success. We cannot change the colour of a hair by all our anxious thoughts. We cannot
make ourselves stronger or taller. Many a man is pierced through with worldly cares, and still the world
frowns upon him, so all his care comes to nothing. Proverbs 10:4, it is said, ‘The hand of the diligent
maketh rich.’ Compare it with ver. 22, and it is said, ‘The blessing of the Lord, it maketh rich, and he addeth
no sorrow with it.’ Most commonly they that are diligent they thrive with their diligence; yea, but if that be
all, if they have [[@Page:145]] not the Lord’s blessing, they have not that sweetness and peace when they
have gotten abundance. Oh, therefore, let us place our confidence, not in second causes, but in God.
Use 3. Let us be thankful to God for these worldly things that we enjoy. I urge this: —
First, Because of the danger of ingratitude. Usually we never forget God more than when he remembereth
us most. When men have what they would have, then God is neglected; they grow careless in prayer, or
flat and cold in the performance of it. There is a great deal of difference between men poor and rich. When
poor, they will seem to put a natural fervency into their prayers; but when rich, they grow cold and
careless. Mark what the Lord saith, Hosea 13:6, ‘They were filled, and their heart was exalted; therefore
have they forgotten me.’ Oh, how frequent is this, that many having been kept under a great sense of God
in a low condition, but when they have been well at ease, then they bear it up as if they could live without
God. The bucket comes to the river with an empty mouth, gaping to receive its fulness, as it were; but
when it is full, the bottom is turned towards it. So it is very usual with men to turn their backs upon the
mercy-seat, and when the Lord hath given them great in crease in worldly things, and leased out a great
estate to them, he hath very little rent from them. Now, because this is usual, therefore those whom God
hath blessed with the supplies of the present life, how should they study thankfulness!
Secondly, Because of the equity of it. Consider what an equity there is, that we should be thankful for
outward blessings.
1. They are good in themselves.
2. They come from God.
3. They come from the Lord’s grace and mercy.
[1.] They are good in themselves. ‘Food and raiment is good, and every creature of God is good,’ 1 Timothy
4:4. They are good things, though not the best things. They are good for ourselves, that we may serve God
more cheerfully. The Lord would have the Levites and priests have their portion, that they might be
encouraged in the law of the Lord: 2 Chronicles 31:4. Now these things are good to encourage us, and
support us in our work. Man consists of two parts, of a body and of a soul. Now whether we look to the one
or the other, you will have many arguments to love and praise God, not only for what he hath done for our
souls, but likewise for our bodies. And they are good, because they prevent many snares and temptations:
Proverbs 30:9, ‘Lest I be poor and steal, and take the name of my God in vain.’ Diseases which arise from
fulness are more common; but diseases which arise from indigence and emptiness, they are more
dangerous. So diseases of prosperity they are more common, it is a rank soil and yields more weeds; but
diseases which arise from poverty breed atheism, irreligion, and rebellion against God. They are good, as
they make us more useful for God and man. For God, as having more advantages for the honouring of God:
Proverbs 3:9, ‘Honour the Lord with thy substance, and with the first-fruits of all thine increase.’ And of
doing good to others: ‘That we may have to distribute to them that need,’ Ephesians 4:28. Oh, we should
all covet and affect mightily, to have wherewith to relieve the necessities of others.
[2.] As they are blessings, so they are blessings which do not come by chance, or by man’s providence: 1
Timothy 6:17, ‘The living God, who giveth us richly all things to enjoy.’ The people of God are plentifully
provided for. Your tables are well furnished, backs well clothed; it is God which gives you richly to enjoy
them, and he must be acknowledged. As David doth: 1 Chronicles 29:14, ‘For all things come of thee, and
of thine own have we given thee.’ Then, 1 Chronicles 29:16, ‘O Lord our God, all this store that we have
prepared to build thee an house for thine holy name, cometh of thine hand, and is all thine own.’ Though
you yourselves have been purchasers of your own estate, and carvers of your own fortune (as man is most
apt to forget God there), yea, but [[@Page:146]] though you have prepared and brought together a great
deal of store, yet, Lord, all comes from thee. It sweeteneth the mercy. When you are at the table, to be
carved to by a great person, their remembrance is counted a greater favour than the meal itself. So it is not
barely the comfort we have by the creature which sweeteneth it, but when we think of the donor, that the
great God should think of us, that it is God who spreads our table for us, that doth put this meat and drink
before us. ‘It was he that gave seed to the sower, and bread for food.’ 2 Corinthians 9:10. When we take it
immediately out of God’s hands, it is much sweeter. And not only so, but also it is the more sanctified.
When we look to second causes, we shall surely abuse the mercy: Hosea 2:8, ‘For she did not know that I
gave her corn, and wine, and oil, and multiplied her silver and gold.’ ‘What then?’ ‘Therefore she prepared
it for Baal.’ When God’s kindness is not taken notice of, when we do not see God in our mercies, we shall
not use them for God. That man will surely improve his comforts ill that doth not see God in them. Now
that which comes from God leads the heart to God again, then the creature is sanctified. Therefore
acknowledge God in these outward things. We should say of every morsel of bread, This is God’s gift to
me; of every night’s sleep, This is the Lord’s goodness. When God is acknowledged in these outward
things, he takes it the more kindly, and we are the better for it; the mercy is the sweeter and the more
sanctified.
[3.] They not only come from God, but from the Lord’s free grace and mercy. These are two distinct
notions, by which God’s goodness is set out, and they are both significant and expressive in the present
case: Grace, that doth all freely; mercy, that pitieth the miserable.
(1.) Then we have them from grace. Grace is at liberty to give them to whom it will. Well, there is grace in
these outward things; for God gives them to whom he will; to some, not to others. Oh, when we consider
the distinction between us and others every one hath not such liberal supplies, nay, many of those of
whom the world is not worthy — surely this is merely the Lord’s goodness. Proverbs 22:2, ‘The rich and
the poor meet together, the Lord is the maker of them all.’ They had the same maker that you had (others
which are destitute), therefore why is it you have more than they? It is merely from grace. Why is one
vessel framed for an honourable use, and another for a baser use? So it pleased the potter. God, as the
great master of the scenes, appointeth to every man what part he shall act, merely out of his own grace; he
is bound to none. It was a good speech of Tamerlane, the great conqueror of the East, to Bajazet: What did
God see in thee, that are blind in one eye, and me, that am lame of one leg, that he should make us, passing
by many others, the lords of so many opulent and mighty kingdoms? A savoury speech from an infidel!
What did God see in any of us, to exalt, cherish, and supply us, and let pass many others, who, for moral
excellencies and virtuous endowments, do far exceed us? When we consider this distinction, then, Even so,
Father, because it pleased thee There is a kind of election and reprobation in these common mercies; that
is God will dispense them to one and not to another; he will be glorified in their poverty and glorified in
thy wealth; and therefore there is grace in it.
(2.) There is a mercy in it, that pitieth the miserable. How doth it appear these good things come from
mercy? Because of our want and because of our forfeiture.
(1st.) Our want and our indigence. Oh, when we think what shiftless creatures we should have been if he
had not provided for us Psalm 40:17, ‘I am poor and needy, yet the Lord thinketh upon me.’ If we were but
sensible of our own weakness, and emptiness, and manifold necessities we would admire that God should
think of us, such forlorn and wretched creatures; or that our baseness and poverty doth not make us
contemptible to God: Psalm 34:6, ‘This poor man cried, and the Lord heard him, and saved him out of all
his troubles.’ He doth not say, This wise man, this eminent saint, but this poor man. This was the doctrine
of the Gentiles — That the divine power did only care for the great and weighty concernments of the
world, but other things he left to their own event and to their own chance; as if God, in the great throng of
business, were not at leisure to [[@Page:147]] attend every private mans request. These were the fond
surmises the Gentiles had of God; but we are taught better. ‘This poor man cried unto the Lord and he
heard him.’ Poor men in the world, when they have anything to do with great persons, they must look
long, wait, pray, and pay to seek their face and favour, and at length meet with a rough answer and sour
look. But God will not shut the door; the throne of grace lies open for every comer. You will say, this would
sweeten mercies to the poor. Nay, it concerns not only those that are actually poor but the great ones of
the world (for they are poor and shiftless in themselves if God did not provide for them); others are but
glasses where they might see their own misery. If they did well weigh the wants and necessities of others,
they might see what would have been their own case if the Lord had not been merciful unto them. ‘As
Austin when he saw a beggar frisking and leaping after his belly was filled,’ the spectacle wrought much
upon him that he had not such rejoicing in God, who tasted so much of his abundance. Saith Chrysostom If
you are not thankful for health, go to the spittals and lazar-houses and see what might have been your
own case. Thus if you are not thankful for abundance, go to the families where there are children that
want bread. It is the Lord’s mercy to the richest, for they were miserable and indigent. It is a great mercy
to relieve those from hand to mouth; but you that have abundance, it is a double mercy to you, for he
prevents the necessity before it was felt. As Psalm 21:3, ‘Thou preventest him with the blessings of
goodness.’ David takes notice of the goodness of God to him. Before the need is felt and observed, you are
stored; and this should be a great endearment of the Lord’s mercy to you.
(2d.) It is mercy, if we consider not only our want, but our forfeiture. It is not only mercy, but pardoning
mercy; at least a reprieving from trouble, for we deserved the contrary. There is a kind of temporary
pardon, which continueth all these blessings. It is as great a curse as possibly David could thunder out
against obstinate sinners and God’s implacable enemies: Psalm 28:4, ‘Give them according to their deeds,
and according to the wickedness of their endeavours.’ Do we think this would be matter of mischief only
to David’s enemies? No; every one of us, if we had our deserts, we should soon be shift less, harbourless,
begging from door to door, yea, howling for one drop of mercy to cool our tongues. Oh, then, surely the
Lord is to be praised and acknowledged in bestowing the good things of this present life. Well, then —
As these blessings come from God, let them carry up your heart to God again. As all rivers they run from
the sea, and they discharge themselves into the sea again, so let all be returned to God with thankfulness,
with acknowledgments that you have received them from God. I shall urge it with one example: Jesus
Christ, though he were heir, Lord of all things, ‘Who thought it no robbery to be equal with God,’ yet you
find him ever giving thanks when he used the creatures: Matthew 15:36. And it is the main thing John
taketh notice of, and passeth by the miracle: John 6:23, ‘Where they did eat bread, after that the Lord had
given thanks.’ Nigh to Tiberias, there was the place where our Lord fed many with five loaves and two
fishes; but he only saith this, ‘Where they did eat bread, after that the Lord had given thanks.’ He saw this
was a notable circum stance, so he doth but cursorily mention the miracle, only calls it eating bread, but
expressly mentioneth Christ’s blessing the creature. He would teach us that the blessing of all enjoyments
is in God’s hand.
Use 4. If the Lord be the donor and giver of all these outward things, let us beware we do not abuse these
gifts of God, as occasions of sinning against the giver, that we fight not against him with his own weapons.
Jesus Christ, speaking to his own disciples, though they were trained up with him, a company chosen out,
and select family, who were to be his heralds and ambassadors to the world, yet he gives them this
caution: Luke 21:34, ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting
and drunkenness, and cares of this life, and so that day come upon you unawares.’ He saw it needful to
warn his own disciples. We had two common parents, Adam and Noah, and one miscarried by eating, and
the other by drinking; these sins are natural to us. [[@Page:148]] The throat is a slippery place, and had
need well be looked unto. Mark, Christ there doth not mean surfeiting and drunkenness merely in a gross
notion. When we hear of surfeiting and drunkenness, we think of spuing, staggering, reeling, vomiting, and
the like; but we are to consider it in a stricter notion: ‘Take heed lest the heart be overcharged.’ The heart
may be overcharged when the stomach is not; that is, when we are less apt to praise God, grow more
lumpish and heavy, or rather when we settle into a sensual frame of spirit, and by an inordinate delight in
our present portion, are taken off from minding better things. Look, as the heart is overcharged with the
cares of the world, so likewise with creature delights and comforts of this world, when it is set for ease
and vanity. Many that would be leathers of the other drunkenness, yet are guilty of this kind of surfeiting
and drunkenness; the heart is overcharged with an inordinate affection to present things. There cannot be
a more heavy judgment than when our table is made our snare: Psalm 69:22. A snare, it is God’s spiritual
judgment; when the comforts of this life serve not so much to lengthen and strengthen life, but when their
hearts are hardened in sin, and they grow neglectful of God and heavenly things. Raining snares is an
argument of God’s hatred. First, ‘The Lord shall rain snares;’ and then, ‘Brim stone and an horrible tempest
shall be their portion.’ Psalm 11:6. So it makes way for his eternal anger.
Use 5. Let us be contented with that portion which God hath given us of worldly things, if the Lord be the
donor. Why?
1. Because God stands upon his sovereignty; you must stand to God’s allowance, though he gives to others
more and to you less; for God is supreme, and will not be controlled in the disposal of what is his own. The
goodman of the house pleaded, Matthew 20:13-15, ‘Friend, I do thee no wrong; is it not lawful for me to do
what I will with mine own?’ The fulness of the earth and all is his; and, therefore, though others have
better trading, and finer apparel, and be more amply provided for than we are, God is sovereign, and will
give according to his pleasure, and you must be content.
2. Nothing is deserved, and therefore certainly everything should be kindly taken. If a man be kept at free
cost, and maintained at your expense, you take it very ill if he murmur and dislike his diet. Certainly we
are all maintained at free cost, and, therefore, we should with all humble contentation receive whatever
God will put into our hands.
3. God knows what proportion is best for us; he is a God of judgment, and knows what is most convenient
for us, for he is a wise God. It is the shepherd must choose the pasture, not the sheep. Leave it to God to
give you that which is convenient and suitable to your condition of life. A shoe may be too big for the foot,
and a garment too great for the body, as Saul’s armour was too large for little David: 1 Samuel 17:God will
give you that which is convenient, that which is agreeable to you. A garment, when too long, proves a dirty
rag; we may have too much; and therefore God he carves out our allowance with a wise hand.
4. God doth not only give suitable to your condition, but suitable to your strength, such a portion as you
are able to bear. God layeth affliction upon his people, and he gives them mercies as they are able to bear;
if they had more, they would have more snares, more temptations. You find it hard for a rich man to enter
into the kingdom of heaven: Matthew 19:24. A man may take a larger draught than he is able to bear; so
God proportioneth every man’s condition according to his spiritual strength; every man is not able to bear
a very high prosperous estate: Hebrews 13:5, Let your conversation be without covetousness; and be
content with such things as ye have: for he hath said, ‘I will never leave thee, nor forsake thee;’ then you
will live upon the promise. But when men set God a task, and he must maintain them at such a rate, that
ends in mischief and distrust: Psalm 78:19, ‘Can God furnish a table in the wilderness?’ &c.
5. Contentation is one of God’s gifts that we ask in this prayer, ‘Give us this day our daily bread;’
[[@Page:149]] that is, we ask to be contented with our portion. Contentment and quietness of mind with
what we do enjoy, it is a great blessing: Joel 2:19. See what the Lord saith. there by his prophet: ‘I will send
you corn, and wine, and oil, and ye shall be satisfied therewith.’ The bare and simple blessing doth not
speak so much of God’s love as when we are satisfied, when we have contentment in it; that is the greater
blessing. When our minds are suited to our condition, then the creature is more sweet, more comfort able.
Your happiness lies not in abundance, but in contentment: Luke 12:15. This doth not make a man happy,
that he hath much; but this, that he is contented; he hath what God will give him. All spiritual miseries may
be referred to these two things: a war between a man and his conscience, and a war between his affections
and his condition.
6. There may be as much love in a lesser portion as in a greater. There is the same affection to a small
younger child, though he hath not so large an allowance as the elder brother; yet, saith he, My father loves
me as well as him; not that I have a double portion, but I have as much of my father’s love. So a child of
God may say, God loves me, though he hath given another more and me less. Be content with what falls to
your share, and with your allowance by the wise designation and allotment of God’s providence. Thus
much for the first point.
A word of a second, viz.: —
Doct. 2. In asking temporal things, Christ hath stinted us to a day, Give us, σεμερων, this day, our daily
bread.’
God in an extraordinary manner fed his people in the wilderness; the manna stank if they had kept it
another day; they had it from day to day. What is the reason Christ saith, Give us this day’?
1. That every day we may pray to God. Therefore it is not, Give us this month, or year, but day; because
every day God will hear from us: 1 Thessalonians 5:17, Pray without ceasing.’ God would not have us too
long out of his company, but by a frequent commerce he would have us acquainted and familiar with him.
This is required, that you should not let a day pass over your head but God must hear from you, for your
patent lasts but for a day; you have a lease from God of your comforts and mercies, but it is expired unless
you renew it again by prayer. How much do they differ from the heart of God’s children, that could be
contented, like the high priest of old, to come to the mercy-seat but once a year! Now the Lord would have
us come every day to the throne of grace.
2. Every day, because there should be family prayer; for all that take their meat together are to come, and
say to God, ‘Give us this day our daily bread.’ It is not said, ‘Give me,’ but ‘Give us.’ Therefore you see how
little of love and fear of God is there, where, week after week, they call not upon God’s name.
3. To make way for our gratitude and thankfulness. Our mercies, they flow not from God all at once, but
some to-day, and some to morrow, for we take them day by day; all together, they are too heavy for us to
wield and manage: Psalm 68:19, ‘Who daily loadeth us with benefits.’ Our mercies, they come in greater
number and a greater measure than we are able to acknowledge, make use of, or be thankful for.
Therefore, this is the burden of gracious hearts, that mercies come so thick and fast they cannot be
thankful enough for them; but to help us, God distributes them by parcels. Who loadeth us daily, some to-
day, some to-morrow, and every day, that we may not forget God, but may have a new argument to praise
him.
4. To show us every day we should renew our dependence upon God for temporal things. There is no day
but we stand in need of the Lord’s blessing, of sanctification, of comfort, that they may not be a snare, that
there is still need of new strength, new grace, and new supplies.
[[@Page:150]] 5. Again, ‘Give us this day,’ that we may not burden ourselves with overmuch
thoughtfulness, that we might not solicitously cark for to-morrow: Matthew 6:34, ‘Sufficient unto the day
is the evil thereof.’ Every day affords business, trouble, care, and burden enough; we need not anticipate
and pre-occupy the cares of the next day; God would not have us overborne with solicitude, but look no
further than this day.
6. Christ would teach us that worldly things should be sought in a moderate proportion; if we have
sufficient for a day, for the present want, we should not grasp at too much. Ships lightly laden will pass
through the sea, but when we take too great a burden, the ship will easily sink with every storm. We have
sore troubles to pass through in the world; now when we are overburdened with present things we have
more snares and temptations.
7. ‘Christ would train us up with thoughts of our lives’ uncertainty: James 4:13, Say not, This and this I will
do to-day or to-morrow: ‘What is your life? it is but a vapour.’ One being invited to dinner the next day,
said, For these many years I have not had a to-morrow; meaning he was providing every day for his last
day. We do not know whether we have another day, but are apt to sing lullabies to our souls, and say,
‘Soul, take thine ease, thou hast goods laid up for many years,’ Luke 12:19. We are sottishly secure, and
dream of many years, whereas God tells us only of to-day.
8. To awaken us after heavenly things. When we seek bread for the present life, then give us this day;’ but
now come to me, saith Christ, and I will give you bread that shall nourish you to eternal life,’ bread that
endureth for ever: John 6:27, ‘Labour not for the meat which perisheth, but for that meat which endureth
unto ever lasting life.’ There is meat that will endure for ever, but for the present we beg only for this day:
1 Peter 1:4, ‘To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven
for you.’ That is an eternal state, this but of a short and of a small continuance. You see what need you
have to go to God, that he will most plentifully provide for you.

Chapter 10.
And forgive us our debts, as we forgive our debtors.
WE have now done with the supplications of this prayer, and are come to the deprecations. The
supplications are those petitions which we make to God for obtaining of that which is good. The
deprecations are those petitions we make to God for removing of that which is evil. Now of this latter sort
there are two: — (1.) We pray for the remission of evil that is already committed; (2.) We pray for the
prevention of the evil which may be inflicted. The first of these is the petition we have now in hand. Here,
1. The petition is proposed, ‘Forgive us our debts.’
2. It is confirmed by an argument, ‘As we forgive our debtors.’ In the first, take notice: —

I. Of the object, or matter of this petition, and that is, debts.

II. The subject or persons praying, us.
III. The person to whom we pray, our heavenly Father, who alone can forgive our sins.
IV. The act of God about this object, forgive.
Then the petition is confirmed by an argument, which is taken from our forgiving of others.
In which there is an argument.
1. A simili, from a like disposition in us. Thus, what is good in us was first in God, for he is the pattern of all
perfection. If we have such a disposition planted in our hearts, and if it be a virtue in [[@Page:151]] us,
surely the same disposition is in God, for the first being wanteth no perfection.
2. The argument may be taken `a dispari, or `a minori ad majus, from the less to the greater. If we, that
have but a drop of mercy, can forgive the offences done to us, surely the infinite God, that is mercy itself,
he hath more bowels and more pity: ‘For his ways are above our ways, as high as the heaven is above the
earth.’ Isaiah 55:9. So it seems the argument is propounded: Luke 11:4, ‘Forgive us our sins, for we also
forgive every one that is indebted to us.’
3. The argument may be taken from the condition or the qualification of those that are to expect pardon.
They are such that, out of a sense of God’s mercy to them, and the love of God shed abroad in their hearts,
are inclined and disposed to show mercy to others. So Christ explains it, Luke 11:14, making it a condition
or qualification on our part: ‘If ye forgive men their trespasses, your heavenly Father will also forgive you.’
But this will be more abundantly clear when I come to examine that clause.
Before we come to the petition itself, the connexion is to be considered, for the particle and links it to the
former petition. ‘After Hallowed be thy name,’ he doth not say, ‘And thy kingdom come;’ they are
propounded as distinct sentences: but, ‘Give us this day our daily bread, and forgive us our debts,’ for
three reasons: —
[1.] Without pardon all the good things of this life will do us no good. They are but as a full diet, or as a rich
suit, to a condemned person; they will not comfort him and allay his present fears. Until we are pardoned,
we are under a sentence, ready for execution and therefore we cannot have that comfort in outward
things until we have some interest in God’s fatherly mercy. A man that is condemned hath the king’s
allowance until execution. So it is the indulgence of God to a wicked man to give him many outward things,
though he is condemned already. We should not satisfy ourselves with daily bread without a sense of
some interest in pardoning mercy.
[2.] To show us our unworthiness. Our sins are so many and grievous that we are not worthy of one
morsel of bread to put in our mouths. When we say, ‘Give us this day,’ &c. , we need presently to say,
‘Forgive us our sins.’ There is a forfeiture even of these common blessings: Genesis 32:10, ‘I am not worthy
of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant.’ All that we
have we have from mercy, and it is mercy undeserved. As we are creatures, there can be no common right
between God and us to engage him to give temporal blessings, for we owe ourselves wholly to him, as
being created out of nothing. Children cannot oblige their parents. But much more, as we are guilty
creatures, it is merely of the mercy of the Lord.
[3.] These are joined together because sin is the great obstacle and hindrance of all the blessings which we
expect from God: Jeremiah 5:25, ‘Your sins have withheld good things from you.’ When mercy comes to us,
sin stands in the way and turns it back again, so that it cannot have so clear a passage to us. Therefore God
must forgive before he can give, that is, bestow these outward things as a blessing on us.
Having spoken of this connexion, let me observe something from the petition itself.
The first thing I shall observe is the notion by which sin is set out, ‘Forgive us our debts.’ The point is: —
Doct. 1. That sins come under the notion of debts.
In Luke 11:4, it is, ‘Forgive us our sins.’ There is a twofold debt which man oweth to God.
1. A debt of duty.
2. A debt of punishment.
[[@Page:152]] [1.] A debt of duty, worship, and obedience; this is a debt we owe to God. In this sense it is
said, Romans 8:12, ‘We are debtors, not to the flesh, to live after the flesh.’ In which negative the
affirmative is clearly implied, that we are debtors to God, to live to God; debtors to the Spirit, to live after
the Spirit. By the law of creation, we were not appointed to serve and please the flesh, but to serve God:
Luke 17:10, When you have done all those things which are commanded you, say, ‘We are unprofitable
servants, we have done that which was our debt or duty to do.’ Obedience, worship, and service, is a debt
we owe to God, by virtue of that interest which he hath in us, and command he hath over us. And so you
have that speech, Galatians 5:3, that we are debtors to the whole law, as we come under the obedience of
it.
[2.] A debt of punishment, which we are fallen into through the neglect of our duty. Punishment is due to
us as wages: Romans 6:23, ‘The wages of sin is death.’ God hath, as it were, made a contract with us, that if
we will sin we must take our wages; we must take what it comes to.
Now in this petition, when we say, ‘Forgive us our debts,’ we do not desire to be discharged of the duty we
owe to God, but to be acquitted of the guilt and punishment. The faults or sins that we are guilty of oblige
us and bind us to the punishment; and therefore sins are called debts. The original debt we owe is
obedience; and in case of default, the next debt we owe is punishment. Look, as in a contract and bond, if
the party observe not the condition, then he is liable to the forfeiture: so God dealt with man by way of
covenant, and the tenor of it was exact obedience; and this covenant had a sanction or an obligation
annexed: in case obedience was not exactly performed, we should be accursed, and suffer all manner of
misery in this life and the next. Now, by the fall, we incurred this penalty; and therefore, as lost and
undone creatures, we run to God’s mercy, and beg him to forgive the debt, or the forfeiture of that bond of
obedience wherein man standeth bound to God by the law.
A little to make it good, before I come to the body of the petition, let me show how sin is a debt, wherein it
agrees. That will appear if you can consider: —
1. Our danger by sin.
2. Our remedy from sin.
In both the parts you will find sin is considered as a debt.
First, If you consider our danger by sin.
[1.] There is a creditor to whom the debt is due, and that is God: Luke 7:41, when he would set out God’s
mercy he saith, ‘There was a certain creditor which had two debtors,’ &c. God is there set forth under the
notion and similitude of a creditor. God is a creditor, partly as our creator, and partly as a lawgiver, and
partly as a judge. As our creator and benefactor, from whom we have received all that we have: it was the
Lord that gave to every man his talents to trade withal; to some more, to some less: Matthew 25. Thus God
hath trusted us with life, and all other blessings. But then, as a lawgiver: if God had given us life, strength,
parts, wealth, that we should do with them what we would, though the gift would oblige us, in point of
gratitude, to serve our benefactor, yet we had not been so responsible for our defaults. But we are under a
law to serve him and honour him that made us and gave us what we have. God did not dispossess himself
of an interest in them. He did not give them to us as owners and proprietors, to do with them what we
would; but he gave them to us as stewards: our life and employment here is a stewardship. Nay, God is not
only a lawgiver, but also a judge; he will call us to an account. He doth oblige us as a creator, but imposeth
a necessity upon us of obeying and serving him as a lawgiver; and not only makes a law, but will take an
account of men, how they observe the law of their creation. There will a time come when the lord of those
servants will come and reckon with them, and require his [[@Page:153]] own with usury: Luke 19:23. He
will require this debt and service at our hands, else we must endure the penalty. Well, this is the
connexion: he that abuseth God’s mercy as a creator offends him as a lawgiver, and is justly punished by
him as a judge. There are many never think of this, therefore are not sensible of these great relations, nor
that they shall answer for all their talents, strength, and time, and advantages they have in the world. Thus
there is a creditor.
[2.] As a debtor is bound to make satisfaction to the creditor, or else is liable to the process of the law,
which may be commenced against him, so are we all to God, bodies and souls; we are become ὑπόδικος τὸ
θεὸς, ‘guilty before the Lord:’ Romans 3:19. So we translate it. We are under the sentence of the law, liable
to the process of his revenging justice, and one day God will pursue his righteous law against us. All the
fallen creatures are quite become bankrupt; we can never pay the original debt of obedience, therefore
must be left to lie under the debt of punishment.
[3.] Look, as debts stand upon record, and are charged upon some book of account, that they may not be
forgot, so God hath his book of account — a book of remembrance, as it is called: Malachi 3:16. All our
words, speeches, actions, they are all upon record; what means we have enjoyed, what mercies, what
opportunities, what calls, and what messages of his love and grace: Job 14:17, ‘My iniquity is sealed up in a
bag.’ As men’s writings or bonds, which they have to show for their debts owing to them, are sealed up in a
bag, so Job useth that similitude. Thus is sin represented as a thing that is upon record, and cannot be
forgotten. Many times we lose the memory of what we have done in childhood and infancy, but all is upon
record; and your iniquities will one day find you out, though you have for gotten, and think never to hear
of them more.
[4.] A day of reckoning will come, when God will put the bond in suit, and all shall be called to an account.
Sometimes God reckoneth with sinners, in part, in this world, but surely in the next. Death is but the
summons to come to an account with God: Luke 16:2, ‘Give an account of thy stewardship, for thou mayest
be no longer steward.’ That passage of the parable is applicable to death: ‘That when ye fail, they may
receive you into everlasting habitations,’ Luke 16:9. When the soul is turned out of doors, when it is cited
to appear before the tribunal of God, then we give up our account. But especially at the great day:
Revelation 20:12, ‘And I saw the dead, small and great, stand before God, and the books were opened;’ that
is, the book of conscience and the book of God’s remembrance. There are two books, that are written
within and without, upon which all our actions are stamped: they are now closed in a great measure; we
know not what is in these great books. One of the books (that of conscience) is in our own keeping, yet we
cannot deface and blot it out. These books at that day will be opened; conscience, by the power of God,
shall be extended to the recognition of all our ways. Conscience writes when it speaks not: many times it
doth not smite for sins we are guilty of; but there stands the debt charged, upon which we shall be
responsible.
[5.] After this reckoning there is execution. A bankrupt that cannot satisfy his creditor is cast into prison;
so God hath his prison for impenitent, disobedient, and obstinate sinners: 1 Peter 3:19, ‘He went and
preached unto the spirits in prison.’ It is a dismal prison, where poor captive prisoners are held in chains
of darkness; that is, under the horrors of their own despairing fears, looking for the judgment of the Lord,
when they shall be cast into this prison, and no getting out again, until they have paid the utmost farthing:
Luke 12:50. And that will never be as to the sinner: he is, as it were, always satisfying, and can never be
said to have satisfied, the justice of God.
Thus you see how sin is a debt, and what correspondence there is between them — the obligation of
punishment that ariseth from sin. But now it differeth from all other debts.
(1.) No debt to man can be so great as our debt to God, both for number and weight. Matthew 18:24,
compared with Matthew 18:28: ‘you shall see there the parable of the lord forgiving ten thousand talents;’
and ‘the servant goes and takes his brother by the throat, and requireth from [[@Page:154]] him a debt of
an hundred pence.’ Mark, offences done to God are greater than offences done to us; for there is as much
difference and disproportion as between an hundred and ten thousand. And then the debt of the fellow-
servant was but pence, an hundred pence; but the debt due to the lord, that was talents; and a talent is
reckoned to be one hundred and eighty-seven pounds ten shillings. Our sins against God are more and
more heavy than any which our brethren can commit against us. Pence, talents; one hundred and ten
thousand: there is the difference and disproportion. Oh that we had a due sense of what it is to sin against
God, against an infinite majesty! To strike a private person is not so much as to strike an officer of justice;
and that is not so much as to strike the supreme magistrate. What is it to sin against God? and how often
do we? All our imaginations are only evil, and that continually; and therefore all our sins against God will
arise to a vast and heavy debt, because of the infiniteness of the object against whom sin is committed.
(2.) In other debts there is a day of payment set them; in this debt there is none. God doth not tell us when
he will put the bond in suit against us; he may surprise us ere we are aware. Luke 12:20: when he
dreamed of many years, ‘Thou fool, this night.’ The spirits now in prison did as little think of that doleful
place as those sinners which are alive. It may be to-day, to-morrow, the next hour: Genesis 4:7, ‘Sin lieth at
the door.’ There is a sentence and curse that waylays him. Sin, for the punishment of sin; it is ready to
seize upon him, and pluck him by the throat, and bring him into God’s presence. Still the curse hovers over
the head of obstinate and impenitent sinners.
(3.) In other debts, if the goods are taken by way of execution, and suffice, the person is free; but here God
aims at the person, and the whole person. ‘Body and soul are cast into hell fire.’ Matthew 10:28.
(4.) Here there can be no shifting, no avoiding the danger. If you fly from God, you do but fly to God; from
God, as willing to be a friend; to God, who is sure to be revenged. Whither shall I fly from thy Spirit? ‘If I go
into the depths, thou art there.’ Psalm 139:God is here, there, and everywhere.
(5.) All other debts cease at death; when a man dieth, we say his debts are paid: but here execution begins,
then the law takes the sinner by the throat, and drags him to everlasting punishment, and doth in effect
say, Pay me what thou owest. Death is God’s arrest. As soon as the soul steps out of the world, presently it
is attached and seized, and forfeited into the hands of God’s justice. How many are there that lie under this
danger and never think of it! Spiritual debts they are not so sensible of as literal. A man that is deeply in
debt, and in danger of an arrest, cannot sleep, eat, walk abroad, but his fears are upon him. Augustus
bought his quilt or bed, that could sleep soundly when he owed so many thousand sesterces. But poor
senseless sinners never think of danger until they are plunged into it, and then there is no escape.
Secondly, The metaphor will also hold good as to our remedy and recovery, how we come out of this debt.
A debtor that is insolvent is undone, unless there be some means found out to satisfy the creditor: so we
must altogether lie under the wrath of God, unless satisfaction be made. Therefore, Jesus Christ, in the
[1.] Place, comes under the notion of a surety. Because he took the debt of man upon himself, therefore,
Hebrews 7:22, he is called, ‘the surety of a better testament.’ When Christ undertook the business of our
salvation, he did in effect say, as Paul to Philemon, Hebrews 7:18, If he hath wronged thee, or ‘oweth thee
aught, put that on mine account:’ so did Jesus Christ in effect say to God, Let me be made a sin, and made a
curse for them. He that was a judge, was willing to become a party, and to pay what he owed. David, in the
type of Christ, saith, Psalm 69:4, ‘I restored that which I took not away.’ He did not take away any honour
from God: it was we that robbed God of the glory of his justice, authority, and truth; that trampled them
under our feet: but Christ made [[@Page:155]] restitution and amends to God.
[2J Having condescended to become our surety, he made full satisfaction, by suffering the punishment
which was due to us: Isaiah 53:4, ‘Surely he hath borne our griefs, and carried our sorrows.’ That which
we should have borne upon our own backs, and would have crushed us for ever, that he hath borne, and
he hath carried. Christ was to be the sinner in law, and was to suffer in our stead. Solomon hath a passage
concerning suretyship: Proverbs 11:15, ‘He that is surety for a stranger, shall smart for it;’ or, as the
Hebrew will bear it, ‘sore bruised;’ or, as it is in the margin, ‘shall be bruised and sore broken.’ And the
same word is used concerning Christ, that was our surety: Isaiah 53:10, ‘It pleased the Father to bruise
him.’ Christ is our surety, therefore he was bruised and broken, he suffered what we should have suffered.
It is true, there are some circumstances of our punishment which Christ suffered not, as a great part of our
punishment in hell; there is the worm of conscience and despair, and the eternity of torments; but this
was not essential to the punishment, but did only arise from the guilt and from the weakness of the party
that is punished, because we cannot work through it otherwise. Christ paid the full price which divine
justice demanded, and so made satisfaction for us.
[3.] Christ satisfying as our surety, all those which had an interest in his death, they are set free from the
wrath of God, they have a release from this great debt owed. As when the ram was taken. Isaac was let go;
so when Christ was taken, the sinner is released and discharged: Job 33:24, Deliver him from going down
to the pit; ‘I have found a ransom.’ Certainly God will not exact the debt twice, of the surety and of the
principal person; our surety having paid the debt for us, therefore we go free. And, therefore, if our
consciences should pursue us at law, we may answer, Christ was taken for us, ‘He was bruised for our
iniquities, and he bore the chastisement of our peace.’
[4.] Christ hath not only satisfied for the punishment, but he hath procured favour for us; wherein he
differeth from an ordinary and common surety. Christ does not only free us from bonds, but also hath
brought us into grace and favour with the creator, lawgiver, and judge. There is a double notion of Christ’s
death; that of a ransom for the delivery of a captive, and as a merit and price which was given for eternal
life. The death of Christ did not only dissolve the obligation which lay upon us to suffer the penalty for the
breach of the law, and so deliver us from the wrath to come; but it was a price that was given to purchase
grace, favour, and heaven for us, which is called, Ephesians 1:14, ‘The purchased possession.’ Now, why
must our surety instate us thus into favour? Because Christ was such a surety as did not only pay the
forfeiture, but also the principal; that is, he did not only make satisfaction for the trespass and offence
(which is the payment of the forfeiture), but also he established a righteousness answerable to the law
(which is the payment of the principal), and of that original debt which God first required of the creature;
for there is a debt of duty and service which Christ performeth and establisheth as a righteousness for us.
[5.] From hence in his name there is proclaimed redemption to the captives, freedom to poor prisoners
that were in debt, and weak, and could not acquit themselves. And therefore the publication of the gospel
is compared to the year of jubilee: Luke 4:19, ‘Christ came to preach the acceptable year of the Lord.’ It
relates to .the year of jubilee, wherein all debts were cancelled; it was a year of general releasement,
proclaimed by sound of trumpet, that every man should return to his inheritance, and all debts dissolved
and done away: Leviticus 25:9, 10. So Jesus Christ saith, ‘The Spirit of the Lord is upon me, to preach the
acceptable year of the Lord;’ that is, to proclaim to poor captives a release of all debts, and all bonds which
are upon them.
[6.] All those that come to God by Christ are interested in the comfort of this offer and proclamation of
grace, and may plead with God about their discharge from this great and heavy [[@Page:156]] debt. I put
it mainly in that notion (those that come to God by Christ), because you will find that is the description of
those whom Christ means to save: Hebrews 7:25, ‘He is able to save them to the uttermost that come unto
God by him.’ Who are those that come unto God by him? Those that in Christ’s name do seriously, and with
brokenness of heart, deal with him about a release and a discharge. To come to God by him, it is to come in
his name, to plead his propitiation, or his satisfaction, as the only meritorious cause; and the promise of
God in Christ to blot out our offences, as the only ground of hope; and as to ourselves, acknowledging the
debt; that is, in confessing our sins, and our desert of punishment, with a purpose to forsake them.
(1 ) There is required an acknowledgment of the debt. God stands upon it that his justice may be owned
with a due sense, according to the tenor of the first covenant: for though the satisfaction be made by
another, and that by a surety of God’s providing; yet God will have the creature know they are under so
heavy a debt, that he will have them feel it in brokenness of heart; not know it only in a general conviction,
but confess their sins: 1 John 1:9, ‘If we confess our sins he is faithful and just to forgive us our sins.’ When
we come with true remorse, and confess we have offended so just, so holy, so merciful a Father, it must be
grievous to us in the remembrance of it You must not only confess sin as a wrong, but as a debt: sin hath
wronged God, and it is also a debt binding you over to a punishment we could never endure, nor make
God any satisfaction for. Therefore David, when he would have God’s bond crossed and can celled see how
he pleads: Psalm 51:2, 3, ‘O Lord, blot out mine offences, for I acknowledge my transgressions; and my sin
is ever before me.’ Blot it out, for I acknowledge it; that is, I submit to thy instituted course; I submit to the
justice of the first covenant.
(2.) The satisfaction of Christ must be pleaded also by a sinner in the court of heaven, in a believing
manner, that there may be an owning of the surety. All parties that are interested in this business must
consent Now God and Christ they are agreed about the business of salvation: God hath agreed to take
satisfaction from Christ, and Christ hath agreed to make this satisfaction to God: all the business now is
about the sinner’s consent, or about his ready acceptation of Jesus Christ and we never heartily indeed
consent to this, that Christ shall be our surety, and he the person that must release and discharge this
debt, until we look upon him by an eye of faith, as one that tore the bond and handwriting that was against
us. The law is called the handwriting that was against us;’ there is the bond which was to be put in suit:
now, Colossians 2:14, ‘He hath torn, or blotted out the handwriting of ordinances, that was against us,
which was contrary to us, and took it out of the way, nailing it to his cross.’ He hath disannulled the law,
which binds to suffer the wrath of God. The law was the bond by which our death was ratified.
(3 ) There is required an unfeigned purpose to forsake sin. that hath been released of his debt, must not
still run into new arrears.
Christ never blotted out our debts that we might renew them, and go on upon a new score of offending
God again; this is to dally with God, to run into the snare when he hath broken it for us and given us an
escape, to plunge ourselves into new debts again.
In this prayer, ‘Forgive us our debts,’ then presently, ‘Lead us not into temptation.’ Therefore we must
purpose to forsake sin other wise we do not draw nigh to God with a true heart: Hebrews 10:22. We do
but deal falsely with God in all the confessions we make, and m all the pleas of faith, unless there be an
unfeigned purpose to renounce all sin and cast it off as a thing that will undo our souls. Thus, Christians,
must you sue out your release and discharge in your surety’s name.
Use 1. The use is, first, to show us the misery of an impenitent, unpardoned sinner; he. hath a vast debt
upon him, that will surely undo him unless he doth in time get a discharge. He is bound over to suffer the
wrath of God for evermore, and no hand can loose him but God’s. Many times they [[@Page:157]] think of
no such matter, and cry, ‘Peace, peace.’ to themselves; but it is not the debtor which must cancel the book,
but the creditor. Have you a discharge from God? where is your legal qualification? poor creatures, what
will you do? Many take care that they may owe nothing to any man; oh! but what do you owe to God? To
live in doubt and in fear of an arrest, Oh, what misery is that! But when sin lieth at the door, ready to
attack you every moment and hale you to the prison of hell, that is most dreadful. Therefore think of it
seriously; how do accounts stand between God and you? Sinners are loth to think of it. When the lord
came to reckon with his servants, Matthew 18:24, it is said, ‘One was brought to him which owed him ten
thousand talents:’ he was loth to come to an account, he would fain keep out of the way, but he was
brought to him. So we are unwilling to be called to account, we shift and delay, and will not think of our
misery: but the putting off sin will not put it away; our not thinking of our misery will not help us out, and
will not be a release and discharge.
2. If sins be debts, and an increasing debt, so that man is ever treasuring up wrath against the day of
wrath; it presseth us to be more careful to get out of this condition. Saith Solomon, Proverbs 6:3-5: ‘If thou
beest in debt, flee as a swift roe from the hand of the hunter, and as a bird from the hand of the fowler.’ Oh,
it is a sad thing to lie in our sins! ‘If you be under this debt, give not sleep to thine eyes, nor slumber to
thine eyelids; get away like the swift roe from the hand of the hunter,’ &c. And what I say concerning a
state of sin, I say concerning daily failings; make your peace with God betimes; if you have contracted a
new debt, make all even between God and your souls, that you may not sleep in your sins.
3. This should make us more cautious that we do not commit sin: why? it is a debt that will render you
obnoxious to the wrath of God; in itself it merits eternal death: Oh, therefore, sin no more, do not run again
into the snare! When you give way to sin, you hazard the comfort of your acquittance by Christ: Psalm
85:8, ‘The Lord will speak peace unto his people, and to his saints; but let them not turn again to folly.’ If
the Lord hath given you your peace, and some hope of your being discharged of this heavy debt, take heed
of meddling with forbidden fruit, and running into debt again.
II. From the subject or persons which make this prayer, ‘Forgive us,’ observe,
Doct. Even those that call God Father, ought to beg, daily and humbly, pardon of their sins.
Forgive us; who is that us that can say in faith, Our Father, daily? For this is a pattern for daily prayer, as
the word σεμερων in the former petition noteth. We need beg, for Christ hath taught us here to sue out our
discharge: in which begging there is an exercise of faith eyeing Christ: Romans 3:25, ‘God hath set forth
him to be a propitiation through faith in his blood.’ And there is an exercise also of repentance, as to
mourning for sin: 1 John 1:9, and Proverbs 28:13, ‘He that confesseth and forsaketh his sin, shall have
mercy:’ and as to loathing of sin, Acts 3:19, ‘Repent ye therefore, and be converted, that your sins maybe
blotted out.’ And certainly it must be humbly begged; for if we seek pardon we must seek it in God’s way.
We do not beg God to rescind and, make void his laws, and those wise constitutions he hath appointed
whereby the creature shall receive this grace; and the manner wherein he will deal and transact this
business with the offending creature: but we seek it as exercising our renewed repentance; that is,
mourning for sin, and loathing of sin. But of this more hereafter.
Now, that the best of God’s children should be dealing with God about a pardon of their sins, I shall argue
it: —
1. From the necessity.
2. The utility and profit of such a course.
[[@Page:158]] First, The necessity of this will appear two ways: —
[1.] From the condition of God’s children here in the world.
[2.] From the way wherein God will give out a pardon.
[1.] From the condition of God’s children here in this world. The best are not so fully sanctified in this life
but there is some sin found in them; not only they who walk with no care, but even they that set the most
narrow watch over their ways, they are not so sanctified but they need daily to go to God.
(1.) They have original sin which remaineth with them to the last, they have the sinning sin which the
apostle speaks of. Paul complains of the body of death: Romans 7:23, 24, ‘Who shall deliver me from it?’
The Hebrews were wont to propound their wishes by way of question; as, ‘Oh that salvation were come
out of Zion!’ It is in the Hebrew, ‘Who shall bring salvation out of Zion?’ ‘So, Who will lead me into Edom?’
that is, ‘Oh that I were led into Edom,’ that I might display the banner there, because of God’s truth. ‘So,
Who shall deliver me from the body of this death?’ that is, ‘Oh that I were delivered!’ Where the reign of
sin is broken, yet there it remains; though it be cast down in regard of regency, yet it is not cast out in
regard of inherency. As the ivy that is gotten into the wall, cut away the boughs, branches, stubs, yet still
there will be some sproutings out again until the wall be pulled down; so until these earthly tabernacles of
ours be tumbled in the dust, though we are mortifying and subduing of sin, yet there will be a budding and
sprouting out again.
(2.) There are many actual sins: James 3:2, ‘In many things we offend all;’ and Ecclesiastes 7:20, ‘There is
not a just man upon earth, that doeth good, and sinneth not:’ that is, that sins not either in omitting of
good or committing of evil: our offences are either total or partial. Partial offences; though a child of God
loves God, fears God, trusts in God, yet not in that purity and perfection that he hath required of him;
though he serves God and obeys him, yet not with that liberty, delight, reverence, which he hath required.
There is an omission in part in every act: there is not that perfection which God deserveth, who is to be
served with all our might, with all our strength. Our principles are divided; there is flesh and spirit; there
is a mixture in all our actions. Sometimes there is a total omission, the spiritual life is at a stand, many
times all acts of respect are intermitted. Then for commissions, sometimes, out of ignorance, they do not
see what is to be done. Though they have a general resolution to do the whole will of God, yet many times
they mistake. Our light is but in part: And who can understand his errors? ‘Cleanse me from secret sins:’
Psalm 19:12. We sin out of ignorance, as a man in the dark may jostle against his friend. Sometimes by
imprudence and inconsideration, as a man that is not heedful, though he knows it, he may mistake his
way. Many are overtaken in a fault: Galatians 6:1; that is, unawares, and besides their intention.
‘Sometimes, out of incogitancy and sudden incursion, they may not only be overtaken but overborne,
drawn away by their own lusts,’ James 1:14: overcome by the prevalency of passion and corrupt affection;
so sin gets the upper hand. Thus it is with the children of God. Look, as it was said of the Romans, that in
battle they were overcome, but never in war; though a child of God hath the best of it at last, yet in many
particular conflicts he is overborne by the violence of temptation and his own corrupt lusts. Thus there is
a necessity of begging daily pardon, if we consider the condition of the saints while they are here in the
world, who carry a sinning nature about them, a corrupt issue that will never be dried up while they are in
the world; and also they are guilty of many actual sins, both of omission and commission.
Secondly, The necessity of it will appear from the way wherein God gives a pardon, which is upon the
creature’s humble submission, and seeking of terms of grace; so that whatsoever right we have to
remission in Christ, though we have a general right to remission and pardon of sin, yet we must seek to
apply that right, and beg the use of it for our daily pardon and acceptance with God. This [[@Page:159]]
will appear by considering — (1.) The nature of this request; (2.) The right that a justified person hath to
the pardon of his daily sins.
1. What we beg for when we say, Forgive us our sins. Five things we ask of God: —
[1.] The grant of a pardon.
[2.] The continuance of this privilege.
[3.] The sense and comfort of it.
[4.] The increase of that sense.
[5.] The effects of pardon, or a freedom from those penal evils that are fruits of sin.
(1.) The grant of a pardon, that God would accept the satisfaction of Christ for our sins, and look upon us
as righteous in him. Jesus Christ himself was to sue out the fruits of his purchase: Psalm 2:8, ‘Ask of me,
and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy
possession.’ ‘Though he had a right to be received into heaven, to sit down at the right hand of God, and
administer the kingdom for the comfort of his elect ones, yet ask of me.’ And so we are to sue out our right:
Psalm 32:5, I said, ‘I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my
sin.’ What then? ‘For this cause shall every one that is godly pray unto thee.’ Though God be so ready to
forgive as soon as we conceive a purpose he gives out a pardon — yet we are to call upon God. God will
have us to sue out the grant of a pardon. Why? Because he would deal with us as a sovereign, therefore
doth he require the submission of our faith. It was of grace that he would appoint a satisfaction for us,
which he did not for the fallen angels; and it was much more grace that he would give that satisfaction,
give that price, out of his own treasury. Christ was not a mediator of our choosing, but God’s; and
therefore, though justice be fully satisfied, yet the debt is humbly to be acknowledged by the creature, and
we are to sue out terms of grace. And again, the application to us is merely grace, when so many
thousands perish in their sins; therefore we are to beg, to sue out this grace, that we may have the benefit
of Christ’s death. God doth it, that in begging we may acknowledge our own misery, and how unable we
are to make satisfaction: Psalm 143:2, ‘In thy sight no flesh can be justified;’ and Psalm 130:3, 4, If thou
shouldest mark iniquities, Lord, who shall stand? ‘But there is forgiveness with thee, that thou mayest be
feared.’ Before God will give us an interest in this forgiveness, we are to come and confess ourselves
utterly to be insolvent, and also to own Jesus Christ as the means, that we may solemnly and explicitly
own our Redeemer, who was appointed by God, and procured this benefit for us: 1 John 2:1, ‘And if any
man sin, we have an advocate with the Father, Jesus Christ the righteous.’ God hath required we should
sue it out, and own our advocate, as well as confess ourselves unable to satisfy, that we might know who is
our advocate. In the type of the brazen serpent, Numbers 21:8, And the Lord said unto Moses, ‘Make thee a
fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he
looketh upon it, shall live.’ Mark, though God set up a sign of salvation (as it is called elsewhere), yet when
you shall look upon him you shall live. So God would have us sue out the grant by looking to Christ, that so
our interest may be established: John 3:14, 15, ‘And as Moses lifted up the serpent in the wilderness, even
so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal
life.’ That ‘whosoever believeth in him,’ that was the intent of looking upon it, that we might fix our faith
on Christ, and come tinder the shelter of his wing. We beg, upon a sense of our own unworthiness, the
acceptance of Christ’s satisfaction for us.
(2.) We pray for the continuance of pardon; though we are already justified, yet ‘Forgive us our sins.’ As in
daily bread, though we have it by us, and God hath stored us with blessings in our houses, yet we beg the
continuance and use of it; so whatever right we have to pardoning mercy, yet we beg the continuance of it,
for two reasons: — Partly because justification is not complete until the day of judgment, but mercy is still
in fieri, that is, God is still a-doing: Acts 3:19, ‘That your [[@Page:160]] sins may be blotted out, when the
times of refreshing shall come from the presence of the Lord.’ Then are our sins blotted out, then is this
privilege complete. We read of forgiveness in this world, and forgiveness in the world to come, Matthew
12:32. Forgiven in this world, when accepted to grace and favour with God; and forgiven in the world to
come, when this privilege is complete, and fully made up to the elect. Some effects of sin remain till then;
as death, which came into the world by sin, remains upon the body till then — then our sin is blotted out,
when all the fruits of it are vanished and done away. So that whilst any penal evils that are introduced by
sin remain, we ought to pray for pardon, that God would not repent of his mercy. Look, as when we are in
a state of sanctification, we pray for the continuance of sanctification, as well as the increase of it, because
of the relics of sin, though our perseverance in grace and sanctification be as much secured by God’s
promise as our perseverance in God’s favour, and the gift of justification; so we pray for the continuance of
pardon, because the evils of sin yet remain in part. And partly, because God, for our exercise, will make us
feel the smart of old sins, which are already pardoned; as an old bruise, though it be healed, yet ever and
anon we may feel it upon change of weather. Accusations of conscience may return for sins already
pardoned; as Job 13:26, ‘Thou makest me possess the iniquities of my youth.’ Though a man be reconciled
to God, and in favour with him, yet the sins of his youth will trouble him after he hath obtained the pardon
of them. God may make these return with a horrible and frightful appearance upon the conscience; their
visage may be terrible to look upon. Though these sins are blotted out, Satan may make the remembrance
of them very frightful; and God, in his holy, wise dispensation, may permit it for our humiliation. Though
this be no intrenching of the pardon already past, yet it may exceedingly terrify the soul, and overcloud
our comfort, and therefore we must beg the continuance of this benefit. Go to God as David did: Psalm
25:6, 7, Remember, O Lord, thy tender mercies and thy loving-kindness, for they have been ever of old.
‘Remember not the sins of my youth, nor my transgressions.’ He begs God’s ancient mercies would
continue with him. He acknowledged he had received mercy of old; he could run up to eternity, that had
been for ever of old; yet, Lord, remember not against me the sins of my youth. When the sense of old sins
are renewed, we must renew petitions for the pardon of them. It is usual with God, when we are negligent,
to permit the devil to make use of affliction to revive old sins, that they may stare afresh in the view of the
eye of conscience; therefore we had need to beg the continuance of this privilege, for it is not complete.
Though the pardon itself be not abrogated, yet the comfort of it may be much intrenched upon, and old
sins may come and terrify the soul with a very hideous aspect.
(3.) We beg here the sense and manifestation of pardon, though it be not the only thing we pray for.
‘Forgive us our sins,’ that is, let us know it. God may blot sins out of his book, when he doth not blot them
out of our consciences. There is the book of conscience, and the book of God’s remembrance. The book of
God’s remembrance may be cancelled (to speak after the manner of men); as ‘soon as we believe and
repent, then the handwriting which was against us is torn; but he blots it out of our consciences when the
worm of conscience is killed by the application of the blood of Christ through the Spirit, when we are
sprinkled from an evil conscience,’ as the expression is, Hebrews 10:22. And David is earnest with God for
this benefit, the sense of his pardon: Psalm 51:8, 12, ‘Make me to hear joy and gladness; that the bones
which thou hast broken may rejoice; and restore unto me the joy of thy salvation.’ Nathan had told him his
sins were pardoned, yet he wanted the joy of God’s salvation, that ancient free spirit, that comforting,
enlarging spirit he was wont to have. God may forgive in heaven, when he does not forgive in our sense
and feeling; therefore we beg the manifestation of it by the comforts of the gospel.
(4.) We beg the increase of that sense, for this sense is given out in a different latitude. Spiritual sense is
not in all alike quick and lively; many have only a probable certainty, but have many doubts — some have
comfort, but never arrive to peace. Comfort, you know, is that thing which [[@Page:161]] holds up itself
against encounters when we are confronted; so there may be many doubts when the preponderating part
of the soul inclineth to comfort. Some have peace for the present, rest from trouble of conscience; others
have joy, which is a degree above peace and comfort.
(5.) We beg the effects of pardon, or freedom from those penal evils which are continued upon God’s
children, and are the fruits of sin. Clearly this is intended, for we beg of God to pardon us as we pardon
others; that is, fully, entirely to forgive, forget. We beg of God to for give us our sins; that is, to mitigate
those troubles, evils, and afflictions, which are the fruits of sin. It is true, when a man is justified, the state
of his person is altered; yet sin is the same in itself, it deserves all manner of evils; therefore we beg not
only a release from wrath to come, but from those other temporal evils that dog us at the heels. Sin is the
same still, though the person is not the same. It is still the violation of a holy law, an affront done to a holy
God, an inconvenience upon the precious soul; it brings a blot upon us, an inclination to sin again; nay, it
brings eternal death. Though it do not bring eternal death upon pardoned persons, yet it may occasion
temporal trouble. ‘God hath still reserved this liberty in the covenant: that he will visit their transgression
with the rod, and their iniquity with stripes; nevertheless my loving-kindness will I not utterly take from,
him, nor suffer my faithfulness to fail,’ Psalm 89:32, 33. And Proverbs 11:31, ‘The righteous shall be
recompensed in the earth;’ that is, he shall smart for his evil-doings. A child of God, when he sinneth
against him, though he be not executed, yet he may be branded, he may have a mark of shame put upon
him, his pilgrimage may be made uncomfortable, and these may be fully consistent with God’s grace and
love. Therefore we beg a release from these penal evils, that as the guilt, so the punishment also may be
abolished.
2. The right that a justified person hath to the pardon of his daily sins.
Pardon of sin is to be considered: (1.) in. the impetration of it; (2.) the offer; (3.) the judicial application, or
legal absolution of the sinner.
[1.] In the impetration and purchase of it. So when, Hebrews 10:14, ‘By one offering he hath perfected for
ever them that are sanctified,’ there needed no more to expiate them to satisfy justice.
[2.] In the offer of it. So God hath proclaimed pardon upon the condition of repentance: Ezekiel 33:11, Say
unto them, ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked
turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?’
[3.] In the judicial application, or legal absolution of a sinner. God in his word hath pronounced the legal
absolution of every one that believeth in Christ. As soon as we repent and believe, a threefold benefit we
have: —
(1.) The state of the person is altered; he is a child of God: John 1:12, ‘To as many as received him, to them
gave he power to become the sons of God, even to them that believe on his name.’ He hath full leave to call
God Father, a kind of fatherly dealing from him. Translated from a state of wrath to the state of grace, from
a child of the devil he is made a child of God, never to be cast out of his family.
(2.) The actual remission of all past sins: Romans 3:25, ‘To declare his righteousness for the remission of
sins that are past, through the forbearance of God.’ It would be a license to sin if his sins were remitted
before committed.
(3.) A right to the remission of daily sins, or free leave to make use of the fountain of mercy, that is
[[@Page:162]] always running, and is opened in the house of God for the comfort of believers: Zechariah
13:1, ‘In that day there shall be a fountain opened to the house of David, and to the inhabitants of
Jerusalem, for sin and for uncleanness.’
Secondly, The utility and profit of such a course. See Sermon on Psalm 32:1, Sermon 20. 25
Use. The use is to press us to be often dealing with God about the pardon of our sins, by a general and daily
humiliation; none are exempted from bewailing the evil of sin. The death of Christ doth not put less evil
into sin; it is still damning in its own nature; it is still the violation of a holy law, an affront to a holy God,
an inconvenience to thy precious soul. When Christ paid the price for our sins, it was upon this condition:
that we should renew our faith and repentance; that we should sue out our discharge in his name; that
when we sin we may come and humble ourselves before the Lord. Under the law, if a man were unclean,
he was to wash his clothes before evening; he was not to sleep in his uncleanness. So if you have defiled
yourselves, you should go wash in the laver that God hath appointed. The Lord taught his people under
the law the repeating a daily sacrifice, morning and evening. If one be fallen out with another, God hath
advised us, before the sun be set, to go and be reconciled to our brother; and wilt thou lie under the wrath
of God for one night? If we would oftener use this course, the work of repentance would not be so hard.
Wounds are best cured at first, before they are suffered to fester and rankle into a sore; so are sins before
they grow longer upon us. And if we did oftener thus reckon with ourselves, we should have less to do
when we come to die. Therefore do as wise merchants; at the foot of every page draw up the account, so
help it forward; so it will not be hard to sum up a long account, and reckon up our whole lives, and beg a
release of all our debts; therefore daily come and humble yourselves before the Lord. The oftener you do
this, the sooner you will have the comfort of pardon; but when you keep off from God, and delay, you
suffer the loss of peace, and the loss of God’s favour; and hardness of heart, and atheism, and carnal
security increase upon you.
As we forgive our debtors.
I come to the last branch. Hence observe: —
Doct. 3. Those that would rightly pray to be forgiven of God, they must forgive others.
First, I shall give you the explication; Secondly, The reasons.
For explication, I shall speak to three things: —
1. Who are debtors.
2. What respect our forgiving of others hath to God’s forgiving of us.
3. In what manner we must forgive others.
First, Who are our debtors. It is not meant in a vulgar sense, of those only which stand engaged for a sum
of money due to us; but of all such as have offended us in word or deed. There is a duty we owe to one
another, which, when we omit, or act contrary unto it, we are not only debtors to God, but to one another;
and the doers of the injury are bound to repair the wrong, and to make restitution. In this large sense is
the word debtors here taken, with respect to the person that hath done the injury. He becomes a debtor, is
to make satisfaction, and suffer the punishment which the wrong deserves.
Secondly, What respect hath our forgiving of others to God’s for giving us?
I shall speak to it negatively and positively.
[[@Page:163]] 1. Negatively.
[1.] It is not a meritorious cause, or a merit and price given to God, why he should pardon us, for that is
only the blood of Christ. Every act of ours is due, it is imperfect, and no way proportionate to the mercies
25
In a subsequent volume. — ED.
we expect; and therefore it cannot be meritorious before God. It is due, it is a duty we are bound to do, and
paying off new debts doth not quit old scores. God hath laid such a law upon us, that we are to forgive
others. That cannot expiate former offences. And it is imperfect too. The remembrance of injuries sticks
too close to us. When we do most heartily and entirely forgive others, even then we have too great a sense
of the injury and wrong that is offered to us. Now that which needs pardon cannot deserve pardon. And it
is disproportionate to the mercy which we expect. What a vast disparity and difference is there between
God’s pardoning of us and our pardoning of others, whether we respect the persons that are interested in
this action, or the subject-matter, or manner and way of doing, or the fruit and issue of the action.
First, In the persons pardoning. What proportion can there be between God and man, the Creator and the
creature? God he is most free, and bound to none, of infinite dignity and perfection, which can neither be
increased nor lessened by any act of ours, for him or against him; but we live in perfect dependence upon
God’s pleasure, are subject to his command, and bound to do his will; and therefore what is our forgiving
our fellow-creatures, made out of the same dust, animated by the same soul, and every way equal with us
by nature, when they wrong us in our petty interests? What proportion is there between this forgiving and
God’s forgiving? he that is of so infinite a majesty, his forgiving the violations of his holy law?
And secondly, To the subject-matter, that which is forgiven, there is no proportion. When we compare the
multitude or magnitude, the greatness, and the number of offences forgiven of the one side and the other,
we see there is a mighty disproportion. We forgive pence, and God talents; we an hundred pence, he ten
thousand talents: Matthew 18.
So, thirdly, The manner of forgiving: on God’s part, by discharging us freely, and exacting a full satisfaction
from Christ; therefore our forgiving can hold no comparison with it, which is an act of duty, and
conformity to God’s law.
And fourthly, As to the fruit and issue of the action. Our good and evil doth not reach to God. Though our
forgiving of others be an action of profit to ourselves, yet no fruit redounds to God. And therefore there
being no proportion between finite and infinite, there can be no such proportion between our forgiving
and God’s forgiving, as that this act may be meritorious before God. Thus it is not brought here as merit, as
that which doth oblige and bind God meritoriously to forgive us.
[2.] It is not a pattern or rule. We do not mean our forgiving should be a pattern of forgiving to God. So as
is taken, indeed, Matthew 6:10, ‘Thy will be done on earth, as it is in heaven;’ there it implies a conformity
to the pattern. But when we say, ‘Forgive us, as we forgive,’ it doth not mean here a pattern or rule. We
imitate God, but God doth not imitate us, in forgiving offences; and it would be ill with us if God should
forgive us no better than we forgive one another. God is matchless in all his perfections; there is no work
like his: Psalm 86:8. As God is matchless in other things, so in pardoning mercy. ‘As the heavens are above
the earth, so are his ways above our ways, and his thoughts above our thoughts:’ Isaiah 55:9. And upon
this very occasion the Lord will multiply to pardon: ‘As far as the heavens,’ &c. This is the greatest distance
we can conceive. The heavens, they are at such a vast distance from the earth, that the stars, though they
be great and glorious luminaries, yet they seem to be but like so many spangles and sparks. This is the
distance and disproportion which is made between God’s mercy and ours: Hosea 11:9, ‘I will not return to
destroy Ephraim; for I am God, and not man.’ If God should forgive but only as man doth, it would
[[@Page:164]] be ill for Ephraim if he had to do with revengeful man. God acteth according to the
infiniteness of his own nature, far above the law and manner of all created beings. Therefore it is not put
here as a pattern and rule.
[3.] It doth not import priority of order, as if our acts had the precedency of God’s; or as if we did or could
heartily forgive others before God hath shown any mercy to us. No; in all acts of love, God is first; his
mercy to us is the cause of our mercy to others. As the wall reflects and casts back the heat upon the
stander-by when first warmed with the beams of the sun, so, when our hearts are melted with a sense of
God’s mercy, his love to us is the cause of our love and kindness to others: 1 John 4:19, ‘We love him,
because he first loved us;’ that is, we love him, and others for his sake; for love to God implies that. Why?
Because he hath been first with us. And then it is the motive and pattern of it. In that parable, Matthew
18:32, 33, ‘God’s forgiving is the motive to our forgiving: I forgave thee all thy debt; and shouldest not thou
have compassion on thy fellow-servant?’ In those that have true pardon it causeth them to forgive others
out of a sense of God’s mercy; that is, they are disposed and inclined to show mercy to others. But in
others that think themselves pardoned, and have only a temporary pardon and reprieve (such as is there
spoken of), it is a motive which should prevail with them, though it doth not. Nay, it is the pattern of our
love to others: Ephesians 4:32, ‘Forgiving one another, even as God for Christ’s sake hath forgiven you;’ in
that manner, and according to that example.
[4.] It doth not import an exact equality, but some kind of resemblance. As, it is a note of similitude, not
equality, either of measure or manner; it only implieth that there is some correspondent action, something
like done on our part. So, Luke 6:36, ‘Be merciful, as your heavenly Father is merciful.’ As, notes the
certainty of the truth, though not the exact proportion; there will be something answerable to God.
2. But positively to show what respect it hath.
[1.] It is a condition or moral qualification which is found in persons pardoned: Matthew 6:14, ‘For if ye
forgive men their trespasses, your heavenly Father will also forgive you:’ but, Matthew 6:15, ‘If ye forgive
not men their trespasses, neither will your Father forgive your trespasses.’ These two are inseparably
conjoined, God’s pardoning of us, and our pardoning of others. The grant of a pardon, that is given out at
the same time when this disposition is wrought in us; but the sense of a pardon, that is a thing subsequent
to this disposition. And when we find this disposition in us, we come to understand how we are pardoned
of God.
[2.] It is an evidence, a sign or note of a pardoned sinner. When a man’s heart is entendered by the Lord’s
grace, and inclined to show mercy, here is his evidence: Matthew 5:7, ‘Blessed are the merciful, for they
shall obtain mercy.’ The stamp or impression shows that the seal hath been there; so this is an evidence to
us whereby we may make out our title to the Lord’s mercy, that we have received mercy from the Lord.
[3.] It is a necessary effect of God’s pardoning mercy shed abroad in our hearts; for mercy begets mercy, as
heat doth heat: Titus 3:2, 3, ‘Show meekness to all men; for we ourselves also were some times foolish,
disobedient,’ &c. There is none so tender to others as they which have received mercy themselves; that
know how gently God hath dealt with them, and did not take the advantage of their iniquity.
[4.] It is put here to show that it is a duty incumbent upon them that are pardoned. God hath laid this
necessity upon men. And that may be one reason why this clause is inserted, that every time we come to
pray and beg pardon, we may bind ourselves to this practice, and warn ourselves more solemnly of our
duty, and undertake it in the sight of God. So that when we say, ‘Forgive us our [[@Page:165]] debts, as we
forgive our debtors,’ it is a certain undertaking or solemn promise we make to God, if he will show mercy
to us, this will incline us to show mercy to others. In earnest requests, we are wont to bind ourselves to
necessary duties.
[5.] It is an argument breeding confidence in God’s pardoning mercy. When we, that have so much of the
old leaven, that sour, revengeful nature, in us, yet when we have received but a spark of grace, it makes us
ready to forgive others; then what may we imagine in God! What is our drop, to that infinite sea of fulness
that is in him! Clearly thus it is urged in that clause, Luke 11:4, ‘And forgive us our sins; for we also forgive
every one that is indebted to us.’ There is a special emphasis upon that, for we also; that is, we that have so
little grace, we that are so revengeful and passionate by nature, we also forgive those that are indebted to
us. Therefore the gracious God, in all goodness, and in all moral perfections, doth far exceed the creature;
and if this be in us, what is there in God? This kind of reasoning is often used in scripture; as Matthew
7:11, ‘If ye then, being evil, know how to give good gifts unto your children, how much more shall your
Father which is in heaven give good things to them that ask him?’ If evil men hath such bowels and
affections towards their children, certainly there is more of this goodness and kindness in God.
Thirdly, Wherein this forgiving of others doth consist?
1. In forbearing others.
2. In acquitting others.
3. In doing good to them.
[1.] In forbearing one another and withholding ourselves from revenge. This is a thing that is distant from
forgiving, and accordingly we shall find it so propounded by the apostle: Colossians 3:13, ‘Forbearing one
another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so
also do ye.’ Mark, there is first forbearing and then forgiving. What is forbearing? A ceasing from acts of
revenge, which, though they be sweet to nature, yet they are contrary to grace. Some men will say, We will
do to him as he hath done to us: Proverbs 24:29, Say not, ‘I will do so to him as he hath done to me; I will
render to the man according to his work.’ Corrupt nature thirsteth for revenge, and hath a strong
inclination this way; but grace should give check to it: ‘Say not,’ &c. Men think it is a base thing, and
argueth a low, pusillanimous spirit, to put up with wrongs and injuries: Oh, it argueth a stupid baseness.
But this is that which giveth a man a victory over himself; nay, it gives a man the truest victory over his
enemy, when he forbears to revenge. It gives a man a victory over himself, which is better than the most
noble actions amongst the sons of men: Proverbs 16:32, ‘He that overcometh his own spirit is more than
he that taketh a city.’ There is a spirit in us that is boisterous, turbulent, and revengeful, apt to retaliate
and return injury for injury. Now, when we can bridle this, this is an overcoming of our own spirits. But
that is the true weakness of spirit, when a man is easily overcome by his own passion. And then hath our
enemy a true victory over us, when his injuries overcome us so far as we can break God’s laws to be quit
with him. Therefore the apostle saith: Romans 12:21, ‘Be not overcome of evil, but overcome evil with
good.’ Then is grace victorious, and then hath a man a noble and brave spirit, not when he . is overcome by
evil (for that argueth weakness), but when he can overcome evil. And it is God’s way to shame the party
that did the wrong and to overcome him too: it is the best way to get the victory over him. When David
had Saul at an advantage in the cave, and cut off the lap of his garment, and did forbear any act of revenge
against him, Saul was melted, and said to David, ‘Thou art more righteous than I,’ 1 Samuel 24:17. Though
he had such a hostile mind against him, and chased and pursued him up and down, yet when David
forebore revenge when it was in his power, it overcame him, and he falls a-weeping. So the captains of the
Syrians, when the prophet had blinded them, and led them from Dothan to Samaria, what saith the king of
Israel? is he ready to kill them presently? No: 2 Kings 6:22, ‘Set bread and water before them, that they
may eat and [[@Page:166]] drink, and go to their master.’ He was kind to them; and what followeth? ‘They
did no more annoy Israel.’ This wrought upon the hearts of the Syrians, so that they would not come and
trouble them any more.
[2.] In forgiving, it is not only required of Christians to forbear the avenging of themselves, but also
actually to forgive and pardon those that have done them wrongs. They must not only forbear acts of
revenge, but all desires of revenge must be rooted out of their hearts. Men may tolerate or forbear others
for want of a handsome opportunity of executing their purposes; but the scripture saith, ‘Forbearing one
another, forgiving one another.’ This forgiving implieth the laying down of all anger, and hatred, and all
desire of revenge. Now this should be done, not only in word, but sincerely and universally.
(1.) Sincerely, and with the heart. In the conclusion of that parable, Christ doth not say, If ye do not forgive,
thus it shall be done to you; but, ‘If ye from your hearts forgive not every one his brother their trespasses,
so also shall my heavenly Father do to you.’ We must not only do this, but do it from the heart. Joseph,
when his brethren came to him and submitted themselves, did not only remit the offence, but his bowels
yearned towards them, and his heart was towards them: Genesis 50:17. Then,
(2.) It must be done universally, whatever the wrong be, be it to our persons, names, or estates. To our
persons: Acts 7:60, ‘Stephen, when they stoned him, he said, Lord, lay not this sin to their charge.’ Though
they had done him so great an injury as to deprive him of his life and service, yet, ‘Lord, lay not this sin to
their charge.’ So to our names: When Shimei came barking against David the poor man was driven out of
Jerusalem by a rebellious son, and this wicked wretch takes advantage against David and rails at him —
yet David forgives him when restored to his crown: ‘He shall not die,’ 2 Samuel 19:23. Nay, he sware to
him. So his estate: When a debtor is not able to pay, and yet submits. So Paul bids Philemon to forgive the
wrongs of Onesimus: ‘Put it on my score,’ Philemon 18, that is, for my sake forgive this wrong.
[3.] We must be ready to perform all offices of love to them: Luke 6:27, ‘Love your enemies, do good to
them which hate you.’ Mark, do not only forbear to execute your wrath and revenge upon them, but do
good to them; yea, though they be enemies upon a religious ground; though religion be made a party in
the quarrel, and so engage us to the greater fury, when that which should bridle our passions is the fuel to
them: ‘Pray for them which despitefully use you and persecute you,’ Matthew 5:44. Miriam, when she had
wronged Moses, yet he falls a-praying for her, Numbers 12:13, that the Lord would forgive the sin and
heal her.
For the reasons why those that would rightly pray to be forgiven of God must forgive others — it should
be so, it will be so — there is a congruency and a necessity.
1. The congruency, it should be so. It is fit that he that beggeth mercy should show mercy; it is exceedingly
congruous. For this is a general rule: that we should do as we would be done unto; and, therefore, if we
need mercy from God, we should show mercy to others, and without it we can never pray in faith. He that
doth not exercise love can never pray in faith. Why? His own revengeful disposition will still prejudice his
mind, and make him conclude against the audience of his prayers; for certainly we muse on others as we
use ourselves. And that is one reason of our unbelief, why we are so hardly brought to believe all that
tender mercy which is in God; because it is so irksome to us to forgive seven times a day, we are apt to
frame our conclusions according to the disposition of our own heart. Can we think God will forgive when
we ourselves will not forgive? A man’s own prayers will be confuted. What is more equal than to do as we
would be done unto? And therefore it is but equal, if he entreat mercy for himself, he should show it unto
others. Look, as the centurion reasoned of God’s power, from the command that he had over his soldiers:
[[@Page:167]] Mat, 8:9, I am a man under authority, and I say to one, ‘Go, and he goeth; and to another,
Come, and he cometh.’ Those things we are accustomed to, they are apt to run in our minds when we come
to think of God. Now he that kept his soldiers under discipline that if he said, Go, they go, he reasons thus
of God: Surely God hath power to chase away diseases. So accordingly should we reason of God’s mercy
according to the mercy that we find in ourselves. ‘Therefore it is very notable that when Christ had spoken
of forgiving our brethren, not only seven times, but seventy times seven,’ the disciples said unto the Lord,
‘Increase our faith,’ Luke 17:5. How doth this come in? In the Luke 17:4. Christ had spoken that they
should forgive not only seven times, but seventy times seven; and they do not say, Lord, increase our
charity, but our faith; implying that we cannot have such large thoughts of God when our own hearts are
so straitened by revenge and our private passions.
2. In point of necessity; as it should be so, so it will be so; for God’s mercy will have an influence upon us to
make us merciful. All God’s actions to us imprint their stamp in us. His election of us makes us to choose
him and his ways; his love to us makes us love him again, who hath loved us first; so his forgiving of us
makes us to forgive our brethren. There is an answerable impression left upon the soul to every act of
God. Why? For a true believer is God’s image: ‘The new man is created after God.’ Ephesians 4:24; and
therefore he acts as God. Certainly, if there be such a disposition in our heavenly Father, it will be in us if
we have an interest in him. Look, as a child hath part for part, and limb for limb, answerable to his father,
though not so big in stature and bulk; so hath a child of God, which is created after God, he hath all the
divine perfections in some measure in his soul. And this consideration is of more force, be cause the new
creature cannot be maimed and defective in every 26 part, but is entire, lacking nothing. And therefore, if
God forgive others, certainly the godly will be inclinable to forgive too.
Use 1. Here is a ground of trial whether we are pardoned or no: Is our revengeful disposition, that is so
natural and so pleasing to us, mortified? That is one trial or evidence whether we are forgiven of God; can
we freely from the heart forgive others?
Object. But it may be objected against this: Do you place so much in this property of forgiving others? It
doth not agree only to pardoned sinners, because we see some carnal men are of a weak and stupid spirit,
not sensible of injuries. And, on the other side, many of God’s children find it hard to obtain 27 to the
perfect oblivion of injuries that is required of them.
Ans. As to the first part, i. answer: We do not speak of this disposition as proceeding from an easy temper,
but as it proceedeth from grace; when, in conscience towards God, and out of a sense of his love to us in
Christ, our hearts, being tendered and melted towards others, to show them such mercy as we ourselves
have received from the Lord; that is the evidence. And again, we do not press to judge by this evidence
single and alone, but in conjunction with others; when they are humbly penitent, and confessing their sins,
and turn to the Lord, which is the great evangelical condition: Job 33:27, If any say, ‘I have sinned, and
perverted that which was right, and it profited me not,’ then will he restore light to him. When a man is
soundly touched with remorse, and seeth the folly of his former courses, and asketh pardon of God, then is
God gracious to him. But this is that we say, that this disposition of pardon, in conjunction with the great
evangelical condition of faith and repentance, it helpeth to make the evidence more clear.
2. As to the other part of the objection, which was this: it will be a great weakening of the confidence of
God’s children who cannot get such a perfect oblivion of injuries they have received, but find their minds
26
That is, ‘any.’ — ED.
27
Qu. ‘attain’? — ED.
working too much this way:
[[@Page:168]] I answer: As long as we live in the world there will be flesh and spirit, corruption as well as
grace; there will be an intermixture of the operations of each. Carnal nature is prone to revenge, but grace
prevaileth and inclineth to a pardon. Well, then, if this be the prevalent inclination of the soul, and that
which we strive by all good means to cherish in us, this meek disposition, passing by of wrongs we receive
by others, then we may take comfort by this evidence, though there be some reluctances and regrudgings
of the old nature.
Use 2. To press us to this ready inclination to forgive wrongs and injuries. We are not so perfect but we all
need it from one another. There will be mutual offences while we are in the world, especially in a time
when religious differences are on foot; therefore it concerns us to look after this disposition of forgiving
others, as we would be for given of God. Human society cannot well be upheld without this mutual
forbearance and forgiving. Now imitate your heavenly Father. No man can wrong us so much as we daily
trespass against him, and yet God pardoneth us. He doth not only pardon the lesser failings, some venial
errors, and sins of incogitancy and sudden surreption, which creep upon us we know not how; but he
pardons the greatest sins, though they be as scarlet: Isaiah 1:18. Those that are of a crimson hue, God can
wash them out in the blood of Christ. And mark, what is it then that you will stand upon? Is it the
greatness of the offence? God pardons great sins. Or is it the baseness of those that injure you — (this is
the circumstance) — when we, have received wrong from those which are our inferiors, that owe us more
reverence and respect? What are we to God? ‘Notwithstanding the baseness of those which affront him
daily, all men to him are but as the drop of the bucket, and the small dust of the balance,’ Isaiah 40:15; yet
God pardons them. And then again, cast in the consideration of God’s omnipotency. He is able to right
himself of the wrongs done to him, and no man can call him to an account. ‘Many times it is not in our
power: He can cast body and soul into hell,’ Matthew 10:28. God is thus offended, and by saucy dust that is
ready to fly in his face, in considerable man; and yet the Lord pardons, and this he doth freely: Luke 7:42,
‘He frankly forgave them both.’ And he pardons fully, as if it were never committed: Micah 7:19, ‘He casts
all our sins into the depths of the sea.’ Then he pardons frequently: ‘His free gift is of many offences unto
justification.’ Romans 5:16. And ‘he multiplies to pardon,’ Isaiah 55:7. And mark, he pardons too (in some
sense) before they repent; there is a purpose; he provided Christ before we were born. And he gives us
grace to repent, or else we could never humble ourselves at his feet, the offended God; he gives them the
grace whereby they shall acknowledge the offence. Christ prayed for his persecutors when they had no
sense of the injury they had done him; they were converted by that prayer afterwards: Luke 23:34,
‘Father, forgive them, for they know not what they do;’ therefore certainly much more when they repent
and submit. Oh, therefore, let us not be drawn hardly to this duty; or, at least, we should not upon every
petty offence cherish hatred and rancour against our brethren.
But here are certain cases that would come into debate.
First Case. Whether it be consistent with this temper, forgiving of others, to seek reparation of wrongs in a
way of justice, and pursue men at law for offences they have committed against us?
Ans. Yes. For,
1. Certainly one law doth not cross another. By the law of charity the law of justice is not made void. A
magistrate, though he be a Christian, and bound to forgive others, is not bound up from executing his
office against public offenders. Nor yet are private men tied from having recourse to the magistrate for
restoration to their right, or reparation of their wrong. ‘For to demand one’s right is not contrary to love,
nor to seek to amend and humble the party nocent by the magistrate’s authority, who is the minister of
God for good.’ Romans 13:4; and ‘that others may hear and fear.’ Deuteronomy 19:20; and the party
damnified may for the future live in peace. Forgiving is an act of [[@Page:169]] private jurisdiction. The
offence, as far as it is private to us, it may be forgiven; but there are many such offences as are not only an
offence to us, but to the public order, and that must be left to the process of the law.
2. Whosoever useth this remedy must look to his own heart, that he be not acted with private revenge, nor
with a spirit of rigour or rancour against the party offending; but that he be carried out with zeal to justice,
with pity to the person, that he and others may not be hardened in sin. ‘For this is the general law of
Christ, that all things should be done in love.’ 1 Corinthians 16:14. Therefore when we are acted by our
private passion and secret desires of revenge, we abuse God’s ordinance of magistracy, and make it to
lacquey upon our lusts. And therefore there must be a taking heed to the frame of our own hearts, that
they be upright in these things. Though it seem hard to flesh and blood, yet remember flesh and blood
shall not inherit the kingdom of God. Grace must frame your hearts to the obedience of God’s will.
3. These remedies from authority must be in weighty cases, and in matters of moment and importance.
Their contending in law one with another about the smallest matters is that which the apostle taxeth: 1
Corinthians 6:7. Not upon every trifling occasion. It must be after other means are tried and used; as the
help of friends to compound the matter, for charity trieth all things: 1 Corinthians 13:4. And the apostle
saith, 1 Corinthians 6:5, ‘Is there none to judge between you?’ that is, none to decide and arbitrate the
difference, for the refuge to authority should be our last remedy. And it must be too when the party
wronging is able to make satisfaction, otherwise it is rigour and inhumanity: 2 Kings 4:1. As when the
creditors came to take the sons of the widow for bondmen. When you are rigorous with those that come to
poverty, not by their own default, but by the discharge of their duty brought poverty upon themselves, it is
contrary to Christianity. Look, as physicians deal with quicksilver, after many distillations they make it
useful in medicines; so, after many preparations is this course to be taken.
Second Case. Whether, in forgiving injuries, we are bound to tarry for the repentance of the party? The
ground of doubting is, because Christ saith, Luke 17:3, ‘If thy brother trespass against thee, rebuke him;
and, if he repent, forgive him;’ and because of God’s example, who doth not forgive an obstinate sinner, but
him that repents. Certainly, even before repentance, we are bound to lay aside revenge, and in many cases
to go and reconcile ourselves with others. Saith our Saviour, ‘If thou hast aught against any one, 28 go
reconcile thyself to him, and then come and offer thy gift.’ It is not said, If any have aught against thee, but,
If thou hast aught against any one. i. I confess, in some cases, it is enough to lay it aside before the Lord.
But at other times, we are to seek reconciliation with the party which hath wronged us. But this case is
mightily to be guided by spiritual prudence. As for God’s example, God is superior, bound to none, he acts
freely; it is his mercy that pardons any; and yet God gives us a heart to repent of his good pleasure, — he
begins with a sinner. But this is nothing to our case who are under law, who are bound to forgive others.
III. The person to whom we pray, Our heavenly Father.
The note is, that God doth alone forgive sin.
There is a double forgiveness of sin — in heaven and in a man’s own conscience; and therefore sometimes
compared to the blotting out of something out of a book, sometimes to the blotting out of a cloud. To the
blotting out of a book: Isaiah 43:25, ‘I, even I, am he that blotteth out thy transgressions, for mine own
sake, and will not remember thy sins;’ that it may be no more remembered or charged upon us. To the
blotting out of a cloud: Isaiah 44:22, ‘I have blotted out as a thick cloud thy transgressions, and as a cloud
thy sins;’ as the sun when it breaketh forth in its [[@Page:170]] strength dispelleth the mists and clouds.
Sin interposeth as a cloud, hindering the light of God’s countenance from shining forth upon us. Both these
are God’s work; to blot the book and to blot out the cloud.
1. Pardoning of sin in the court of heaven, it belongeth to God peculiarly: Daniel 9:9, ‘To the Lord our God
belong mercies and forgivenesses,’ &c. It is God alone can do it, for two reasons: —
[1.] He is the wronged party.
[2.] He is the supreme judge.
(1.) He is the wronged party, against whom the offence is committed: Psalm 51:4, ‘Against thee, against
thee only, have I sinned.’ He had sinned against Bathsheba, against Uriah, whose death he projected. ‘How
is it said against thee only’? There may be wrong and hurt done to a creature, but the sin is against God, as
it is a breach of his law, and a despising of his sovereign authority; the injury done to the creature is
nothing in comparison of the offence done to God, against so many obligations wherein we stand bound to
him. Amongst men, we distinguish between the crime and the wrong. And a criminal action is one thing,
and an action of wrong and trespass is another. If a man steal from another, it is not enough to make him
restitution, but he must satisfy the law.
(2.) He is the supreme judge. Father, Son, and Holy Ghost, as one God, are the judge of all the earth, to
28
This seems to be inaccurate. — ED.
whom they must be accountable for the offence: Genesis 18:25, ‘Shall not the judge of all the earth do
right?’ But in the mystery of redemption, the Father, as first in order of the persons, is represented as the
judge, to whom the satisfaction is tendered, and who doth authoritatively pass a sentence of absolution.
And therefore it is said, 1 John 2:1, ‘We have an advocate with the Father, Jesus Christ the righteous.’ ‘He is
to deal with him as the supreme judge; and it is God that justifieth.’ Romans 8:33. The whole business of
our acquitment is carried on by the Father, who is to receive the satisfaction, and our humble addresses
for pardon.
But to answer some objections that may arise.
Object. 1. It is said, Matthew 9:6, ‘The Son of man hath power on earth to forgive sins.’
I answer: That is brought there as an argument of his Godhead. He that was the Son of man was also very
God; and therefore upon earth, in the time of his humiliation, he had power to forgive sins, for he ceased
not to be God when incarnate. And it became him to discover himself, as by his divine power in the work
of miracles, so his divine authority in the forgiveness of sins.
Object. 2. Is taken from the text, ‘Forgive us our debts, as we for give those that trespass against us.’
I answer: In sin, there is the obliquity or fault in it, and the hurt or detriment that redounds to man by it.
As it is a breach of the law of God, or an offence to his infinite majesty, God can only pardon it, or dispense
with it. As it is a hurt to us, so restitution is to be made to man, and man can pardon or forgive it.
Object. 3. It is said, John 20:23, ‘Whosesoever sins ye remit, they are remitted unto them; and whosesoever
sins ye retain, they are retained.’ So that it seemeth man hath a power to remit sins.
I answer: They do it declaratively, and by commission from God. The officers of the church have the keys
of the kingdom of heaven committed to them; the key of knowledge or doctrine, and the key of order and
discipline. Accordingly this power is called, ‘The keys of the kingdom of heaven.’ Matthew 16:19. ‘And the
use of them is to open or shut the doors of God’s house, and to bind or loose,’ as the expression is,
Matthew 18:18. That is, to pronounce guilty and liable to judgment, or to absolve and set free declaratively
and in God’s name; or, as it is literally expressed in the place alleged, to remit or retain. The key of doctrine
is exercised about all sin as sin, were it never so [[@Page:171]] secret and inward; and the key of order
and discipline about sin only as it is scandalous and infectious. Now what they act ministerially, according
to their commission, it is ratified in heaven, for it is a declaration or intimation of the sentence already
passed there. So that a declarative and ministerial power is given to the church; but the authoritative
power of forgiving sins, that God hath reserved to himself. Man can remit doctrinally, and by way of
judicial procedure, but that is only by way of commission and ministerial deputation. Such as are penitent,
and feel the bonds of their sins, they do declaratively absolve and loose them, or take off the censure
judicially inflicted for their scandalous carriage. This ministerial forgiving, however carnal hearts may
slight it, both in doctrine and discipline, yet being according to the rules of the word, is owned by God, and
the penitent shall feel it to their encouragement, and the obstinate to their terror.
2. As he pardoneth sin in the conscience; and there God alone can forgive sin, or speak peace to the soul
upon a double account: —
[1.] Because of his authority.
[2.] Because of his power.
(1.) Because of his authority. Conscience is God’s deputy, and till God be pacified, conscience is not pacified
upon sound and solid terms. Therefore it is said, where conscience doth its office, 1 John 3:20, 21 , ‘If our
hearts condemn us, God is greater than our hearts, and knoweth all things; if our hearts condemn us not,
then have we confidence towards God.’ God is greater than our consciences. His authority is greater, for
God is supreme, whose sentence is decisive. Now, though conscience should not do its office, 1 Corinthians
4:4, ‘For I know nothing by myself, yet am I not hereby justified: but he that judgeth me is the Lord.’ All
depends upon God’s testimony.
(2.) Because of his power, who only can still the conscience: Isaiah 57:19, ‘I create the fruit of the lips to
be, peace, peace;’ that is, the lips of his ministers or messengers, who bring the glad tidings of peace, or the
reconcilement of God to his people: and therefore it is ‘called the peace of God,’ Philippians 4:7, as wrought
by him. The gospel is a sovereign plaster, but it is God’s hand that must make it stick upon the soul,
otherwise we hear words and return words: it is by the lively operation of his Spirit that our hearts are
settled. God cometh in with a sovereign powerful act upon the soul, otherwise one grief or sad thought
doth but awaken another. ‘Till he command loving-kindness,’ Psalm 42:8, we are still followed with
temptation; as the rain swells the rivers, and rivers the sea, and in the sea one wave impelleth another, so
doth one temptation raise another.
Use 1. It reproveth those that do not deal with God about the pardon of their sins. If God alone pardon sins,
then God must be sought to about it. For though there be none in earth to call us to an account, yet God
may call us to an account; and then what shall we do? Many, if they escape the judgment of man, think
they are safe; but alas! your iniquities will find you out. You think they are past, and never more to be
remembered; but they will find you out in this world or the next; our business lieth not with man so much
as with God. Therefore this should be the question of your souls: Job 31:14, What then shall I do when God
riseth up? and when he visiteth, what shall I answer him?’ Which way shall I turn myself when God calleth
me to an account? He will come and inquire into our ways; are you provided of an answer? David’s sin was
secret; his plot for the destruction of Uriah closely carried. Nathan tells him, 2 Samuel 12:12, ‘Thou didst it
secretly.’ But, ‘against thee have I sinned.’ Many escape blame with men, but God’s wrath maketh
inquisition for sinners. You cannot escape his search and vengeance if you do not treat with him about a
pardon.
Use 2. It shows the folly of those that have nothing to show for the pardon of their sins, but their own
secure presumptions; it is God’s act to pardon sin. Man may forget his sin, but if God [[@Page:172]]
remember it he is miserable. Man may hide his sin, but if God bring it to light; man may put off the
thoughts, but if God doth not put away; man may excuse his sin, but if God aggravate it; the debtor may
deny the debt, but if the book be not crossed, he is responsible: Psalm 32:1, 2, ‘Blessed is he whose
transgression is forgiven, whose sin is covered; blessed is the man to whom the Lord imputeth not
iniquity,’ &c. We must have God’s act to show for our discharge, then we may triumph: ‘It is God that
justifieth, who is he that condemneth?’ &c., Romans 8:33, 34. God is the offended party, and the supreme
judge. Then conscience hath nothing to do with us, nor Satan, neither as accuser or executioner. Not as an
accuser, for then he is but a slanderer; not as an executioner, for he is turned out of office: Hebrews 2:14,
‘That he might destroy him that had the power of death, even the devil.’ Have you your pardon from God?
Is your discharge from him? When have it we from God?
1. Have it you from his mouth, in the word, or prayer, upon suing to him in Christ’s name, and earnest
waiting upon him? If men would consider how they come by their peace, they would sooner be
undeceived. You were praying and wrestling with God, and so your comfort came. God speaketh peace.
But when it groweth upon you, you know not how; it was a thing you never laboured for; like Jonah’s
gourd, it grew up in a night; it is but a fond dream.
2. Have it you under his hand? Is it a peace upon scripture terms? — of faith: Romans 5:1, Therefore being
justified by faith, we have peace with God through our Lord Jesus Christ:’ — repentance: Luke 24:47, ‘That
repentance and remission of sins should be preached in his name among all nations,’ &c.; — and the
exercise of holiness, — then have you God’s word to show for it. But if it be not a peace consistent with
scripture rules, nay, you are afraid of the word, John 3:20, you are loth to be tried, — it is a naughty heart.
3. Have it you under his seal? 2 Corinthians 1:22, ‘Who hath also sealed us, and given us the earnest of the
Spirit in our hearts.’ Have you the impress of God upon you, God’s seal, his image? Doth the Spirit of
promise assure your hearts before God, that you can live in the strength of this comfort and go about
duties cheerfully? Then it is God’s pardon; otherwise it is but your own absolution, which is worth
nothing.
Use 3. It showeth that we need not fear the censures of men, nor the hatred of the ungodly; for it is God
pardoneth, and who can condemn? God will not ask their vote and suffrage who shall be accepted to life
and who not: 1 Corinthians 4:3, ‘But with me it is a very small thing that I should be judged of you, or of
man’s judgment,’ &c. A man must expect censure that will be faithful to God; but if he acquit us, it is no
matter what our guilty fellow-creatures say.
Use 4. Is comfort to broken-hearted sinners; to those that need and desire pardon. It is well for them that
God doth not put them off to others, but reserveth this power of pardoning sins to himself.
1. It is his glory to forgive sins: Exodus 33:18, And he said, ‘I beseech thee show me thy glory;’ compared
with Exodus 34:6, 7, And the Lord passed by before him, and proclaimed, ‘The Lord, the Lord God,
merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands,
forgiving iniquity, transgression, and sin,’ &c. It is not only the glory of a man, who is so offensive himself
and so passionate, that this passion will draw him to what is unseemly, but of God.
2. It is his glory, not only above the creatures, but above all that is called god in the world: Micah 7:18,
Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of
his heritage? ‘He retaineth not his anger for ever, because he delighteth in mercy.’ The heathen gods were
known by their terrors rather than their benefits, and feared rather for their [[@Page:173]] revenges than
their mercies. We may boast of him above all idol gods upon this account. He is known among his people,
not so much by acts of power, as acts of grace, and the greatness of his mercy, in pardoning sins for
Christ’s sake.
3. He is willing to dispense a pardon: Micah 7:18, ‘He delighteth in mercy.’ God delighteth in himself, and
all his attributes, and the manifestation of them in the world; but above all in his mercy. ‘Justice is his
strange act,’ Isaiah 28:21. There is not anything more pleasing to him. It is the mercy of God that he hath
drawn up a petition for us; he would never have taught us to have asked mercy by prayer, if he had not
been willing to show us mercy.
4. God will do it for his own sake, and not for any foreign reasons: Isaiah 43:25, ‘I, even I, am he that
blotteth out thy transgressions for mine own sake,’ and out of a respect to his own honour. See how God
casts up his accounts. It is mercy: Jeremiah 3:12, ‘I am merciful, saith the Lord, and I will not keep anger
for ever.’ So his truth: Psalm 106:45, ‘He remembered for them his covenant, and repented according to
the multitude of his mercies.’ Not from any desert of theirs, who do so neglect him and wrong him; God
will do it upon his own reasons.
5. He will do it in such a way as man doth not, in a way of infinite mercy: Hosea 11:9, ‘I will not execute the
fierceness of mine anger; for I am God, and not. man.’ It is the great advantage of us sinners that we have
to do with God and not man in our miscarriages; for man’s pity and mercy may be exhausted, be it never
so great. What! seven times a day? But God is infinite. Man may think it dishonourable to agree with an
inferior when he stoops not to him; but God is so far above the creature that we are below his indignation.
Man is soon wearied, but not God: Isaiah 55:8, 9, For my thoughts are not your thoughts, neither are your
ways my ways, saith the Lord. ‘For as the heavens are higher than the earth, so are my ways higher than
your ways, and my thoughts than your thoughts.’
I now come to the fourth and last consideration.
IV. That forgiveness of sins is one great benefit that we must ask of God in prayer. Here it will be needful to
show: —
First, The necessity of treating with God about forgiveness.
Secondly, The nature of this benefit
Thirdly, The terms how God dispenseth it.
First, The necessity will appear in these propositions: —
1. Man hath a conscience: Romans 2:15, ‘Thoughts accusing or excusing,’ &c. A beast cannot reflect.
2. A conscience inferreth a law.
3. A law inferreth a sanction.
4. A sanction inferreth a judgment.
5. A judgment inferreth a condemnation to the fallen creature.
6. There is no avoiding this condemnation, unless God set up a chancery, or another court of grace.
7. If God set up another court, our plea must be grace. Of this see more at large, ‘Twenty Sermons,’
Sermon 1 on Psalm 32:1, 2.
Secondly, The nature of this benefit, or manner how God forgiveth.
1. Freely.
2. Fully.
[[@Page:174]] [1.] Freely, and merely upon the impulsions of his own grace: Isaiah 43:25, ‘I, even I, am he
that forgiveth your iniquities for my name’s sake.’ Nothing else could move him to it but his own mercy;
and he could have chosen whether he would have done so, yea or no — for he spared not the angels, but
offereth pardon to man, and all men are not actually pardoned. And, therefore, the only reason why he
showeth us mercy and not others, is merely his own grace. The intervention of Christ’s merit doth not
hinder the freedom of it, though dearly purchased by Christ, yet freely bestowed on us. For it is said,
Romans 3:24, ‘Justified freely by his grace, through the redemption that is in Christ.’ Why? Partly because
it was mercy that he would not prosecute his right against us. Partly because he found out the way how to
recompense the wrong done by sin unto his majesty, and out of his love sent his Son to make this
recompense for us: John 3:16. It was love set all a-work. And lastly, not excited hereunto by any worth on
our parts, but the external moving cause was only our misery, and the internal moving cause his own
grace. Nor is the freedom of this act infringed by requiring faith and repentance on our part, because that
only showeth the way and order wherein this grace is dispensed, not the cause why. It is not for the worth
of our repentance, or as if there were any merit in it. A malefactor, that beggeth his pardon on his knees,
doth not deserve a pardon; only the majesty of the prince requireth that it should be submissively asked.
These are not conditions of merit, but order; not the cause, but the way of grace’s working. And these
conditions are wrought in us by grace: Acts 5:31; not required only, but given. In all other covenants, the
party contracting is bound to perform what he promiseth by his own strength. But in the covenant of
grace, God doth not only require that we should believe and repent, but causeth it in us. Conditions of the
covenant are conditions in the covenant. God requireth faith and repentance, and giveth faith and
repentance. Compare Isaiah 59:20, with Romans 11:26. It is Christ’s gift as well as his precept; so that
when we come about pardon of sin, we have only to do with grace. We beg pardon, and a heart to receive
it. It is a free pardon.
[2.] It is a full pardon. It is full in several respects. (1.) Because where the party is forgiven, he is accepted
with God as if he had never sinned: Psalm 103:12, ‘As far as the east is from the west, so far hath he
removed our transgressions from us.’ And Micah 7:19, Thou wilt cast all their sins into the depth of the
sea;’ Isaiah 38:17, ‘Thou hast cast all my sins behind thy back.’ It shall not be remembered nor laid to their
charge any more. It is true, for a while after they may trouble the conscience, as when the storm ceaseth,
the waves roll for a while afterwards; so may sin in the consciences of God’s children work trouble, after
the fiducial application of the blood of Christ. But the storm ceaseth by degrees; and it is possible that the
commitment of new sins may revive old guilt, as a new strain may make us sensible of an old bruise. Yet
we must distinguish between the full grant of a pardon, from the full sense of it. When we are not thankful,
humble, fruitful, former sins may come into remembrance, and God may permit it, as matter of
humiliation to us, and to quicken us to seek after new confirmation of our right and interest. Yet God’s
pardon is never reversed, nor will the sin be charged again, or put in suit against him, to the final
condemnation of the person so pardoned. Once more: though the sins of the justified should be
remembered at the day of judgment, it will not be to the confusion of their faces, but the exaltation and
praise of the Lord’s grace. Then is this acquittance in all respects full. (2.) It is full, because where God
forgiveth one sin, he will forgive all: Psalm 103:3, ‘Who pardoneth all thy sins;’ and Micah 7:19, ‘Thou wilt
cast all their sins into the depth of the sea.’ Sins original, actual; of omission, commission; small, great;
secret, open; lust that boileth in the heart, and breaketh out in the life; sins of worship, of ordinary
conversation. Look in the bill — what owest thou? A Christian is amazed when he cometh to a serious
account with God; but the self-judging sinner needeth not be discouraged when he cometh to God. For
where God pardoneth all that is past, the fountain stands daily open for him to flee unto, with all his faults
as they are committed; and upon the renewing of his faith and repentance, he shall obtain his pardon. All
sins are mortal, all of them damnable. Therefore if all sins be not pardoned, he remaineth in danger of the
curse, and one sin let alone is sufficient to [[@Page:175]] exclude us out of heaven. Therefore all is
pardoned, first or last. Justice hath no more to seek of Christ. And we have all leave to sue out our pardon
in Christ’s name. He is under that covenant that will pardon all.
[3.] It is full; because where God forgiveth the sin, he also forgiveth the punishment. It will not stand with
God’s mercy to forgive the debt, and yet to require the payment. It is a mocking to say, I for give you the
debt, and yet cast the man into prison; and to pardon the malefactor, and yet leave him liable to execution.
Here in the text, God forgiveth us, as we are bound to forgive our brother, not in part, but in whole. Guilt is
nothing but an obligation to punishment (1.) As to eternal punishment, it is clear: Romans 5:9. The eternal
promises and threatenings, being of things absolutely good and evil, are therefore absolute and
peremptory, that is certain. (2.) But now as to temporal afflictions, there is some difficulty, for where the
whole punishment is done away, such grace and payment of any part of the debt cannot stand together.
That pardon which is given upon valuable and sufficient price is full and perfect. Jesus Christ satisfied the
justice of God for all our sins. How is it, then, that the saints are subject to so many afflictions? (1.) So far as
sin remains, so far some penal evil remains: when the dominion of it is broken, there remains no
condemnation, but yet some affliction, and when it is wholly gone, there is no evil at all. We are not yet
purged from all sin; and, therefore, (2.) these afflictions are not satisfactory punishments, and need not, as
to the completing of our justification, but are helps to us, as the furtherance of our sanctification; and so
are of great use — [1.] To make us hate sin more. If we only knew the sweetness of it, and not the
bitterness, we would not be so shy of it. Now the bitterness of it is seen by the effects: Jeremiah 2:19,
‘Thine own wickedness shall correct thee, and thy backslidings shall reprove thee; know therefore, and
see, that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in
thee, saith the Lord God of hosts.’ [2.] It will cause us to prize our deliverance by Christ. If affliction be so
grievous, what would hell be? 1 Corinthians 11:32, ‘But when we are judged, we are chastened of the Lord,
that we should not be condemned with the world.’ It is a gentle remembrance of hell-pains, or a fair
warning to avoid them, when scorched or singed a little. [3.J To make us walk more humbly. We forget
ourselves, and are apt to be puffed up. Paul saith, 2 Corinthians 12:7, ‘Lest I should be exalted above
measure through the abundance of the revelations, there was given to me a thorn in the flesh, the
messenger of Satan to buffet me, lest I should be exalted above measure.’
[4.] It is full, because where God forgiveth sin, there are many consequent benefits.
(1.) God is reconciled: Romans 5:1, ‘Therefore being justified by faith, we have peace with God through our
Lord Jesus Christ.’ This is the great blessing, and our great work is to make and keep peace with God; to
have no cloud between us and his face. Light is pleasant: what then is the light of his countenance, that
filleth us with a peace that passes understanding? We would have a powerful friend, especially if we need
him: Acts 12:20; ‘they sought peace with Herod, because their country was nourished by the king’s
country;’ so should we do: we cannot live without God. If sin be pardoned, then we are at peace with God,
and may have free access to him, with a free use of all that is his.
(2.) A heart sanctified is a connexed benefit: 1 Corinthians 6:11, ‘And such were some of you; but ye are
washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus;’ and 1 John 1:9. Sin is
considerable in the guilt and filth of it, as it rendereth us obnoxious to God’s justice, or as it tainteth our
faculties and actions. According to this double respect, Christ destroyeth sin, and no man hath benefit by
him that is not freed from the guilt and filth thereof. Christ was sent into the world to restore God’s image
in us. But the image of God consisteth in the participation of holiness, as well as the participation of
blessedness; for God, that is happy and blessed, is also holy and good. The filthiness of sin is opposite to
holiness, and the guilt of it to blessedness; so that either [[@Page:176]] Christ must restore but half the
image of God, or he must give us this double benefit. If he should give us one without the other, many
inconveniences would follow; therefore both are given: he justifieth that he may sanctify, and he
sanctifieth that he may glorify.
(3.) Providence is blessed: the curse is taken out of our blessings, and the sting out of our afflictions. As
long as sin remains unpardoned our blessings are cursed: Malachi 2:2, If ye will not hear, and if ye will not
lay it to heart, to give glory to my name, saith the Lord of hosts, I will even send a curse upon you, and I
will curse your blessings; yea, ‘I have cursed them already, because ye do not lay it to heart.’ ‘There will be
a worm in our manna, our table will become a snare,’ Psalm 69:22. But when once sin is pardoned, the
sting of misery is taken away: 1 Corinthians 15:56, ‘The sting of death is sin, and the strength of sin is the
law: but thanks be to God, which giveth us the victory through our Lord Jesus Christ.’ Crosses are not
curses.
(4.) We have a right to heaven, which is the great ground of hope: Romans 5:10, ‘For it, when we were
enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be
saved by his life.’
Thirdly, The terms upon which it is dispensed are faith and repentance.
1. Faith: Acts 10:43, ‘To him give all the prophets witness, that, through his name, whosoever believeth in
him shall receive remission of sins.’ Faith is necessary to honour the mercy of God, to own the surety, to
consent to his undertaking, to encourage the creature to look after this benefit.
2. Repentance, which implieth a sorrow for sin, with a serious purpose of forsaking it. Sorrow for sin: no
man can seriously desire a pardon but he that is touched with a sense of his sin, moved and troubled at it.
And then, for purpose of forsaking: Ezekiel 33:12, ‘As for the wickedness of the wicked, he shall not fall
thereby in the day that he turneth from his wickedness.’ Sin pardoned must be left; otherwise, a pardon
given to a wicked man would be a confirmation of his sin, or a concession of leave to sin. Well, then, let us
seek pardon of God in this way.

Chapter 11.
And lead us not into temptation.
WE are now come to the sixth petition, which is doubly expressed: —
1. Negatively, Lead us not into temptation.
2. Affirmatively, But deliver us from evil.
The first part doth more concern preventing grace, that we may not fall into evil; and the second,
recovering grace, that if we fall into evil we may not be overcome of it, nor overwhelmed by it, but may
find deliverance from the Lord. Here we pray: (1.) that we may not be tempted; or, (2.) if the Lord see it fit
we should be tempted, that we may not yield; or, (3.) if we yield, that we may not totally be overcome. As
the former petition concerned the guilt of sin, so this concerns the reign and power of it.
In this first part, take notice: —
First, Of the evil deprecated, or that which we pray against, and that is, temptation.
Secondly, The manner of deprecation, Lead us not.
In which there is something implied, and something formally asked.
1. Something implied; and that is: —
[[@Page:177]] [1.] God’s providence. ‘When we say to God, ‘Lead us not,’ we do acknowledge he hath
the disposal of temptation.
[2.] God’s justice, and our desert; that for former sins, God may surfer this evil to befall us. We have
so often provoked the Lord, that in a judicial manner he may suffer us to be tempted.
[3.] Our weakness; that we are unable to stand under such a condition by our own strength,
therefore we go to God.
2. Something formally asked; that is, either that God would prevent the temptation, or, if he should use
such a dispensation towards us, give us grace to overcome it.
Of these things I shall speak in their order.
First, Of the evil deprecated; and from thence observe: —
Doct. 1. That temptations are a usual evil, wherewith we encounter in the present world.
Here I shall: —
I. Open the nature of temptations.
II. I shall give you some observations concerning them.
III. The reasons of it.
I. For the nature of temptations.
Temptation is a proving or making trial of a thing or person; what he is, and what he will do. And thus
sometimes we are said to tempt God, and at other times God is said to tempt us.
1. We are said to tempt God when we put it to the proof whether he will be as good as his word, either in
the comminatory or promissory part thereof: Psalm 95:9, ‘When your fathers tempted me, proved me, and
saw my works;’ they tempted God, as they put him often upon the trial. To note that, by the way, there is a
twofold tempting or proving of God, either in a way of duty or sin. (1.) In a way of duty, when we wait to
see his promise fulfilled; and so, Malachi 3:10, Prove me now herewith, saith the Lord of hosts, if ‘I will not
open you the windows of heaven, and pour you out a blessing.’ Come pay your tithes and offerings: ‘he
would have the portion which belonged to himself: and prove me now herewith,’ &c. God submits to a trial
from experience, when we wait for the good promised. Thus we try God, and try his word: Psalm 18:30,
The word of the Lord is a tried word; ‘he is a buckler to all those that trust in him.’ All those which build
upon it, that wait to see what God will do, they will find it, upon experience, to be accomplished to a tittle;
never did any build upon it, or wait for the accomplishment of it, in vain. (2.) In a way of sin. Many ways
we are said to tempt God. When we set God a task, in satisfying our conceits and carnal affections: Psalm
78:18, ‘They tempted God in their hearts, by asking meat for their lusts;’ and when we will not believe in
him, but upon conditions of our own making; or when we confine him to our means, or time, or manner of
working; or would have some extraordinary proof of his being, and power, and goodness; or see whether
God will punish us though we sin against him. All these ways we are said to tempt God in a way of sin. But
that is not my business now. Therefore,
2. As man tempts God, so is man himself tempted. Now man is either tempted: —
First, By God.
Secondly, By Satan.
Thirdly, By his own heart.
First, Man is tempted by God: Genesis 22:1, ‘And it came to pass, after these things, that God did
[[@Page:178]] tempt Abraham.’ How is God said to tempt man? When he trieth what is in us:
Deuteronomy 8:2, ‘To humble thee, and to prove thee, to know what was in thine heart;’ either what of
grace, or what of sin, is in our heart.
[1.] What of grace. Thus the Lord tries us by afflictions, by delays of promises, and other means becoming
his holy nature. By afflictions, for they are called a trial: 1 Peter 1:6, ‘Now for a season, if need be, ye are in
heaviness through manifold temptations.’ The afflictions of the gospel are called temptations. And so by
delay of promises: God trieth us sometimes by delaying the accomplishment of his promise; as in Psalm
105:19, ‘Until the time that his word came, the word of the Lord tried him;’ that is, until the promise was
fulfilled and accomplished. A man is put to trial of all the grace that is in his heart.
[2]. God tries what corruption there is in us. He trieth this either by offering occasions, or withdrawing his
grace, or by permitting Satan to tempt us.
(1.) By offering occasions in the course of his providence: God puts us upon trial there; sometimes by
want, sometimes by fulness. By want: John 6:5, 6, ‘Whence shall we buy bread, that these may eat?’ saith
Christ to Philip. ‘And this he said to prove him, for he himself knew what he would do.’ Christ will have the
weakness of his followers tried, as well as their strength. And he trieth his people often by this kind of
trial, when there are many mouths and no meat, and a man cannot see which way his visible supplies shall
come in: this he doth to prove them, to see whether they will look only to out ward likelihood and
probabilities, or rest themselves upon God’s promise and all-sufficiency; or else, by fulness and outward
prosperity, to see if they will forget him. I confess I do not remember where this is called a trial in
scripture, unless there be somewhat in that place, Deuteronomy 8:16, ‘He fed thee with manna in the
wilderness, that he might humble thee, and that he might prove thee, to do thee good at thy latter end.’
Possibly the trial there might lie in this: because they had but from hand to mouth, or because it was not
that meat which their lusts craved, but that which God saw fit for them. But, however, though prosperity
be not called so, yet certainly it is in itself a trial: Proverbs 30:9, Give me not riches, lest I be full, and deny
thee, and say, ‘Who is the Lord?’ ‘Lust in us makes it to be a temptation, and the godly have been often
foiled by it; and they need learn how to abound, as well as how to be abased,’ Philippians 4:12. They need
learn how to avoid the snares of a prosperous condition. David, it was a trial to him; while he was
wandering in the wilderness, he had such tenderness, that his heart smote him when he cut off the lap of
Saul’s garment, while he was chased like a partridge upon the mountains, wandering up and down, from
forest to forest. But when he was walking at ease upon the terrace of his palace in Jerusalem, then he falls
into blood and uncleanness; and therefore his estate was a trial, and he lieth in it, notwithstanding all his
former tenderness of heart, until he was roused up by Nathan the prophet. ‘And certainly, as to the
wicked, it is a very great temptation, judicially inflicted, disposed of to them by God’s judgment: they are
plagued by worldly felicity; and it is part of their curse that they shall be written in the earth,’ Jeremiah
17:13; and suitable to this purpose, God saith, Jeremiah 6:21, ‘Behold, I will lay stumbling-blocks before
this people, and the fathers and the sons together shall fall upon them.’ How doth God lay stumbling-
blocks? If men will find the sin, God may with justice enough find the occasion; he will give them some
outward condition that is a snare to them. As we may try a servant whom we have just cause to suspect,
by laying something in the way, that his filching humour may be discovered, without any breach of justice;
so the wicked, that harden their hearts against God, ‘God may give them their hearts’ desire, and worldly
happiness, and so it may cause them to stumble.
(2.) God trieth us also by withdrawing his grace, as in 2 Chronicles 32:31, ‘God left him to try him, that he
might know all that was in his heart.’ It is needful sometimes that we should see our weakness as well as
our strength, and how unable we are to stand without grace, that we may be [[@Page:179]] sensible
whence we stand, and which without temptation could not so well be.
(3.) God tries us, by permitting the temptations of Satan and his instruments; for surely these things do
not befall us without a providence. Job 12:16, ‘The deceived and the deceiver are his,’ his creatures; and
nothing can be done or suffered in this kind without God’s providence. See it in Christ’s instance, Matthew
4:1, it is said, ‘He was led up of the Spirit into the wilderness, to be tempted of the devil;’ that is, led by the
good and Holy Spirit to be tempted by the evil spirit. So, 2 Samuel 24:1, compared with 1 Chronicles 21:1:
God moved David, and Satan provoked David, to number the people; that is, God did let loose Satan upon
David, to accomplish the righteous ends of his providence. And many of those arrows which are shot at us,
though they come immediately from Satan’s bow, yet they are taken out of God’s quiver. God, as a just
judge, may give us up to Satan as his minister and executioner. Well, then, this is one way of God’s
tempting, permitting of Satan to tempt. And as Satan, so his instruments, God tries us by them.
Deuteronomy 13:1-3, ‘If there arise among you a prophet, or a dreamer of dreams, thou shalt not hearken
unto him.’ ‘Why?’ ‘For the Lord your God proveth you, to know whether ye love the Lord your God with all
your heart, and with all your soul.’ God proveth. When there are delusions abroad and errors broached, it
is that the approved may be made manifest.’ 1 Corinthians 11:19. God letteth loose these winds of error
and delusion that the solid grain may be distinguished from the light chaff, and that he may discover his
own people, and whether we have received truths upon evidence, or taken them up only upon hearsay. All
these ways may God be said to tempt.
Now concerning this, take these rules: —
(1.) God’s tempting is not to inform himself, but to discover his creatures to themselves and others. ‘Not to
inform himself, for he knows our thoughts afar off.’ Psalm 139:2; that is, he knows not only the conclusion
and event, and management of things near, but he knows the very remote preparation aforehand; he
knows what kind of thoughts we will have, and workings of spirit. As a man that is up in the air may see a
river in its rise, and fountain, and course, and fall of it — seeth it all at once; whereas another which stands
by the banks can only see the water as it passeth by. God seeth all things in their fountain and cause, as
well as in their issue and event — he seeth all things together; therefore it is not for his own information.
But the meaning is, therefore doth God try us, that what is known to him, and yet unknown to ourselves,
that that which lodgeth and lieth hid in our heart may be discovered to us. That we may not be conceited
of more than we have, and that the evil which before lay hid and was unseen may be cured when it is
discovered. And, on the other hand, that grace may not lie sleeping in a dead and inactive habit, but be
drawn out into act and view, for his glory and praise.
(2.) God’s tempting is always good, and for good; his tempting is either in mercy or in judgment. In mercy:
and so when he trieth the graces of his people; or when he means more especially to discover the failings
of his people, it is all good. When he tries the graces of his people, there is no doubt of that. When God hath
furnished a man with grace, that he may, without any impeachment of his goodness, put him upon trial,
and use creatures for that end for which he hath fitted them; as a man which hath made and bought a
thing may prove it and try the strength of it. Or when the intent of the dispensation is to try their
weakness, that is good also, and for good; as when a man tries a leaky vessel, with an intent to make it
stanch. So when God tempts us by sharp afflictions, or any other course, it is for good: Hebrews 12:10, ‘He,
verily, for our profit, that we might be partakers of his holiness.’ A man that hath a disease upon him, it
may be by walking or stirring the humours the disease may appear, it is for good; it is better it should be
discovered, that he may in time look after a remedy, than lurk and lie hid in the body to his utter undoing;
so it is for good our corruptions and weaknesses should be discovered, that they may be made sound.
Ay, .but when God brings it in judgment, yet that is for good; that is, for his own glory and his church’s
good, [[@Page:180]] though not for the good of the party. For the church’s good, that naughtiness where it
is might in time be discovered: Proverbs 26:26, ‘Whose hatred is covered by deceit, his wickedness shall
be showed before the whole congregation,’ lest men get a name that they might do religion a mischief. And
it is for the glory of God that men may appear what they are. Here is no stain upon God’s justice for all this.
He that pierceth a vessel, if it run dreggy with musty or poisonous liquor, the fault is not in him that
pierceth it, but in the liquor itself: he that pierceth or broacheth it doth only discover what is within, that if
it be unsavoury he may cast it into the kennel. So, it is not the fault of God which pierceth, discovereth, and
letteth out our corruption; the fault is in ourselves: we have those things within which are discovered as
soon as God puts us upon a trial.
(3.) God tempts no man, as temptation is taken properly for a solicitation to sin: James 1:13, ‘Let no man
say, when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he
any man.’ Mark, the apostle proves it, that in this sense God cannot tempt, because of the unchangeable
holiness of his nature. In temptation we must distinguish between the mere trial, and the solicitation to
sin; the mere trial, that is from God; but the solicitation to sin, that is from Satan and ourselves. God
solicits no man to sin. It is true, God may try us, trouble us, toss us, exercise our faith, hope, and patience.
God is the author of our trouble; but the devil is the author of our sin, who sinneth himself, and soliciteth
others to sin.
(4.) When we say, ‘Lead us not into temptation,’ we do not beg a total exemption from God’s trials, but
only a removal of the judgment of them. Not a total exemption, for then we must go out of the world, for
while we are here every condition is a trial to us, and every enjoyment. Afflictions and trouble more or less
put to trial, and therefore temptation in this sense is a necessary part of that warfare we must encounter
and grapple withal while we are in the world. Prosperity tries us, to see if we be then mindful of God when
all things succeed well; and adversity tries us, to see if we can patiently depend upon God. But it is the
judgment of trials that we deprecate, that they may not come upon us as a judgment, or that our trial may
be so moderate that we may stand our ground. When doth a trial come as a judgment? When it is
immoderate and beyond our strength, either in a way of prosperity or adversity, but chiefly in a way of
adversity; for that is most commonly set out in a way of trial in scripture. When it is immoderate and
beyond our strength, 1 Corinthians 10:13, ‘God hath promised to his people that they shall not be tempted
above that they are able to bear; but will with the temptation also make a way to escape, that they may be
able to bear it.’ God’s conduct is very gentle. As Jacob drove on as the little ones were able to bear, so doth
God proportion his dispensations to his people’s strength, not to their deservings, but he considers what
they are able to bear. Either God keeps off greater trials, or gives in greater strength; a sweeter sense of
his love, or a greater measure of gracious support. A child would sink under that load that a strong back
bears without any grudging. Now, this is that we ask of God, according to his promise, that our temptation
may be not immoderate and too hard for us. Or else it is a judgment when it proves a provocation to sin;
and so God’s temptation, which was meant for our good, we may abuse it, and take occasion thence to sin;
as when we murmur under the cross, or turn our worldly comforts into an occasion to the flesh. Now, to
prevent the judgment which may be in these temptations; in all the trials which befall us, we should fear
more the offence against God than our own smart, or the power of the devil, or any inconvenience that
may accrue to us in natural evils which we feel. When we are under afflictions, we should be more
solicitous that we do not offend God, that he would keep us from murmuring and dishonouring his name,
then we should be about our ease and safety; for this is to prevent the judgment of the temptation. This
was Paul’s comfort when he was drawing to the conclusion of his life: 2 Timothy 4:18, ‘The Lord hath
delivered me out of the mouth of the lion, and he shall deliver me from every evil work, and will preserve
me unto his heavenly kingdom.’ And so, in good things that we enjoy, we should fear [[@Page:181]] more
offending God with them than the losing of them; for the loss of his favour is more than the loss of our
comforts. A man that loseth his worldly portion, this loss may be recompensed; but he that loseth the
favour of God, that breach cannot be made up by any worldly comforts whatsoever.
(5.) In passive evils, which are the usual trials of God’s people, we are not to seek them, but to submit to
them when they come upon us. We are not to seek them: Matthew 16:24, ‘If any man will be my disciple,
let him take up his cross.’ When clearly it is our cross, that is, when it lies in our way, and we cannot
decline it, then take it up and fit his back to it. So James 1:2, ‘My brethren, count it all joy when ye fall into
divers temptations.’ He doth not say when ye run into them, but fall into them. We are not to draw them
upon ourselves. Afflictions are not to be sought and desired, but improved. Christians, we never know
when it is well with us: sometimes we question God’s love, because we have no afflictions and trials; anon
we are questioning his love, because we have nothing but afflictions. In all these things we should refer
ourselves to God; not desire troubles, but bear them patiently and quietly when he lays them upon our
backs.
(6.) Again, for those trials which come from God. When God tempts us, or trieth his people in mercy, he
hath a great deal of care of them under their trials. As a goldsmith, when he casts his metal into the
furnace, he doth not lose it there, and look after it no more; but sits, and pries, and looks to see if it be not
too hot, that nothing be spilt, nothing lost. So it is said, Malachi 3:3, ‘And he shall sit as a refiner and
purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may
offer unto the Lord an offering in righteousness.’ The Lord will observe his people when they are under
trial, how to moderate affliction, how to refresh them with seasonable comfort, that all this might better
them, and bring them to good.
(7.) Though in our trials we manifest weakness as well as grace, yet that weakness is to be done away. You
must remember weakness is manifested that it may be removed, and grace manifested that it may be
strengthened. When gold and silver is tried in the furnace, there is not only pure metal discovered, but
also the drossy part mingled with it; but it is so discovered that it may be severed from the gold. Such is
our trial; it may discover a great deal of dross and sin in us. But this is our comfort, that as it doth discover
sin, so it conduceth to mortify sin. Therefore saith Job, Job 23:10, When he hath tried me, ‘I shall come
forth as gold;’ that is, purified and refined, and having the drossy part eaten out.
(8.) God permits us to be tempted of Satan and his instruments for his glory and our good. For his glory;
that his power may be discovered in our preservation, in upholding that grace he hath put into us: 2
Corinthians 12:10, Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in
distresses, for Christ’s sake: for when ‘I am weak, then am I strong.’ We should be glad that God be
glorified, though with our great inconvenience. And it is for our good; to correct our pride and vainglory.
When Peter presumed of his strength, then God left him to be tempted of the damsel, Matthew 26:33, 70.
(9.) When God permitteth Satan to exercise us, though he suspends the victory, yet if he give us grace to
fight and to maintain the combat, it is a great mercy. For so he dealt with Paul when he had to do with the
messenger of Satan — (Satan was in that trouble, be it what it will) — he had only this answer, 2
Corinthians 12:9, ‘My grace is sufficient for thee: for my strength is made perfect in weakness.’ Three
times he had been with God, and then he gets his answer, and it was only this, ‘My grace,’ &c. Jesus Christ
in his conflict and combat was answered as to support, and so was heard in the things he feared. So if God
give strength to the soul, it is an answer, though he do not take off the trial.
Secondly, There are temptations from Satan, as well as from God, who is called the tempter: [[@Page:182]]
Matthew 4:3. Now the devil’s temptations they are evil, and for evil. How doth the devil tempt?
[1.] By propounding objects; as Luke 4:5, ‘He showed unto him all the kingdoms of the world in a moment
of time.’ He had nothing to work upon within, therefore he propounds outward objects. So still the devil
tempts us with a curious eye to take in the object, that it may be a bait and snare to the soul. Achan takes
notice of it himself: Joshua 7:21, ‘When I saw among the spoils a goodly Babylonish garment, and a wedge
of gold, then I coveted them, and took them.’ I saw, I coveted, and I took: the eye awakens desire, and
desire that inclines to practise. So Proverbs 23:31, ‘Look not thou upon the wine when it is red, when it
giveth his colour in the cup, when it moveth itself aright.’ Unless we shut the windows of the soul, this
pestilent plague gets in by the senses. The heart is corrupted by objects that we take in by the senses, as it
corrupted Eve, dealt with her first by the sense; the forbidden fruit was full in her way, then the devil sets
upon her.
[2.] He tempts by the persuasion of instruments, who are the devil’s spokesmen: thus was Joseph tempted
by the enticements and blandishments of his mistress, Genesis 39:7. And many times the devil sets nearest
friends and relations to weaken their zeal, and withdraw their hearts from God: Matthew 16:23. Saith
Christ to Peter, ‘Get thee be hind me, Satan.’ It was Peter said it, yet Christ rebuked Satan, for the devil had
a hand in it; he makes one of Christ’s disciples his instrument.
[3.] He doth it by internal suggestion: 1 Chronicles 21:1, ‘And Satan stood up against Israel, and provoked
David to number Israel;’ that is, by internal suggestion. John 13:2, ‘The devil put it into the heart of Judas
to betray him.’ He haunts and pesters the hearts of men by vain thoughts and carnal imaginations. ‘So the
god of this world’ is said ‘to blind their minds,’ 2 Corinthians 4:4.
[4.] By stirring up the humours of our body. When he seeth men inclined to wrath, and angry motions, or
lust, the devil, joins, and makes the tempest the more violent. He knows what use to make of an angry
look, a wanton glance; he knows how to tempt, by awakening the humours of our own body against us.
Take some observations here.
(1.) In all sins Satan joineth; he is not idle, but makes use of every inclination of ours; as he sees the tree
leaning, he joins issue. But some sins are purely of his suggestion; horrid sins, and such as are so very evil,
that they could come from no other but from the devil: such sins as could not be acted by man in an
ordinary course of sinning. As Judas his treason: though he were devil enough to plot such a thing, yet it is
said, Satan put it into his heart. And such singular diabolical suggestions may be darted into the bosom of
believers some times; thoughts of atheism, blasphemy, unnatural sins, self-murder, suspicion of the
gospel; these things the devil throws in. Therefore, Ephesians 6:16, believers are warned to quench these
fiery darts, that the devil hurls into the souls of men.
(2.) Every man is haunted with special temptations, from temper, sex, age, custom, calling, company,
course of affairs; these things are often spoken of in scripture. From temper: God makes use of temper; for
though he plants all grace in the hearts of the regenerate, yet there are certain graces wherein they are
eminent; as Timothy for temperance, Moses for meekness, &c. Thus Paul speaks of the law in his
members: Romans 7:23. The devil may find forces from the temper of the body to destroy the soul. So also
from sex; as ‘he beguiled Eve,’ 2 Corinthians 11:3. And from age: ‘we read of youthful lusts,’ 2 Timothy
2:22. And how strong the devil is about young ones: 1 John 2:13, ‘I have written unto you, young men,
because ye have overcome the wicked one.’ They are most assaulted with pride, with youthful lusts
suitable to their age. So from custom and education: Psalm 18:23, ‘I kept myself from mine iniquity.’ Every
man hath his iniquity; that is, such as his education and custom hath wrought upon him, which makes the
sin prevail over other sins. A child [[@Page:183]] of God hath a predominant sin, not over grace, for that is
inconsistent with sincerity; but some master-sin which prevails over the rest; according as the channel is
cut, so corrupt nature runs, but some in this channel, and some in that: every man hath his special sin, and
accordingly the devil plies him. Then our calling is a special temptation: 1 Timothy 3:6, ‘the apostle speaks
that a bishop should not be a novice, lest, being lifted up with pride, he fall into the condemnation of the
devil;’ — pride, and ostentation of gifts, and vainglory in such public service. Many other sins follow every
calling: therefore if you would be skilled in Satan’s enterprises, you must mind temper, age, calling. So
company: as a man’s company is, his soul is insensibly tainted. As a man that walks in the sun is tanned
before he is aware, so are the souls of men sullied and defiled by carnal company before they be aware. A
man would think, of all sins, passion is so uncomely that it should not tempt another man: yet it is said,
Proverbs 22:24, 25, Make no friendship with an angry man, and with a furious man thou shalt not go; lest
thou learn his ways, and get a snare to thy soul:’ for the more accustomed to them, the less odious they
seem; so by little and little, our spirits are shaped and fitted for such a sin. There are certain sins that are
more special temptations. Look, as every disease hath a diet which suits with it, so all sins in the soul.
Satan knows what baits we will catch at. It may be, a man that is addicted to the pleasures of the flesh may
despise profit, and therefore the devil will not ply him that way. So a man that is addicted to gain
despiseth pleasure. The devil suits him with a bait that suits the disease of his soul. It is an opinion the
devils have their several wards and quarters; some for such a sort of sinners, others for another sort.
Look, as the heathens had several gods (which were indeed devils), as Bacchus, the god of riot, or patron
of good-fellowship; and Venus, of wantonness and love; and Mars, the devil of revengeful and angry
spirits: and we read of Mammon for wealth: Matthew 6:24. I know it is fictio personae, to make the matter
more sensible; there is a person feigned. But there may be something of this truth in it, that the devils have
several quarters, some to humour the covetous, others enticing the wanton, others lie leigers in taverns
and drinking-houses, to draw men to beastly excess; and others about the revengeful, to awaken their
rage. But all this, however it be (it is the opinion of some), should make us watchful over our own desires
and inclinations, for that is it the devil makes use of to Bet upon us.
(3.) The sin of the devil tempting must be distinguished from our sin in consenting. If the devil tempt, and
we consent not, it is his sin. The envious man may throw weeds over the garden wall; but if we do not
suffer them to root there, it is not the gardener’s fault, but the fault of the envious man: so the devil may
fling in temptations, fiery darts, atheistical or blasphemous thoughts; yet if we throw them out with
indignation, and give no harbour and entertainment to them there, it is our misery, but the devil’s sin; and
therefore, if our hearts abhor them at the very first rising, though they be man’s cross, they will be put
upon Satan’s account.
(4.) Satan, if he cannot prevail by the first temptation to draw us to sin, he will seek to prevail by a second
or subsequent temptation, to draw us to trouble and discomfort. If he cannot weaken grace, he may molest
and disturb our comfort by flinging in a blasphemous thought, which is abhorred by a Christian. If he
cannot draw you to deny God, then he will seek to cloud things, that you may suspect your own estate; and
thus our way is made wearisome to us. Look, as a candle which sticks to a stone wall, though it cannot
burn the wall, yet it smutcheth and defileth it; so the children of God, when the devil seeks to make their
temptations stick, though he doth not burn their hearts with these fiery darts of blasphemy and atheism
— they catch not there — yet they weaken our comfort; and then his second temptation is to bring us to
doubt of God’s love, to doubt of our own faith, and to draw us to impatiency and murmuring at God’s hand.
Therefore it should be our care, not only to withstand the devil’s first temptation, but his second also.
(5.) Certainly they cannot stand long that seem to give up themselves to Satan’s snares. How may
[[@Page:184]] this be done? Any carnal affection unmortified layeth us open to the devil: 1 Timothy 6:9,
‘They that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which
drown men in destruction and perdition.’ If a man cherish his worldliness, and do not mortify it, he lieth
ready to be seized upon as a ready prey for Satan. Judas, he had the bag, and he lay open to the devil; his
worldliness increased upon him, so the devil entereth into him. Again, when we ride into the devil’s
quarters and will parley with temptation, when we freely open the windows of the senses unto alluring
objects, and can dally with the snare and play about the temptation, then we do but tempt God to leave us,
and tempt the devil to surprise us. ‘And therefore be sober, be watchful, for your adversary, the devil,
walketh about like a roaring lion, seeking whom he may devour.’ 1 Peter 5:8. ‘Be sober;’ what is sobriety?
A holy moderation in the use of worldly things. Be sure not to leave any carnal affection unmortified. And
then be watchful; take heed not to play about the temptation, nor put yourselves upon occasions of sin, for
then we lie open to the devil, and give him an advantage against us. Thus much for the second sort of
temptations, such as come from Satan.
The third sort of temptations are those which arise from our own hearts; so we call these urgings and
solicitations to sin which we feel in our bosoms. Concerning this also I shall give some observations.
[1.] If there were no devil to tempt us, yet the heart of man is fruitful enough of all that is evil: Matthew
15:19, ‘Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witnesses,
blasphemies.’ There is a black catalogue, and all comes out of the heart of man. And among the rest,
observe, there is murder, which strikes at the life of man; and blasphemy, which strikes at the honour and
being of God. Though the devil should stand by and say nothing to us, we have enough within us to put us
upon all kind of evil: Jeremiah 17:9, ‘The heart is deceitful above all things, and desperately wicked; who
can know it?’ As to actual sins, there is a difference; but as to original sin, it is the same in all. All the sins
that ever have been or shall be committed in the world, they are virtually in our natures, they are but
original sin acted and drawn out this way and that way, as all numbers are but one multiplied: Cain’s
murder, Judas’s treason, Julian’s apostasy and enmity to Christ, the seed and root of all is in our nature;
and if we were but left to ourselves, and had the same temptations and occasions, we should be as bad as
others; such as we would not imagine that ever we should commit is in our heart: 2 Kings 8:13, ‘Is thy
servant a dog, that he should do this great thing?’ when he had been told of those horrid cruelties he
should act upon the women and children of Israel. No man knows the depth of his own wickedness, if
loosened of his chain and the restraints are taken off. At first nature abhors them in the conceit of them;
but when God permits us to lie under the temptation, and fair occasion, man is not to be trusted. We see, in
this respect, what need there is to pray that God would not leave us under the power of temptation,
because the heart of man is prone, naturally inclinable, to all evil. There are new actual sins, but there is no
new original sin, that is but one and the same in all persons and at all times; the root of all the mischief
which hath been in the world is within us.
[2.] That without the flesh, the world and the devil can have no . power over us. A man cannot be
compelled to sin against his own consent; he may be compelled to suffer temptation, but he is a sinner by
his own choice. The world would not hurt us were it not for lust in the heart: 2 Peter 1:4, ‘Escaping the
corruption of the world through lust.’ I say, it is not the beauty or sweetness of the creature, but lust,
which is our ruin and undoing, and that makes the world so dangerous unto us. A spider sucketh poison
from the same flower from which a bee would suck honey; the fault is not in the flower, but in the spider:
the devil can do nothing unless we give him leave. The fire is kindled in our own bosoms, Satan only doth
blow it up into a flame. Saith Nazianzen, we have the coals in our own hearts, the devil doth but come and
blow them up: suggestion doth nothing [[@Page:185]] without consent. In vain doth one knock at the
door, and none with in to look out and make answer; so, all other temptations would be in vain, if there
were not somewhat within that would close with what is suggested from Satan: James 1:14, ‘Every man is
tempted, when he is drawn away of his own lust, and enticed,’ by his own concupiscence. If your hearts
did not yield, if you did resist, the devil and the world could not force you. When Satan came to Christ, he
might molest him, but ‘he found nothing in him,’ John 14:30; as a glass of pure water may be shaken, but
there is no filth, no mud there discovered. But now, the best of men, they have somewhat within them,
naughtiness and corruption enough in their own hearts, upon which Satan may work and inflame them
with his fiery darts. In short, we may commit sin without Satan, but Satan cannot betray us to sin without
ourselves; cannot have his desire upon us without us.
[3.] The flesh doth not only make us flexible and yielding to temptations, but is active and stirring in our
hearts, to force and impel us thereunto. ‘There is a law in our members,’ Romans 7:23, a powerful active
principle within us, that is always urging us to sin. We think and speak too gently of our own corrupt
hearts when we think the corruption is sleepy, and works not until it be irritated by outward objects and
Satan’s suggestions. No, there is an active, stirring principle within us, that poureth out sin as a fountain
doth waters, though nobody comes to drink of them; as Genesis 6:5, ‘Every imagination of the thoughts of
his heart is only evil continually.’ ‘There is a mint in man’s heart that is always at work coining evil
thoughts, evil desires, evil motions; and the flesh lusteth against the spirit.’ Galatians 5:17: And ‘Sin
wrought in me all manner of concupiscence.’ Romans 7:8. Though there were no other occasion to irritate,
but God’s law and the motions of his Spirit, yet there is a continual fermentation wrought by these corrupt
humours in our hearts. Natural concupiscence doth not lie idle in them, but is active and warring; and the
objects that are in the world, and the solicitations of the devil make it more violent.
[4.] The temptations of the flesh and the world go in conjunction, and do mutually help one another. And
therefore it is said, 1 John 2:16, ‘For all that is in the world, the lust of the flesh, the lust of the eyes,’ &c.
Mark, whatever is in the world, he doth not mention the object, but the lusts, because these are
complicated and folded up together in the temptation. The bait is the world, but the appetite and desire
we have from the flesh. And this is intimated in that passage, James 1:14, ‘Every man is tempted when he
is drawn away of his own lust, and enticed.’ There are two words there, drawn away, and enticed: the
drawing away notes the vehemency of desire or inclination of our own hearts; and the enticement, that is
from the object. Both ways doth corruption work, by force and flattery. The great bait is pleasure, the
contentment that we take in outward enjoyments. And we are carried out to it by the vehement
propension of corrupt nature.
[5.] This vehement propension of corrupt nature to outward things is set at work by a hope of gaining
them, or a fear to lose them; and so we are assaulted on every hand, by right-hand and left-hand
temptations. By right-hand temptations, from the flatteries and comforts of the world, which are the more
dangerous because of their easy insinuation into, and strong operation upon our hearts, and so our
comforts prove a snare to us, and an ‘occasion to the flesh,’ as the apostle saith, Galatians 5:13. And then
there are left-hand temptations, which arise from shame or fear of worldly evils, as the other did arise
from a desire or hope of good. So the apostle: Galatians 6:12, ‘As many as desire to make a fair show in the
flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.’
That was their temporising then to comply with the Jews, who had some national privileges under the
Roman government, and had better security to their worldly interests than possibly thorough Christians
could have. Now, to avoid both these, the apostle, when he presseth Christians to all those graces which
are necessary, he presseth them to temperance and patience: 2 Peter 1:5, 6, ‘Add to knowledge
temperance, and to temperance patience.’ Both these are armour of proof against worldly temptations;
temperance [[@Page:186]] against the delights, and patience against the evils and troubles of the world. It
was never yet so well with the world but that Christians (those that are so in good earnest, that mean to go
to heaven and keep a good conscience) will be assaulted on both sides.
[6.] That there is no avoiding either of these snares and temptations as long as any carnal affection
remaineth unmortified. For until a man be dead to worldly comforts, and hardened against worldly
sorrows, he doth but lie naked and open to Satan: 1 Timothy 6:9, ‘He that will be rich, falls into temptation
and a snare.’ And what is said of riches, the same is true of pleasure: he that is vehemently addicted that
way will soon come to put God out of the throne, and make his belly and his pleasure his God: 2 Timothy
3:4, ‘Lovers of pleasures more than lovers of God.’ Any lust that is cherished and indulged will betray us.
As for honour: John 5:44, ‘How can ye believe, which receive honour one of another, and seek not the
honour that cometh from God only?’ True faith cannot be planted in that heart that is not purified, until
there be a prevailing interest established for Christ over all carnal affections. Grace bears no sway in us,
and hath no power over us. The ambition and love of respect from men will necessarily make us unsound
in the profession of godliness. Well, then, it stands us upon to allow and cherish no secret sin, but to
observe what are the tender parts of our hearts, or which way our corruptions lie, where subjection to
God is most apt to stick with us: Psalm 119:133, ‘Order my steps in thy word; and let not any iniquity have
dominion over me.’ Though we seem to have a zeal in other things, yet if one lust be indulged, we shall
soon swerve from our duty. True obedience to God is inconsistent with the dominion of any one lust or
corrupt affection. I say, though a man, out of some slender and insufficient touch of religion upon his heart,
may go right for a while, and do many things gladly, yet that corruption which is indulged, and under the
power of which a man lieth, will at length draw him off from God; and therefore no one sin should have
dominion over us. When doth sin reign or have dominion over us? When we do not endeavour to mortify
it, and to cut off the provisions that may feed that lust. Chrysostom’s observation is: The apostle doth not
say, Let it not tyrannise over you. but, Let it not reign over you; that is, when you suffer it to have a quiet
reign in your hearts.
[7.] The more we sin upon the mere impulsion of the flesh, and without an external temptation, the more
heinous is our offence, for then the heart is carried of its own accord to sin: Ezekiel 16:33, 34, They give
gifts to all whores; but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee
for thy whoredoms. And the contrary is in thee from other women in thy whoredoms, whereas none
followeth thee to commit whoredoms: and in ‘that thou givest a reward, and no reward is given unto thee,
therefore thou art contrary.’ These are expressions to set forth their idolatry. But that which is intended
there is this: that they were not desired or solicited, but merely carried to sin by their own proper motion,
which exceedingly aggravateth sin. Why? For then it is a sign the heart is carried of its own accord by its
own weight, as a heavy body is moved downward, not by the impression of outward force, but by its own
natural propension.
Now, when do men thus merely sin upon the impulsions of the flesh? I will instance in three cases: —
(1.) When the temptation is so small and inconsiderable that it should not sway with any reasonable man.
It is said in Amos 2:6, ‘They sold the poor for a pair of shoes.’ And ‘for a piece of bread will that man
transgress,’ Proverbs 28:21. When pleasure and profit is so inconsiderable as that it could not rationally
make up a temptation, then men sin merely upon the corruptions of their own flesh. When the devil hath
to do with great souls, such as Christ was, he propounds the glory of all the world: Matthew 4:Oh! but a
lesser price will serve the turn with those that are deeply engaged already, that are biased with their own
propension. For instance, a little ease and carnal satisfaction, a slothful humour, is enough to take them off
from the sweetness of communion with God, and the pleasure and contentment that they might enjoy
with him in holy [[@Page:187]] exercises. Look, as in general, it is a great aggravation of all sin that for
such paltry trifles we turn the back upon God and his grace. All sinners do so; they part with all their
hopes by Christ for a mess of pottage, for a little present pleasure; that is profaneness indeed: Hebrews
12:1-6. So in particular things, when the smallest temptation seems to be strong enough to draw off our
hearts from our duty, to bring us to a sin of omission, when it is needful to go and converse with God in
secret; a little ease and sloth hangs upon us, and we cannot shake it off: or when we are drawn to a sin of
commission by an inconsiderable matter, by the smallest worldly interest as can be mentioned, for a piece
of bread, and a pair of shoes.
(2.) When men tempt themselves, or provoke Satan to tempt them. As those which make provision for the
flesh, to ‘fulfil the lusts thereof,’ Romans 13:14; that cater for their lusts, and contrive how to feed them,
and how to cherish those inordinate affections in their hearts; that run into the devil’s quarters, that
bespeak a temptation; or, as it is, James 5:5, that nourish their hearts, as ‘in a day of slaughter.’ To nourish
our hearts, is to feed our lusts, to put strength into the enemy’s hand. When a commander sent to his
prince to know how he should keep such a rebellious town in order, he sent him this answer: That he
should starve the dog, and strengthen the clog; that he should weaken the city, and strengthen the
garrison, that was his meaning. Truly, what was his advice in that outward case, that is the duty of a
Christian; to weaken his lusts, and still to be strengthening grace. He should be increasing the better part,
and putting the spirit in heart by godly exercises; by treasuring up promises, getting arguments and fresh
encouragements against sin; and by weakening the flesh, starving and cutting off provisions for the flesh.
But, on the contrary, when men cater for the flesh, provide for it, indulge carnal distempers, and feed them
with that diet which they affect, these tempt themselves, and seem willing to lie under their bondage, and
to be glad of it.
(3.) When a man is a sinner to his loss, and hath reasons of nature to dissuade him, as well as reasons of
grace, not only religion, but his civil interests, would counsel him to do otherwise; as he that brings a blot
upon his name or ruin upon his estate by evil courses; ‘when men draw on iniquity with a cart rope,’ as the
expression is, Isaiah 5:18; that is, when it is not pleasure, but a very toil and burden and temporal
inconvenience to them to be sinful; ‘that industriously make it their business; those that are holden with
the cords of their own sins,’ Proverbs 5:22. He speaks of such as did bring temporal inconveniences upon
themselves, as did consume their flesh and their own bodies; these certainly are those that have cause to
complain of their own hearts, not to put it on Satan, but themselves.
II. Having opened the nature of temptations, I come now to give the reasons why this is so usual an evil we
encounter with in the world — temptation.
1. God permits it for his own glory, to discover the power, the freeness and riches of his grace, that men
may be driven the more earnestly to sue out their peace in the name of Jesus Christ. Luther propounds this
reason: Though man be prone to sin of himself of his own accord, yet God suffers the tempter to be in the
world, because man is backward to seek mercy and grace by Christ; and therefore God urgeth him with
sore temptations. Certainly this reason was given by him not amiss. You know, when Paul felt those
paroxysms and sad counter-buffs in his own spirit, this makes him bless God for Jesus Christ: Romans
7:25. But ‘thanks be to God, through Jesus Christ our Lord.’ It makes him reflect upon the grace of God in
Christ. We keep off from the throne of grace till temptations drive us thither. As when the sheep wander,
the shepherd lets loose his dog upon them; not to worry them, but to bring them back to the fold again: so
God lets loose Satan to drive us to himself.
2. For the trial of that grace which he hath wrought in us. Grace doth better appear in temptation
[[@Page:188]] than out of it. The greatness of the woman of Canaan’s faith would never have been
discovered, had it not been for Christ’s answer and denial: Matthew 15:25-28; then, woman, ‘great is thy
faith.’ The glory of that grace which God hath wrought in his people would not be discovered so much,
were it not for the great trials he puts them upon: Hebrews 11:17, ‘By faith Abraham, when he was tried,
offered up Isaac.’ Before we go to heaven we shall have our trials, and shall be tried in our dearest
comforts, and choicest worldly contentments; and all to see what faith we have, and what loyalty to God in
the midst of these trials. A great tempest discovereth the goodness of a ship and skill of the pilot; and so
these great trials they discover the soundness of our hearts, and the fruit of that grace which God hath
wrought in us. Gold is most tried in the fire, and discovered to be pure and perfect. Stars that lie hid in the
day shine in the night. We have but dry notions of the comforts of Christianity, and make them matter of
talk, until we are put upon great trials, then is our belief and sense of them proved. A gilded potsherd may
shine until it comes to scouring, but then the varnish and paint is worn off. The valour and worth of a
soldier is not known in times of peace and when he is out of action. When we are put to some difficulty
and straits, then is faith seen. Now this is a very pleasing spectacle to God, to see them approve their faith
and loyalty to his majesty.
3. Temptations, as they serve to prove, so also to humble us, that we may never be proud of what we have,
or conceited of what we have not. As Paul, that he might not be exalted above measure, he was buffeted
with a messenger of Satan: 2 Corinthians 12:7. Poor bladders we are, soon blown up and swollen into
vanity and vain conceits of ourselves, therefore had need be pricked, that we may let out those swelling
winds. A ship that is laden with precious ware, needs to be ballasted with wood, stones, or contemptible
stuff. But why will God humble us by temptations, and such kind of temptations as are solicitations to evil?
Answer, Spiritual evils need a spiritual cure. Out ward afflictions they humble, but not so much as
temptations do; they are not so conducible to humble a gracious heart as temptations to sin. Why? For
then the breach is made upon our souls, and the assault is given to that which a gracious man counts to be
dear, and therefore these are suffered to come upon us. If anything will humble a child of God, this will do
it. It may be he may bear up under losses tolerably, but when his peace comes to be assaulted, and his
grace, this will humble him to purpose. Worldly men, they value their estate by their outward interest, but
a child of God by his peace of conscience, and his thriving in grace. Oh, this wounds him to the heart, when
in either of these he suffers loss; this sets him a-praying and groaning to God, as Paul groans bitterly when
he felt those gripes of sin, and those reluctances in his heart: ‘O wretched man!’ &c. ‘Afflictions, they
conduce to humble and prove’ us, Deuteronomy 8:16. And besides, too, the Lord loves to make the cause
of our mischief to be the means of our cure. This giveth us the sight of some corruption we saw not before.
4. God permits this exercise to his people to conform us to Christ. We must pledge him in his own cup, it
must go round; he himself was tempted: Hebrews 2:7. Christ hath felt the weight, burden, and trouble of
temptations, and knows the danger of them. Now the disciple is not above his lord, nor the scholar above
his master. The devil, that did set upon Christ, will not be afraid of us.
5. By temptations to sin God mortifieth sin; not only that sin to which we are tempted, but others, that we
may not be so heedless. When we have smarted under temptation, we are not so indulgent to corruption
as before; we do not let our senses nor affections run loose. As David speaks, that he got this by his fall:
Psalm 51:6, ‘In the hidden part thou shalt make me to know wisdom.’ Oh, I shall be wiser and more
circumspect for this all my life. When men have smarted they grow more cautious; and so, by the
overruling and good hand of God, our sins do us service in our passage to heaven, as well as our graces;
and God’s children may say, they had sinned more if they had sinned less: they are more acquainted with
the wiles and depths of Satan and naughtiness of their own [[@Page:189]] hearts, and so are more
solicitous.
6. To make us more meek to others: Galatians 6:1, ‘If any man be fallen, ye which are spiritual, restore
such a one in the spirit of meekness, considering thyself, lest thou also be tempted.’ We are very apt to be
severe and fierce upon the failings of others; but now, when we are tempted ourselves, we learn more pity
and compassion towards them. Severe censurers are left to some great temptation, that they may be
acquainted with their own frailties; they are tempted to some sins, to which their hearts were not so
inclinable before. Well, then, that we may pity others, mourn over them, and have a fellow-feeling of their
condition, God will make us know the heart of a tempted man, that we may have more compassion over
poor tempted souls. Possibly that may be a part of the apostle’s sense: 2 Corinthians 1:6, ‘Whether we be
afflicted, it is for your consolation and salvation; or whether we be comforted, it is for your consolation
and salvation.’ Persons in office in the church, they are afflicted and tempted; and, it may be, have a
greater measure of afflictions and temptations, that they may show more pity to other souls. Therefore
Luther was wont to say, three things made a minister, viz., prayer, meditation, and temptation. When he is
much in communion with God, much in the study of the word, and hath been exercised in temptation, then
he will be of a tender and compassionate heart over others; and that he may help them out of the snares of
the devil, he is more fitted to his work by temptation.
7. It occasions much experience of the care and providence of God, and the comforts of his promises. A
man doth not know what the comforts of faith mean till he be exercised by temptation. And spiritual
experiences will countervail all other troubles. This is an hour of temptation: Revelation 3:10. What
should we do in this hour of temptation? Be not over-confident, nor over-diffident, in an hour when God
casts us upon trying times. Not over-confident, in casting your selves upon needless troubles without
cause: Matthew 14:28. Peter said, ‘Lord, if it be thou, bid me come unto thee on the water.’ Peter thought
he could do anything in the strength of Christ’s word; Peter seeks a call before it be given him. Nor yet be
over-backward and diffident to own God, and the truths of God. As Paul taxed Peter for dissembling:
Galatians 2:12. When those false brethren were likely to bring great trouble, Peter dissembled, and runs
with them, and separates himself from the purer sort of Christians, he is taxed there for it. We should not
run into them without cause, nor yet be ashamed to own the ways of God, those which are most agreeable
to his holy word. Not be solicitous so much about events as duties; for God is far more concerned than we,
and hath a greater interest than we can have. What is our interest, and the interest of our families and our
children, to the great interest of God, the safety of his children, the safety of his glory, and cause of his
church? Be not troubled about events, for all our business is to understand our duty, that we may not sin,
but keep blameless in the hour of temptation.
Use. If temptations be a usual evil, wherewith we encounter in the present world, then —
First, We should not be dismayed at them.
Secondly, We should be prepared for them.
First, We should not be dismayed at them, as if some strange thing did befall us. When we enter into the
lists with Satan, resist the devil. Why? 1 Peter 5:9, ‘For all those things are accomplished in your brethren
that are in the flesh.’ They are all troubled with a busy devil, a naughty world, and a corrupt heart! And
why should we look for a total exemption, and to go to heaven in an unusual way?
That we may not be dismayed by temptation, I shall give you several considerations.
[1.] We took an oath to fight under Christ’s banner. Baptism it is sacramentum militare, our military oath,
which we took to fight in Christ’s cause, against all the oppositions and difficulties [[@Page:190]] we meet
with in the world: 1 Peter 3:21. The apostle calls baptism ‘The answer of a good conscience towards God.’
An answer supposeth a question. It is an allusion to the questions propounded by the catechist to the
catechumen. When they came to desire baptism, they asked them, Abrenuncias? Dost thou renounce the
world, the flesh, and the devil? And they answered, Abrenuncio, I do renounce them. So Credis? Dost thou
believe in Jesus Christ with all thy heart? as Philip propounds the question to the eunuch; and they
answered, Credo, I do believe. Wilt thou undertake to walk in all holy obedience? and the answer is, I do
undertake before God. Conscience, which is God’s deputy, puts the question, in God’s name, to those which
take the seals of his covenant, Are you willing to renounce the flesh and worldly vanities? Will you cleave
to God, and his ways, whatever they cost you? Whosoever makes this answer,, is supposed that he makes
it knowingly, that he doth understand the difficulties of salvation, and what he must meet with in his way
to heaven. So the apostle saith, ‘You are not debtors to the flesh,’ Romans 8:12. A man is a debtor to
another, either by the obligation of some received benefit, or by his solemn promise and engagement;
both are of use in that place. They that would seek the well-being of their souls, need not gratify the flesh.
They that are engaged to walk after the Spirit, and come under the bond of a holy oath, and that are thus
solemnly engaged, cannot expect to carry on the profession of godliness without conflicts and multiplied
difficulties.
[2.] That is not the happiest condition which is most quiet and free from the temptations of Satan; for Luke
11:21, ‘When the strong man armed keepeth his palace, his goods are in peace.’ When the devil hath quiet
possession, he doth not trouble men. The sea must needs be smooth and calm when wind and tide go one
way. There are some which suspect their condition, because of continual temptation; and others, because
they have no temptation. Neither is a safe rule, for the time of our conflict may not yet be come. But if any
have cause to suspect themselves, it is the last sort; for they that are least troubled may be most hurt; they
are quiet and secure, because Satan hath got them into his snare, and hath a quiet dominion in their souls.
[3.] Jesus Christ himself was tempted, and therefore we should not be dismayed with temptations. Upon
several accounts is this a comfort to us; partly, as it shows that we cannot look for an exemption, for the
captain of our salvation was thus exercised, Hebrews 2:10. Be not disconsolate, it becomes good soldiers
to follow their captain. We are to pledge him in this cup. He was tempted, therefore we shall be tempted.
Partly and chiefly, because now he is more likely 10 pity us. It is said, Hebrews 2:18, ‘Wherefore he is able
to succour those that are tempted.’ Jesus Christ hath felt the weight and trouble of temptations, therefore
sure he will pity us if we lie under griefs and dangers; as a man that hath been shipwrecked himself is the
more likely to pity others in their distress when they have lost all. One that knows evils by guess and
imagination, knows them only at a distance, and doth not know how evil they are; but he that knows them
by experience, he knows them at hand, and by such a smart sense as must needs leave a deep stroke and
impression upon the soul. So Jesus Christ, that hath had an experimental knowledge, that knows the heart
of a tempted man, can more feelingly succour those that are tempted; his heart becomes tender by
experience; he knows the danger and troubles we are subject unto; therefore be not dismayed. And partly
too, because by suffering this evil in his own person, he hath pulled out the sting of temptation. Christ
sanctified every condition that he passed through; his being poor hath pulled out the sting of poverty. It is
the more comportable now to a godly [poor man, one that hath an interest in Christ. His dying hath pulled
out the sting of death; so that what is to him a prison (Isaiah 53:8, ‘He shall be taken from prison and from
judgment’) is to us a bed of ease: Isaiah 57:2, ‘They shall rest in their beds;’ so his being tempted hath
unstung temptations, and hath made them not so grievous. And partly too, as he hath directed us how to
stand out, and with what kind of weapons to foil Satan. Christ, that is a pattern of doing and suffering, is
also a pattern of resisting. He that left us an example of doing the will of God, and of suffering with
meekness, and when he [[@Page:191]] was reviled, reviled not again; so in resisting temptations hath he
left us an example, hath taught us how to grapple with the devil, and in what manner to repress his
temptation; therefore we should not be altogether dismayed.
[4.] Consider the comforts of the tempted. Abundantly hath God provided for his servants in their
conflicts.
(1.) Jesus Christ, our general, the captain of our salvation, in whose quarrel we are engaged, hath
overcome all our enemies, we are interested in his victory: John 16:33, ‘In the world ye shall have
tribulation; but be of good cheer, I have overcome the world.’ We may have many pressing and searching
troubles, but the sting of them is gone. Non pugna sublata est, scd victoria: Christ hath not taken away the
combat, we must fight; but the victory is sure, he hath overcome the world. This is our comfort when we
are full of faintings and fears, that all things are vanquished and overcome by Christ; that though they
terrify us, yet they shall not hurt us. Though Christ will not exempt us from battle, yet we have to do with
the devil, the world, and death, which are all vanquished enemies.
(2.) He hath a tender sense and knowledge of our estate. Christ saith to Peter, ‘Satan hath a desire to have
you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not,’ Luke 22:32. Christ’s
love and mercy is never more at work for his people than when they are most assaulted by Satan; then is
he interceding for them: John 13:1, ‘Jesus having loved his own which were in the world, he loved them
unto the end.’ When Christ was about to go to heaven, he thought, My own are to be left in the world, they
are exposed to great temptation; and that set his heart a-work, as if he had said, Poor creatures! they are
undone if I help them not. So, Zechariah 3:1, 2, And he showed me Joshua, the high priest, standing before
the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The
Lord rebuke thee, ‘O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand
plucked out of the fire?’ And ‘he showed me!’ Our whole case and danger it is clearly known to Christ. He
knows how Satan molests and troubles you in your approaches to God; how he seeks to divert your
thoughts, to weaken your confidence. We have a friend and advocate that puts forth the strength of his
mediation and intercession, and is zealous and affectionate for the welfare of his people. ‘The Lord, that
hath chosen Jerusalem, rebuke thee.’
(3.) He is engaged in the battle, and fights with us, by renewing the strength of his own grace: Philippians
4:13, ‘I can do all things through Christ which strengtheneth me.’ He gives relief and help, according to the
nature of the conflict. If there be duty to be done, burden to be borne, or battle to be fought, Christ is giving
in supply. As the olive-trees (Zechariah 4:11, 12) were always dropping into the lamps, so is he dropping
in strength and grace into the heart: Psalm 16:8, ‘I have set the Lord always before me; because he is at my
right hand, I shall not be moved.’ When a man hath an able second, he doth with the more courage go to
the conflict. God is on our right hand, he is our second; his grace comes into the combat, and then the field
cannot be lost. If we would exercise faith in God we might be the more confident.
(4.) He will reward us when we have done. Hold fast to the end, and I will give thee a crown of life, a
garland of immortality, that shall never wither. If you will but hold out, continue to fight the good fight of
faith, there will a time of triumph come. He that is now a soldier shall be a conqueror, when the crown of
righteousness shall be put upon his head, 2 Timothy 4:8. And mark that: Romans 16:20, And ‘the God of
peace shall bruise Satan under your feet shortly.’
It is troublesome to be in the world, but shortly God shall bruise Satan. Mark, he doth not only say, God
shall tread Satan, but tread him under your feet, triumph over him. As Joshua called upon his companions,
Come set your feet upon the necks of these kings, when they were hid in the cave; so [[@Page:192]] the
God of peace shall tread Satan under your feet shortly. Then your comfort will be greater, the more
dangers you have gone through. As travellers, when they are come to their inn, and to their home, they
sweetly remember the trouble and danger of the road; so, when we are come to heaven, these temptations
will increase our rejoicing, and our triumph in God.
(5.) Even before the battle a believer may be sure of victory. In other fights the event is uncertain. Non
aeque glorietur accinctus, ac discinctus, ‘Let not him that girdeth on his harness boast himself as he that
putteth it off,’ 1 Kings 20:11. When a field is won then they will rejoice. But a believer, when he goes to
fight, is sure to have the best of it beforehand, in bello, the war, though not in proelio, the particular
conflict. Why? Because the Father and Jesus Christ are stronger than all his enemies; they cannot pluck the
believer out of his hands: John 10:28, 29, I give to them eternal life, and they shall never perish, neither
shall any pluck them out of my hand. ‘My Father, which gave them me, is greater than all; and none is able
to pluck them out of my Father’s hand.’ This is the privilege which Christ conferreth upon his sheep, upon
those which have an interest in him; though they have many shakings and tossings in their condition, yet
their final perseverance is certain. Christ is so unchangeable in the purposes of his love, ‘I will give to them
eternal life;’ and so invincible in the power of his grace, ‘None shall pluck them out of my Father’s hand;’
nothing shall be able to hinder their perseverance. Now, though the fight be long and troublesome, yet this
is one of God’s encouragements, you are sure of victory at last. Therefore how muck .doth it concern us to
get an interest in Christ, that we may keep on in this way and in this hope.
Secondly, Let us be provided and prepared against temptations. And to this end I shall —
First, Give some directions how to resist temptations in general.
Secondly, What to do in a special hour of temptation which comes upon the world: —
When there are terrors without, and we know not what evil may be a-coming, and our hearts are full of
doubt, how we may support and bear up ourselves.
First, To direct you as to temptations in general.
[1.] You must be completely armed: Ephesians 6:11, ‘Put on the whole armour of God, that ye may be able
to stand against the wiles of the devil.’ Not a piece only, but the whole armour of God, otherwise you will
never come off with honour and safety from the spiritual conflict. The poets feign of their Achilles that he
was vulnerable only in the heel, and there he got his death-wound. A Christian, though he be never so well
furnished in other parts, yet if any part be left naked, you are in danger. Our first parents were wounded in
their heel. Who would have thought, that they which had such vast knowledge of God and his creatures,
that they should be enticed by appetite? And Solomon, who had the upper part of his soul so well guarded,
that he should be enticed by women? To see men of great know ledge to be unmortified and miscarry by
their sensual appetite, is sad. A Christian must have no saving grace wanting: 2 Peter 1:5, ‘Add to your
faith, virtue; and to virtue, knowledge,’ &c. There is all the graces, and they must come out in their turn.
We need faith and virtue, zeal and holiness; and knowledge to guide it, and patience to arm it against the
troubles of the present life; and we need temperance to moderate our affections to our worldly
enjoyments; and godliness, that we may be frequent in communion with God; and brotherly-kindness, that
we may preserve peace among our brethren, and may not make fractions and ruptures in the church; and
we need charity, that we may be useful to all that are about us. There is use and work for all graces, one
time or other: sometimes we shall be tempted to a neglect of God, at other times we shall be tempted to
make a breach upon brotherly-kindness, at other times there will be a breach of charity. Sometimes the
devil seeks to tempt us to fleshly wickedness, therefore we need temperance; sometimes to spiritual
wickedness, to error, therefore we need knowledge; sometimes to raging with despair, then we need faith.
We need the whole armour of God, for Satan [[@Page:193]] hath his various ways of battery and assault:
sometimes through ignorance we miscarry and run into error; sometimes for want of faith we run into
despair and discomfort; sometimes for want of temperance violent corrupt lusts overset the soul.
[2.] We must often pray to God for renewed influences; we must not only get habits of grace, but pray for a
renewed influence. It is notable, next to the spiritual armour, the apostle mentioneth prayer: Ephesians
6:18, ‘Praying always with all prayer and supplication in the Spirit, and watching thereunto with all
perseverance.’ We never receive so much from God upon earth as to stand in need of no more. And
‘therefore though you put on the whole armour of God, yet praying always with all supplication in the
Spirit.’ Why? Because without the Lord’s special assistance, whereby he actuates those graces, we can
never defend ourselves nor offend the adversaries, or do any thing to purpose in the spiritual life. Strength
of grace inherent will not bear us out against new assaults. Habitual grace it needs actual influence; partly,
that these graces may be applied and excited to work: Philippians 2:13, ‘He giveth to will and to do.’ God
giveth to do; that is, excites that strength you have, and carrieth it out to work; and then that it may be
directed in work: 2 Thessalonians 3:5, And ‘the Lord direct your hearts into the love of God, and into the
patient waiting for Christ.’ Every time we would make use of the helmet of salvation, when we would lift
up the head and wait for the mercy of God. The Lord direct you; we must be directed: and not only so, but
that it may be supplied with new strength, for it is said, Isaiah 40:29, ‘He giveth power to the faint, and to
them that have no power he increaseth strength.’ And he doth continue it: Luke 22:32, ‘I have prayed for
thee, that thy faith fail not.’ Thus will God keep us in dependence for those liberal aids and constant
supplies of his grace, without which we cannot use the grace that we have.
[3.] You must resist: 1 Peter 5:9, ‘Whom resist, steadfast in the faith;’ James 4:7, ‘Resist the devil, and he
will flee from you.’ Stand your ground, and then Satan falls.
In all those assaults, Satan hath only weapons offensive, as fiery darts; none defensive. We have not only
the sword of the Spirit, which is an offensive weapon, but the shield of faith, that is a defensive piece of
armour; therefore your safety lieth in resisting.
Now, this resistance must be: —
(1.) Not faint and cold, but strong and vehement.
(2.) Thorough and total.
(3.) Constant and perpetual.
(1.) Not faint and cold. Some kind of resistance may be made by general and common grace. The light of
nature will rise up in defiance of many sins, especially at first; but this must be earnest and vehement; it is
against the enemies of your soul: Paul’s resistance was with serious dislikes and deep groans: Romans
7:15, 24, ‘The evil that I hate;’ and O wretched man! how shall I be delivered?’ In most cases, a detestation
or peremptory denial is enough. When the devil tempts Christ to worship him: Matthew 4:10, ‘Get thee
behind me, Satan.’ In other cases, there must be serious disputes and repulses. When Eve speaks faintly
and coldly, the devil renews his assaults with more violence: Genesis 3:1-3, Hath God said, Ye shall not eat
of every tree of the garden? And the woman said unto the serpent, We may eat of the fruit of the trees of
the garden; but of the fruit of the tree which is in the midst of the garden, God hath said, ‘Ye shall not eat of
it, neither shall ye touch it, lest ye die.’ She speaks there warmly, and with too impatient a resentment of
the restraint, and too cold in the commination and threatening. Therefore the devil works upon her, when
he saw she amplifieth the restraint; for she saith more indeed: We must neither eat nor touch it.’ A faint
denial is a kind of grant, and therefore your repulse to Satan must be vehement and strong. In many cases,
slight Satan — answer with indignation; as though a dog barks, yet the [[@Page:194]] traveller goes by:
Satan cannot endure contempt. At other times, argue for God strongly. Now, the great argument that
quickens you to this lively and vehement resistance is, to consider thy soul is in danger, and all thy eternal
concernments. So some expound that, Ephesians 6:12, ‘We fight not against flesh and blood, but against
spiritual wickedness in high places;’ in ‘heavenly places’ it is in the original. No worldly concernments
must go so near as that which concerns the eternal good and salvation of your souls. What would the devil
have from thee but thy soul and thy precious enjoyments, thy peace of conscience, communion with God,
thy hopes of eternal life? And when Satan comes, and bids nothing but worldly vanities, we should repel
them with indignation. A merchant that hath a precious commodity, and a chapman bids him a base price,
he puts up his wares with indignation, and will not so much as regard him or hear him; so when the devil
comes, and would cheat you of your precious enjoyments, you should repel him with indignation, when
there is such base and unworthy trifles to come in competition with your great hopes: as Christ, Matthew
16:26, ‘What is a man profited if he shall gain the whole world and lose his soul?’ or ‘what shall a man give
in exchange for his soul?’ What! shall I lose my soul, my hopes, and happiness and all for such paltry
things, for a little temporal advantage?
(2.) It must be a thorough and total resistance: when you yield, the devil encroacheth upon you. ‘We are
bid, in the Solomon’s Song, to take the little foxes,’ to dash Babylon’s brats in pieces: we should not yield to
Satan a little. The devil at first cannot hope to prevail for greater things, therefore he seems more modest
in his temptations; ay, but lesser sticks set the greater on fire: when ye entertain lesser temptations, this
kindles in your souls, and it is easily blown up into a great flame in your conscience. At first, when the
devil came to our first parents, ‘Hath God said?’ and then, ‘You shall not surely die.’ Hath God said ‘you
shall not eat of the fruit of the garden?’ The first temptation was more modest. The approaches of Satan to
the soul are gradual — he, asks but a little; ay, but it is a great matter if we grant it. Consider, the evil of
temptation is better kept out than got out. The stone on the top of the hill, when it begins to roll
downward, it is a hard thing to stay it; we cannot say how far it will go. Saith the deceived heart, I will
yield but little, and never yield again. The devil will carry thee further and further, until he hath left no
tenderness in thy conscience. As many that thought to venture but a shilling or two, yet, by the secret
witchery of gaming, they play away their estate, clothes and all; so many that think they will sin but little
at first, at last sin away all principles of conscience and profession of godliness.
(3.) It must not be temporary, for a while, but perpetual. It concerns us not only to stand out against the
first assault of Satan, but a long siege. Satan, what he cannot gain by argument, seeks to procure by
importunity. But ‘resist him.’ saith the apostle, ‘steadfastly in the faith,’ 1 Peter 5:9. As his instrument
spake to Joseph, from ‘day to day,’ she ceased not, Genesis 39:10. Deformed objects, when accustomed to
them, seem not so odious; so the devil hopes to prevail at last, at least temptation will not seem so odious.
But you must keep your zeal to the last, as we rate away an importunate beggar that will not be answered:
to yield at last is to lose the glory of the conflict. ‘Grace must not only have its work, but its perfect work,’
James 1:4; so let all our graces, temperance, godliness, and brotherly kindness, have their perfect work.
[4.] There is required watchfulness: 1 Peter 5:8, ‘Be sober, be vigilant.’ You that are not ignorant of Satan’s
devices should watch that you give not him an advantage, 2 Corinthians 2:11; nor an occasion, 2
Corinthians 11:12, lest Satan tempt you; nor a pretence, Galatians 5:13, to the flesh. Certainly, he that
would not be foiled needs a great deal of holy moderation, and constant jealousy over his heart; he had
need to guard his senses: Psalm 119:37, ‘Turn away mine eyes from beholding vanity;’ and to look to his
company: Psalm 119:115, ‘Depart from me, ye evil-doers, for I will keep the commandments of my God;’
and to avoid all occasions of sin, not rush into them, but keep out of the way: Proverbs 4:14, ‘Enter not into
the path of the wicked, and go not in the way of [[@Page:195]] evil men;’ for this is to ride into the devil’s
quarters, to run into the mouth of danger. Heretofore these were wholesome instructions, and why should
they not be so now? The devil is not less subtle, or sin less odious and dangerous; only we are more
foolhardy, therefore stand not at such a distance as we should from occasions. It is easier to avoid the
occasion than the sin when occasion is offered; as it is easier for a bird to fly from the snare than, when
entangled, to avoid danger. Therefore, when you run into harm’s way, you tempt Satan to tempt; and
when you look not to yourselves, it is just with God to let you fall into the snare.
Secondly, There are special times of temptation, when Christians should look to themselves. There is an
evil day: Ephesians 6:13, ‘That ye may be able to stand in the evil day.’ And there is an hour of temptation
upon the world: Revelation 3:10, ‘I will keep thee from the hour of temptation which shall come upon all
the world.’ There are certain times when God is proving what men will do, and when the devil is likely to
make a great advantage of our discontents and afflictions, when things fall cross to our desires, and we
know not what evil waits for us; how should we do to behave ourselves?
[1.] Be not over-confident or over-diffident. Not over-confident, in running beyond the bounds of our
calling, to cast ourselves into dangers and hazards of temptation. Nor over-diffident, by base flying from,
or giving way when God calls for valiant resistance. Both ways is the devil likely to assault us; either by
making us. foolhardy. So Satan seeks to drive us beyond the bounds of our calling, to put us out of our
place, that we may be a prey to him. As men use to trouble the water, that they may rouse the fish, and
draw them into the snare, and drive them out of places of safety where they rest; so the devil seeks to put
us out of our safety. Peter would needs come to Christ: Matthew 14:28, ‘Lord, if it be thou, bid me come
unto thee on the water;’ and we see he sinks before he could accomplish his purpose. So when we are
over-confident, and run out of our calling upon hazards, then we are ever and anon ready to sink. But we
should not turn back when God calls us to a valiant resistance: ‘Should such a man as I flee?’ Nehemiah
6:11. Observe Peter’s dastardliness when he ventures without a call into the priest’s hall; a question of the
damsel’s overturns him. He that was so cowardly when he was out of his way, look upon his boldness
when he was in his work: Acts 4:7 unto Acts 4:13, ‘When they saw the boldness of Peter and John, they
marvelled.’ John was the disciple of love, and Peter was the fearful disciple; yet how full of boldness,
courage, and zeal when they were called and singled out to give proof of the reality of God’s grace! And
therefore we should never be over-forward, nor over-backward, but own God in his truth when we are in
our calling. Let not Satan bring you out of your place to cast yourselves as a prey to him.
[2.] In an hour of temptation, we should be more solicitous about duties than events, and about sins than
dangers. As to events, God is concerned as well as you, and he will order them for his own glory. It should
be your great care that you may be kept blameless to his heavenly kingdom: 2 Timothy 4:17, 18, ‘The
Lord, that hath delivered me out of the mouth of the lion, shall deliver me from every evil work, and will
preserve me unto his heavenly kingdom.’ However God deal with you as to events, and whatever dangers
attend you, this should be your care mainly, that you may not sin, but be kept blame less. David often
begged direction, that he might be guided in his trouble, and not falter, and do anything unseemly.
[3.] Be more jealous of Satan’s wiles than of his open assaults. Natural courage, and the bravery of a
common and ordinary resolution, together with deep engagement of credit and interest, may do much to
make us stand out against assaults, against open force and violence of evil men; but there needs a great
deal of judgment to stand out against the wiles and crafts of the devil. Flesh and blood will not so easily
bear us out against the secret ensnarings of the heart. The young prophet doth thunder out his message
against the king, 1 Kings 13:3, yet was enticed by the wiles of the old [[@Page:196]] prophet. So we may
stand out against an open assault and apparent violence, but take heed of the secret wiles of Satan.
[4.] The wiles of Satan are to enforce and draw us into those corruptions which are incident to the season.
Here is the great point of spiritual wisdom, to be seasoned in our mortification, and to withstand the
spiritual evil that is apt to grow upon us in the time of our fears: Psalm 56:3, What time I am afraid, ‘I will
trust in thee.’ Then our great business is, to cherish our dependence upon God, to prevent distrust and
unbelieving thoughts of God’s providence. As, on the other side, in a time when we are likely to be
corrupted with ease and prosperity, then our business is to watch against security and deadness of heart,
which is apt to grow upon us. As Nazianzen said, When things go prosperous with me, I read the
Lamentations of Jeremiah, I remember the mournful passages which befall the people of God, and that is
my cure. So to prevent despondency in a time of fears, to encourage our souls to dependence.
Now, when our wills are crossed, dangers attend us on every side, and we know not how far evil will
break out to the overturning of all. What are the sins incident to such a time of trouble? and how do the
wiles of Satan come upon us?
(1.) Impatience: Genesis 30:1, when the will of Rachel was crossed, she said unto Jacob, ‘Give me children,
or else I die.’ When we impatiently fret against the Lord: Psalm 37:1, ‘Fret not thyself because of evil-
doers; neither be thou envious against the workers of iniquity.’
(2.) Murmuring and repining against the Lord, that is another snare: Jonah 4:9, ‘I do well to be angry, even
unto death;’ when he was crossed. Discontent at God’s providence gratifieth Satan exceedingly; when we
will justify ourselves, and think it a kind of zeal to be angry, and pet against providence.
(3.) A spirit of revenge against instruments, when we do not sweetly calm the heart with the
remembrance of God’s hand: 2 Samuel 16:9, Why should this dead dog curse my lord the king? ‘Let me go
over, I pray thee, and take off his head.’ Thus when wicked men disturb order, the heart is apt to rise in
revenge, therefore we are to cairn our hearts.
(4.) There is fainting in duty; when we begin to give over prayer, and are discouraged, and are loth to
wrestle with God in an ordinance: Hebrews 12:12, ‘Lift up the hands which hang down, and the feeble
knees.’ When a man’s hands begin to wax feeble, and he is discouraged in the ways of the Lord: ‘My foot
had well-nigh slipped,’ saith David, Psalm 73:2.
(5.) There is closing with sinful means, and running to them for an escape; as Saul, when he was crossed: 1
Samuel 28:7, ‘Seek me a woman that hath a familiar spirit, that I may go to her, and inquire of her.’ When
we go to carnal shifts, and unworthy means, these are very natural to us.
(6.) Despair and distrustful thoughts of God, though we have had much experience of his goodness. David,
1 Samuel 27:1, ‘I shall now perish one day by the hand of Saul,’ after all his experience.
(7.) Questioning our interest in God, by reason of crosses, or the doubtful posture of our affairs: Judges
6:13, ‘If the Lord be with us, why then is all this befallen us?’
These are the wiles of Satan. Ride out the storm upon gospel encouragements. This will bear us up, it is
but a moment to eternity. ‘It is but a light affliction, and will work for us a far more exceeding and eternal
weight of glory.’ 2 Corinthians 4:17.
The second point is this: —
Doct. 2. That if we would not be overcome by the evil of temptations, we should earnestly deal
[[@Page:197]] with God about them.
For so doth our Lord direct us here (‘Lead us not into temptation’) to come to God himself.
There are two reasons I shall consider of in this discourse: —
First, We cannot be tempted without the will of God.
Secondly, Nor resist without the power of God.
Therefore we should deal with God earnestly in all our temptations.
First, We cannot be tempted without the will of God. That God hath a providence in and about temptations,
is clear from the scripture: Matthew 4:1, ‘Then was Jesus led up of the Spirit into the wilderness, to be
tempted of the devil.’ The Holy Spirit had a hand in it, as well as the evil spirit. So, 2 Samuel 24:1, ‘God
moved David to number Israel and Judah;’ but in 1 Chronicles 21:1, it is said, ‘And Satan stood up against
Israel, and provoked David to number Israel.’ Satan, he cannot tempt without leave from God. As a lion
cannot stir out of his cage, until the keeper brings him out, so the devil, this roaring lion, is held by the
irresistible chains of God’s providence, and cannot stir until God brings him out.
Consider two things: —
[1.] To be led into temptation is more than simply to be tempted. God’s permitting us to be tempted is not
so much as God’s leading us into temptation, for these are two distinct phrases. God may permit or suffer
us to be tempted, as a lord or sovereign, which hath power over his own creature, for the trial and exercise
of grace, and can absolutely dispose of it according to his own will; but he leads us into temptation as a
judge. And therefore this is one of the comforts which Job propounds to himself, when Satan had a liberty
to molest him: Job 9:12, He taketh away, who can hinder him? who shall say unto him, ‘What doest thou?’
The general of an army may, according to. his discretion, lead which band he pleaseth, and set them in the
forlorn hope, in a place of the greatest danger, and appoint for reserves which part of the army he
pleaseth. So God may single out his champions to combat for his glory, and may leave others in a more
quiet posture, according as he pleaseth. Thus, as a sovereign agent, God may suffer to be tempted. But
now, to lead into temptation, that is another thing, and implieth something of punishment, or as it is
expressed, Matthew 26:41, ‘Pray that ye enter not into temptation.’ We enter into it by our own voluntary
motion, as having forfeited his protection. But then God leads us in as a judge, puts the male factor into the
executioner’s or officer’s hands: so doth God lead us into temptation; it is a judicial act, especially when
left to perish under the weight of a temptation.
[2.] Consider God as a judge; he may lead us into temptation two ways: either he may act in way of
correction, to manifest his fatherly indignation; or by way of strict punishment. And so, in respect of his
fatherly correction, God may give us up to a vexing, or to an ensnaring temptation. He may lead the godly
into temptation, that they may be molested and troubled; and may lead the wicked into temptation, that
they may be seduced and led away for their eternal ruin. There is a vexing temptation God useth for the
correction of his own children; and thus Paul was buffeted by Satan, lest he should be exalted above
measure: 2 Corinthians 12:7. The shepherd sets his dog upon the strayed sheep, not to worry him, but to
lodge him, and bring him back again into the fold: so doth God suffer his children to be buffeted and
exercised by Satan, to their great trouble, but for their good in the issue; for he knoweth how to turn all
these things for good. Then there is an ensnaring temptation, by which the wicked are entangled in a way
of sin; and so Satan, as God’s executioner, is said sometimes to blind the eyes of wicked men, lest the light
of the glorious gospel of Christ should shine unto them, 2 Corinthians 4:4; and sometimes to harden their
hearts, John 12:40, ‘lest they should be converted and healed.’ For the punishment of former sins, God may
give up the [[@Page:198]] wicked to be blinded and hardened by Satan to their own destruction, which is
one of the most dreadful acts of God, as a Judge, on this side hell.
Certainly then, when we are tempted, we have great cause to deal with God about the temptation, for he
hath a hand: either he may suffer us to be tempted, as lord and sovereign; or may lead us into temptation,
either in a way of fatherly correction, or as a mere punishment, that we may more ruin and destroy
ourselves.
I come now to the second reason.
Secondly, God alone can give strength to resist and overcome the temptation; and therefore we should
deal with him very earnestly about it: Romans 16:20, ‘The God of peace shall bruise Satan under your feet
shortly.’ It is God that treads down Satan, but under your feet. We fight it out, but the author of the victory
is the God of peace. We are interested in it (for we trample upon Satan with our own feet), but God’s is the
grace. Our faculties are not only exercised, but our graces.
Briefly, two ways doth God concur with the saints in resisting temptations.
First, God plants all those graces in their hearts that are necessary to the conflict To speak of those three
essential graces, faith, fear, and love; these are all necessary for the resistance of a temptation. That faith is
necessary, 1 Peter 5:9, ‘Whom resist, steadfast in the faith.’ And fear and love, that they also are necessary,
I shall prove thus: Satan’s weapons against us, and his way of assaulting, are either subtile wiles or fiery
darts: ‘That ye may be able to stand against the wiles of the devil, and quench all the fiery darts of the
wicked,’ Ephesians 6:11, 16. As he assaults us by fiery darts, by raging and boisterous temptations, take
the shield of faith, cover all with the righteousness of Christ, and with a sense of your privileges by Christ,
and that is it which maintains the heart, and keeps it against the fiery darts of the devil. But as he assaults
us by his wiles, there fear and the love of God comes in, and is necessary for us. For there are two sorts of
wiles that Satan useth for the destroying of our souls: one is, to convey the temptation by such means as
are most taking with the person tempted; and the other is, disguising and turning himself into an angel of
light, colouring the temptation.
For the first, namely, as he suiteth every distemper of our souls with a proper diet or food, or tempts us by
such means as are likely to prevail, as if a man were tempted by sensual delight; there the love of God is
necessary. Why? For nothing but the love of God will make us deny that which is so near and pleasing to
us, or that affection which grows upon the apprehension of his grace in Christ; therefore the grace of God
is said to teach ‘us to deny all ungodliness and worldly lusts:’ Titus 2:12.
[2.] For the other wile. As Satan doth transform himself into an angel of light, and cover his base designs
with plausible pretences; for instance, revenge shall be accounted zeal; ‘he will disguise it so as that the
very apostles shall count it zeal for the glory of God when they called for fire from heaven to consume
them, even as Elias did:’ Luke 9:54. And carnal counsel shall be counted pity and natural affection:
Matthew 16:22, Peter took him and began to rebuke him, saying, ‘Be it far from thee, Lord: this shall not be
unto thee.’ He shall be the devil’s agent to tempt Christ, and his carnal counsel shall be looked upon as pity
to his Master. And licentiousness shall be Christian liberty, and our liberty by Christ shall be used as an
occasion to the flesh: Galatians 5:13. And an immoderate use of carnal pleasure shall be Christian rejoicing
or Christian cheerfulness. Therefore, as there needs love to withstand the potency of temptation, by the
suitableness of the bait to our own affections, so there needs the fear of God: Proverbs 14:27, ‘The fear of
the Lord is a fountain of life, to depart from the snares of death.’ When the devil, by his wiles, is laying
snares for us, snares of death, the fear of the Lord is a fountain of life. A man that is afraid to offend God,
[[@Page:199]] and to abuse his liberty, or run into any excess, under colour of grace, is very cautious and
watchful, and thereby is not so soon surprised. Thus, when the soul is inflamed by the vehement heat of
boiling lusts, or raging despair, faith is necessary: Luke 22:31, 32, ‘Satan hath desired to have you, that he
may sift you as wheat; but I have prayed for thee, that thy faith fail not.’ Faith laying hold upon Christ’s
righteousness, and waiting for his grace, teaches us to over come in such conflicts.
But why should I instance in these three graces only, when we are bidden to ‘put on the whole armour of
God’? Ephesians 6:11, 13. If we would come off with honour in this conflict, we must be completely armed;
no power of the soul or sense of the body must be left naked and without a guard, therefore not one saving
grace can be wanting.
A Christian is set forth as armed from head to foot. There is for the head a helmet of salvation, which is
hope; a breastplate of righteousness; the girdle of truth; for shoes, the gospel of peace; the shield of faith;
the sword of the Spirit. These are the graces necessary to resist temptation, and these we have from God.
A Christian hath not only weapons offensive, but defensive; not only a sword, but also a shield. Satan hath
only weapons offensive, as darts; he hath darts to wound the soul. Again, observe, there is no piece of
armour for the back. Why? Because there is no flight in this spiritual warfare; we must stand to it: James
4:7, ‘Resist the devil, and he will flee from you.’
But let us see what are the pieces of the spiritual armour. The apostle begins with the ‘girdle of truth,’ by
which is meant, not truth of doctrine (for that is the sword of the Spirit), but sincerity, or an honest
intention; when a man endeavoureth to be both to God and man what he seems to be. Now, it is the Lord
that must renew the right spirit within us. Satan he assaults us with wiles, but our armour of proof against
him is the girdle of truth. We stand against the wiles of Satan, but we must not fight against him with his
own weapons, and put off wiles with wiles; sincerity and honest intention, that is our strength; this is the
girdle to the loins, it gives strength and courage to the soul. And then there is the ‘breastplate of
righteousness,’ or that grace which puts us upon a holy conversation, suitable to God’s will revealed in his
word, whereby we endeavour to give God and man their due; it secures the breast and vital parts, the seed
of inherent grace in the heart; an honest fixed purpose to obey God in all things. The next thing, the feet
must be shod; we shall meet with rough ways in our passage to heaven, and what is that which is ‘armour
of proof for our feet?’ The preparation of the gospel of peace, a sense of our peace and friendship made up
between God and us through Christ. Without this we shall never follow God in the way of duty when we
meet with difficulties and hardships, ‘But above all, take the shield of faith.’ A shield covers the body, but
that which gives defence to all is faith: without this a man is naked. Destitute of Christ’s imputed
righteousness, he wants his covenant-strength; it applieth Christ’s righteousness, and engageth the power
of God on our behalf. Then there is the ‘helmet of salvation,’ which is hope: 1 Thessalonians 5:8. A well-
grounded hope of salvation, it makes us hold up the head in the midst of all waves and sore assaults; that
is, it is our great motive and encouragement in the work of sanctification. Then there is the ‘sword of the
Spirit,’ which is both offensive and defensive; it wardeth off Satan’s blows, and makes him fly back from us
as one wounded and ashamed. These are the graces. Now God gives them to us, and therefore he is called
‘The God of all grace.’ 1 Peter 5:10. Why? because he requires it only? No, but because he giveth it also.
And it is called ‘The armour of God,’ 1 Peter 5:11. God is the author, God is the maker, God is the inventor
of this armour, and he doth freely bestow it upon us. The apostle bids us take the ‘whole armour of God,’ 1
Peter 5:13, that is, take it out of God’s hand. This armour is not of our making and procuring, but made to
our hands by God himself.
Secondly, He actuates these graces by putting good motions into our hearts, or sweet and gracious
thoughts, whereby all the forementioned graces are drawn out. When we are conflicting with sin
[[@Page:200]] in an hour of temptation, faith is set a-work: ‘That God may fulfil all the good pleasure of
his goodness, and the work of faith with power,’ 2 Thessalonians 1:11; that is, by a divine power and
influence quickening it into acts. Joseph, when he was assaulted by a grievous temptation, he had a
gracious motion and thought put into his mind: ‘How can I do this wickedness, and sin against God?’
Genesis 39:9. Still there is a seasonable remembrance of things by the Spirit, whose office it is to bring all
things to remembrance: John 14:26. The Spirit doth not only teach us all things, but brings things to our
remembrance, when we have need of any truth to be set home upon the heart; either such a truth as
forbids the evil to which we are tempted, or that speaketh comfort and encouragement to us under such a
cross; or pressing such a duty as we hang off from. The seasonable remembrance of truths is the great
actual help which we have from God. Jesus Christ himself, by seasonable urging the scriptures, defeated
the temptation wherewith he was assaulted: Matthew 4:10, 11. The word quickeneth in affliction: Psalm
119:50. Some proper comfort is borne in upon the soul by the power of God. It is not the bare
remembrance of truth, but the secret power of God which enliveneth it, and makes it effectual in its season
to defeat the temptation.
Use. It directs you what to do in temptations, to go to God for help and strength against them. Briefly, when
you treat with God, it should be under a threefold notion: —
1. As the author and giver of grace.
2. As the sovereign giver and disposer of it, according to his own will.
3. As a judge, by temptation correcting some foregoing sin by the present temptation.
1. Treat with God as the author and giver of grace: James 1:17, ‘He is the father of lights, from whom every
good and perfect gift cometh down.’ And so —
[1.] We ought to come to him as renouncing our strength, and waiting for his grace as able to help us. That
address Jehoshaphat made in a temporal case is good also in a spiritual: 2 Chronicles 20:12, ‘Lord, we have
no might; our eyes are unto thee.’ There is a renouncing of their own strength, and a dependence upon
God. ‘There must be a renouncing of all self-dependence, for God gives grace to the humble.’ James 4:6.
The word humble is to be understood not morally, to those that are of a lowly carriage towards men, of a
meek spirit; but it is understood spiritually, of those that, in the brokenness of their hearts, acknowledge
their own nothingness and weakness: to these he gives grace. God withholdeth and withdraweth his
influences when we do not acknowledge the daily and hourly necessity of grace — when we do not desire
it with such vehemency as we were wont, nor receive it with such thankfulness and rejoicing. In these
three last petitions of the Lord’s Prayer: ‘Give us this day our daily bread;’ then, ‘Forgive us our
trespasses;’ then, ‘Lead us not into temptation:’ we beg daily bread, daily pardon, daily strength. We can
neither live without the one nor the other: we cannot live without daily bread, nor live comfortably
without daily pardon, nor live holily without daily grace. And therefore you are to ‘wait upon God all the
day,’ Psalm 25:5; and Psalm 16:8, ‘I have set the Lord always before me.’ Now, we may be said to set the
Lord before us, either in point of reverence, when we are sensible of his eye and presence, or in point of
dependence, when we are still waiting for his strength; and that is the meaning there, He is at my right
hand, ‘I shall not be moved.’ Look, as a glass without a foot falls to the ground, and is broken as soon as it is
set out of hand, such a sensible Christian apprehends himself to be if he be out of the hands of God; he is
broken, and falls to pieces. Therefore, in this sense, he goes to God, and desires him to keep him from
temptation. Dependence begets observance. If the creature could once but live of himself, though it were
but for a while, God would seldom hear from him. This is that which is the bridle upon the new creature,
to keep up his constant commerce with God.
[2.] We must go to him with confidence, in an actual dependence upon the all-sufficiency of his
[[@Page:201]] grace. It is not enough to apprehend our weakness, but we must also go forth in the
strength of God; that is, hold up our hearts with a sense of this, that God is able to bear us up, and defeat all
our spiritual enemies. God would not take off the temptation from Paul, 2 Corinthians 12:9, but saith, ‘My
grace is sufficient for thee.’ He can either weaken temptation, or give in further supply of strength;
therefore encourage yourselves in the power of the Lord. The devil cannot tempt us one jot further than
the Lord will permit him; his malice is limited and restrained: if you be in Satan’s hands, Satan is in God’s
hands, and can do nothing without his leave and permission; he begs leave to enter into the herd of swine,
much less can he enter into the sheep of his pasture.
2. Look upon God, not only as the giver of grace, but as the sovereign giver and disposer of it according to
his own will: Philippians 2:13, ‘It is God that worketh in you both to will and to do of his good pleasure.’
His giving of grace is altogether free, as what measure of assistance we shall have, and by what means it
shall be supplied. God may enlarge or abate the degree of his influence, according to his own will. Now,
thus we must come to him, with submission to his good pleasure, either for taking off the temptation, or
continuing it for your exercise, or the measure of your supply. When you murmur and fret, it is a sign you
have too good thoughts of your selves; when we prescribe to God, it argues some ascribing to ourselves.
You are to endeavour, indeed, to pray, and use all good means to come out of temptation; but submit, if the
Lord be pleased to continue his exercise upon you. Nay, though God should continue the temptation, and
for the present not give out those measures of grace necessary for you, yet you must not murmur, but lie
at his feet; for God is Lord of his own grace.
3. You are to look upon God as a judge, correcting some foregoing sin by your present temptation. And
therefore —
[1.] You must humble yourselves under his mighty hand, when you are exercised with great and sore
temptations, and accept the punishment of your iniquity without murmuring; that is the only way to get it
off, when you own it as the fruit of sin: Leviticus 26:41, ‘If then their uncircumcised hearts be humbled,
and they then accept of the punishment of their iniquity;’ and Micah 7:9, I will bear the indignation of the
Lord, because ‘I have sinned against him.’ Acknowledge the justice of his providence in this trouble that is
brought upon you. A Christian must not only look to the malice of Satan in his temptations, but to the
justice of God. Look, as in outward afflictions, we are not to reflect upon instruments: — Job did not say,
‘The Chaldean and Sabean hath taken,’ but ‘The Lord hath taken,’ chap. 1:23 — so in these spiritual
afflictions, take the temptation out of God’s hand, as a judge. Though Satan pursue you with fiery darts,
with temptations horrible and terrible, yet look upon it as the fruit of some foregoing sin. If he should
tempt you by injection of despairing fears or blasphemous thoughts, these are not your sins, but they may
be a punishment for your sins; so you ought to humble yourselves under the mighty hand of God. When
you are vexed with such temptations as pierce and prick you in your veins, as David speaks; when the
devil bears in blasphemous thoughts upon the heart, they are his sins, but your corrections, justly ordered
by God. It may be it is for the correction of your sin that you have provoked God to afflict you thus; and
this rod, if it smart, it was dipped in your own guilt, and it is a fruit of God’s fatherly indignation for your
folly and vanity; for God may thus manifest it, by giving thee up to this severe discipline, to be tempted
and vexed by Satan. Now, it is your duty to be sensible of your sin, and say, as Sion in her troubles,
Lamentations 1:18, ‘The Lord is righteous, for I have rebelled against his commandment.’
[2.] Find out and remove the cause of sin, when God lets loose Satan upon us. ‘Paul discerned it presently
— as usually God’s rod brings light along with it — when he was buffeted with a messenger of Satan; it
was that he might not be exalted above measure,’ 2 Corinthians 12:7. Now that which hath provoked God
to exercise us with this discipline, that may be known sometimes by [[@Page:202]] the time when this
temptation surpriseth us: if it tread upon the heels of some immediate and foregoing provocation that is
the sin you should humble your selves for; or by that ill frame and posture of spirit wherein the
temptation found you, as Paul’s heart was likely puffed up and exalted with his spiritual enjoyments;
therefore God lets loose Satan. Sometimes by the nature of the temptation itself, for God suits
punishments to sins, and apt and proper remedies to every disease; or else the sin will be cast up by
workings of conscience in a way of remorse, as in a tempest that which is at bottom comes on top; or God
will discover it by his Spirit, when you go and seek to him. When temptation is grievous and sore, go to
God and say, Lord, why is it thus with me? Job 34:31, 32, Surely it is meet to be said unto God, I have borne
chastisement, I will not offend any more. ‘That which I see not, teach thou me; if I have done iniquity, I will
do no more.’ Pray for a discovery of your secret sin, and what is the mind of God in the dispensation. Now,
when you have found out the cause of the sin, this is the direction, to remove the cause; for until we let the
sin go, God will continue the punishment; though we strive, pray, and ask counsel, our burden will still be
continued upon us, until sin be mortified in us, though in some measure it be removed out of our hearts.

Chapter 12.
But deliver us from evil.
WE come to the close. The words ἀπὸ τοῦ πονερου may be rendered, either from the ‘evil one,’ or from the
‘evil thing.’
First, From the evil one: Matthew 13:19, Then cometh, ὁ πονερος, the ‘evil one, and catcheth away that
which was sown in his heart;’ and 1 John 2:13, I will write unto you, young men, because ye have
overcome, τὸν πονερων, the ‘wicked one;’ and 1 John 5:18, He that is begotten of God keepeth himself, and,
ὁ πονερος, that ‘wicked one, toucheth him not;’ Ephesians 6:16, Take the shield of faith, wherewith ye shall
be able to ‘quench all the fiery darts of the wicked,’ tou ponerou, of that wicked one. In all these places the
devil is so called, because his great business is to draw, and drive others to sin; and therefore, as ‘God is
the holy one,’ so Satan is called the ‘wicked one.’
Secondly, It may be rendered that evil thing: Matthew 5:37, Whatsoever is more than, these cometh, ἐκ τοῦ
πονερου, of ‘evil;’ Matthew 5:39, But I say unto you, με αντιστεναι τὸ πονερος, resist not evil.’ We are
commanded to resist the devil, and therefore in that place clearly it is put for the evil thing; and so in many
other places. Now which of these senses shall we prefer?
First, If it be meant of the evil one, or Satan, the words will bear a good sense, thus: If God, for our trial and
further humiliation, shall suffer us to be tempted by the devil, yet we desire that he may not have his will
upon us, that we be not kept under his power.
To make good this interpretation, know the devil may fitly be called the ‘evil one,’ for he is the oldest
sinner; he sins from the beginning: 1 John 3:8. And he is the greatest sinner, therefore he is called,
Ephesians 6:12, ‘spiritual wickedness;’ his sins are in the high est degree sinful, every sin of his is a sin
against the Holy Ghost, against full light, and with malice and spite against God and the saints. And he is
the father of sin, John 8:44. ‘As Jubal was the father of all such as handle the harp and organ,’ Genesis 4:21;
that is, he was the first that taught the use of that instrument: so all the sins in the world are by his
furtherance, both actual and original; therefore he may be fitly called the evil one.
Again, he hath a great stroke in temptation, that he is the artificer, the designer, the improver of them;
therefore he is called, ὁ πείραζον, the ‘tempter.’ Matthew 4:3. Well, then, ‘Lead us not into temptation, but
deliver us from the evil one.’
[[@Page:203]] Secondly, we may render it indefinitely, as we do, ‘Deliver us from evil,’ that is, from sin.
And fitly is this so called, because it is the greatest evil, above poverty, sickness, and worldly loss.
Everything which doth harm us, that may be called evil. Now sin doth most hurt; nothing so much as sin.
Why? Because it doth endamage our in ward man, and endanger our everlasting hopes.
[1.] It doth endamage our inward man, and hindereth and diminisheth our comfortable communion with
God. Other things may harm the man, but they do not touch the Christian; and therefore saith the apostle,
2 Corinthians 4:16, For which cause we faint not; but ‘though our outward man perish, yet the inward man
is renewed day by day.’ Breaches made upon the outward man come not so near as a breach made upon
the inward man; therefore we faint not, so long as the inward man is safe.
[2.] It doth endanger our everlasting hopes and concernments, and therefore it is the greatest evil. All
afflictions do but reach our temporal, but sin reacheth our eternal concernments; and therefore the
apostle promiseth himself this kind of deliverance, as that which was most worthy: 2 Timothy 4:17, 18, I
was delivered out of the mouth of the lion. And the ‘Lord shall deliver me from every evil work, and will
preserve me unto his heavenly kingdom.’ Well, then, you see it may be rendered the evil one, or the evil
thing. The word carrieth it for sin; kako`n denoteth the evil of afflictions, and malum poenae, as well as
malum culpae; but ponero`n never but evil of fault. And we need not anxiously dispute whether the one or
the other, for one can not be understood without respect to the other. Therefore I shall take it in a general
sense — that evil which results from temptations, whether they arise from Satan, the world, or our own
hearts.
From the words thus opened, the points will be two: —
First, That while we are in this valley of tears and snares, we should with earnestness and confidence pray
to be delivered from evil.
Secondly, To be kept from the evil of sin is a greater mercy than to be kept from the trouble of temptation.
I observe the first point, because Christ thus directed us to pray to God. The second, because the evil of sin
is intended. For the first, we should pray with earnestness, because of our danger, and with confidence,
because of God’s undertaking. The Lord Jesus knows what requests are most acceptable to his Father.
Now when he would give a perfect pattern and platform of prayer, he bids you pray thus: ‘Deliver us from
evil.’ Nay, we have not only Christ’s direction, but Christ’s example: John 17:15, ‘I pray not that thou
shouldest take them out of the world, but that thou shouldest keep them from the evil.’ He did not
absolutely pray for an exemption from temptation, though he knew the world would be a tempestuous
place, that his people must expect strong assaults — Lord, take them not out of the world, but keep them
from the evil; so here, ‘Deliver us from evil.’
First, We should pray with earnestness, because of our danger from the enemies of our salvation, which
are the devil, the world, and the flesh; in respect of all which, we pray to be delivered from evil.
[1.] From the evil which the devil designs against us. Both bad and good men have need to make this
prayer: bad men have need; good men will have a heart certainly to pray thus to God, if they consider their
danger.
(1.) Natural and unconverted men, they are under the power of the devil, if they were sensible of it; for the
devils are said ‘to be rulers of the darkness of this world,’ Ephesians 6:12. By which is meant the wicked,
ignorant, and carnal part of the world, whether they live in Gentilism, or within [[@Page:204]] the pale
and line of Christ’s communion; over all those that live in their unrenewed state of sin and ignorance, over
all these, Satan hath an empire and dominion. And mark, when God carried on his kingdom in a way of
sensible manifestation, by visions, oracles, and miracles, so did Satan visibly govern the pagan world by
apparitions, oracles, lying wonders, and sensible manifestations of himself. But now, when God’s kingdom
is spiritual, — ‘the kingdom of God is within you,’ Luke 17:21, — so by proportion, Satan’s kingdom is
spiritual too; he rules in the hearts of men, though they little think of it. All natural men, whether they be
pagans or Christians, though outwardly and apparently they may renounce the devil’s kingdom, and do
not seem to have such open communion with him, as the Gentiles that consulted with his oracles, and
were instructed by his apparitions, acted by his power, and offered sacrifice to him: but spiritually, all
natural men are under the devil; for, 1 John 3:8, ‘He that committeth sin is of the devil;’ that is, he
belongeth to him. How is he of the devil? They are his children: Acts 13:10, ‘O thou child of the devil.’ And
they are his subjects, he ruleth in them , he hath a kingdom among men, which by all means he goeth
about to maintain: Matthew 12:26, ‘If Satan be divided against himself, how then can his kingdom stand?’
And they are his workhouses, he worketh in them: Ephesians 2:2, The spirit that worketh in the children
of disobedience.’ The devil is hard at work in a wicked man’s heart, framing evil thoughts, carnal motions;
urging them to break God’s laws; drawing them on to more sin and villainy; fills their hearts with lying,
and all manner of sins: Acts 5:3, ‘Why hath Satan filled thine heart to lie to the Holy Ghost?’ He binds them
with prejudices, and will not suffer them to hearken to the glorious gospel: 2 Corinthians 4:4, ‘In whom
the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel
of Christ should shine unto them.’ He blinds and holds them captive at his will and pleasure, their souls are
fettered: 2 Timothy 2:26. And sometimes he oppresses their bodies (for Satan carrieth on his kingdom by
force, tyranny, fears, and bondage); and therefore it is said, Acts 10:38, that ‘Christ went about doing good,
and healing all that were oppressed of the devil.’ Yet further, as God’s executioner, he hath the power over
death for their torment: Hebrews 2:14, That ‘through death he might destroy him that had the power of
death, that is, the devil.’ And unless the Lord be merciful, he never ceaseth carrying on wicked men, until
both they and he are for ever in hell: Matthew 25:41, ‘Depart from me, ye cursed, into everlasting fire,
prepared for the devil and his angels.’ All this is spoken, to show carnal men their condition. Oh that they
would seriously think of it! When they do evil, when they slight the motions of God’s grace, they are under
Satan; and not only by force, as a child of God may be sometimes, but they are willingly ignorant: 2 Peter
3:5. The more willingly we commit sin, still the more we are under the power of the devil. Well, then, if any
have need to say, ‘Deliver us from evil,’ certainly unrenewed carnal men have need to go to God, and say,
‘Lord, pluck us out of evil;’ as the same expression is used, Colossians 1:13, ‘Who hath delivered us from
the power of darkness,’ ὃς ἐρρύσατο, who hath delivered us with a strong hand. Oh, go to God, in the name
of Christ; there is no way of escape until God pluck you out by main forte. And mark, this power by which
we are delivered, God conveyeth by the preaching of the word, which was appointed to turn us from
darkness unto light, and from the power of Satan unto God, Acts 26:18; and therefore hearken to God’s
counsel before your condition grow incurable, and wait upon the ordinances; for the more you neglect and
contemn the means of your recovery, your misery increaseth upon you; for every day you are still more
given up to Satan by the just judgment of God, and to be captivated and taken by him at his will and
pleasure by the snares he sets for you.
(2.) Good men, or God’s own children, though they are delivered from the power of Satan, and brought
into the kingdom of Christ, yet they are not wholly free in this world, but are sometimes caught by Satan’s
wiles, Ephesians 6:11, sometimes wounded by his fiery darts, Ephesians 6:16. Their lusts and their
consciences are sometimes set a-raging; though he hath no allowed authority over their hearts, yet he
exerciseth a tyrannical power; though he cannot rule them, yet he ceaseth [[@Page:205]] not to assault
them, if it were but to vex and trouble them. Briefly, the children of God have cause to pray, Deliver us
from evil, in regard of Satan, because Satan hath a hand in their persecutions, and like wise a hand in their
temptations to sin. It is he that instigateth their enemies to persecute them, and it is he that inflameth
their lusts.
(1st.) In stirring up their enemies to persecute them. All the troubles of the children of God, they come
originally from the devil: Luke 22:53, ‘This is your hour, and the power of darkness.’ We do not read that
Satan did immediately vex Christ; and how was that hour then said to be the power of darkness? Why, by
setting his instruments a-work to crucify him. And as he dealt with the head, so with the members:
Revelation 12:12, ‘The devil hath great wrath, for he knoweth he hath but a short time.’ When his kingdom
begins to totter and shake, then he stirs up all his wrath, and inflames his instruments, as dying beasts bite
hardest. So, Revelation 16:14, we read of the spirits of devils that go forth unto the kings of the earth, to
stir them up against the saints. If you could behold, with your bodily eyes, this evil spirit hanging upon the
ears of great men, and buzzing into them, and stirring them up, and the common people, and animating
them against the children of God, you would more admire at the wonders of God’s providence that you do
subsist. Oh, how they are acted by this wrathful spirit!
(2d.) By inflaming our lusts and corruptions. So, 1 Corinthians 7:5, lest Satan tempt you by your
incontinency, sets lusts a-boiling, either to vex the saints or to ensnare them. It is possible he may
sometimes prevail with God’s own children to draw them to some particular act of gross sin, as 2 Samuel
11:4, as when David defiled himself with lust, that thereby he may dishonour God; for by this means the
name of God was blasphemed, 2 Samuel 12:14. Or that thereby he may disturb their peace, for this made
David lie roaring, Psalm 32:3, 4; his radical moisture was even wasted and exhausted. Or else to spiritual
sins, as murmuring, repining against God, distrust of providence when under crosses. Or when they are in
their comforts, to drive them to carnal complacency and neglect of holy things, disuse of communion with
God. Or to inordinate passions or spiritual wickedness, such as is not conversant about carnal passions or
fleshly lusts, but spiritual pride, error, and unbelief. Certainly those that have anything of experience of
the spiritual life cannot be ignorant of Satan’s enterprises.
Well, then, we had need go to God to deliver us from evil: for outward evils, for the protection of his
providence; for these God hath undertaken: Psalm 50:15, ‘Call upon me in the day of trouble; I will deliver
thee.’ Satan is in God’s chains; he could not enter into the herd of swine without leave; therefore certainly
he cannot get among the sheep of Christ’s fold. It is the saying of Tertullian, If the bristles of swine be
numbered, the hairs of our head are numbered; therefore you had need go to God (‘Deliver us from evil’),
that persecution may not rage over you, that he may hedge you in by his providence, Job 1:10, and that he
would be as a wall of fire round about you.
As to inward evils, so we go to God for wisdom and strength; for Satan assaults us both ways, by wiles and
darts: when he comes in a way of violence, he comes with fiery darts; but when he doth lie in ambush,
there he hath his wiles to entice us with a seeming good. We —
(1.) Beg wisdom, that you may espy the wiles of Satan, and may not be caught unawares, for he is
‘transformed into an angel of light,’ 2 Corinthians 11:14. Mark, the devil doth not care so much to ride his
own horses, to act and draw wicked men to evil; he hath them sure enough; but he laboureth to employ
the saints in his work, if he can, to get one which belongs to God to do his business; therefore he changeth
himself into an angel of light. The temptation is disguised with very plausible pretences; then a child of
God may be a factor for Satan, and an instrument of the devil. For instance, would Peter have ever made a
motion for Satan if he had seen his hand? Oh, no; the temptation was disguised to him when he persuaded
his Master from suffering. He covereth [[@Page:206]] his foul designs with plausible pretences. Carnal
counsel shall be pity and natural affection; Matthew 16:22, 23, Let not these things be; be it far from thee,
Lord: this shall not be unto thee. He said unto Peter, ‘Get thee behind me, Satan; thou art an offence unto
me.’ At another time, the disciples, when their Master was slighted and contemned, they thought certainly
they should do as Elias did, call for fire from heaven to consume them, Luke 9:54. Revenge will often go for
zeal for God. Revenge, or storming at personal affronts or injuries done to ourselves, is looked upon as
zeal; then the disciples may not know what spirit they are of. Many times we are acted by the devil when
we think we are acted by the Spirit of God, and that which seems to be zeal is nothing but revenge.
Therefore we had need go to God: Lord, deliver us from evil; we are poor unwary creatures; that we may
not be ensnared by fair pretences and surprised by his enterprises. And thus we beg wisdom.
(2.) We pray for strength to withstand his darts, that we may take the armour of God and withstand the
evil one, Ephesians 6:13. Alas! of ourselves we cannot deliver ourselves from the least evil, or stand out
against the least assault; therefore it is God alone that must keep the feet of his saints, 1 Samuel 2:9.
Therefore we go to him, that we may get his covenant strength, that we may ‘be strong in the power of his
might,’ to conflict with Satan. Well, then, in regard of the first enemy of our salvation, the devil, we had
need pray earnestly, that we may not be prevailed over by his arts; it is God alone that can keep us.
[2.] The world, that is another evil which is, as it were, the devil’s chessboard; we can hardly move
backward or forward but he is ready to attack us and surprise us by one creature or another, and draw us
into the snare. Therefore it is said, Galatians 1:4, that ‘Christ gave himself for us, that he might deliver us
from this present evil world.’ That is one way of being delivered from evil, when we are delivered from an
evil world. It concerns us, and ‘it is a great point of religion, to be kept unspotted from the world,’ James
1:27. The whole world is full of evils and temptations, and we cannot walk anywhere but we are likely to
be defiled. The things of the world, the men of the world.
(1.) The things of the world. All conditions of life become a snare to us, prosperity, adversity: Proverbs
30:8, 9, ‘Give me neither poverty nor riches; feed me with food convenient for me,’ &c., lest ‘I be full, and
deny thee,’ &c. Either condition hath its snares. A garment too short will not cover our nakedness, and too
long proves lacinia praependens, ready to trip up our heels; and therefore both the one and the other
condition are very dangerous. Many carry themselves well in one condition, but quite miscarry in another.
As Ephraim was as a cake not turned, baked on the one side, Hosea 7:8, quite dough on the other. Or as it
is said of Joab, 1 Kings 2:28, ‘He turned after Adonijah, though he turned not after Absalom.’ Some
miscarry in adversity, others in prosperity. Indeed more under prosperity. Diseases which grow out of
fulness are more rife than those which grow out of want; and fat and fertile soils are more rank of weeds.
God’s children most miscarry when all things are prosperous and flow in upon them, when they have lived
in plenty. David was not soiled while he wandered up and down in the wilderness; but when he walked
upon the terrace of his palace in Jerusalem, then he fell to lust and blood. The unsoundness of a vessel is
not seen when it is empty; but when filled with water, then we see whether it be stanch, or leaky or no.
But the other condition is not without its snares neither. In adversity we are apt to be impatient, as well as
in prosperity to be forgetful of God; and therefore we had need learn how to go up hill and down hill, ‘to
know how to abound, and how to be abased,’ Philippians 4:12. Look, as the wind doth rise from all
corners, so do temptations. When we are kept low and bare, or in danger, then we are full of worldly fears,
distrusts, cares, grow base, pusillanimous, and have not the spirit and generosity of a Christian. In a high
condition we are proud, secure, forgetful of changes, vain, wanton; and press towards heaven less, and
grow dead to good things.
[[@Page:207]] (2.) As from the things of the world, so from the men of the world. We are apt to be
poisoned by their bad example, and easily catch a sickness one from another. Good men may receive a
taint: Isaiah 6:5, ‘I am a man of unclean lips, and I dwell in the midst of a people of unclean lips.’ Open
excesses do soon, manifest their own odiousness. I confess, a man that runs into open excess, we are not
so much in danger of being enticed by him to the like practice; but we learn of one another secretly to be
cold, careless, and less mortified. I say, though we are not carried into inordinate practices and gross
wickednesses by the example of others, yet we learn to be cold in the profession of godliness, formal, less
stirring in the way of holiness, and sometimes ensnared by their counsels. The flood and torrent of evil
examples and counsels is so great, that it carrieth away men: Galatians 2:13, ‘Barnabas also was carried
away with their dissimulation.’ And the wills of men is one of our snares, 1 Peter 4:2. And besides, we are
in danger to be terrified by their frowns, and act unseemly: Isaiah 8:13, ‘Fear not their fear, nor be afraid.’
Out of the fear of men we are apt to miscarry in our duty to God. Well, then, we need to go to God to be
delivered from the evil of the world, that we may not be infected nor terrified by the men of the world; or,
which is the more usual temptation, corrupted by the things of the world. The world doth secretly and
slightly insinuate with us; and therefore keep us from evil.
Now how comes the world to be evil?
In two things, when both our care and our delight is lessened towards heavenly things.
(1.) When our care is lessened, when we are not so serious, so frequent in communion with God as we
were wont to be; as ‘Martha, that was cumbered about many things,’ but ‘Mary had chosen the better part,’
Luke 10:42. When you begin to lessen your cares of duty, and Hagar thrusts Sarah out of doors, when the
son of the bond-woman begins to mock at the son of the free-woman, when religion begins to be looked
upon but as mopishness; to be so nice, precise, and so careful to maintain constant commerce with God;
and begin to have lessening thoughts of God, and religion goes to the walls. So,
(2.) When our delight is less in heavenly things, when we have lost our savour of the word, and
ordinances, and Sabbaths, and they are not so sweet as before: 1 John 2:16, ‘If any man love the world, the
love of the Father is not in him.’ When the love of the world hath made you weary of the love of God, when
your heart goes a-whoring from God, the chief good. As when the affections are scattered, a man is
tempted to look upon other objects, the wife of the bosom is defrauded of her right; so God is defrauded
by an over-delight in the creature, the world intercepts your delight: Psalm 73:27, 28, ‘Thou hast
destroyed all them that go a-whoring from thee; but it is good for me to draw nigh to God.’ When our
delight in communion with God is lessened by delight in the creature, it is spiritual adultery. Now when
worldly objects are so continually with us, soliciting our affections, and drawing us away from God, oh
what need have the best of us to pray, ‘Lord, keep us from evil!’ The soul doth easily receive a taint from
the objects to which we are accustomed; therefore they which live in the world had need to take heed of a
worldly spirit. The continual presence of the object doth secretly entice the heart; as long suits prevail at
length, and green wood kindles by long lying in the fire. Insensibly is the heart drawn away from God, and
you shall find less savour in holy things.
[3.] We had need to pray earnestly, Lord, keep us from evil, because we are in danger of that other enemy,
the flesh. There is not only an evil without us, as the devil and the world, but an evil within us: ‘An evil
heart of unbelief, in departing from the living God,’ Hebrews 3:12. An evil heart, that is full of urgings and
solicitations to sin. There are not only snares and temptations in the world, but there is a flexibleness in
the party tempted: James 1:14, ‘Every man is tempted, when he is drawn away of his own lust, and
enticed,’ ὑπὸ τες ἰδίας ἐπιθυμίας, of his own lust. The fire burns in our own [[@Page:208]] hearts, Satan
doth but blow up the flame. There is bad liquor in the vessel, Satan doth but only give it vent, and set it
abroach with violence. We carry sinning natures about with us, therefore, Lord, ‘Deliver us from evil.’ The
evil of the world would do no more hurt than the fire doth to a stone, if we were not combustible matter:
‘The corruption that is in the world through lust,’ 2 Peter 1:4. The danger of living in the world doth not
stand in this, because here are so many enticements and baits for every sense; but it is the corruption
through lust; as the venom is not in the flower, but in the spider. The Philistines could not prevail against
Samson if Delilah, on whom he doted, had not lulled him asleep; or as Balaam first corrupted Israel before
he could curse them or bring them any harm: so corruption in the heart makes us liable to Satan’s malice.
There is a treacherous party within to open the door to Satan, without which all outward force could not
annoy us.
Well, then, we had need go to God: Lord, ‘Deliver us from evil.’
Where we beg: —
(1.) That God would weaken the strength of inbred corruption, that we may not be foiled by it. Paul groans
sadly, Romans 7:24, ‘O wretched man that I am! who shall deliver me from the body of this death?’ It is a
question, but it implieth a wish, for the Hebrews propose their wishes by way of question; that is, ‘Oh that
I were delivered! It is a great mercy to be kept from falling into sin: kept from every evil work,’ 2 Timothy
4:18.
(2.) If we be foiled by our corruption, we beg that we may not lie in it, nor grow weary of our resistance,
nor cast away our weapons, and suffer sin to have a quiet reign: Psalm 119:133, ‘Let not any iniquity have
dominion over me.’ We cannot hope for a total exemption from sin, but, O Lord, let it not reign over us.
How shall we know when sin reigns? When there is no course of mortification set up against it, to break
the power, force, and tyranny of it. Take this distinction: There are remaining and reserved corruptions;
sin remains where it doth not reign; but reserved corruption, that is reigning. I will explain it thus: sin
remains when, notwithstanding all our endeavours, yet it still haunts and pesters us, though praying,
watching, striving, waiting, and depending upon God for strength; but it is reserved when you let it alone
and are loth to touch it, but rather cherish, dandle, and foster it in the heart, and make provision for it.
Therefore then are we delivered from evil when we recover by repentance; and though we suffer by the
tyranny of sin, we will not let it alone to have a quiet reign in our hearts, do not live under the power of
corruptions. Sin let alone will do us further mischief.
Secondly, As we have reason to pray to God with earnestness, be cause of our danger; so with confidence,
because of God’s undertaking: 2 Thessalonians 3:3, ‘The Lord is faithful, who shall stablish you, and keep
you from evil.’ God hath undertaken to keep those who, with humble and broken hearts, do come to him to
be kept from evil; that are watchful, serious, and careful to get evils redressed as soon as discerned;
therefore we may come with an assured confidence to be delivered from all evil.
How far hath God undertaken to keep his people from evils and dangers in this life? I answer: —
[1.] So far as may be hurtful to their souls: 1 Corinthians 10:13, ‘God is faithful, who will not suffer you to
be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be
able to bear it.’ It is part of God’s faithfulness to keep you from evil, to proportion and temper temptation
to your strength. God suits the burden to every back, he drives on as the little ones are able to bear;
therefore certainly he will mitigate temptation, or give in supply of strength.
[2.] God will keep you from the evil of sin so far as it is deadly; that is, that it be not a sin unto
[[@Page:209]] death, 1 John 5:16; and that it may not reign in our mortal bodies, for you are dead to it:
Romans 6:14, ‘For sin shall not have dominion over you; for ye are not under the law, but under grace.’
[3.] God undertakes for our final deliverance from all evil upon our translation to heaven. This is included
in this prayer, that we may at length come to that state where is no sorrow, no sin, no assault and
temptation from Satan, that we may be kept from all wickedness: Psalm 34:19, ‘Many are the afflictions of
the righteous; but the Lord delivereth him out of them all.’ There is a time when God delivereth us from all
at once, and that is by death and our translation into heaven.
Well, then, let us fly to God for deliverance, waiting for his help.
Doct. That to be kept from the evil of temptation is a greater mercy than to be kept from the trouble of
temptation.
Lead us not into temptation, but ‘deliver us from evil;’ that is, if we be led into temptation, let us be kept
from the evil of it.
First, It is a more wonderful providence to be kept from evil than from temptation; esse bonum facile est,
ubi quod vetat esse remotum est. It is no great matter to be chaste or honest, when there is no temptation
to the contrary. Ay, but to keep our integrity in the midst of assaults and temptations, there is the wonder.
If a garrison be never assaulted, it is no wonder that it standeth exempt from the calamity of war. This is
like the bush that was burned, yet not consumed; exercised with temptation from day to day, and yet kept
from evil. And in this sense God’s power is more glorified than in keeping the angels; for the angels are out
of gun-shot and harm’s way, and not liable to temptations. But to preserve a poor weak creature in the
midst of temptation, ‘oh, how is the power of God made perfect in weakness!’ 2 Corinthians 12:9:
perfected, that is, gloriously discovered.
Secondly, The evil of sin is greater than the evil of affliction or trouble.
[1.] The evil of sin is the greater evil, because it separateth from God: Isaiah 59:2. It is an aversion from the
chiefest good. Affliction doth not separate from God, it is a means to make us draw nigh to him. Poverty,
sickness, blindness, loss of goods, let a man be never so low and loathsome, yet if in a state of grace, the
Lord taketh plea sure in him, and he is near and dear to God; God kisseth him with the kisses of his mouth;
nothing is loathsome to God but sin.
[2.] Sin is evil in itself, whether we feel it or no; affliction is not evil in itself, but in our sense and feeling:
Hebrews 12:11. Sin is evil, whether we feel it or no; it is worse when we do not feel it: Past feeling,’
Ephesians 4:19, when our conscience is benumbed.
[3.] Affliction, or malum poenae, is an act of divine justice; but malum culpae is an act of man’s
corruptness. For the first, affliction, Amos 6:3, ‘Is there any evil, and the Lord hath not done it?’ But sin is
the devil’s work in us: 1 John 3:8, He that committeth sin, is of the devil; for the devil sinneth from the
beginning. ‘For this purpose the Son of God was manifested, that he might destroy the works of the devil.’
And John 8:34, ‘Whosoever committeth sin, is the servant of sin.’ The one cometh from a just God, the
other from our corrupt hearts. The one is the act of a holy God, the other the act of a sinful creature.
[4.] The death of Christ falls more directly upon this benefit — exemption from sin: Matthew 1:21, ‘He
shall save his people from their sins;’ Acts 3:26, ‘God having raised up his Son Jesus, sent him to bless you,
in turning away every one of you from his iniquities;’ not troubles or sorrows, but sins.
[5.] Affliction is a more particular temporal evil, but sin is an infinite universal evil. Sickness
[[@Page:210]] depriveth us of health, poverty of wealth, &c., and every adverse providence doth but
oppose some particular temporal good; but sin depriveth us of God, who is the fountain of our comfort;
the other but of some limited comfort.
[6.] Afflictions are sent to remove sin: Hebrews 12:11, ‘Now no chastening for the present seemeth to be
joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them
which are exercised thereby;’ Isaiah 26:9, ‘When thy judgments are in the earth, the inhabitants of the
world will learn righteousness:’ but sin is not sent to remove affliction. Now the end must be greater than
the means, both as to prosecution and aversation. As to prosecution; to dig for iron with mattocks of gold
and silver. So in aversation; if death were not worse than the pain of physic, no man would take physic to
avoid death.
[7.] Affliction is the effect of God’s love: Hebrews 12:6, ‘Whom the Lord loveth he chasteneth.’ But to be left
to sin is an effect of God’s anger. God doth not always exempt from troubles; yet if he keep from spiritual
hurt thereby, if he sanctify the trouble, support us with sufficient grace, 2 Corinthians 12:9; if preserved
from evil, howsoever tempted and exercised, it is enough.
Use 1. To reprove our folly. We complain of other things, but we do not complain of sin, which is the
greatest evil. This is contrary to the spirit of God’s children, who rejoice in troubles, but not in sins: 2
Corinthians 12:9, ‘Most gladly therefore will I rejoice in infirmities, that the power of Christ may rest upon
me.’ They groan bitterly under sins: Romans 7:23, ‘O wretched man!’ &c. If any man had cause to complain
of afflictions, Paul had: in perils often, whipped, persecuted, stoned. But the body of sin and death was the
greatest burden: lusts troubled him more than scourges; his captivity to the law of sin more than prisons.
When affliction sitteth too close, sin sits loose. In affliction there is some offence done us, but in sin the
wrong is done to God. And what are we to God? Afflictions may be good, but sin is never good. The body
suffereth by affliction, but the soul suffereth by sin loss of grace and comfort, which are not to be valued by
all the world’s enjoyments. The evil of affliction is but for a moment — like rain, it drieth up of its own
accord; but the evil of sin is for ever, unless it be pardoned and taken away. Sin is the cause of all the evils
of affliction; therefore when we complain, we should complain, not so much of the smart, as of the cause of
it.
2. It directeth us: —
[1.] How to pray to God against sin rather than trouble. This is indeed to be delivered from evil: 2 Timothy
4:18, ‘Paul reckoned upon that, He will deliver me from every evil work.’ When afflicted, you should rather
desire to have the affliction sanctified than removed; you will be most careful for that; saints do not pray
for the interests of the old man rather than the new man. To be freed from trouble is a common mercy, but
to have it sanctified is a special mercy. Carnal men may be without affliction, but carnal men cannot have
experience of grace. Bare deliverance is no sign of special love.
[2.] In our choice. It was a heavy charge they put upon Job: Job 36:21, ‘Thou hast chosen iniquity rather
than affliction.’ Sometimes we are put upon the trial, to lose the favour of God or the favour of men, duty
and danger: here content myself, gratify my lusts and interests; there offend God. Out of the temptation,
we could easily judge that all the misery in the world is to be endured rather than commit the least sin.
But how is it upon a trial, when a worldly convenience and a spiritual inconvenience is proposed? By
choosing sin, a man cannot altogether escape affliction here or here after. Wickedness, though it prosper a
while, yet at length it proveth a snare.
3. It directeth us to submit to God’s providence, and to own mercy in it. Though God doth not exempt us
from troubles, yet if he keep us from hurt thereby, if he sanctify the trouble, and [[@Page:211]] support us
with grace sufficient, it is his mercy to us. For Daniel to be put into the lions’ den was not so great a
judgment as for Nebuchadnezzar to have the heart of a beast. To be given up to our own hearts’ lusts, to
commit any sin, it is a greater cross than any misery that can light upon us; therefore let us be patient
under affliction. Our great care should be, not to dishonour God in any condition. God hath promised to be
with his people in their afflictions to comfort them; but hath never promised to be with his people in their
sins: ‘I will be with you in the fire, and in the water.’ as the Son of God was with the three children in the
fiery furnace. But God is departed when they sin; I will go to my own place. Sin hindereth prayer, but
afflictions quicken it: Isaiah 26:16, ‘Lord, in trouble have they visited thee; they poured out a prayer when
thy chastening was upon them.’ In affliction it is a time to put the promises in suit; it doth not hinder our
access to God and the throne of grace, but driveth us to it. But sin increaseth our bondage, maketh us stand
at a distance, and grow shy of God. The fruit of sin is shame, Romans 6:21.
4. It teaches us how to wait and hope for the issue of our prayers. Pray that ye enter not into temptation;
yet be not absolute in that, but to be kept from evil, that what way soever we are tried we may be kept
from the evil of sin.

Chapter 13.
For thine is the kingdom, and the power, and the glory, for ever. Amen.
IN these words we have the conclusion of all, and that which giveth us confidence in the requests we make
to God.
First, The confirmation is taken from the excellency of God, to whom we pray; where there is a declaration
of what belongeth to God: —
Secondly, The duration and perpetuity, for ever.
Three things are mentioned as belonging to God — kingdom, power, and glory.
1. By kingdom is meant God’s right and authority over all things, by which he can dispose of them
according to his own pleasure.
2. By power is meant his sufficiency to execute this right, and to do what he pleaseth, both in heaven
and earth.
3. The final cause of all is his glory. Thine is the glory,’ or the honour of all things in the world
belongs to thee. Glory is excellency discovered with praise. We desire that he may be more honoured
and brought into request and esteem.
Secondly, We have the obsignation and sealing of our requests in the word Amen; which is, signaculum
fidei, an expression of our faith and hope. And actus desiderii, the strength of our desire. There is the
Amen of faith, and the Amen of hearty desire; as by and by.
Now let us look upon this conclusion, first, as a doxology or expression of praise to God: and the note is: —
Doct. That hi every address to God, lauding or praising of God is necessary.
For in this perfect form of prayer Christ teacheth us, not only to ask things needful for ourselves, but to
ascribe to God things proper to him.
There are two words used in this case in scripture, praise and blessing. Praise relateth to God’s excellency,
and blessing to his benefits: Psalm 145:10, ‘All thy works shall praise thee, O Lord; and thy saints shall
bless thee.’ All the works of God declare his excellency; but the saints will ever be [[@Page:212]] ascribing
to God the benefits they have received from him. So they are spoken of as things, though somewhat alike,
yet as distinct: Nehemiah 9:5, ‘Blessed be thy glorious name, which is exalted above all blessing and
praise.’ Our praise cannot reach the excellency of his nature; nor our blessing express the worth of his
benefits. Both may be here intended. For thine is kingdom and power, relateth to his excellency, and thine
is the glory, to his benefits; for God’s glory is the reflex of all his works, and so expresseth the benefits
showed to the sons of men, especially to his people. Well, then, whenever you would pray to God to bless
you, you must bless God again, and praise his name: Ephesians 1:3, ‘Blessed be the God and Father of our
Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.’ It is the
echo and reflex of his grace and mercy to the creatures. God blesseth us, and we bless God; as the echo
returneth the word, or the wall beateth back the beams of the sun. Only consider, we bless God far
otherwise than he blesseth us: God’s blessing is operative, ours declarative; his words are accompanied
with power: benedicere is benefacere. He doth good; we speak good when we remember the blessed
effects of his grace, and tell what he hath done for our souls.
The reasons why we are to mingle praises and thanksgivings with our requests are these: —
[1.] Because this complieth more with the great end of worship; which is not so much the relief of man as
the honour of God; therefore we should not only intend the supply of our necessities, for that is but a
brutish cry, howling for corn, wine, and oil, Hosea 7:14; but we should intend also the honour of God:
Psalm 1.; 23.; ‘Whoso offereth praise glorifieth me.’ A man may offer requests to God, yet not honour him,
but seek himself; but he that offereth praise glorifieth me. He that doth affectionately, and from his heart,
give God the honour of his attributes and titles in scripture, he glorifieth him; and therefore worship being
for the glory of God, that should not be left out.
[2.] This is the most effectual spiritual oratory, or way of praying: Psalm 67:5, Let the people praise thee,
‘O God, let all the people praise thee.’ What then? ‘Then shall the earth yield her increase; and God, even
our own God, shall bless us.’ We have comforts increased the more we praise God for what we have
already received. The more vapours go up, the more showers come down; as the rivers receive so they
pour out, and all run into the sea again. There is a constant circular course and recourse from the sea unto
the sea. So there is between God and us; the more we praise him the more our blessings come down; and
the more his blessings come down the more we praise him again; so that we do not so much bless God as
bless ourselves. When the springs lie low we pour a little water into the pump, not to enrich the fountain,
but to bring up more for ourselves.
[3.] It is the noblest part of worship, and most excellent and acceptable service. It is a great honour to
creatures to bestow blessing upon God. In other duties God is bestowing something on us; but in praise
(according to our manner, and as creatures can) we bestow something upon God. In prayer, we come as
beggars, expecting an alms; in hearing, we come as scholars and disciples, expecting instruction from God.
Here (according to our measure and ability) we give something to him; not because he needs it, being
infinitely perfect, but because he deserves it, being infinitely gracious. This is the work of angels and
glorified saints. Other duties more agree with our imperfect state, as hearing and prayer, that our wants
may be supplied; but this duty agrees with our state when we are most perfect. Love is the grace of
heaven, and praise the duty of heaven; we are for vials, they harps: prayer is our main work, and praise
theirs.
Use. To reprove us, that we are altogether for the supply of our necessities, but little think of giving God
the honour due to his name. Either we meddle not with it at all, or do it in a very flighty fashion. In this
perfect form the glory of God is the Alpha and Omega, the beginning and the ending of this short prayer.
The first petition it is for God’s glory, and the final conclusion also. And therefore it is verily a fault that
God is no more praised. In our addresses to him (Psalm 22:3) it is [[@Page:213]] said, ‘O thou that
inhabitest the praises of Israel;’ the meaning is, dwellest in Israel, where he is praised of them, because it
is the great work they are about.
Surely our assemblies should more resound with the praises of God. ‘In church worship there should be a
mixture of harps, which are instruments of praise, as well as vials full of odours, which are the prayers of
the saints,’ Revelation 5:8. But usually we thrust gratulation, thanksgiving, and praise, into a narrow room,
and are scanty therein, but can be large and copious in expressing our wants and begging a supply. This
duty is made too great a stranger in your dealings with God. What are the reasons of this defect?
[1.] Self-love. We are eager to have blessings, but we forget to return to give God the glory. Prayer is a
work of necessity, but praise a work of duty and homage. Self-love puts us upon prayer, but the love of
God upon praise. Now, because we are so full of self-love, therefore are we so backward to this duty.
[2.] A second cause is our stupid negligence; we do not gather up matter of thanksgiving, and observe
God’s gracious dealing with us, that we may have wherewith to enlarge ourselves in giving glory to his
name: Colossians 4:2, ‘Continue in prayer, and watch in the same with thanksgiving.’ We should
continually observe God’s answers and visits of love, and what attributes he makes good to us in the
course of his providence. But out of spiritual laziness we do not take notice of these things, therefore no
wonder if we are backward to speak good of his name, but are always whining, murmuring, and
complaining.
Secondly, It is not only a doxology, but a full one, and very expressive of the excellency of God. From
whence note: —
Doct. The saints are not niggardly and sparing in praising of God; kingdom, power, and glory, and all that is
excellent, they ascribe to him.
A gracious heart hath such a sense of God’s worth and excellency that he thinks he can never speak
honourably enough of it. See how David enlargeth himself very suitably to what is spoken here: 1
Chronicles 29:10-13, And David said, Blessed be thou, Lord God, for ever and ever: thine, O Lord, is the
greatness, and the power, and the glory, and the victory, and the majesty: thine is the kingdom, Lord, and
thou art exalted as head above all. Now therefore, our God, we thank thee, and praise thy glorious name.’
Oh, when once a child of God falls upon speaking of God, he cannot tell how to come out of the meditation:
he seeth so much is due to God that he heaps words upon words. So 1 Timothy 1:17, ‘Now unto the king
eternal, immortal, invisible, the only wise God, be honour and glory, for ever and ever. Amen.’ And in many
other places of scripture. Now, this copiousness in praising of God is, partly, because of the excellency of
the object: Nehemiah 9:5, ‘Blessed be thy glorious name, which is exalted above all blessing and praise.’
When they have done what they can to bless God, remember his benefits, or praise God, and recount his
excellencies, still they come too far short; therefore when we cannot do all, we should do much. And
partly, it is from the greatness and largeness of their affection; they think never to have done enough for
God, whom they love so much. David saith, ‘I will praise him yet more and more.’ They cannot satisfy
themselves by taking up the excellency of God in one notion only; therefore majesty, greatness, glory,
wisdom, and power, they mention all things which are honourable and glorious.
Use. The use is again to reprove us for being so cold and sparing this way. It argueth a want of a due sense
of God’s excellency and straitness of spiritual affection; therefore we should study God more, and observe
his manifold excellencies. ‘Get a greater esteem of him in your hearts, for out of the abundance of the
heart, the mouth will speak.’ We should be calling upon ourselves, as David, Psalm 103:1: ‘Bless the Lord,
my soul; and all that is within me, bless his holy name.’
[[@Page:214]] Thirdly, I observe again, it is brought in with a for, as relating to the foregoing petitions:
Lead us not into temptation, but deliver us from evil: for thine is the kingdom,’ &c.
What respect hath this doxology to the foregoing requests?
First, It serves to increase our confidence in prayer.
Secondly, Our reverence and affection.
Thirdly, To regulate and direct our prayers: —

[1.] As to the person to whom we .pray.

[2.] As to the manner of asking.
[3.] As to the persons praying.
Let us see all these requests. 29
First, The great end is to increase our confidence. Observe,
Doct. It is a great relief to a soul, in praying to God, to consider that his is the kingdom, power, and glory;
and all these for ever.
His is the kingdom.
God hath the sovereign government of all things. And then his right to govern is backed with all-sufficient
power and strength; and so he can dispose of his sovereignty for the bringing to pass what we expect from
him.
Authority is one thing, and power another, but they both meet in God; he hath all power and authority.
And then, his is the glory: he is concerned as well as we; yea more, his interest is greater than ours, for the
glory of all belongs to him: and all this, not for a time, but for ever. These are the encouragements to raise
our confidence that our prayers shall be heard and granted when we ask anything according to his will.
There are two things that give us confidence in any that we sue to — if he be able and willing. Now God is
able to grant our requests, and very prone and willing also. We are taught it sufficiently in this prayer; for
we begin with him as Father, and we end with him as a glorious and powerful king; his fatherly affection,
on the one hand, shows that he is willing; and his royal power, on the other, that he is able: so that if we
ask anything according to his will, we need not doubt. We may gather his power and will out of this very
clause: His power; for his is the kingdom, and power, or a right and authority, backed with absolute all-

29
Qu. ‘respects?’ — ED.
sufficiency. Then his will, ‘Thine is the glory;’ it is his glory to grant our petitions, not only matter of
happiness to us, but of glory to God, therefore we need not doubt.
But more particularly: —
[1.] There is confidence established by that, that his is the kingdom. God’s kingdom is either universal,
over all men or things; or particular and special, which notes his relation to the saints, to those which have
given up themselves to his government, to be guided by him to everlasting glory: and both these are
grounds of confidence.
(1.) His universal kingdom over all persons and things in the world. This kingdom is an absolute
monarchy, with a plenary dominion and propriety grounded upon his creation of them. There is a
[[@Page:215]] twofold dominion — dominium jurisdictionis, and dominium proprietatis. The one is such
as a king hath over his subjects; the other, such as a king hath in his goods and lands: the latter is greater
than the former. A king hath a dominion of jurisdiction over his subjects to command and govern them;
but he hath not such an absolute propriety in their persons as he hath in his own goods and lands; he may
dispose of them absolutely at his own pleasure, but his jurisdiction is limited. In short, we must
distinguish of his dominion as a ruler, and as an owner. But both these, they concur in God, and that in the
highest degree, for God is owner as well as ruler; he made all things out of nothing, therefore hath a more
absolute dominion over us than any potentate or king can have, not only over his subjects, but his goods;
and can govern all things, men, angels, and devils, according to his pleasure. It is more absolute than any
superiority in the world, and more universal, as comprising all persons and things. God hath right to be
king, because he gave being to all things, which no earthly potentate can: therefore the author must be
owner. All other kings are liable to be called to account and reckoning by this great king, for their
administration; but God is absolute and supreme.
Now this is a great encouragement to us, that we go to a God that hath an absolute right, for which he is
responsible to none. We go not to a servant or a subordinate agent, who may be controlled by a higher
power, and whose act may be disannulled; but to an absolute lord, to whom none can say, ‘What doest
thou?’ Job 9:12. Here is the comfort of a believer, that he goes immediately to the fountain and owner of all
things; the absolute lord of all the world is his father; the sovereign and free disposing of all things is in his
hand. If we expect anything from subordinate instruments, God’s leave must first be asked, or they can do
nothing for us; but he can do what he pleaseth, it is his own: Matthew 20:15, ‘Is it not lawful for me to do
what I will with mine own?’ None can call him to an account.
(2.) His relation to the saints. It is the duty of a king to defend his subjects, and provide for their welfare;
so God, being king, will see that it be well with those that are under his government. It concerns you much
to get an interest to be under this king, then to mention it in prayer: Psalm 44:4, ‘Thou art my king, O God;
command deliverances for Jacob.’ If you want anything for yourselves or the church, put God in mind of
his relation to you: ‘Thou art my king.’ Let not this interest lie neglected or unpleaded. All the benefit
which subjects can expect from a potent king you may expect from God.
Again, ‘the word command is notable, and expresseth the case to the full: command deliverances.’ All
things are at God’s command and beck; if he do but speak the word, or give out order to second causes, if;
is all done in a trice. So Psalm 5:2, ‘Hearken unto the voice of my cry, my king and my God: for unto thee
will I pray.’ To thee, and to none other. Why should we go to servants, when we may go to the king
himself? So Psalm 74:12, ‘For God is my king of old, working salvation in the midst of the earth.’ God will
defend his kingdom, and right his injured subjects. Therefore, if we would have any blessing to be
accomplished for ourselves, or for the public, let us go to God: ‘Thine is the kingdom.’ And more especially,
if we would have any good thing to be done by those in authority and subordinate power over us, do not
so much treat with them as with God. Let us beseech God to persuade and incline their hearts, for his is the
kingdom; he can move them to do what shall be for the glory of his name, and the comfort and benefit of
his afflicted people. ‘Let us go to God, who is the sovereign king; he can give you to live a quiet and
peaceable life, in all godliness and honesty,’ 1 Timothy 2:2. Or, he can give you favour; dispose of their
hearts to do good to his people: Nehemiah 1:11, Prosper, I pray thee, thy servant this day, and grant him
mercy in the sight of this man; for ‘I was the king’s cup bearer.’ The sovereign disposal of all things is in
the hand of God.
[2.] Thine is the power. This also is an argument of confidence, that God hath not only a kingdom,
[[@Page:216]] but power to back it. Titles without power make authority ridiculous, and beget scorn, not
reverence and respect. But now God’s kingdom is accompanied with power and all-sufficiency. He hath
right to command all, and no creature can be too hard for him. Earthly kings, when they have authority
and power, yet it is limited: 2 Kings 6:27, When the woman came to the king of Israel, Help, my lord, king.
And he said, ‘If the Lord do not help thee, whence shall I help thee?’ But God’s is an unlimited power: an
absolute right and an unlimited power, they meet fitly in God; therefore this is an encouragement to go to
him. Christians, that power of God which educed all things out of nothing, which established the heavens,
which fixed the earth; that power of God, it is the ground of our confidence: Psalm 121:2, ‘My help cometh
from the Lord, which made heaven and earth.’ This power should we depend upon.
We can ask nothing but what God is able to give, yea, above our asking: Ephesians 3:20, ‘Now unto him
that is able to do exceeding abundantly above all that we ask or think.’ Our thoughts are vast, and our
desires very craving, and yet beyond all that we can ask or think, ‘According to the mighty power that
worketh in us.’ We cannot empty the ocean with a nutshell, nor comprehend the infinite God, and raise
our thoughts to the vast extent of his power, only we must go to some instances of God’s power; that
power which made the world out of nothing, and that power which wrought in you, where there is such
infinite resistance. We may go to God and say, Matthew 8:2, ‘Lord, if thou wilt, thou canst make me clean.’
You need not trouble yourselves about his will; he is so good and gracious, prone and ready to do good; so
inclinable: he is your heavenly Father. But that which is most questioned is the sufficiency of God; can you
believe his power? Now determine but that, Lord, thou canst, and that is a great relief to the soul. Our
wants are not so many but God is able to supply them; our enemies and corruptions not so strong but God
is able to subdue them: surely your heavenly Father will do what is in the power of his hand. A beggar,
when he seeth an ordinary man coming, lets him pass without much importunity; but when he seeth a
man well habited, well attended, and with rich accoutrements, he runs close to him, and will not let him
alone, but follows him with his clamour, knows it is in his power to help him. So this should encourage us
to go to the mighty God, which made heaven and earth, and all things out of nothing.
The third argument which Christ propounds, ‘Thine is the glory.’ The honour and glory of all will redound
to God, as the comfort accrueth to us; it is for God’s honour to show forth his power in our relief, and to be
as good as his word. Now this is a ground of confidence, that he hath joined his glory and our good
together; and that God’s praise waiteth, while our deliverance waiteth: Psalm 65:1, ‘Praise waiteth for
thee, O God, in Zion.’ You think your comfort stays, and all this while God’s honour waits. So Psalm 112:1,
‘Praise ye the Lord; blessed is the man that feareth the Lord.’ It is the Lord’s praise that his servants are
the only and blessed people in the world; and this is a wonderful ground of confidence. Think, surely God’s
glory he will be chary and tender of; he will provide for the glory of his great name. There is nothing God
stands upon more than upon the glory of his name; nothing prevaileth with God more than that. If God
were a loser by your comforts, if he could not save or bless thee without wrong done to himself, we might
be discouraged. But when you come and plead with him, as Abigail, ‘It will be no grief of heart unto my
lord to forgive thy servant;’ so it will be no loss to God if he show mercy and pity to such poor creatures as
we are; you then may pray more freely and boldly. If thy comforts were inconsistent with his glory, or
were not so greatly exalted by it, then it were another matter; but all makes for the glory of his name. If
our good and happiness were only concerned in it, there might be some suspicion; but the glory of God is
concerned, which is more worth than all the world. We are unworthy to be heard and accepted, but God is
worthy to be honoured. It is for the honour of God to choose base, mean, and contemptible things, and to
show forth the riches, goodness, power, and treasure of his glory. Much of our trouble and distrust comes
only from reflecting upon our own good in the mercies that we ask, as if God were not concerned in them,
whereas the Lord is [[@Page:217]] concerned as well as you. As the ivy wrapped about the tree cannot be
hurt, except you do hurt to the tree, so the Lord hath twisted our concernment about his own honour and
glory. Thus the saints plead God’s glory as an argument: Jeremiah 14:7, ‘O Lord, though our iniquities
testify against us, do thou it for thy name’s sake.’ They do not tell him what he shall do, but do thou that
which shall be for thy glory. So Ezekiel 36:22, Thus saith the Lord God, ‘I do not this for your sakes, O
house of Israel, but for mine holy name’s sake;’ so Isaiah 48:9, ‘For my name’s sake will I defer mine anger,
and for my praise will I refrain for thee, that I cut thee not off.’
[4.] The duration, for ever. All excellencies which are in God, they are eternally in God. God is an infinite,
simple, independent being, the cause of all things, but caused by none; therefore he was from everlasting,
and will be to everlasting: Psalm 90:2, ‘Before the mountains were brought forth, or ever thou hadst
formed the earth and the world, even from everlasting to everlasting, thou art God.’ If there were a time
when God was not, then there was a time when nothing was; and then there would never have been
anything, unless nothing could make all things. Therefore God is eternally glorious; for what ever is in God
is originally in himself, and absolutely without dependence on any other, to everlasting. How loosely do
honours sit upon men! Every disease shakes them out of their kingdom, power, and glory; and within a
little while the state, show, and all the command of earthly kings will fade away, and come to nothing.
Governors and government may die, principalities grow old and infirm, and sicken and die, as well as
princes; kingdoms expire, like kings, and they like us: Psalm 82:6, 7, ‘I have said, Ye are gods; and all of you
are children of the Most High: but ye shall die like men.’ But thy throne, ‘O God, is for ever and ever,’ Psalm
45:6. His kingdom, and power, and glory, they are without beginning and without end. Now this is also a
ground of confidence and dependence upon God. Earthly kings, when they perish, their favourites are
counted offenders: 1 Kings 1:21, ‘When my lord the king shall sleep with his fathers, that I and my son
Solomon shall be counted offenders.’ When other governors are set up, they and their children will be
found offenders. But our king lives for ever; therefore this should encourage us to be oftener in attendance
upon God, performing it with all diligence and seriousness, rather than court the humours and lusts of
earthly potentates, who die like one of the people, and leave us exposed to the rage and wrath of others
that do succeed them. But God is the same that ever he was, to all those that ever called upon his name.
God is where he was at first: I AM is his name; there is no wrinkle upon the brow of eternity. ‘His arm is
not short, that it cannot save; or his ear heavy, that it cannot hear,’ Isaiah 59:1. Whatever he hath been to
his people that have called upon him in former ages, he is the same still. So Isaiah 51:9, Awake, awake, put
on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old. ‘Art thou not it that
hath cut Rahab, and wounded the dragon?’ God hath done great things for his people: he smote Rahab, and
killed the dragon (meaning Pharaoh); and God is the same God still his kingdom, power, and glory are for
ever; and God will be your God too for ever more. ‘Look, as this doth increase the terror of the damned in
hell, that they fall into the hands of the living God.’ Hebrews 10:31 — God lives for ever to see vengeance
executed upon his enemies — so it is a comfort to have an interest in the living God, that can and will keep
you, and bring you to heaven, where you shall be with him for ever more, that will ever live to see his
friends rewarded.
Secondly, It directeth and regulateth our prayers.
[1.] It directs us to the object of prayer; to whom should we pray, but to him that is absolute and above
control? To God, and God alone; not to angels and saints. To whom should we go in our necessities, but to
him that hath dominion over all things, and power to dispose of them for his own glory? Will you think it a
boldness to go immediately to God? It were so indeed if we had not a Mediator, for a fallen creature can
never have the impudence; and wicked men that have not got an interest in Christ cannot expect relief
from God; but it is no impudence to come with a Mediator: [[@Page:218]] Hebrews 4:16, ‘Let us therefore
come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need.’
[2.] It directs us how to conceive of God in prayer. Right thoughts of God in prayer are very necessary and
very difficult. No one thing troubleth the saints so much as this, how to fix their thoughts in the
apprehensions of God when they pray to him. Now here is a direction how we should look upon God: look
upon him as the eternal being, and first cause, to whom belongs kingdom, power, and glory. We cannot see
God’s essence, and therefore we must conceive of him according to his praises in the word. Now take but
the preface and the conclusion, and then you have a full description of God. Look upon him as an eternal
being, whose is the kingdom, absolute right to dispose of all things in the world, backed with all-
sufficiency and strength. And look upon him as your Father that is in heaven; for Our Father which art in
heaven relates to Christ, that is, in the heavenly sanctuary, appearing before God for us. This will help you
in your conceptions of God, that you may not be puzzled nor entangled in prayer.
[3.] It directs us as to the manner of praying: with reverence, with self-abhorrency, and with submission.
(1.) With reverence, for he is a great, powerful, and glorious king: ‘Thine is the kingdom, power, and glory.’
Oh, shall we serve God then in a slight and careless fashion? Malachi 1:8, If ye offer the blind, the lame, and
sick for sacrifice, is it not evil? ‘Offer it now unto thy governor, will he be pleased with thee, or accept thy
person? saith the Lord of hosts.’ Go to an earthly king, would you come to him with rude addresses, not
thinking what to say, tumbling out words without sense and understanding? And compare this with
Malachi 1:14: saith God, ‘when they brought him a sickly offering, I am a great king,’ implying it is a
lessening of his majesty. You do as it were dethrone God, you put him besides his kingdom, you do not
treat him as he doth deserve, if you do not come into his presence with a holy trembling.
(2.) With self-abhorrency, and a sense of your own nothingness. I observe this, because all the arguments
in prayer are not taken from us, but from what is in God, from his attributes: ‘Thine is the kingdom, power,
and glory.’ It is a blessed thing to have God’s attributes on our side; to take an argument from God when
we can take none from ourselves. Christ teacheth us to come with self-denial. The two first words,
kingdom and power, show that all things come from God, as the first cause. And the last word, Thine is the
glory,’ shows all must be referred to God, as the last end; so that self must be cast out. So that all the
reasons of audience and acceptance are without us, not from within us: Daniel 9:8, 9, ‘To us belongeth
confusion of face; to the Lord our God belong mercies and forgivenesses.’ Therefore thus it directs us to
place all our confidence in God’s fatherly affection, in his power, goodness, and glory, and in his absolute
authority; nothing to move God from ourselves.
(3.) To come with submission. Thine is the kingdom; that is, he hath an absolute power to dispose of all
blessings, therefore it is lawful for him to do with his own as he pleaseth. We must come, not murmuring
or prescribing to God, but expecting the fulfilling of our desires, as it shall seem good to the Lord,
according to his wisdom and power, by which he exercises his kingdom over all things, as may be for the
glory of his name: Psalm 115:1, Not unto us, ‘O Lord, not unto us, but unto thy name give glory, for thy
mercy, and for thy truth’s sake.’ Not to satisfy our revenge, not to gratify our private interest and passions;
but, Lord, for thy name’s sake, as may be for manifesting thy mercy and truth, so do it: not too passionate
for our own ends, but confident that God, who hath the kingdom and government of the world in his own
hands, will administer and carry on all things for his own glory.
[4.] It directs us, again, what are the duties of the persons praying.
[[@Page:219]] (1.) Freely to resign up ourselves to God’s service. Otherwise we mock God, when we
acknowledge his dominion over all the world, and we ourselves will not be made subject to God.
Therefore certainly a man that useth this prayer, ‘Thine is the kingdom, power, and glory,’ will also say, ‘I
am thine, save me,’ Psalm 119:94. Let us freely resign up ourselves for him to reign over us. Can you say,
with any face, to God, ‘Thine is the kingdom,’ yet cherish rebellious lusts in your own hearts? It is the most
unsuitable thing that can be. ‘Thine is the power:’ He is able to bear you out in his work, however the
world rage. And therefore we should not think scorn of his ser vice, for his is the glory: the service of such
a king will put honour upon you.
(2.) Another duty of him that is to pray is to depend upon God’s all-sufficiency. Shall we speak thus of God,
and say, ‘Lord, thine is the power.’ and yet not rely upon him? He that cannot rely upon him for this life
and the other, doth but reproach God when he saith, ‘Thine is the power’ — thine is the power, yet I will
not trust thee, but fly to base shifts, as if the creature had power, and man had power — as if they could
better provide for us than God. Therefore we are to live upon him, and cast ourselves into the arms of his
all-sufficiency.
(3.) Another duty of them that would pray this prayer is, sincerely to aim at and seek the Lord’s glory in all
things. Why? For the glory is thine. Wilt thou say, ‘Thine is the glory.’ and yet give and take the glory which
is due to God to thyself? All is due to him, from whom we have received all things. But he that prides
himself in gifts and graces, cannot be in good earnest. Wilt thou rob God of the honour, and wear it thyself?
Did men believe all glory belongs to God, they would not take vainglory to themselves. Herod was
eloquent, and the people cried out, ‘The voice of a god, and not of a man.’ He did but receive this applause,
and usurped the glory due to God, and God blasted him. Therefore, when we pride ourselves in our
sufficiencies, and abuse our comforts to our own lusts, we cannot with a good conscience say, ‘Thine is the
glory.’

Chapter 14.
For ever. Amen.
ALL this is sealed up to us in the last word, Amen; which may signify, either so be it, so let it be, or so it
shall be. 30
The word Amen sometimes is taken nominally: Revelation 3:14, Thus saith the Amen, the faithful and true
‘Witness, the beginning of the creation of God.’ Sometimes it is taken adverbially, and so it signifieth verily,
and truly; and so either it may express a great asseveration, or an affectionate desire. Sometimes it
expresseth a great and vehement asseveration: John 6:47, ‘Amen, amen, verily, verily, I say unto you.’ In
other places it is put for an affectionate desire: Jeremiah 28:6. When the false prophets prophesied peace,
and Jeremiah pronounced war, ‘Amen! the Lord do so; the Lord perform thy words which thou hast
prophesied.’ Amen, it is not an asseveration, as confirming the truth of their prophecy, but expressing his
own hearty wish and desire, if God saw it good.
Two things are required in prayer — a fervent desire and faith. A fervent desire; therefore it is said, James
5:16, ‘The effectual fervent prayer of a righteous man availeth much.’ And then faith: James 1:6, But ‘let
him ask in faith, nothing wavering.’ What is that faith required in prayer? A persuasion that those things
we ask regularly according to God’s will, that God will grant them for Christ’s sake. Now both these Amen
signifies: our hearty desire that it may be so; and our faith, that is, our acquiescency in the mercy and
power and wisdom of God concerning the event.
[[@Page:220]] Christ would have us bind up this prayer, and conclude it thus: Amen, so let it be, so it shall
be. Observe hence,
That it is good to conclude holy exercises with some vigour and warmth.
Natural motion is swifter in the end and close: so should our spiritual affections, as we draw to a
conclusion, put forth the efficacy of faith and holy desires, and recollect, as it were, all the foregoing
affections; that we may go out of the presence of God with a sweet savour and relish, and a renewed
confidence in his mercy and power.
Again, this Amen relateth to all the foregoing petitions, not to one only. ‘Many, when they hear, Lord, give
us this day our daily bread,’ will say, ‘Amen;’ but when they come to the petition, ‘Thy will be done on
earth, as it is in heaven.’ they are cold there, and have not hearty desires and earnest affections. Many beg
pardon of sin; but to be kept from evil, to bridle and restrain their souls from sin, they do not say Amen to
that. Many would have defence, maintenance, and victory over their enemies; but not with respect to
God’s glory. They forget that petition, ‘Hallowed be thy name;’ but this should be subordinated to his glory.
‘Nay, we must say Amen to all the clauses of this prayer. Many say, Lord, forgive us our debts.’ but ‘do not
like that, as we forgive our debtors:’ they are loth to for give their enemies, but carry a rancorous mind to
them which have done them wrong. But now we must say Amen to all that is specified in this prayer. Then,
Mark, this Amen it is put in the close of the doxology. Observe hence,
There must be a hearty Amen to our praises as well as our prayers, that we may show zeal for God’s glory,
as well as affection to our profit.
Your Allelujahs should sound as loud as your supplications; and not only say Amen when you come with
prayers and requests, things you stand in need of, but Amen when you are praising of God.

CHRIST’S TEMPTATION AND TRANSFIGURATION PRACTICALLY

EXPLAINED AND IMPROVED IN SEVERAL SERMONS.
TO THE READER
THE following discourses on those important subjects of the temptation and transfiguration of our blessed
Saviour, together with the sermons on the first chapter of the Epistle to the Colossians, from the
fourteenth to the twenty-first verse, having been carefully perused, and transcribed from the reverend
author’s own manuscripts, are now, at the earnest request of divers persons that were the happy auditors
thereof, offered to public view. Had the author lived to publish these himself, they had come forth into the
world more exact; but yet as they are now left, I doubt not but they will be very acceptable to all that have
discerning minds, for the peculiar excellency contained in them.
30
That is, ‘disapproved.’ — ED. ‘Disapproves.’ — ED.
Thus much was thought necessary to be said by way of preface, the work sufficiently commending itself,
especially coming from , such an author as Dr Manton.

Sermon 1.
The Temptation of Christ.
Matthew 4:1. — Then was Jesus led up of the Spirit into the wilderness, to be
tempted of the devil.
This scripture giveth us the history of Christ’s temptation, which I shall go over by degrees.
In the words observe: —
[[@Page:221]] 1. The parties tempted and tempting. The person tempted was the Lord Jesus Christ.
The person tempting was the devil.
2. The occasion inducing this combat, Jesus was led up of the Spirit.
3. The time, then.
4. The place, the wilderness.
From the whole observe: —
Doct. The Lord Jesus Christ was pleased to submit himself to an extraordinary combat with the tempter,
for our good.
1. I shall explain the nature and circumstances of this extraordinary combat.
2. The reasons why Christ submitted to it.
3. The good of this to us.
I. The circumstances of this extraordinary combat. And here —
1. The persons combating — Jesus and the devil, the seed of the woman and the seed of the serpent. It was
designed long before: Genesis 3:15, ‘I will put enmity between thee and the woman, and between thy seed
and her seed: it shall bruise thy head, and thou shalt bruise his heel;’ and now it is accomplished. Here is
the Prince of Peace against the prince of darkness, Michael and the dragon, the Captain of our salvation
and our grand enemy. The devil is the great architect of wickedness, as Christ is the Prince of life and
righteousness. These are the combatants: the one ruined the creation of God, and the other restored and
repaired it.
2. The manner of the combat. It was not merely a phantasm, that Christ was thus assaulted and used: no,
he was tempted in reality, not in conceit and imagination only. It seemeth to be in the spirit, though it was
real; as Paul was taken up into the third heaven, whether in the body or out of the body we cannot easily
judge, but real it was. I shall more accurately discuss this question afterwards in its more proper place.
3. What moved him, or how was he brought to enter into the lists with Satan? ‘He was led by the Spirit,’
meaning thereby the impulsion and excitation of the Holy Spirit, the Spirit of God. For it is said, Luke 4:1,
‘Jesus, being full of the Holy Ghost, returned from Jordan, and was led by the Spirit into the wilderness.’ He
did not voluntarily put himself upon temptation, but, by God’s appointment, went up from Jordan farther
into the desert.
We learn hence: —
[1.] That temptations come not by chance, not out of the earth, nor merely from the devil; but God
ordereth them for his own glory and our good. Satan was fain to beg leave to tempt Job: Job 1:12,
And the Lord said unto Satan, ‘Behold, all that he hath is in thy power, only upon himself put not
forth thine hand;’ there is a concession with a limitation. Till God exposeth us to trials, the devil can
not trouble us, nor touch us. So Luke 22:31, ‘Simon, Simon, Satan hath desired to have you, that he
may sift you as wheat.’ Nay, he could not enter into the herd of swine without a patent and new pass
from Christ: Matthew 8:31, So the devils besought him, saying, ‘If thou cast us out, suffer us to go
 away into the herd of swine.’ This cruel spirit is held in the chains of an irresistible providence, that
he cannot molest any creature of God without his permission; which is a great satisfaction to the
faithful: all things which concern our trial are determined and ordered by God. If we be free, let us
bless God for it, and pray that he would not lead us into temptation: if tempted, when we are in
Satan’s hands, remember Satan is in God’s hand.
[2.] Having given up ourselves to God, we are no longer to be at our own dispose and [[@Page:222]]
direction, but must submit ourselves to be led, guided, and ordered by God in all things. So it was
with Christ, he was led by the Spirit continually: ‘if he retire into the desert, he is led by the Spirit.’
Luke 4:1; if he come back again into Galilee, Luke 4:4, ‘Jesus returned in the power of the Spirit into
Galilee.’ The Holy Ghost leadeth him into the conflict, and when it was ended leadeth him back again.
Now there is a perfect likeness between a Christian and Christ: he is led by the Spirit off and on, so
we must be guided by the same Spirit in all our actions: Romans 8:14, ‘For as many as are led by the
Spirit of God, they are the sons of God.’
[3.] That we must observe our warrant and calling in all we resolve upon. To put ourselves upon
hazards we are not called unto, is to go out of our bounds to meet a temptation, or to ride into the
devil’s quarters. Christ did not go of his own accord into the desert, but by divine impulsion, and so
he came from thence. We may, in our place and calling, venture ourselves, on the protection of God’s
providence, upon obvious temptations; God will maintain and support us in them; that is to trust
God; but to go out of our calling is to tempt God.
[4.] Compare the words used in Matthew and Mark, chap. 1:12, ‘And immediately the Spirit driveth
him into the wilderness.’ That shows that it was a forcible motion, or a strong impulse, such as he
could not easily resist or refuse, so here is freedom — he was led; there is force and efficacious
impression — he was driven, with a voluntary condescension thereunto. There may be liberty of
man’s will, yet the victorious efficacy of grace united together: a man may be taught and drawn, as
Christ here was led, and driven by the Spirit into the wilderness.
3. The time.
[1.] Presently after his baptism. Now the baptism of Christ agreeth with ours as to the general nature
of it. Baptism is our initiation into the service of God, or our solemn consecration of ourselves to him;
and it doth not only imply work, but fight: Romans 6:13, ‘Neither yield ye your members as
instruments, ὅπλα, of un righteousness unto sin: but yield yourselves unto God, as those that are
alive from the dead, and your members as instruments of righteousness unto God;’ and, Romans
13:12, ‘Let us cast off the works of darkness, and let us put on the armour of light.’ ‘Christ’s baptism
had the same general nature with ours, not the same special nature: the general nature is an
engagement to God, the special use of baptism is to be a seal of the new covenant, or to be to us the
baptism of repentance for the remission of sins.’ Now this Christ was not capable of, he had no sin to
be repented of or remitted; but his baptism was an engagement to the same military work to which
we are engaged. He came into the world for that end and purpose, to war against sin and Satan; he
engageth as the general, we as the common soldiers. He as the general: 1 John 3:8, ‘For this purpose
the Son of God was manifested, hina luse, that he might destroy the works of the devil.’ His baptism
was the taking of the field as general; we undertake to fight under him in our rank and place.
[2.] At this baptismal engagement the Father had given him a testimony by a voice from heaven:
‘This is my beloved Son, in whom I am well pleased;’ and the Holy Ghost had descended upon him in
the form of a dove, Mark 3:16, 17. Now presently after this he is set upon by the tempter. Thus many
times the children of God, after solemn assurances of his love, are exposed to great temptations. Of
this you may see an instance in Abraham: Genesis 22:1, ‘And it came to pass after these things, that
God did tempt Abraham;’ that is, after he had assured ‘Abraham that he was his shield, and his
exceeding great reward,’ and given him so many renewed testimonies of his favour. ‘So Paul, after
his rapture, lest he should be exalted above measure through the abundance of revelations, there
was given to him a thorn [[@Page:223]] in the flesh, the messenger of Satan to buffet him,’ 2
Corinthians 12:7. So Hebrews 10:32, ‘But call to remembrance the former days, in which, after ye
were illuminated, ye endured a great fight of afflictions;’ i.e., after ye were fully convinced of the
Christian faith, and furnished with those virtues and graces that belong to it. God’s conduct is gentle,
and proportioned to our strength, as Jacob drove as the little ones were able to bear it. He never
suffers his castles to be besieged till they are victualled.
 [3.] Immediately before he entered upon his prophetical office. Experience of temptations fits for the
ministry, as Christ’s temptations prepared him to set a-foot the kingdom of God, for the recovery of
poor souls out of their bondage into the liberty of the children of God: Matthew 4:17, From that time
Jesus began to preach, and to say, ‘Repent, for the kingdom of heaven is at hand.’ Our state of
innocency was our health, the grace of the Redeemer our medicine, Christ our physician; for the
devil had poisoned our human nature. Therefore, when he sets a-foot his healing cure, it was fit and
congruous that he should experimentally feel the power of the tempter, and in what manner he doth
assault and endanger souls: Christ also would show us that ministers should not only be men of
science, but of experience.
[4.] The place or field where this combat was fought, the wilderness, where were none but wild
beasts: Mark 1:13, ‘And he was there in the wilderness forty days tempted of Satan, and was with the
wild beasts; and the angels ministered unto him.’ Great question there is in what wilderness Christ
was; their opinion is most probable who think it was the great wilderness, called the desert of
Arabia, in which the Israelites wandered forty years, and in which Elijah fasted forty days and forty
nights. In this solitary place Satan tried his utmost power against our Saviour.
This teacheth us: —
(1.) ‘That Christ alone grappled with Satan, having no fellow-worker with him, that we may know
the strength of our Redeemer, who is able himself to overcome the tempter without any assistance’
and ‘to save to the uttermost all that come unto God by him,’ Hebrews 7:25.
(2.) That the devil often abuseth our solitude. It is good sometimes to be alone; but then we need to
be stocked with holy thoughts or employed in holy exercises, that we may be able to say, as Christ,
John 16:32, ‘I am not alone, because the Father is with me.’ Howsoever a state of retirement from
human converse, if it be not necessary, exposeth us to temptations; but if we are cast upon it, we
must expect God’s presence and help.
(3.) That no place is privileged from temptations, unless we leave our hearts behind us. David,
walking on the terrace or house-top, was ensnared by Bathsheba’s beauty: 2 Samuel 11:2-4. Lot, that
was chaste in Sodom, yet committed incest in the mountain, where there were none but his own
family: Genesis 19:30, 31, &c. When we are locked in our closets, we cannot shut out Satan.
II. The reasons why Christ submitted to it.
1. With respect to Adam, that the parallel between the first and second Adam might be more, exact. They
are often compared in scripture, as Romans 5., latter end, and 1 Corinthians 15.; and we read, Romans
5:14, that the first Adam was τύπος τοῦ μέλλοντος, ‘the figure of him that was to come.’ And as in other
respects, so in this; in the same way we were destroyed by the first Adam, in the same way we were
restored by the second. Christ recovereth and winneth that which Adam lost. Our happiness was lost by
the first Adam being over come by the tempter; so it must be recovered by the second Adam, the tempter
being overcome by him. He that did conquer must first be conquered, that sinners might be rescued from
the captivity wherein he held them captive. The first Adam, being assaulted quickly after his entrance into
paradise, was overcome; and therefore [[@Page:224]] must the second Adam overcome him as soon as he
entered upon his office, and that in a conflict hand-to-hand, in that nature that was foiled. The devil must
lose his prisoners in the same way that he caught them. Christ must do what Adam could not do. The
victory is gotten by a public person in our nature, before it can be gotten by each individual in his own
person, for so it was lost. Adam lost the day before he had . any offspring, so Christ winneth it in his own
person before he doth solemnly begin to preach the gospel and call disciples; and therefore here was the
great overthrow of the adversary.
2. ‘In regard of Satan, who by his conquest got a twofold power over man by tempting, he got an interest in
his heart to lead him captive at his will’ and pleasure, 2 Timothy 2:26; and he was made God’s executioner,
he got a power to punish him: Hebrews 2:14, ‘That through death he might destroy him that had the
power of death, that is, the devil.’ Therefore the Son of God, who interposed on our behalf, and undertook
the rescue of sinners, did assume the nature of man that he might conquer Satan in the nature that was
conquered, and also offer himself as a sacrifice in the same nature for the demonstration of the justice of
God. First, Christ must overcome by obedience, tried to the uttermost by temptations; and then he must
also overcome by suffering. By overcoming temptations, he doth overcome Satan as a tempter; and by
death he overcame him as a tormentor, or as the prince of death, who had the power of executing God’s
sentence. So that you see before he overcame him by merit, he overcame him by example, and was an
instance of a tempted man before he was an instance of a persecuted man, or one that came to make
satisfaction to God’s justice.
3. With respect to the saints, who are in their passage to heaven to be exposed to great difficulties and
trials. Now that they might have comfort and hope in their Redeemer, and come to him boldly as one
touched with a feeling of their infirmities, he himself submitted to be tempted. This reason is recorded by
the apostle in two places: Hebrews 2:18, ‘For in that he himself hath suffered, being tempted, he is able to
succour them that are tempted.’ Able to succour; that is, fit, powerful, inclined, effectually moved to
succour them. None so merciful as those who have been once miserable; and they who have not only
known misery, but felt it, do more readily relieve and succour others. God biddeth Israel to pity strangers:
Exodus 22:21, ‘Thou shalt neither vex a stranger, nor oppress him; for ye were strangers m the land of
Egypt.’ They knew what it was to be exposed to the envy and hatred of the neighbours in the land where
they sojourned: Exod 23:9, ‘For ye know the heart of a stranger, seeing ye were strangers in the land of
Egypt.’ We read that when King Richard the First had been, on the sea near Sicily, like to be drowned, he
recalled that ancient and barbarous custom, whereby the goods of shipwrecked men were escheated to
the crown, making provision that those goods should be preserved for the right owners. Christ being
tossed in the tempest of temptations, knows what belongs to the trouble thereof. The other place is,
Hebrews 4:15, ‘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.’ Christ hath experienced how strong the assailant
is, how feeble our nature is, how hard a matter it is to withstand when we are so sorely assaulted. His own
experience of sufferings and temptations in himself doth entender his heart, and make him fit for
sympathy with us and begets a tender compassion towards the miseries and frailties of his members.
4. With respect to Christ himself, that he might be an exact pat tern of obedience to God. The obedience is
little worth, which is carried on in an even tenor, when we have no temptation to the contrary but is cast
off as soon as we are tempted to disobey: James 1:12 ‘Blessed is the man that endureth temptation, for
when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him.’
And Hebrews 11:17, ‘By faith Abraham, when he was tried, offered up Isaac: and he that had received the
promises offered up his only-begotten son.’ Now [[@Page:225]] Christ was to be more eminent than all
the holy ones of God, and therefore, that he might give an evidence of his piety, constancy, and trust in
God, it was thought fit some trial should be made of him, that he might by example teach us what reason
we have to hold to God against the strongest temptations.
III. The good of this to us. It teacheth us divers things, four I shall instance in.
1. To show us who is our grand enemy, the devil, who sought the misery and destruction of mankind, as
Christ did our salvation And therefore he is called ὁ ἐχθρὸς, the enemy; Matthew 13:39, ‘The enemy that
sowed them is the devil.’ And he is called also o ponero`s, the wicked one, Matthew 13:19, as the first and
deepest in evil. ‘And, be cause this malicious cruel spirit ruined mankind at first, he is called a liar and
murderer from the beginning.’ John 8:44. A liar because of his deceit; a murderer, to show us what he hath
done and would do. It was he that set upon Christ, and doth upon us as at first to destroy our health, so
still to keep us from our medicine and recovery out of the lapsed estate by the gospel of Christ.
2. That all men, none excepted, are subject to temptations. If any might plead for exemption, our Lord
Jesus, the eternal Son of God might; but he was assaulted and tempted; and if the devil tempted our
Saviour, he will be much more bold with us. The godly are yet in the way not at the end of the journey; in
the field, not with the crown on their heads; and it is God’s will that the enemy should have leave to
assault them. None go to heaven without a trial: ‘All these things are accomplished in your brethren that
are in the flesh.’ 1 Peter 5:9. To look for an exempt privilege, or immunity from temptation, is to list
ourselves as Christ’s soldiers, and never expect battle or conflict.
3. It showeth us the manner of conflict, both of Satan’s fight and our Saviour’s defence.
[1,] Of Satan’s fight. It is some advantage not to be ignorant of his enterprises: 2 Corinthians 2:11,
‘Lest Satan should get an advantage of us, for we are not ignorant of his devices.’ Then we may the
better stand upon our guard. He assaulted Christ by the same kind of temptations by which usually
he assaults us. The kinds of temptations are reckoned up: 1 John 2:16, ‘The lusts of the flesh, the lusts
 of the eye, and the pride of life.’ And James 3:15, ‘This wisdom descendeth not from above, but is
earthly, sensual, devilish.’ With these temptations he assaulted our first parents: Genesis 3:8, ‘When
the woman saw that the tree was good for fruit, and that it was pleasant to the eyes, and a tree to be
desired to make one wise, she took of the fruit thereof, and did eat.’ And with the same temptations
he assaulted Christ, tempting him to turn stones into bread, to satisfy the longings of the flesh; to fall
down and worship him, as to the sight of a bewitching object to his eyes; to fly in the air in pride, and
to get glory among men. Here are our snares, which we must carefully avoid.
[2.] The manner of Christ’s defence, and so it instructeth us how to overcome and carry ourselves in
temptations. And here are two things whereby we evercome: —

(1.) By scripture. ‘The word of God is the sword of the Spirit,’ Ephesians 6:17, and 1 John 2:14,
‘The word of God abideth in you, and ye have overcome the wicked one.’ It is good to have the
word of God abide in our memories, but chiefly in our hearts, by a sound belief and fervent love
to the truth.
(2.) Partly by resolution: 1 Peter 4:1, ‘Arm yourselves with the same mind,’ viz., that was in
Christ. When Satan grew bold and troublesome, Christ rejects him with indignation. Now the
conscience of our duty should thus prevail with us to be resolute therein; the double-minded
are as it were torn in pieces between God and the devil: James 1:8, ‘A double-minded man is
unstable in all his ways.’ Therefore, being in God’s [[@Page:226]] way, we should resolve to be
deaf to all temptations.
4. The hopes of success. God would set Christ before us as a pattern of trust and confidence, that when we
address ourselves to serve God, we might not fear the temptations of Satan. We have an example of
overcoming the devil in our glorious head and chief. If he pleaded, John 16:33, ‘In the world ye shall have
tribulation, but be of good cheer, I have overcome the world;’ the same holdeth good here, for the enemies
of our salvation are combined. He overcame the devil in our natures, that we might not be discouraged:
we fight against the same adversaries in the same cause, and he will give power to us, his weak members,
being full of compassion, which certainly is a great comfort to us.
Use. Of instruction to us: —
1. To reckon upon temptations. As soon as we mind our baptismal covenant, we must expect that Satan
will be our professed foe, seeking to terrify or allure us from the banner of our captain, Jesus Christ. Many,
after baptism, fly to Satan’s camp. There are a sort of men in the visible church, who, though they do not
deny their baptism, as those did, 2 Peter 2:9, ‘Who have forgotten that they were purged from their old
sins,’ yet they carry themselves as if they were in league with the devil, the world, and the flesh, rather
than with the Father, Son, and Holy Ghost; with might and main they oppose Christ’s kingdom, both
abroad and at home, in their own hearts, and are wholly governed by worldly things, the lusts of the flesh,
and the lusts of the eye, and the pride of life. Now these are the devil’s agents, and the more dangerous
because they use Christ’s name against his offices, and the form of his religion to destroy the power
thereof; as the dragon in the Revelation, pushed with the horns of the Lamb. ‘Others are not venomously
and malignantly set against Christ, and his interest in the world, or in their own hearts, but tamely yield to
the lusts of the flesh, and go like an ox to the slaughter, and a fool to the correction of the stocks.’ Proverbs
7:22. ‘We cannot say that Satan’s work lieth about these. Satan needeth not besiege the soul by
temptations; that is his already by peaceable possession; when a strong man armed keepeth his palace, his
goods are in peace.’ Luke 11:21. ‘There is no storm when wind and tide goeth together. But then there is a
third sort of men, that begin to be serious, and to mind their recovery by Christ: they have many good
motions and convictions of the danger of sin, excellency of Christ, necessity of holiness; they have many
purposes to leave sin and enter upon a holy course of life, but the wicked one cometh, and catcheth away
that which was sown in his heart.’ Matthew 13:19. He beginneth betimes to oppose the work, before we
are confirmed and settled in a course of godliness, as he did set upon Christ presently upon his baptism.
Baptism in us implieth avowed dying unto sin and living unto God; now God permitteth temptation to try
our resolution. There is a fourth sort, of such as have made some progress in religion, even to a degree of
eminency: these are not altogether free; for if the devil had confidence to assault the declared Son of God,
will he be afraid of a mere mortal man? No; these he assaulteth many times very sorely: pirates venture on
the greatest booty. These he seeketh to draw off from Christ, as Pharaoh sought to bring back the
Israelites after their escape; or to foil them by some scandalous fall, to do religion a mischief: 2 Samuel
12:14, ‘By this deed thou hast given great occasion to the enemies of the Lord to blaspheme;’ or at least to
vex them and torment them, to make the service of God tedious and uncomfortable to them: Luke 22:31,
‘Simon, Simon, behold, Satan hath desired to have you, that he might sift you as wheat’ — to toss and vex
you, as wheat in a sieve. So that no sort of Christians can promise them selves exemption; and God
permitteth it, because to whom much is given, of them the more is required.
2. The manner and way of his fight is by the world, per blanda et aspera, by the good or evil things of the
world. ‘There is armour of righteousness on the right hand and on the left.’ 2 Corinthians 6:7, as there are
right-hand and left-hand temptations. Both ways he lieth in ambush in the creature. Sometimes he tempts
us by the good things of the world: 1 Chronicles 21:1, ‘And Satan [[@Page:227]] stood up against Israel,
and provoked David to number Israel.’ so glorying in his might, and puissance, and victory over neighbour
kings. So meaner people he tempteth to abuse their wealth to pride and luxury; therefore we are pressed
to be sober: 1 Peter 5:8, ‘Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh
about, seeking whom he may devour.’ The devil maketh an advantage of our prosperity, to divert us from
God and heaven, and to render us unapt for the strictness of our holy calling. Sometimes he tempts us by
the evil things of this world: Job 1:11, ‘Put forth thine hand now, and touch all that he hath, and he will
curse thee to thy face.’ Satan’s aim in bringing the saints into trouble is to draw them to fretting,
murmuring, despondency, and distrust of providence, yea, to open defection from God, or blasphemy
against him; and therefore it is said, 1 Peter 5:9, ‘Knowing that the same afflictions,’ &c., because
temptations are conveyed to us by our afflictions or troubles in the flesh.
3. His end is to dissuade us from good, and persuade us to evil. To dissuade us from good by representing
the impossibility, trouble, and small necessity of it. If men begin to apply themselves to a strict course,
such as they have sworn to in baptism, either it is so hard as not to be borne, as John 6:60, ‘This is a hard
saying, who can bear it?’ Whereas, Matthew 19:29, Every one that hath forsaken houses, or brethren, &c.,
‘for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life.’ Or the troubles which
accompany a strict profession are many. The world will note us: John 12:42, ‘Nevertheless, among the
chief rulers also many believed on him; but because of the Pharisees, they did not confess him, lest they
should be put out of the synagogue.’ Whereas we must not be ashamed of Christ: 2 Timothy 2:12, ‘If we
suffer, we shall also reign with him; if we deny him, he also will deny us.’ Or that we need not be so strict
and nice, whereas all we can do is little enough: Mark 25:9, ‘Not so, lest there be not enough for us and
you.’ In general, the greatest mischiefs done us by sin are not regarded, but the least inconvenience that
attendeth our duty is urged and aggravated. He persuadeth us to evil by profit, pleasure, necessity; we
cannot live without it in the world. He hideth the hook, and showeth the bait only; he concealeth the hell,
the horror, the eternal pains that follow sin, and only telleth you how beneficial, profitable, and delightful
the sin will be to you: Proverbs 9:17, 18, ‘Stolen waters are sweet, and bread eaten in secret is pleasant.
But he knoweth not that the dead are there, and that her guests are in the depths of hell.’
4. While we are striving against temptations, let us remember our general. We do but follow the Captain of
our salvation, who hath vanquished the enemy, and will give us the victory if we keep striving: ‘The God of
peace shall bruise Satan under your feet shortly,’ Romans 16:2. Not his feet, but ours: we shall be
conquerors. Our enemy is vigilant and strong: it is enough for us that our Redeemer is merciful and
faithful in succouring the tempted, and able to master the tempter, and defeat all his methods. Christ hath
conquered him, both as a lamb and as a lion: Revelation 5:5, 8. The notion of a lamb intimateth his
sacrifice, the notion of a lion his victory: in the lamb is merit, in the lion strength; by the one he maketh
satisfaction to God, by the other he rescueth sinners out of the paw of the roaring lion, and maintaineth his
interest in their hearts. Therefore let us not be discouraged, but closely adhere to him.
[[@Page:228]]
 Sermon 2.
Matthew 4:2-4. — And when he had fasted forty days and forty nights, he was
afterwards an hungered. And when the tempter came to him, he said, If thou be
the Son of God, command that these stones be made bread. And he answered
and said, It is written, Man liveth not by bread alone, but by every word that
proceedeth out of the mouth of God.
IN these words there are three branches: —
First, The occasion.
Secondly, The temptation itself.
Thirdly, Christ’s answer.
First, The occasion of the first temptation, in the second verse, ‘When he had fasted forty days and forty
nights, he was afterwards an hungered.’ Where take notice: —
I. Of his fasting.
II. Of his hunger.
And something I shall speak of them conjunctly, something distinctly and apart.
1. Conjunctly. In every part of our Lord’s humiliation, there is an emission of some beams of his Godhead,
that whenever he is seen to be true man, he might be known to be true God also. Is Christ hungry? There
was a fast of forty days’ continuance preceding, to show how, as God, he could sustain his human nature.
The verity of his human nature is seen, because he submitted to all our sinless infirmities. The power of
his divine nature was manifested, because it enabled him to continue forty days and nights without eating
or drinking anything, the utmost that an ordinary man can fast being but nine days usually. Thus his
divinity and humanity are expressed in most or all of his actions: John 1:14, ‘The word was made flesh,
and dwelt among us, and we beheld his glory, as the glory of the only-begotten Son of God.’ There was a
veil of flesh, yet the glory of his divine nature was seen, and might be seen, by all that had an eye and heart
to see it. He lay in the manger at Bethlehem, but a star appeared to conduct the wise men to him; and
angels proclaimed his birth to the shepherds: Luke 2:13, 14. He grew up from a child, at the ordinary rate
of other children; but when he was but twelve years old, he disputed with the doctors: Luke 2:42. He
submitted to baptism, but then owned by a voice from heaven to be God’s beloved Son. He was deceived in
the fig-tree when an hungered, which shows the infirmity of human ignorance; but suddenly blasted, this
manifested the glory of a divine power: Matthew 21:19. Here tempted by Satan, but ministered unto and
attended upon by a multitude of glorious angels: Matthew 4:11; finally crucified through weakness, but
living by the power of God: 2 Corinthians 13:4. He hung dying on the cross; but then the rocks were rent,
the graves opened, and the sun darkened. All along you may have these intermixtures. He needed to
humble himself to purchase our mercies; but withal to give a discovery of a divine glory to assure our
faith. Therefore, when there were any evidences of human frailty, lest the world should be offended, and
stumble thereat, he was pleased at the same time to give some notable demonstration of the divine power;
as, on the other side, when holy men are honoured by God, something falleth out to humble them: 2
Corinthians 12:7.
2. Distinctly and apart. Where observe: —
[1.] That he fasted forty days and forty nights; so did Moses when he received the law: Exodus 34:28;
and at the restoring of the law Elias did the like: 1 Kings 19:8. Now what these two great prophets
had done, Christ, the great prophet and doctor of the Christian church, did also. For the number of
forty days, curiosity may make itself work enough; but it is [[@Page:229]] dangerous to make
conclusions where no certainty appeareth. However this is not amiss, that forty days were the usual
time allotted for repentance: as to the Ninevites, Jonah 3:4; so the prophet Ezekiel was to bear the
sins of the people for forty days; and the flood was forty days in coming on the old world: Genesis
7:17. ‘This was the time given for their repentance, and therefore for their humiliation; yet the forty
days’ fast in Lent is ill-grounded on this example, for this fast of Christ cannot be imitated by us,
 more than other his miracles.
[2.] At the end of the forty days he was an hungered, sorely assaulted with faintness and hunger, as
any other man at any time is for want of meat. God’s providence permitted it, that he might be more
capable of Satan’s temptations; for Satan fits his temptations to men’s present case and condition.
When Christ was hungry, he tempteth him to provide bread, in such a way as the tempter doth
prescribe. He worketh upon what he findeth: when men are full, he tempteth them to be proud, and
forget God; when they are destitute, to distrust God: if he sees men covetous, he fits them with a
wedge of gold, as he did Achan; if discontented, and plotting the destruction of another, he findeth
out occasions. When Judas had a mind to sell his Master, he presently sendeth him a chapman. Thus
he doth work upon our dispositions, or our condition; most upon our dispositions, but here only
upon Christ’s condition. He observeth which way the tree leaneth, and then thrusteth it forward.
Secondly, The temptation itself, verse the third. Where two things are observable: —
I. The intimation of his address, ‘And when the tempter came to him.’
II. The proposal of the temptation, ‘If thou be the Son of God,’ &c.
I. For the address to the temptation, And when the tempter came to him.’ there two things must be
explained: —
1. In what manner the tempter came to Christ.
2. How he is said to come then to him.

[1.] How he came to him. Whether the temptations of Christ are to be understood by way of vision,
or historically, as things visibly acted and done? This latter I incline unto; and I handle here, because
it is said, proselthon auto ho peirazon, — ‘The tempter came to him.’ This importeth some local
motion and accession of the tempter to Christ, under a visible and external form and shape. ‘As
afterwards, when the Lord biddeth him be gone, then the devil leaveth him,’ ver. 11; a retiring of
Satan out of his presence, not the ceasing of a vision only. ‘Yea, all along, he taketh him,’ and ‘sets him
on a pinnacle of the temple,’ and ‘taketh him to an high mountain.’ All which show some external
appearance of Satan, and not a word that intimateth a vision. Neither can it be conceived how any act
of adoration could be demanded by Satan of Christ fall down and worship me unless the object to be
worshipped were set before him in some visible shape. The coming of the angels to Christ when the
devil left him, ver. 11, all understand historically, and of some external coming. Why is not the
coming and going of the devil thus to be understood also? And if all had been done in vision, and not
by converse, how could Christ be an hungered, or the devil take that occasion to tempt him? How
could answers and replies be tossed to and fro, and scriptures alleged? So that from the whole view
of the frame of the text, here was some external congress between Christ and the devil. If you think it
below Christ, you forget the wonderful condescension of the Son of God; it is no more unworthy of
him than crucifixion, passion, and burial was. It is true, in the writing of the prophets, many things
historically related were only done in vision; but not in the Gospels, which are an history of the life
and death of Christ; where things are plainly set down as they were done. To men the grievousness
of Christ’s temptations would be much [[@Page:230]] lessened, if we should think it only a piece of
fantasy, and imaginary rather than real. And if his temptations be lessened, so will his victory, so will
our comfort. In short, such as was Christ’s journey into the wilderness, such was his fast, such his
temptation; all real. For all are delivered to us in the same style and thread of discourse. Yea, further,
if these things had been only in vision and ecstacy, there would have been no danger to Christ in the
second temptation, when he was tempted to throw himself down from the pinnacle of the temple.
Surely then he was truly tempted, and not in vision only; yea, it seemeth not so credible and
agreeable to the dignity and holiness of Christ, that Satan should tempt by internal false suggestions,
and the immission of species into his fancy or understanding; that Christ should seem to be here and
there, when all the while he was in the desert. For either Christ took notice of these false images in
his fancy, or not. If not, there is no temptation; if so, there will be an error in the mind of Christ, that
he should think himself to be on the pinnacle of the temple, or top of an high mountain, when he was
in the desert. It is hard to think these suggestions could be made without some error or sin; but an
external suggestion maketh the sin to be in the tempter only, not in the person tempted. Our first
parents lost not their innocency by the external suggestion, but internal admission of it, dwelling
 upon it in their minds. To a man void of sin, the tempter hath no way of tempting but externally.
[2.] How is this access to Christ said to be after his fasting, when, in Luke 4:2, it is said, ‘Being forty
days tempted of the devil, and in those days he did eat nothing; and when they were ended, he
afterward hungered’?

I answer — (1.) Some conceive that the devil tempted Christ all the forty days, but then he tempted
him invisibly, as he doth other men, striving to inject sinful suggestions; but he could find nothing in
him to work upon: John 14:30. ‘But at forty days’ end he taketh another course, and appeareth
visibly in the shape of an angel of light. He saith he came to him, most solemnly and industriously to
tempt him. This opinion is probable.
(2.) It may be answered, Luke’s speech must be understood: ‘Being forty days in the wilderness, and
in those days he did eat nothing, and was tempted;’ that is, those days being ended. There is, by a
prolepsis, some little inversion of the order. But because of Mark 1:13, where it is said, ‘He was in the
wilderness forty days, tempted of Satan, and was with the wild beasts.’ take the former answer.
II. The proposal of the temptation, ‘If thou be the Son of God, command that these stones be made bread.’
Certainly every temptation of the devil tendeth to sin. Now where is the sin of this? If Christ had turned
stones into bread, and declared himself by this miracle to be the Son of God, there seemeth to be no such
evil in this. Like miracles he did upon other occasions; as turning water into wine at a marriage feast,
multiplying the loaves in the distribution for feeding the multitude. Here was no curiosity; the fact seemed
to be necessary to supply his hunger. Here is no superfluity urged — into bread, not dainties or occasions
of wantonness, but bread for his necessary sustenance. I answer, Notwithstanding all this fair appearance,
yet this first assault which is propounded by Satan was very sore and grievous.
1. Because manifold sins are implied in. it, and there are many temptations combined in this one assault.
[1.] In that Christ, who was led by the Spirit into the wilderness to fast, and so to be tempted, must
now break his fast and work a miracle at Satan’s direction. The contest between God and the devil is,
who shall be sovereign? therefore it was not meet that Christ should follow the devil’s advice, and do
anything at his command and suggestion.
[2.] That Christ should doubt of that voice that he heard from heaven at his baptism, ‘Thou
[[@Page:231]] art my beloved Son;’ and the devil cometh, ‘If thou be the Son of God.’ That it should
anew be put to trial by some extraordinary work, whether it were true or no, or he should believe it,
yea or no. No temptation so sore, no dart so poisonable, as that which tendeth to the questioning of
the grounds of faith; as this did the love of God, so lately spoken of him. Therefore this is one of the
sharpest arrows that could come out of Satan’s bow.
[3.] It tendeth to weaken his confidence in the care and love of God’s fatherly providence: being now
afflicted with hunger in a desert place, where no supply of food could be had, Satan would draw him
to suspect and doubt of his Father’s providence, as if it were in compatible to be the Son of God and
to be left destitute of means to supply his hunger, and therefore must take some extraordinary
course of his own to furnish himself.
[4.] It tended to put him upon an action of vainglory, by working a miracle before the devil, to show
his power; as all needless actions are but a vain ostentation.
2. Because it was in itself a puzzling and perplexing proposal, not without inconveniences on both sides,
whichsoever of the extremes our Lord should choose; whether he did, or did not, what the tempter
suggested. If he did, he might seem to doubt of the truth of the oracle, by which he was declared to be the
Son of God, or to distrust God’s providence, or to give way to a vain ostentation of his own power. If he did
not, he seemed to be wanting, in not providing necessary food for his sustentation when it was in his
power to do so; and it seemed to be unreasonable to hide that which it concerned all to know, to wit, that
he was the Son of God. And it seemeth grievous to hear others suspicious concerning ourselves, when it is
in our power easily to refute them; such provocations can hardly be borne by the most modest spirits.
This temptation was again put upon Christ on the cross: Matthew 27:40, ‘If thou be the Son of God, come
down from the cross.’ But all is to be done at God’s direction, and as it becometh our obedience to him, and
respect to his glory. Satan and his instruments will be satisfied with no proofs of principles of faith, but
such as he and they will prescribe, and which cannot be given without entrenching upon our obedience to
God, and those counsels which he hath wisely laid for his own glory. And if God’s children be surprised
with such a disposition, it argueth so far the influence of Satan upon them, namely, when they will not
believe but upon their own terms: as Thomas, John 20:25, ‘Except I see in his hands the print of the nails,
and put my ringer into the print of the nails, and thrust my hand into his side, I will not believe.’ If we will
not accept of the graces of faith as offered by God, but will interpose conditions of our own prescribing, we
make a snare to ourselves. God may in condescension to a weak believer grant what was his fault to seek,
as he doth afterwards to Thomas, John 20:27; but there is no reason he should grant it to the devil, he
being a malicious and incorrigible spirit, coming temptingly to ask it.
3. This temptation was cunning and plausible; it seemed only to tend to Christ’s good, his refection when
hungry, and his honour and glory, that this might be a full demonstration of his being the Son of God.
There is an open solicitation to evil, and a covert; explicit and implicit; direct and indirect. This last here. It
was not an open, direct, explicit solicitation to sin, but covert, implicit, and indirect, which sort of
temptations are more dangerous. There was no need of declaring Christ’s power by turning stones into
bread before the devil, and at his instance and suit. It was neither necessary nor profitable. Not necessary
for Christ’s honour and glory, it being sufficiently evidenced before by that voice from heaven, or might be
evident to him without new proof. Nor was it necessary for Christ’s refection, because he might be
sustained by the same divine power by which hitherto he had been supported for forty days. Nor was it
profitable, none being present but the devil, who asked not this proof for satisfaction, but cavil; and that
he might boast and gain advantage, if Christ had done anything at his instance and direction. And in this
peculiar dispensation all was to be done by the direction of the Holy, and not the impure spirit. I come
now to the third branch.
[[@Page:232]] Thirdly, Christ’s answer, Matthew 4:4, And he answered and said, ‘It is written, Man liveth
not by bread alone, but by every word that proceedeth out of the mouth of God.’ Christ’s answer is not
made to that part of the proposal, ‘If thou be the Son of God.’ but to the urgent necessity of his refection.
The former was clear and evident, the force of the temptation lay not there; but the latter, which Satan
sought to make most advantage of, is clearly refuted. Christ’s answer is taken out of Deuteronomy 8:3; and
this answer is not given for the tempter’s sake, but ours, that we may know how to answer in like cases,
and repel such kind of temptations. In the place quoted, Moses speaketh of manna, and showeth how God
gave his people manna from heaven, to teach them that though bread be the ordinary means of sustaining
man, yet God can feed him by other means, which he is pleased to make use of for that purpose. His bare
word, or nothing; all cometh from his divine power and virtue, whatever he is pleased to give for the
sustentation of man, ordinary or extraordinary. The tempter had said that either he must die for hunger,
or turn stones into bread. Christ showeth that there is a middle between both these extremes. There are
other ways which the wisdom of God hath found out, or hath appointed by his word, or decreed to such an
end, and maketh use of in the course of his providence. And the instance is fitly chosen; for he that
provided forty years for a huge multitude in the desert, he will not be wanting to his own Son, who had
now fasted but forty days. In the words there is: —
I. A concession or grant, that ordinarily man liveth by bread; and therefore must labour for it, and use it
when it may be had.
II. There is a restriction of the grant, that it is not by bread only: ‘But by every word that proceedeth out of
the mouth of God.’ The business is to explain how a man can live by the word of God, or what is meant by
it.
1. Some take word for the word of precept, and expound it thus: if you be faithful to your duty, God will
provide for you. For in every command of God, general or particular, there is a promise expressed or
implied of all things necessary: Deuteronomy 28:5, ‘Blessed shall be thy basket and thy store;’ and
Matthew 6:33, ‘Seek ye first the kingdom of God, and his righteousness, and all these things shall be added
unto you.’ Now we may lean upon this word of God, keep ourselves from indirect means, and in a fair way
of providence refer the issue to God.
2. Some take the word for the word of promise, which indeed is the livelihood of the saints: Psalm
119:111, ‘Thy testimonies have I taken as an heritage for ever; they are the rejoicing of my heart.’ God’s
people in a time of want can make a feast to themselves out of the promises; and when seemingly starved
in the creature, fetch not only peace and grace and righteousness, but food and raiment out of the
covenant.
3. ‘Rather, I think, it is taken for his providential word or commanded blessing; for as God made all things
by his word, so he upholdeth all things by the word of his power’: Hebrews 1:3. His powerful word doth all
in the world: Psalm 147:15, ‘He sendeth forth his commandment on the earth; his word runneth very
swiftly; he giveth snow like wool.’ And then, in Hebrews 1:18, ‘He sendeth out his word, and melteth
them.’ As the word of creation made all things, so the word of providence sustaineth all things. This word
is spoken of Psalm 107:20, ‘He sent his word, and his word healed them; and delivered them from all their
destructions.’ It is dictum factum with God; if he speak but the word, it is all done: Matthew 8:8, ‘Speak but
the word, and thy servant shall be whole.’ So Luke 4:36, What a word is this; ‘for with authority and power
he commandeth the unclean spirits, and they come out.’ So of Joseph it is said, Psalm 105:19, ‘Until the
time that his word came; the word of the Lord tried him;’ that is, his power and influence on the hearts of
the parties concerned for his deliverance. Well, then, the power of sustaining life is not in bread, but in the
word of God; not in the means, but in God’s commanded blessing, which may be conveyed to us
[[@Page:233]] by means, or without means, as God pleaseth. There is a powerful commanding word
which God useth far health, strength, sustentation, or any effect wherein the good of his people is
concerned. He is the great commander of the world. If he say to anything Go, and it goeth; Come, and it
cometh.
Thus you have the history of the first temptation. Now for the observations.
Observe, first, That God may leave his children and servants to great straits; for Christ himself was sorely
an hungered: so God suffereth his people to hunger in the wilderness before he gave them manna,
Therefore it is said, Psalm 102:23, ‘He weakeneth the strength of the people in the way.’ He hath sundry
trials wherewith to exercise our faith, and sometimes by sharp necessities. Paul and his companions had
continued fourteen days, and had taken nothing: Acts 27:33. Many times God’s children are thus tried:
trading is dead, and there are many mouths to be fed, and little supply cometh in; yet this is to be borne:
none of us more poor than Christ, or more destitute than was Christ.
Secondly, That the devil maketh an advantage of our necessities. When Christ was an hungered, then the
tempter came to him; so unto us. Three sorts of temptations he then useth to us, the same he did to Christ:
—
[1.] Either he tempteth us to unlawful means to satisfy our hunger; so he did to Christ, who was to be
governed by the Spirit, to work a miracle to provide for his bodily wants at Satan’s direction; so us.
Poverty hath a train of sinful temptations: Proverbs 30:9, ‘Lest I be poor, and steal, and take the name of
my God in vain.’ Necessities are urging, but we must not go to the devil for a direction how to supply
ourselves, lest he draw us to put our hand to our neighbour’s goods, or to defraud our brother, or betray
the peace of our conscience, or to do some unworthy thing, that we may live the more comfortably. You
cannot plead necessity; it is to relieve your charge, to maintain life; God is able to maintain it in his own
way. No necessity can make any sin warrantable. It is necessary thou shouldst not sin; it is not necessary
thou shouldst borrow more than thou canst pay. or use any fraudulent means to get thy sustenance. If
others be un merciful, thou must not be unrighteous.
[2.] To question our adoption, as he did the filiation of Christ: ‘If thou be the Son of God.’ It is no wonder to
find Satan calling in question the adoption and regeneration of God’s children, for he calleth in question
the filiation and sonship of the Son of God, though so plainly attested but a little before: Hebrews 12:5, Ye
have forgotten the exhortation which speaketh unto you as children, ‘My son,’ &c. Certainly whatever
moveth us to question our interest in God’s fatherly love, bare afflictions should not; for to be without
afflictions is a sign of bastards. God hath no illegitimate children, but God hath degenerate children, who
are left to a larger discipline.
[3.] To draw us to a diffidence and distrust of God’s providence: this he sought to breed in Christ, or at
least to do something that might seem to countenance it, if he should upon his motion work a miracle.
Certainly it is Satan’s usual temptation to work in us a disesteem of God’s goodness and care, and to make
us pore altogether upon our wants. A sense of our wants may be a means to humble us, to quicken us to
prayer; but it should not be a temptation to beget in us unthankfulness, or murmuring against God’s
providence, or any disquietness or unsettledness in our minds. And though they may be very pinching, yet
we should still remember that God is good to them that are of a clean heart: Psalm 73:1. God hath in
himself all-sufficiency, who knoweth both what we want, and what is fittest for us, and is engaged by his
general providence as a faithful Creator: 1 Peter 4:19, ‘Let them that surfer according to the will of God,
commit the keeping of their souls to him in well-doing, as unto a faithful Creator;’ but more especially as
related to us as a Father: Matthew 6:32, ‘Your heavenly Father knoweth that you have need of all these
things.’ And by his faithful promise, Hebrews 13:5, ‘He hath said, I will never leave thee, nor forsake thee.’
And [[@Page:234]] he will give us every good thing while we fear him: Psalm 34:9, 10, O fear the Lord, ye
his saints: for there is no want to them that fear him. ‘The young lions do lack and suffer hunger: but they
that seek the Lord shall not want any good thing.’ And walk uprightly: Psalm 84:11, ‘For the Lord God is a
sun and a shield: the Lord will give grace and glory: no good thing will he withhold from them that walk
up rightly.’ And seek it of him by prayer: Matthew 7:11, ‘Ask, and it shall be given you; seek, and ye shall
find; knock, and it shall be opened unto you.’
But you will say, You preach only to the poor and destitute. I answer, I speak as my subject leadeth me: it
will put the point generally; Satan maketh an advantage of our condition. Christ had power to do what was
suggested; every condition hath its snares, a full condition most of all: Psalm 69:22, ‘Let their table be a
snare, their welfare for a trap.’ He hideth his snares and gins to catch our souls. In all the comforts men
enjoy they are apt to grow proud, to forget God, to become merciless to others who want what they enjoy;
to live in vain pleasures, and to forget eternity; to live in sinful security, in the neglect of Christian duties;
to be enslaved to sensual satisfactions, to be flat and cold in prayer. This glut and fulness of worldly
comforts is much more dangerous than our hunger.
Thirdly, observe, In tempting, Satan pretendeth to help the tempted party to a better condition; as here he
seemeth careful to have bread provided for Christ at his need, yea, pretendeth respect to his glory, and to
have him manifest himself to be the Son of God, by such a miracle as he prescribeth. This seeming
tenderness, counselling Christ to support his life and health, was the snare laid for him. Thus he dealt with
our first parents: he seeketh to weaken the reputation of God’s love and kindness to man, and to breed in
the woman’s mind a good opinion of himself. That his suggestions might make the greater impression
upon her, he manageth all his discourse with her, that all the advice which he seemeth to give her
proceeded of his love and good affection towards her and her husband, pretending a more than ordinary
desire and care of man’s good, Genesis 3:5, as if he could direct him how to become a match for God
himself. ‘So still he dealeth with us; for alas! otherwise in vain is the snare laid in the sight of any bird,’
Proverbs 1:17. He covereth the snare laid for man’s destruction with a fair pretence of love to advance
man to a greater happiness, and so pretendeth the good of those whom he meaneth wholly to destroy. He
enticeth the covetous with dishonest gain, which at length proveth a real loss: the sensual with vain
pleasures, which at length prove the greatest pain to body and soul: the ambitious with honours, which
really tend to their disgrace. Always trust God, but disbelieve the devil, who promoteth man’s destruction
under a pretence of his good and happiness. How can Satan and his instruments put us upon anything that
is really good for us?
Fourthly, That Satan’s first temptations are more plausible. ‘He doth not at first dash come with fall down
and worship me;’ but only pretendeth a respect to Christ’s refection, and a demonstration of his sonship.
Few or none are so desperate at first as to leap into hell at the first dash, therefore the devil beginneth
with the least temptations. First men begin with less evils, play about the brink of hell: a man at first
taketh a liking to company, afterwards he doth a little enlarge himself into some haunts and merry
meetings with his companions, then entereth into a confederacy in evil, till he hath brought utter ruin
upon himself, and what was honest friendship at first proveth wicked company and sure destruction at
last. At first a man playeth for recreation, then ventureth a shilling or two, afterwards, by the witchery of
gaming, off goeth all sense of thrift, honesty, and credit. At first a man dispenseth with himself in some
duty, then his dispensation groweth into a settled toleration, and God is cast out of his closet, and his heart
groweth dead, dry, and sapless. There is no stop in sin, it is of a multiplying nature, and we go on from one
degree to another; and a little lust sets open the door for a greater, as the lesser sticks set the greater on
fire.
Fifthly, There is no way to defeat Satan’s temptations but by a sound belief of God’s all-sufficiency, and the
nothingness of the creature.
[[@Page:235]] [1.] A sound belief of, and a dependence on, God’s all-sufficiency: Genesis 17:1, ‘I am the
Almighty God; walk before me, and be thou perfect.’ We need not warp, nor run to our shifts, he is enough
to help to defend or reward us; he can help us without means, though there be no supply in the view of
sense, or full heaps in our own keeping. God knoweth when we know not: 2 Peter 2:9, ‘The Lord knoweth
how to deliver the godly out of temptations,’ &c., or by contrary means, curing the eyes with spittle and
clay. He can make a little means go far. As he blessed the pulse to the captive children, Daniel 1:15, and
made the widow’s barrel of meal and cruse of oil to hold out, 1 Kings 17:14, and his filling and feeding five
thousand with a few barley loaves and a few fishes, Matthew 14:21; on the other side he can make
abundance unprofitable: Luke 12:15, ‘A man’s life consisteth not in the abundance of the things which he
possesseth.’ No means can avail unless God giveth his blessing; therefore we should not distrust his
providence, nor attempt anything without God’s warrant, lest we offend him, and provoke him to
withdraw his blessing.
[2.] The nothingness of the creature: ‘Not by bread alone.’ It is nothing by way of comparison with God,
nothing by way of exclusion of God, nothing in opposition to God. It should be nothing in our esteem, so far
as it would be something separate from God, or in co ordination with God: Isaiah 40:17, ‘All nations before
him are as nothing, less than nothing and vanity;’ Job 6:21, ‘Now ye are nothing.’ All friends cannot help,
our foes cannot hurt us, not the greatest of either kind: Isaiah 34:12, ‘All her princes shall be nothing.’ In
regard of the effects which the world promiseth to its deluded lovers, all is as nothing; not only that it can
do nothing to our needy souls to relieve us from the burden of sin, nothing towards the quiet and true
peace of our wounded consciences, nothing to our acceptance with God, nothing for strength against
corruptions and temptations, nothing at the hour of death; but it can do nothing for us during life, nothing
to relieve and satisfy us in the world without God. Therefore God is still to be owned and trusted.

Sermon 3.
Matthew 4:5, 6. — Then the devil taketh him up into the holy city, and setteth
him on a pinnacle of the temple, and saith unto him, If thou be the Son of God,
cast thyself down: for it is written, He shall give his angels charge concerning
thee; and in their hands they shall bear thee up, lest at any time thou dash thy
foot against a stone.
In this second temptation I shall give you — (1.) The history of it; (2.) Observations upon it.
I. The history of it. There,
1. What Satan did.
2. What he said.
3. The soreness of the temptation.
1. What he did: ‘Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the
temple.’ There — (1.) ‘Take notice of the ground which the devil chose for the conflict: He taketh him up
into the holy city, and setteth him on the pinnacle of the temple.’ By the holy city is meant Jerusalem, for
this name is given to it in other scriptures: Isaiah 58:2, ‘They call themselves of the holy city.’ And Isaiah
52:1, ‘O Jerusalem, the holy city;’ and in many other places. It was so called, because it was the seat of
God’s worship, and the place where God manifested his gracious presence with his people. If you ask why
now it was called the holy city, since it was a city of blood, the seat of all wickedness, in which the law of
God was depraved, their religion corrupted, their religion polluted? I answer, Yet there was the temple of
the Lord. Some relics of good and holy men, some grace yet continued, and the only place that owned the
true God, though with much corruption. The more especial place which the devil chose for the conflict was
πτερύγιον τοῦ ἱεροῦ, ‘the pinnacle of the temple,’ or ‘the wing of the temple;’ meaning the border round
about the flat covering of the temple to hinder any one from falling off easily, which might be adorned
with [[@Page:236]] pinnacles and spires, from whence one might easily fall. (2.) How the devil got him
there? Whether Christ was carried through the air, or went on his feet, following him of his own accord?
The last seemeth to be countenanced by Luke; that he led him to the pinnacle of the temple, Luke 4:9,
ἤγαγεν αὐτὸν; yet the former is preferred by most ancient and modern interpreters, and not without
reason. For Christ voluntarily to follow the devil, and to go up to the top of the temple, and stand on one of
the pinnacles thereof, it seemeth improbable, and would take up more time than could be spent on this
temptation. He that would not obey the devil persuading him to cast himself down, that he might not
tempt God, would not voluntarily have gone up with him, for that would have been the beginning of a
temptation, to yield so far. Most probably, then, Satan was permitted to carry him in the air, without doing
him any hurt, to Jerusalem, and one of the pinnacles of the temple and battlements thereof. But how Christ
was carried in the air, visibly or invisibly, the scripture showeth not: it affirmeth the thing, but sets not
down the manner. We must believe what it asserteth, reverence what it concealeth. Here was a real
translation, a transportation from place to place, not imaginary, for then Christ had been in no danger. And
again, not violent, but voluntary — a carrying, not a haling — a leading, not a forcing, as the wrestler is
drawn on to the combat. As he suffered himself to be drawn to death by Satan’s instruments, so by the
devil to be translated from place to place. The officers of the high priest had power to carry him from the
garden to Annas, from Annas to Caiaphas, from Caiaphas to Pilate, from Pilate to Herod, from Herod to
Pilate again, and then from Gabbatha to Golgotha, which could not have been unless this power had been
given them from above, as Christ himself telleth Pilate, John 19:11. So God, for his greater glory and our
instruction, permitted this transportation; therefore this translation is not to be imputed to the weakness
of Christ, but his patience, submitting thus far that he might experience all the machinations of Satan; and
the transporting is not to be ascribed to the tempter’s strength, but his boldness. Christ did not obey him,
but submitted to the divine dispensation, and would fight with him not only in the desert, but in the holy
city: and no wonder if Christ suffered Satan to carry him, who suffered his instruments to crucify him.
2. What he said to him, Matthew 4:6, where take notice — (1.) Of the temptation itself, ‘If thou be the Son
of God, cast thyself down.’ (2.) The reason alleged to back it, For it is written, ‘He shall give his angels
charge concerning thee,’ &c.
[1.] The temptation itself: ‘If thou be the Son of God, cast thyself down.’ Mark what was the mote in
the devil’s eye, that Christ was declared to be the Son of God, the Messiah and Saviour of the world.
He would have him to put it to this proof in the sight of all Jerusalem, wherein, if he failed, and had
died of the fall, the Jews would think him an impostor; if he had escaped, he had submitted to the
devil’s methods, and so had run into the former sins mentioned before in the first temptation, his
doing something at the devil’s direction; his disbelief of the divine oracle, unless manifested by such
proof as Satan required; and besides a tempting of divine providence — the ordinary way was down
stairs. He would have him leap, and throw himself over the battlements. It would be too long to go
down stairs; he will teach him a nearer way: to cast himself down and fear no hurt, for if he were the
Son of God he might securely do so. But chiefly Christ was not to begin his ministry by miracles, but
doctrine — not from a demonstration of his power, but wisdom. The gospel was to be first preached,
then sealed and confirmed by miracles; and Christ’s miracles were not to be ludicrous, but profitable
— not fitted for pomp, but use — to instruct and help men, rather than strike them with wonder.
Now this would discredit the gospel, if Christ should fly in the air; besides, we must not fly to
extraordinary means, where ordinary are present.
Only, before I go off, observe that Satan did not offer to cast him down; that God did not suffer him to
do, because he sought to bring Christ to sin. If Satan had cast him down, Christ [[@Page:237]] had
not sinned.
[2.J The reason by which he backeth the temptation. It is taken from scripture: For it is written, ‘He
shall give his angels charge concerning thee.’ The scripture is in Psalm 91:11, 12, where the words
run thus: He shall give his angels charge over thee, to keep thee in all thy ways. ‘They shall bear thee
up in their hands, lest thou dash thy foot against a stone.’ Where,
First, Observe the devil’s cunning in citing scripture. The apostle telleth us that Satan is sometimes
transformed into an angel of light, 2 Corinthians 11:14. And we read that once he took the habit and guise
of a prophet, 1 Samuel 28:18; and indeed he deceiveth more by the voice of Samuel than by the voice of
the dragon. We read of τὰ βάθη τοῦ Σατανᾶ, ‘The depths of Satan,’ Revelation 2:24. Here he cometh like a
divine, with a Bible in his hand, and turneth to the place; here the enemy of God cometh with the word of
God, and disguiseth the worst of actions with the best of words, opposeth God to God, and turneth his
truth to countenance a lie. Being refuted by scripture, he will bring scripture too, and pretendeth to
reverence that which he chiefly hateth. Christians, you have not to do with, a foolish devil, who will appear
in his own colours and ugly shape, but with a devout devil, who, for his own turn, can pretend to be godly.
Secondly, That he citeth such a scripture, which exceedingly conduceth to commend the happiness of the
godly; for God will not only be the keeper and guardian of them that fear him, but hath also appointed the
ministry of angels; and the argument of the tempter seemeth to be taken from the less to the greater; for if
it be true of every one that trusts in God, and dwelleth in the shadow of the Almighty, that God will have
such a care of him, much more will he have a care of his beloved Son, in whom he is well pleased.
Therefore, you that are declared to be so from heaven, and having such an occasion to show yourself to be
the Son of God with so much honour and profit, why should you scruple to cast yourself down?
But wherein was the devil faulty in citing the scripture? Some say in leaving out those words, in all thy
ways. This was Bernard’s gloss — in viis, non in praecipitiis: will keep you in your ways or duties, not in
your headlong actions; these were none of his ways, to throw himself down from the battlements of the
temple. This is not to be altogether rejected, because it reaches the sense; yet this omission was not the
devil’s fault in citing this scripture; for, all thy ways signifieth no more but in all thy actions and
businesses, and that is sufficiently implied in the words cited by Satan. But the devil’s error was in
application. He applieth the word of God, not to instruct, but deceive; rather to breed a contempt, disdain,
and hatred of scriptures, than a reverent esteem of them; to make the word of God seem uncertain; or if a
reverence of them, to turn this reverence into an occasion of deceit; more particularly to tempt God to a
need less proof of his power. We are not to cast ourselves into danger, that providence may fetch us off.
God will protect us in the evils we suffer, not in the evils we commit — not in dangers we seek, but such as
befall us besides our intention.
3. The soreness of this temptation, which appeareth in several things.
[1.] The change of place. For a new temptation, he maketh choice of a new place; he could do no good
on him in the wilderness, therefore he taketh him and carrieth him into the holy city. Here was a
public place where Christ might discover himself with profit, and the edification of many, if he would
but submit to the devil’s methods. In the temple the Messiah was as in his own house, where it was
fit the Messiah should exhibit himself to his people. There was an old prophecy, Malachi 3:1, ‘The
Lord, whom ye seek, shall suddenly come into his temple, even the messenger of the covenant,
whom ye delight in.’ And he was to send forth his rod out of Zion, even the law of his kingdom: Psalm
110:2. If he would yield to this advice and vain glorious ostentation of his power before that
numerous multitude which continually [[@Page:238]] resorted to the holy things performed in the
temple, how soon should he be manifested to be the Son of God, or the power of the great God. The
devil doth not persuade him to cast himself from a rock or top of a tree in the desert — that had been
temerity and rashness — but from a pinnacle of the temple, an holy place, and a place of much
resort. But the Son of God was not to be discovered to the world by the devil’s methods. That had
been such a piece of ostentation and vainglory as did not become the Son of God, who came to teach
the world humility. But, however, the temptation is grievous: in so good a design, in such an holy
place, there could no ill happen to the Son of God, nor a better occasion be offered of showing
himself to many, so to confirm the Jews in the truth of the oracle they had of late heard from heaven.
[2.] The change of temptations. Since he will trust, the devil will put him upon trusting; he shall trust
as much as he will. There he tempted him to the use of unlawful means to preserve his life, here to
the neglect of things lawful. There, that God would fail him if he were still obedient to the Spirit, and
did not take another course than divine providence had as yet offered to him; here, that God would
not forsake him, though he threw himself into danger. There, that he would fail though he had
promised; here, that he would help though he had not promised. That faith which sustained him in
his hunger would preserve him in this precipice; if he expected his preservation from God, why not
now? He had hitherto tempted him to diffidence, now to prefidence, or an over-confident
presumption that God would needlessly show his power. It is usual with the tempter to tempt man
on both sides; sometimes to weaken his faith, at other times to neglect his duty. He was east out of
heaven himself, and he is all for casting down.
[3.] The temptation was the more strong, being veiled under a pretence of scripture, and so Christ’s
weapons seem to be beaten back upon himself. The devil tempted him to nothing but what he might
be confident to do upon the promise of God. Now it is grievous to God’s children, when the rule of
their lives and the charter of their hopes is abused to countenance a temptation.
II. The observations.
1. Observe, that the first temptation being rejected by Christ, Satan maketh a new assault. Though he get
the foil, he will set on us again; like a troublesome fly that is often beaten off, yet will return to the same
place. Thus the devil, when he could do no good upon his first patent against Job’s goods and children,
cometh and sueth for a new commission, that he might touch his flesh and bones: Job 2:4, 5, Skin for skin,
yea, all that a man hath will he give for his life. ‘But put forth thine hand now, and touch his bone and his
flesh, and he will curse thee to thy face.’ Satan is incessant in his attempts against the saints, and is ready
to assault afresh upon every occasion. Now this cometh to pass by Satan’s unwearied malice, who is a
sworn enemy to our peace and welfare — he still seeketh to devour us, 1 Peter 5:8; also from God’s
providence, who permitteth this that we may not be careless and secure after temptation, though we have
gotten the victory; for our life is a continual warfare: Job 7:1, ‘Is there not an appointed time for man upon
earth?’ The same word signifieth also a warfare. Man’s life is a perpetual toil, and a condition of manifold
temptations and hazards, such as a soldier is exposed to; therefore we must perpetually watch. We get not
an absolute victory till death. Now this should the more prevail with us, because many of God’s people
have failed after some eminent service performed for God. Josiah, after he had prepared the temple, fell
into that rash attempt against Pharaoh Necho which cost him his life: 2 Chronicles 35:20, ‘After all this,
when Josiah had prepared the temple, Necho, king of Egypt, came up to fight against Carchemish by
Euphrates; and Josiah went out against him.’ And Peter, after he had made a glorious confession, giveth his
Master carnal counsel: Matthew 16:18, ‘Thou art Peter, and upon this rock will I build my church.’ &c.; and
yet, Matthew 16:23, ‘Get thee behind me, Satan.’ Many, [[@Page:239]] after they have been much lifted up
in consolation, do readily miscarry. First, he made a glorious confession, a sign of great faith; then carnal
wisdom vents itself in some counsel concerning the ease of the flesh. Oh, what need have we to stand upon
our guard, till God tread Satan under our feet! As one of the Roman generals, whether conquering or
conquered, semper instaurat pugnam, so doth Satan.
2. Observe, God may give Satan some power over the body of one whom he loveth dearly. For Satan is
permitted to transport Christ’s body from the wilderness to the holy city, and to set it on a pinnacle of the
temple. As it is very consistent with God’s love to his people to suffer them to be tempted in their souls by
the fiery darts of Satan, so he may permit Satan to afflict their bodies, either by himself, or by witches, who
are his instruments. Thus he permitted Satan to afflict Job, Job 2:6, 7, And the Lord said unto Satan,
‘Behold, he is in thy hand, but save his life. So went Satan forth from the presence of the Lord, and smote
Job with sore boils, from the sole of his foot unto his crown.’ The devil may have a threefold power over
the bodies of men: —
[1.] By transportations, or carrying them from one place to another, which usually is not found but in
those that give up themselves to his diabolical enchantments. Or,
[2.] In possessions, which were frequent and rife in Christ’s time: ‘My daughter is sorely vexed with a
devil.’ Matthew 15:22. Or,
[3.] In diseases, which is more common. ‘Thus he afflicted Job’s body cleaveth fast unto him.’ It is ‫ִשְׁמְר֣הּו‬
ֵ ‫‘ י‬a
thing of Belial.’ as if it were a pestilential disease from the devil. So some understand that, Psalm 91:3,
‘Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.’ As if those
sudden darts of venom by which we are stricken in the plague came from Satan. Certainly evil angels may
have a great hand in our diseases: Psalm 78:49, ‘He cast upon them the fierceness of his anger, wrath, and
indignation, and trouble, by sending evil angels among them.’ But I press it not much. Only,
(1.) A word of patience, that we would submit to God, though our trials be never so sharp. We must yield
to that measure of humiliation which it shall please God to prescribe. If he should give leave to Satan to
inflame our blood and trouble the humours of our body, we must not repine; the Son of God permitted his
sacred body to be transported by the devil in the air.
(2.) A word of comfort. Whatever power God permitteth Satan to have over our bodies, or bodily interests,
yet it is limited; he cannot hurt or molest any further than God pleaseth. He had power to set Christ on a
pinnacle of the temple, but not to cast him down. He had a power to touch Job’s skin, but a charge not to
endanger his life: Job 2:6, ‘Behold, he is in thine hand, but save his life.’ God sets bounds and limits to the
malice of Satan, that he is not able to compass all his designs. Job was to be exercised, but God would not
have him die in a cloud, his life was to be secured till better times.
(3.) A word of caution. Let not the devil make an advantage of those troubles which he bringeth upon our
bodies, or the interests of the bodily life, yet let him not thereby draw you to sin. Here the devil may set
Christ upon a precipice, but he can do him no further hurt; he may persuade us to cast down ourselves,
but he cannot cast us down unless we cast down ourselves, Nemo laeditur nisi a seipso. His main spite is
at your souls, to involve you in sin. God may give him and his instruments a power over your bodily lives,
but he doth not give him a power over the graces of the saints. The devil aimeth at the destruction of souls;
he can let men enjoy the pleasures of sin for a season, that he may deprive you of delight in God and
celestial pleasures; he can be content that you shall have dignities and honours if they prove a snare to
you. If the devil seek to bring you to poverty, trouble, and nakedness, it is to draw you from God. He careth
not for the body but as it [[@Page:240]] may be an occasion to ruin the soul.
3. Observe, If Satan lead us up, it is to throw us down. He taketh up Christ to the pinnacle of the temple, and
saith unto him, ‘Cast thyself down.’ He bringeth up many by little and little to some high place, that by
their aspiring they may at length break their necks. Thus he did Haman, and so he doth many others,
whose climbing maketh way for their greater fall. The devil himself was an aspirer, and fell from heaven
like lightning: Luke 10:18, ‘I beheld Satan as lightning fall from heaven.’ And though in show he may seem
to befriend many that hearken to his temptations, yet in the end he crieth, ‘Down with them, down with
them, even to the ground.’ God’s manner is quite contrary; when he meaneth to exalt a man, he will first
humble him, and make him low: Matthew 23:12, ‘Whosoever shall exalt himself shall be abased; and he
that shall humble himself shall be exalted.’ But the devil’s way is to lift them up to the clouds, that he may
bring them down to the lowest pit of destruction. Adam, in conceit, must be like God, that indeed he may
be like the beasts that perish: Psalm 49:20, ‘Man that is in honour, and understandeth not, is like the
beasts that perish.’
4. Observe, ‘If thou be the Son of God, cast thyself down.’ The temptation is quite contrary to what it was
before. Then it was to preserve life by unlawful means, now to endanger life by the neglect of means
lawful; there to distrust God’s care of our preservation when he hath set us about any task or work, here
to presume on his care without warrant. The devil tempts us sometimes to pamper the flesh, sometimes to
neglect it in such a way as is destructive to our service. ‘Thus the devil hurrieth us from one extreme to
another, as the possessed man fell oft-times into the fire, and oft into the water.’ Matthew 17:15. Those
that are guided by Satan reel from one extremity to another; either men slight sin and make light of it, or
sinners are apt to sorrow above measure, as the incestuous Corinthian: 2 Corinthians 2:17, ‘Lest perhaps
such an one should be swallowed up with overmuch sorrow.’ And the apostle showeth there that these
were the enterprises of Satan. Some men are careless of God’s interest in the world, or else heated into the
activity of a bitter zeal. Some are of a scrupulous spirit, that they may make conscience of all things; and
the devil hurrieth them into a large atheistical spirit, that they make conscience of nothing. How often
have we known a fond scrupulosity to end in a profane licentiousness, when they have been wearied out
of that kind of frame of spirit! Some are dead and heartless, like Gallio, — ‘care for none of these things;’
fight Christ, fight Antichrist, it is all one to them; and usually they are such as formerly have been heated
with a blind and bold madness: as Peter at first refused to have his feet washed by Christ, and then would
have head, hands, feet and all washed, John 13:8, 9, being out in both. What sad work is there made in the
church of God by Solifidians and Nullifidians: ‘heretofore it was all faith and free grace misapplied and
misunderstood; and now it’ is all morality and virtue, while Christ is neglected, and the mystery of the
gospel little set by or valued. It is ever the devil’s policy to work upon the humour of people. If they will
reform the church, it shall be to a degree of separation, and condemning all churches and Christians that
are not of their mode; if they be for uniting, Christ’s unquestionable interests must be trodden underfoot,
and all care of truth and reformation must be laid aside. If he can destroy religion and godliness no other
way, he will be religious and godly himself; but it is either, as to private Christians, to set them upon
overdoing, that he may make them weary of the service of Christ; or, as to the public, by crying up some
unnecessary things, which Christ never commanded. If men be troubled with sin, and see a necessity of
the gospel, and prize the comforts of it, the gospel must be over-gospelled, or else it will not serve their
turns; and that over-gospel must be carried to such a length as to destroy the very gospel, and free grace
itself. The devil first tempted the world to despise the poor fishermen that preached the gospel; but the
world, being convinced by the power of the Holy Ghost, and gained to the faith, then he fought by riches
and grandeur to debase the gospel; so that he hath got as much or more by the worldly glory he puts upon
Christ’s messengers as by persecution. Then, [[@Page:241]] when that is discovered, the devil will turn
reformer; and what reformation is that? the very necessary support and maintenance of ministers must
be taken away. All overdoing in God’s work is undoing. If Christ will trust, the devil will persuade him to
trust, even to the degree of tempting God.
5. Observe, That the devil himself may pretend scripture to put a varnish upon his evil designs; for here he
seeketh to foil Christ with his own weapons: which serveth to prevent a double extreme.
[1.] One is, not to be frighted with the mere noise and sound of scriptures, which men bring to
countenance their errors. See whether they be not wrested and misapplied; for the devil may quote
scripture, but he perverts the meaning of it. And usually it is so by his instruments; as that pope, who
would prove a double power to be in himself, temporal and spiritual, by that scripture, Ecce duo gladii!
‘Behold, here are two swords!’ Luke 22:38. It is easy to rehearse the words of scripture, and therefore not
the bare words, but the meaning must be regarded.
[2.] The other extreme is this: Let none vilify the scriptures, because pleaded by Satan; for so he might as
well vilify human reason, which is pleaded for all the errors in the world; or law, because it is urged
sometimes to justify a bad cause. For it is not scripture, that is not a nose of wax, as Papists say. It is a great
proof of the authority and honour of scriptures, that Satan and his greatest instruments do place their
greatest hopes of prevailing by perverting and misapplying of it.
6. Observe, That God hath given his angels a special charge about his people, to keep them, from harm.
Here I shall show: —
[1.] That it is so.
[2.] Why it is so.
First, That it is so is evident by the scripture, which everywhere shows us that angels are the first
instruments of his providence, which he maketh use of in guarding his faithful servants: Hebrews 1:14.
The apostle saith, ‘Are they not all, λειτουργικὰ πνεύματα, ministering spirits, sent forth to minister to them
that shall be the heirs of salvation?’ Their work and employment is to attend us at God’s direction, not to
be worshipped and served by us by any devotion. ‘They are ministering spirits.’ not ours, but Christ’s; he
that serveth hath a master whom he serveth, and by whom he is sent forth: their work and employment is
to attend us indeed, but at the command and direction of their own Master. They are not at our beck to go
and come at our pleasure, neither do they go and come at their inclination, but at the commission of God:
their work is appointed by him, they serve us as their Master’s children, at his command and will; and
whom do they serve? ‘The heirs of salvation.’ They are described, Titus 3:7, ‘That being justified by grace,
we should be made heirs according to the hope of eternal life.’ They are not ministers of conversion and
sanctification: to this ministry Christ hath called men, not angels; but in preserving the converted the
angels have a hand. Therefore it is notable they are sometimes called God’s angels: Psalm 103:21, ‘Bless
the Lord, all ye his hosts, ye ministers of his that do his pleasure;’ sometimes their angels: Matthew 18:10,
‘Take heed that ye despise not one of these little ones, for I say unto you, that in heaven their angels do
always behold the face of my Father which is in heaven.’
But whether every one hath an angel-guardian is a curious question. Sometimes one angel serveth many
persons: Psalm 34:7, ‘The angel of the Lord encampeth round about them that fear him, and delivered)
them;’ and sometimes many angels are about one person: 2 Kings 6:17, And, ‘behold, the mountain was
full of horses and chariots round about Elisha.’ And here in the text quoted by Satan, ‘He shall give his
angels charge concerning thee.’ There is not mention made of one, but many angels, and the angels in
general are said to be ministering spirits. When soldiers are said to watch for a city, it is not meant that
every citizen hath a soldier to watch for him.
[[@Page:242]] The only place which seemeth to countenance that opinion is Acts 12:15, Then said they, ‘It
is his angel.’ But if Peter had a peculiar angel to guard him, and look after him then, when he was in great
trouble, and detained in prison, it doth not follow that every person and everywhere should have an
angel-guardian. Besides, an assertion in scripture must be distinguished from men introduced speaking in
scripture. It showeth, indeed, that it was the opinion of the Jews at that time, which these holy men had
imbibed and drunk in. Or it may be the word angel is only taken for a messenger sent from Peter. Why
should an angel stand knocking at the door, who could easily make his entrance? And is it credible that the
guardian angels do take their shape and habit whose angels they are? It is enough for us to believe that all
the angels are our guardians, who are sent to keep us and preserve us, as it pleaseth God.
But what is their ministry and custody? It is not cura animarum, care and charge of souls; that Christ
taketh upon himself, and performeth it by his Spirit; but ministerium externi auxilii, to afford us outward
help and relief: it is custodia corporis, they guard the bodily life chiefly. Thus we find them often
employed. An angel brought Elijah his food under the juniper-tree: 1 Kings 19:5. An angel stirred the
waters at the Pool of Siloam: John 5:4. An angel was the guide of the way to Abraham’s servant: Genesis
24:7, ‘He will send his angel before thee, and thou shalt take a wife unto my son from thence.’ Angels
defend us against enemies: Psalm 34:7, ‘The angel of the Lord encampeth round about them that fear him
and delivereth them;’ 2 Kings 19:35, ‘The angel of the Lord went out and smote in the camp of the
Assyrians an hundred fourscore and five thousand.’ An angel opened the prison doors to the apostles: Acts
5:19, 12:7.
But were not all these services extraordinary and miraculous which we may not now expect?
Ans. The visible ministry was extraordinary, proper to those times but the invisible is perpetual and
ordinary, as Abraham’s servant did not see the angel in the journey. The devil worketh in and about
wicked men invisibly, so do the good angels.
Secondly, Reasons why it is so.
(1.) To manifest the great love and care which God hath over his people; therefore he giveth those
blessed spirits, which behold his lace, charge concerning his people on earth; as if a nobleman were
charged to look to a beggar by the prince of both.
(2.) We understand the operation of finite agents better than infinite. God is so far out of the reach of
our commerce, that we cannot understand the particularity of his providence.
(3 ) To counterwork the devil: evil angels are ready to hurt us, and therefore good angels are ready
to preserve us. Well might the devil be so well versed in this place; he hath often felt the effects of it;
he knew it by experience, being so often encountered by the good angels in his endeavours against
the people of God.
(4.) To begin our acquaintance, which in heaven shall be perfected: Hebrews 12:22, ‘Ye are come to
an innumerable company of angels.’
Use 1. To show the happy state of God’s people. No heirs of a crown have such guards as they have. Christ
dwelleth in their hearts as in a throne: Ephesians 3:17, That Christ may dwell in your hearts by faith.’ The
Holy Spirit guardeth them against all cares and fears: Philippians 4:7, ‘And the peace of God, which
passeth all understanding, shall keep your hearts and minds through Jesus Christ.’ And the good angels
are as a wall and camp about them: Psalm 34:7, ‘The angel of the Lord encampeth round about them that
fear him, and delivereth them;’ Matthew 18:10, ‘Despise not one of these little ones, for verily I say unto
you, that in heaven their angels do always behold the face of my Father which is in heaven.’ If the angels
make an account of them, surely men should not despise them; yea, rather, God esteemeth so much of the
meanest of these little ones, that the good angels, who daily enjoy God’s glorious presence, are ministering
spirits appointed to attend [[@Page:243]] them. If the Lord and his holy angels set such a price on the
meanest Christians, we should be loth to despise and offend them.
2. It should breed some confidence and comfort in Christians in their sore straits and difficulties, when all
visible help seemeth to be cut off. This invisible ministry of the angels is matter of faith: 2 Kings 6:16, 17,
And he answered, Fear not: for they that be with us are more than they that be with them. And Elisha
prayed, and said, Lord, I pray thee, open the young man’s eyes, that he may see. And the Lord opened the
young man’s eyes, and he saw: and, ‘behold, the mountain was full of horses and chariots of fire round
about Elisha.’ These were no other but the angels of God, which were as an host to defend them. Open the
eye of faith, you may see God, and his holy angels to secure you.
3. Take we heed how we carry ourselves, because of this honourable presence. ‘In congregations there
should be no indecency, because of the angels.’ 1 Corinthians 11:10. In all our ways let us take heed that
we do not step out of God’s way. Do nothing that is unseemly and dishonest; they are spies upon us. And it
is profitable for us, that they may give an account of us to God with joy, and not with grief.
 SERMON 4.
Matthew 4:7. — Jesus said unto him, It is written again, Thou shalt not tempt
the Lord thy God.
Here is Christ’s answer to the second temptation, where two things are observable: —
First, That Christ answered.
Secondly, What he answered.
First, That Christ answered. Christ answered, the more to convince and confound this old deceiver, that he
might not think that he was ignorant of his sleights, or that he fainted in the conflict; as also to instruct us
what to do in the renewed assaults of the devil, to keep up our resistance still, not letting go our sure hold,
which are the scriptures.
Secondly, What he answered, ‘It is written,’ &c. But would it not have been more satisfactory to have said,
It is sufficiently manifest to me that I am the Son of God, and cared for by him, and that it is not for the
children of God to run upon precipices?
I answer: It is not for human wisdom to interpose and prescribe to Christ, who was the wisdom and power
of God. His answer is most satisfactory, for two reasons: —
1. It striketh at the throat of the cause.
2. It doth with advantage give us other instructions.
1. Christ cutteth the throat of the temptation by quoting a passage of scripture, out of Deuteronomy 6:16,
‘Ye shall not tempt the Lord your God, as ye tempted him in Massah.’ If we must not tempt God, then it
doth not become Christ to tempt his Father’s providence for a new proof of his filiation and care over him.
Therefore the devil’s temptation was neither good nor profitable, to put either his sonship or the care of
God’s providence to this trial; as if he had said, I shall not require any more signs to prove my filiation, nor
express any doubt of his power and goodness towards me, as the Israelites did: Exodus 17:7, And he called
the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because
they tempted the Lord, saying, ‘Is the Lord among us, or not?’ To which story this prohibition of tempting
God alludeth.
[[@Page:244]] 2. He doth with advantage give us other instructions; as,
[1.] That we must not esteem the less of scripture, though Satan and his instruments abuse it; and
that nothing is more profitable to dissolve doubts and objections raised from scripture, than to
compare one scripture with another. For scripture is not opposite to scripture; there is a fair
agreement and harmony between the truths therein compared; and one place doth not cross
another, but clear and explain another. One place saith he hath a great care of his people, and useth
the ministry of angels for that end and purpose; but another place saith, ‘Thou shalt not tempt the
Lord thy God;’ they must not seek out dangers, and forfeit their protection by unreasonable
presumption.
[2.] It teacheth us that what the scripture speaketh to all, is to be esteemed as spoken to every
singular person, for they are included in their universality. In Deuteronomy it is, ‘Ye shall not tempt
the Lord your God;’ but Christ accommodateth it to his own purpose, ‘Thou shalt not tempt the Lord
thy God.’ He that is not to be tempted by a multitude, is not to be tempted by any one. So Psalm 27:8,
When thou saidst, Seek ye my face, my heart said unto thee, ‘Thy face, Lord, will I seek.’ God’s words
invite all, but David maketh application to himself.
[3.] Christ subjects himself to the moral law, and did apply the precepts thereof to himself, no less
than to us; and so is a pattern of obedience to us, that we ought to direct and order all our actions
according to the law and word of God.
Doct. Tempting of God may be a usual, but yet it is a great and heinous sin. In speaking to this point, I shall
show: —
I. What this tempting of God is.
 II. The heinousness of the sin.
I. What is this tempting of God? And here let me speak: —
1. To the object.
2. To the act.
First, The object, The Lord thy God. To us Christians there is but one only true God, Father, Son, and Holy
Ghost. Now some times we are said to tempt God, and sometimes Christ, and sometimes the Spirit of God.
[1.] In scripture we are said to tempt God, as Psalm 95:9, ‘When your fathers tempted me, proved
me, and saw my works.’ We tempt God either explicitly or implicitly.

(1.) Explicitly, by plain and direct words, which tend to God’s dishonour; or a doubting of his
prescience, power, and providence, if they have not all things given them according to their fancies
and humours. As Psalm 78:18, 19, They tempted God in their hearts, by asking meat for their lusts.
Yea, they spake against God, and said, ‘Can God provide a table in the wilderness?’ So Exodus 17:7, ‘Is
the Lord in the midst of us, or no?’ They doubted whether God’s presence were among them, when
they had continually such pregnant proofs of it. The words may either bear this sense, Who knows
that God is present? or, Now see whether God be present, or takes any care of us, yea or no.
(2.) Implicitly, or by interpretation, which is a more secret way of tempting God, when the act
speaketh it, whatever be the intention of the doer. As those who were about to lay the burden of the
rites of Moses’s law on the new converts of the Gentiles: Acts 15:10, ‘Now, therefore, why tempt ye
God, to put a yoke upon the necks of the disciples, which neither our fathers nor we were able to
bear?’ That is, why do you not acquiesce in the will of God, [[@Page:245]] apparently manifested, as
if ye did go about to try whether God did require anything of his servants besides faith in Christ? His
will was clearly evident in the case by what happened to Cornelius; or as if ye would try whether
God will take it well that ye should impose upon his disciples a yoke that he approveth not.
[2.] We are said to tempt Christ; and he may be considered either as in the days of his flesh, or in his
state of glory, and with respect to his invisible presence: —

(1.) In the days of his flesh he was frequently tempted by the scribes and Pharisees, who would
not be satisfied in his mission, notwithstanding all the signs and wonders that he had wrought
among them; or else sought to accuse and disgrace him, and prejudice the people against him;
so Matthew 16:1, ‘The Pharisees with the Sadducees came, and tempting him, desired him that
he would show them a sign from heaven.’ So Matthew 22:18, ‘Why tempt ye me, ye hypocrites?’
when the Pharisees and the Herodians came to question him about paying tribute. So Luke
10:25, ‘A certain lawyer stood up, and tempted him,’ &c.
(2.) In his state of glory, and with respect to his invisible presence. So the Israelites in the
wilderness tempted him before his coming in the flesh, and Christians may now tempt him
after his ascension into heaven. Both are in one place: 1 Corinthians 10:9, Neither let us tempt
Christ, as some of them also tempted, and were destroyed of serpents.’ What was their
tempting of Christ in the wilderness? If he be considered as God, he had a subsistence before he
was incarnate of the Virgin; and in this sense, as they tempted God, so they may be said .also to
tempt Christ; for all the affliction, shame, and disgrace done to that people are called the
reproach of Christ: Hebrews 11:25, 26, Choosing rather to suffer affliction with the people of
God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater
riches than the treasures of Egypt.’ So their murmuring might be called a tempting of Christ.
Christ was the perpetual head of the church, who in his own person did lead the people, and
was present in the midst of them under the notion of the angel of the covenant. The eternal Son
of God guided them in the wilderness: Exodus 23:20-23, Behold, I will send an angel before
thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of
him, and obey his voice, provoke him not; for he will not pardon your transgressions; for my
name is in him. ‘But if thou shalt indeed obey his voice, and do all that I speak, then I will be an
enemy to thy enemies, and an adversary unto thine adversaries; for mine angel shall go before
thee, and bring thee in unto the land of the Amorites,’ &c. This angel can be no other than
Christ, whose office it is to keep us in the way, and to bring us into the place which Christ hath
 prepared for us; he it is that must be obeyed by the people of God, and pardon their
transgressions; in him is God’s name, for he will not communicate it to any other that is not of
the same substance with himself: ‘God is in him, and he in the Father, and his name is Jehovah
our Righteousness.’ So Exodus 33:14, ‘My presence shall go with thee, and I will give thee rest.’
‘My presence, that is, my angel, spoken of before, called the angel of his presence:’ Isaiah 63:9,
‘In all their affliction he was afflicted, and the angel of his presence saved them.’ This angel is
called Jehovah: Exodus 13:21, ‘And the Lord went before them by day in a pillar of a cloud,’ &c.
This angel of God’s presence was no other than Jesus Christ, the conductor of them in the
wilderness, who safe-guarded them, and secured them all the way from Egypt to Canaan. And
we Christians may also tempt Christ, for the apostle warneth us against it: we tempt Christ,
now he is ascended into heaven, when we disobey his laws, question his authority, doubt of his
promises, after sufficient means of conviction, that he is the Messias, the Son of God; grow
weary of his religion, [[@Page:246]] loathing spiritual manna, and begin to be glutted with the
gospel, and are discouraged in the way to our heavenly Canaan, whither we are travelling.

[3.] The Holy Ghost is said also to be tempted: Acts 5:9, ‘How is it that ye have agreed together to
tempt the Spirit of the Lord?’ — namely, by their hypocrisy and dissimulation, putting it to the trial,
whether he could discover them in their sin, yea or no; they had endeavoured, as much as in them,
lay, to deceive the Spirit by keeping back part of the price; that is, by that practice they would put it
to the trial, whether the Holy Ghost, yea or no, could find out that cheat and fallacy. It is not barely to
deceive the apostles, who were full of the Holy Ghost, and had a discerning spirit, though to them
they brought their lie. No, saith the apostle, ‘Ye have not lied unto men, but unto God,’ Acts 5:4; and
‘therefore they are said to tempt the Holy Ghost.’ whether he could find them out or no, though they
had so many experiences of his care and respect to the church, and all affairs belonging thereunto;
and so the injury was done, not to the apostles, but to the Holy Ghost himself.
Secondly, The act. What is this temptation of God? Temptation is the proving and making trial of a thing or
person, what he is, and what he will do. Thus we tempt God when we .put it to the trial whether God will
be as good as his word, and doubt of the comminatory and promissory part thereof, or whether he will be
such an one as he is taken to be. Now, this is lawful or unlawful according as the trial is made humbly and
dutifully, or else proudly and sinfully, whether God will do such a thing as we have prescribed him. And
again, as the trial is made necessarily or unnecessarily. Sinfully we are said to tempt God when we make
an unnecessary experiment of his truth, goodness, and power, and care of us, having had sufficient
assurance of these things before.
[1.] There is a tempting or proving of God in a way of duty. So we are bidden, Malachi 3:10, Bring ye
all the tithes into the storehouse, that there may be meat in mine house, and prove me now
therewith, saith the Lord of hosts, ‘if I will not open you the windows of heaven, and pour you out a
blessing, that there shall not be room enough to receive it.’ God there submitteth to a trial upon
experience; though we are to believe him upon his bare word, yet he will have us to wait for the
good things promised; and in this sense it is said, The word of the Lord is a tried word, he is a
buckler to all them that trust m him, Psalm 18:30. All those that build any hope upon it, and wait to
see what the Lord will do, will find that God will stand to his word. This is a constant duty to observe
God’s truth and faithfulness. To suspend our belief till the event is distrust; but to wait, observing
what God will do as to the event, is an unquestionable duty.
[2.] There is an allowed trying of God in some cases. I cannot say it is a duty, because it is only
warrantable by God’s special indulgence and dispensation; and I cannot say it is a sin, because of
God’s gracious condescension to his people: Judges 6:39, And Gideon said unto God, Let not thine
anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with
the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew.’ The
request was not of distrust and malice, but of infirmity and from a weak faith; not out of infidelity to
tempt God, but out of humility; being sensible of his own weakness, he desired this help, for the
further confirmation of his faith concerning his calling to this work, as an instrument authorised, and
the issue and success of it; and also to assure others who followed him. To this head I refer Thomas
his proof and trial: John 20:25, ‘Except I see in his hand the print of the nails, and put my finger into
the print of the nails, and thrust my hand into his side, I will not believe.’ Here was weakness in
 Thomas, to suspend his faith upon such a condition; but an apostle was to be αὐτόπτης, an eye-
witness of those things which were done especially of his resurrection; and, therefore, Christ meekly
condescended to his request, John 20:27, ‘Reach hither thy finger, and behold my hands, and
[[@Page:247]] reach hither thy hand, and thrust it into my side, and be not faithless but believing.’ I
put it among infirmities: he alloweth him his trial of sense, but with some rebuke. To this head may
be referred that of Hezekiah, who, when he was sick of a mortal disease, and the Lord had
extraordinarily promised him, on his mourning, that he should be recovered again, he asks a sign for
the confirmation of his faith and God grants it him: 2 Kings 20:8, 9. ‘And the instance of Ahaz, who
when the prophet bid him ask a sign.’ he said, Isaiah 7:12, ‘I will not ask, neither will I tempt the
Lord.’ He believed nothing of what the prophet had spoke, and was resolved to go on in his way, but
he pretended a reverent and religious respect to God. This kind of tempting God is tolerable, being
an act of condescension in God to the weakness of his people.
[3.] There is a sinful tempting of God, and this is done two ways: —

(1.) Generally every transgression, in a general sense, is a tempting of God: Numbers 14:22,
‘They have tempted me now these ten times, and have not hearkened to my voice.’ Every
eminent and notable provocation of theirs is called a tempting of God. Hereby they make trial
of God’s justice, whether he will execute vengeance upon them or no. Thus we tempt Christ
when we fall into any voluntary and known sin, we put it to the trial what he will or can do; we
enter into the lists with God, provoke him to the combat: 1 Corinthians 10:22, ‘Do we provoke
the Lord to jealousy? are we stronger than he?’ We try whether God will be so severe as his
threatening speaks him to be, as if we would make some experiment of his anger, justice, and
power. This kind of tempting of God is compounded of infidelity and presumption. There is
infidelity in it when we dare sin against the clear light and checks of conscience, and venture
upon his threatenings. You cannot drive a dull ass into the fire that is kindled before him:
Proverbs 1:17, Surely in vain the net is spread in the sight of any bird. And there is
presumption in it, therefore these voluntary acts of rebellion are called presumptuous sins:
Psalm 19:13, ‘Keep back thy servant also from presumptuous sins.’ Gross and scandalous
sinners are described to be such as tempt God: Malachi 3:15, ‘And now we call the proud
happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.’
And ‘Ananias and Sapphira are said to tempt the Holy Ghost.’ Acts 5:9. By open voluntary sins
men dare God to his face; by secret sins we put it to the trial whether God be an all-seeing God,
and will discover this hypocrisy. Both conclude they shall do well enough, though they break
his laws, and run wilfully upon evil practices forbidden by his law.
(2.) More particularly we tempt God two ways — in a way of distrust or presumption. Both
these arise from unbelief, though they seem to be contrary extremes; for though presumption
may seem to arise from an over-much confidence,, yet if it be narrowly searched into, we shall
find that men presume upon unwarrantable courses, because they do not believe that God will
do what is meet to be done in his own time or in his own way. As, for instance, had the
Israelites believed that God, in his own time, and in his own way, would have destroyed the
Canaanites, they would not have presumed, against an express charge, to have gone against
them without the ark and without Moses, as they did: Numbers 14:40, to the end: they
presumed to go up unto the hill-top, and then they were discomfited. But presumption in some
being most visible, in others distrust, therefore we make two kinds of them.
[1st.] In a way of distrust. And that is done several ways, but all agree in this: not content with what God
hath done already to settle our faith, we prescribe means of our own, and indent with him upon terms of
our own making. So the Israelites, Exodus 17:7, And he called the name of the place Massah, and Meribah,
because of the chiding of the children of Israel, and because they [[@Page:248]] tempted the Lord, saying,
‘Is the Lord among us, or not?’ They had sufficient signs of God’s presence — the pillar of a cloud and fire,
that went before them by day and by night; but they would have signs of their own. So the Jews are said to
tempt Christ, because they sought a sign from heaven: Matthew 16:1, ‘The Pharisees also, with the
Sadducees, came, and, tempting, desired him that he would show them a sign from heaven.’ He had given
sufficient evidence of his mission and divine power in casting out devils and healing the sick and diseased;
but they would have a sign from heaven, some sign of their own prescribing. The devil is ready to put such
thoughts into our minds. If God be with us, let him show it by doing this or that; and we are apt to require
stronger proofs of God’s power and presence with us than he alloweth. This is a frequent sin now-a-days,
and men are many ways guilty of it.
First, Some will not believe the gospel except they see a miracle or hear an oracle. Christ representeth
their thoughts, Luke 16:30, ‘Nay, father Abraham, if one went to them from the dead, then they would
repent.’ They would have other ways of assurance than God alloweth, and are not content with his word
and works, by which he revealeth himself to us, but will, at their own pleasure, make trial of his will and
power, and then believe. These tempt God, and therefore no wonder if God will not do for them that which
they require.
Secondly, Some will not believe God’s providence, but make question of his power and goodness, and care
over us and our welfare, when he hath given us sufficient proof thereof. When he hath taken care to
convince our infidelity by supplying our wants, and hath done abundantly enough already for evidencing
his power, justice, and truth, and readiness to help us, we will not believe unless he give us new and
extraordinary proof of each, such as we prescribe to him: Psalm 95:9, 10, When your fathers tempted me,
proved me, and saw my works. Forty years long was I grieved with this generation, and said, ‘It is a people
that do err in their hearts, and they have not known my ways.’ They saw his works, were fed with
miracles, and clothed with miracles, yet they must have new proof still. Two ways of tempting him as to
his providence the scripture mentions: —
One was their setting God a task of satisfying their conceits and carnal affections: Psalm 78:18, ‘And they
tempted God in their hearts, by asking meat for their lusts.’ Of this sin they are guilty that must be
maintained at such a rate, must have such provision for them and theirs, or else they cannot believe his
truth and care of them. As the Israelites, God must give them festival diet in the wilderness, or else they
will no longer believe his power and serve him.
The other way of tempting God, with respect to his providence, was by confining him to their own time,
manner, and means of working: Psalm 78:41, ‘Yea, they turned back, and tempted God, and limited the
Holy One of Israel.’ To limit the Holy One is to confine him within a circle of their own making, and if he
doth not help them by their means, and at their time, as those in the text, they will not tarry God’s leisure,
they think there is no depending on him for any succour. Thus they set bounds to his wisdom and power,
as if he could do no more than they conceive to be probable. Thus also we prescribe means and time to
God, take upon us to set rules to him how he should govern the world. And one usual way of tempting God
now is, when we will not go fair and softly in the path and pace of God’s appointing, but are offended at the
tediousness thereof, and make haste, and take more compendious ways of our own: Isaiah 28:16, ‘He that
believeth will not make haste;’ but he that believeth not is precipitant, must have God’s mercy, power, and
goodness manifested to them in their own way and time.
Thirdly, Some will not be satisfied as to their spiritual estate without some sensible proof, or such kind of
assurance as God usually vouchsafeth not to his people. As suppose they must be fed with spiritual
dainties, and overflow with sensible consolation in every holy duty, or else they are filled with disquieting
thoughts about their acceptance with God. We must have matters of faith put [[@Page:249]] under the
view and feeling of sense, or else we will not take comfort in them. But we must not limit God to give
proofs of his love, nor prescribe such signs as are not promised by him, but study our case in the word. For
God will not always treat us by sensible experience. Thomas is allowed to touch Christ, but Mary is not
allowed to touch him: John 20:17, compared with John 20:27.
[2dly.] In a way of presumption; so we tempt God when, without any warrant, we presume of God’s power
and providence. As here the devil tempted Christ to cast himself down from the pinnacle of the temple, to
try if he would take the charge of him in the fall; where upon Christ replieth, ‘Thou shalt not tempt the
Lord thy God.’ Now this is done several ways.
First, When we presume upon God’s help, forsaking the ordinary way and means. Christ would not throw
himself down, when he could go down by the stairs or steps of the temple. Down-stairs and over the
battlements is not all one. Christ, that could walk upon the sea in the distress of his disciples, in ordinary
cases taketh a ship. Whosoever will not use the ordinary means that God hath appointed, but in ordinary
cases expects extraordinary supplies, tempteth God. God is able to bring water out of the rock, when there
is nothing but rock and stone; but when we may hope to find spring-water, we must dig for it. God can rain
manna out of heaven; but when the soil will bear corn, we must till it. When Elisha was in a little village,
not able to defend him from the Syrians, he had chariots and horsemen of fire to defend him, 2 Kings 6:17;
but when he was in Samaria, a strong, walled town, and the king of Israel sent to fetch his head, he said to
those that were with him, ‘Shut the door,’ 2 Kings 6:32. ‘Christ in the wilderness miraculously fed many;
but near the city he sent his disciples to buy bread,’ John 4:8. When the Church of God had need of able
helps at first, gifts were miraculously conferred; but afterwards every man to his study, 1 Timothy 4:15,
‘Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all.’ In short,
God’s omnipotency is for that time discharged, when we have ordinary means to help ourselves. To
disdain ordinary means, and expect extraordinary, is as if a man should put off his clothes, and then expect
God should keep him from cold.
Secondly, When we expect the end without the means. If Hezekiah had refused the bunch of figs, or Paul’s
companions to tarry in the ship, they had tempted God. When we desire any blessing, we must not refuse
or neglect any good means for attaining of it. In spiritual things this is very usual; men hope to have the
end without the means. ‘In temporal things we will soon confess there must be means used, for if any
would not work, neither should he eat.’ 2 Thessalonians 3:10. In warfare no victory is to be hoped for
without fighting; only in spiritual matters we think to do well enough, though we never put to our
endeavours to cry for knowledge, and to dig for it; this is a tempting of God: Proverbs 2:3-5, ‘If thou criest
after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for
her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God.’
We dream of heaven when there is no mortification, no exercising ourselves unto godliness. A great many
say as Balaam did, ‘Let me die the death of the righteous, and let my last end be like his,’ Numbers 23:10;
but they care not for living the life of the righteous. If they can but charm themselves into a secure
presumption of salvation, they never give diligence to make their calling and election sure. This cometh
from hardness of heart, not strength of faith. Many, defer their conversion to the last, and then think that
in the twinkling of an eye they shall in a trice be in heaven with Elias in whirlwind. It was a prayer of Sir
Thomas More, Domine, Deus, fac me in iis consequendis operam collocare, pro quibus obtinendis te orare
soleo — ‘Lord! make me to bestow pains in getting those things, for the obtaining of which I use to pray to
thee.’ Otherwise we tempt God.
Thirdly, When without call we rush into any danger, or throw ourselves into it, with an expectation God
will fetch us off again. As if Christ, when nobody went about to thrust him down, should [[@Page:250]]
wilfully have cast himself down. Whether the danger be certain, or inevitable, or very probable, we must
not throw ourselves on it; but, when God calls us, then we may expect his help according to his promise; as
to go into places or houses infected. In spiritual cases it is often done; men that by often experience have
found such and such things to be occasions to them of sinning, yet presume to do the same again; these
tempt God, ride into the devil’s quarters, go into dangerous places and companies where they are like to
be corrupted; as Peter went into the high-priest’s hall, and those that go to live in Popish families. We pray
that we be not led into temptations, but when we lead ourselves, what shall become of us? as we do when,
we cast ourselves upon temptations, and dangerous occasions of sin.
Fourthly, When we undertake things for which we are not fitted and prepared, either habitually or
actually: as to speak largely without meditation. When an unlearned man undertakes the handling a
weighty controversy, and a good cause wanteth shoulders, we tempt God. When we undertake things
above bodily strength, all will condemn us; so to undertake things that we have no ability to perform is
unlawful. The sons of Sceva would take upon them to exorcise the devil, ‘And the man in whom the evil
spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that
house naked and wounded,’ Acts 19:16.
Fifthly, Another sort of tempting God is, when we come to him with an idol in our hearts; that is, when
people are resolved of a thing, they will go and ask counsel of God. In all matters we resolve on we are to
take God’s leave, and counsel, and blessing; but they first resolve and then ask God’s counsel. And,
therefore, God saith, Ezekiel 14:4, Every man of the house of Israel that setteth up his idols in his heart,
and putteth the stumbling-block of his iniquity before his face, and cometh to the prophet, ‘I the Lord will
answer him that cometh according to the multitude of his idols.’ Balaam had a mind to the wages of
unrighteousness, but yet he durst not go without God, and, till God had permitted him, he would be asking
again and again: Numbers 22:12, compared with the 20th and 22d verses. God answered him in wrath,
according to the idol of his heart. Thus you see men tempt God, when, either out of diffidence or
presumption, they seek an experience of his wisdom, power, justice, truth, goodness, against his word and
command, and the order he hath established; as the Israelites, when means failed, murmured and
prescribed time, means, and manner of deliverance, as if they would subject God to their lusts.
II. The heinousness of the sin.
1. Because it is a great arrogancy when we seek thus to subject the Lord to our direction, will, and carnal
affections. Prescribing to God argueth too great an ascribing to ourselves. Certainly the Lord can not
endure that his people, who ought wholly to depend upon him, submit to him, and be “ruled by him,
should prescribe as they please how and when he should help them; and that his power and goodness
should lacquey upon, and be at the beck of, our idle and wanton humours. The direction of the affairs of
the world is one of the flowers of God’s crown. Now to dislike of his holy government is a presumptuous
arrogancy in the creature; we will take upon us to model our mercies and choose our means, and will not
tarry the time that he hath appointed for our relief, but will anticipate it, and shorten it according to our
own fancies. God is sovereign, we are as clay in his hands; he is our potter, and must prescribe the shape
in which we must be formed, and the use we must be put to, Jeremiah 18:6: O house of Israel, cannot I do
with you as the potter, saith the Lord? Behold as the clay is in the potter’s hand, so are ye in mine hand, ‘O
house of Israel.’ He hath full right to dispose of the creature as he pleaseth, and according to the counsel of
his own will, to which we are to be subject without murmuring or repining. ‘We cannot say to him, What
makest thou? or why dost thou this?’ Isaiah 45:9: Woe unto him that striveth with his maker! let the
potsherd strive with the potsherds of the earth: shall the clay say to him that fashioneth it, What makest
thou? or thy work, ‘He hath no hands.’ Tempting before the event is the same almost [[@Page:251]] with
murmuring after the event.
2. It is great unbelief, or a calling into question God’s power mercy, and goodness to us. We should entirely
depend upon God for salvation, and whatsoever is necessary to salvation, and that he will supply our
wants, and bring us out of every strait, in a way most conducing to our own welfare and his honour. But
now we are not satisfied with the assurance God hath given us in those laws of commerce, which are
established between him and us; we must have extraordinary proofs, or else we question all. Tempting
God seemeth rather to be opposed to the fear and reverence that we should have of him; yet, primarily
and in itself, it is rather opposite to our trust. And though we take it for a sin which argueth too much
trust, or an unwarrantable boldness in expecting unusual ways of help from God, yet generally it
belongeth to unbelief and diffidence, and ariseth from it. For, therefore, we put him to proof, tempt, or
make trial of God, because we distrust his help, and are not satisfied with his goodness and power, till we
have other testimonies thereof, than are ordinarily dispensed. ‘Therefore this reason is given of their
tempting God, because they believed not God, and trusted not in his salvation,’ Psalm 78:22. They must
have their own salvation, their own way of supply or deliverance, or else they cannot trust God if he doth
not help them at their time and by their means.
3. It looseneth the bonds of all obedience, because we set up new laws of commerce between God and us;
for when we suspect God’s fidelity to us, unless he do such things as we fancy, we suspect our fidelity to
him. Therefore disobedience is made the fruit of tempting God: Psalm 78:56, ‘Yea, they tempted and
provoked the most high God, and kept not his testimonies.’ They that tempt God cast away God’s rule, and
God’s terms of obedience, and make others to them selves. The question is, whether God shall direct us, or
we him? We say, unless God will do thus and thus, we will no longer believe his power and serve him.
4. It is great ingratitude, or a lessening God’s benefits and works already done for us: Psalm 78:20, ‘Behold
he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he
provide flesh for his people?’ As if what he had done formerly were nothing. Now, God cannot endure to
have his benefits lessened, or his former works forgotten and despised.
5. It is wantonness, rather than want, puts us upon tempting of God. There is a humour in men; we are
very desirous to try conclusions, condemning things common, and are fond about strange novelties. It was
told the Israelites, as plain as could be, that they should not reserve manna till the morning; and they need
not to have reserved it, they had fresh every day; yet they would needs keep it for experiment’s sake, to
try whether it would stink or no: Exodus 16:20. And though they were forbidden to gather it on the
Sabbath-day, having on the evening before enough for two days, and it was told them they should find
none on the Sabbath-day, yet they must try. Where need is, there a man may commit himself to the
providence of God, and rely upon him; and where means fail us, God can help us by prerogative, that we
may say with Abraham, when we have no help present, ‘In the mount of the Lord it shall be seen,’ Genesis
22:14; and with Moses, when the Red Sea was before them, and the enemy was behind them, ‘Fear ye not,
stand still, and ye shall see the salvation of the Lord, which he will show to you to-day,’ Exodus 14:13.
When Elias was in distress, the angel brought him meat, 1 Kings 19:5, 6; when Hagar and Ishmael were in
the wilderness, and the bottle spent, then God comforted her from heaven, Genesis 21:17; when the three
children were in the fiery furnace, then God sent an angel to be their deliverer, Daniel 3:28. But now, in
wantonness to desire extraordinary proofs of God’s care over us, when he hath in ordinary ways provided
for us, is to tempt the Lord: Psalm 106:14, ‘They lusted exceedingly in the desert, and tempted God in the
wilderness.’ When they had so many convictions of God’s power and providence over them, which should
in reason have charmed them into a full and cheerful [[@Page:252]] resignation and dependence upon
him, they, remembering the flesh-pots in Egypt, must have their luxuriant appetites gratified; and because
they had not that festival plenty, which could not be expected in the wilderness, they reproached Moses
for having brought them out of Egypt, to die in the wilderness; and now God must show them a miracle,
not for the supply of their wants, but to pamper and feed their lusts: Psalm 78:18, 19, And they tempted
God in their t heart, by asking meat for their lust: yea, they spake against God; they said, ‘Can God furnish a
table in the wilderness?’ A table must be prepared; he must give them festival diet in the wilderness.
6. It argues impatiency: Psalm 106:13, 14, ‘They soon forgat his works; they waited not for his counsel, but
lusted exceedingly in the wilderness, and tempted God in the desert.’ The word signifies they made haste,
took it ill they were not presently brought into that plenty that was promised: Numbers 20:5, ‘Wherefore
have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs,
or of vines, or of pomegranates, neither is there any water to drink,’ which was the plenty that was
promised in the land of Canaan. Thus they made haste, were impatient of staying God’s time of giving
them this inheritance; and because they had it not presently, they wished themselves back again in Egypt.
Tempting is because we cannot attend the performance of God’s promise in his own time. They went out
passionately in the pursuit of their plenty, which they looked for; and as soon as they discovered any
difficulty, conclude they were betrayed, not waiting with patience God’s time, when he should accomplish
his promises made to them.
7. The greatness of the sin is seen by the punishments of it. One is mentioned: 1 Corinthians 10:9, ‘Neither
let us tempt Christ, as some of them also tempted, and were destroyed of serpents.’ They were bitten of
serpents, because they tempted God, and murmured because of the length of the way, that they could not
get presently into Canaan; and the apostle tells us that all the things which happened to Israel of old
happened to them os τύποι, as patterns of providence. A people might easily read their own doom and
destiny, if they would blow off the dust from the ancient providences of God, and observe what proofs and
characters of his justice, wisdom, and truth are engraven there. The desert of sin is still the same, and the
exactness of divine justice is still the same; and therefore what hath been is a pledge and document of
what may be, if we fall into like crimes. God is impartially and immutably just; he is but one: Galatians
3:20. God is one, always consonant unto himself, and doth like unto himself: his power is the same, so is
his justice. Even the historical part of the word is a kind of prophecy, not only a register and chronicle of
what is past, but a kind of calendar and prognostication of what is to come. As other histories in scripture
are left upon record for our learning, so especially the history of Israel’s passage through the wilderness
into Canaan.
Use. Let us not tempt God in any of the kinds mentioned.
1. Not by requiring new grounds of faith, when God hath given sufficient already; not by cherishing
scepticism and irresolution in point of religion, till new nuncios come from heaven, with a power to work
miracles, and to be endowed with extraordinary gifts, as the Seekers do. Many waver in religion, would
fain see an apparition, and have some extraordinary satisfaction, which God would not give them upon
every trifling occasion. The Pharisees must have a sign from heaven; the Papists would have the
Protestant teachers show their commission by miracles; the Jews would believe if Christ came down from
the cross. To suspend our faith till God gives us our own terms is to tempt God; and to dispossess you of
this conceit, consider: —
[1.] Signs and wonders done in one age and time for the confirmation of the true religion, should suffice all
ages and times afterwards; and it is a tempting God to ask more signs and wonders for the confirmation of
that truth, which is sufficiently confirmed already, if there be a good and safe [[@Page:253]] tradition of
these things to us. The giving of the law was attended with thunderings and lightnings, and the sound of a
terrible trumpet, Exodus xix., by which means the law was authorised, and owned as proceeding from
God. Now, it was not needful this should be repeated in every age, as long as a certain report and records
of it might convey it to their ears. In the setting up a new law, signs and wonders are necessary to declare
it to be of God; but when the church is in the possession of it, these cease. So in the Christian church; when
the gospel was first set on foot, it was then confirmed with signs and wonders, but now they are
unnecessary. See the law and gospel compared: Hebrews 2:2-4, For if the word spoken by angels was
stedfast, and every transgression and disobedience received a just recompense of reward: how shall we
escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was
confirmed unto us by them that heard him; ‘God also bearing them witness, both with signs and wonders,
and with divers miracles, and gifts of the Holy Ghost, according to his own will?’
[2.] If you had lived in the age of signs and wonders, there were hard hearts then, unbelievers then, and
blasphemers then, and tempters of God then: Psalm 78:22-24, ‘Because they believed not in God, and
trusted not in his salvation, though he had commanded the clouds from above, and opened the doors of
heaven, and had rained manna upon them to eat, and had given them of the corn of heaven,’ &c., to ver. 32,
‘For all this they sinned still, and believed not for his wondrous works.’ Extraordinary works will not work
upon them upon whom ordinary works will not prevail.
Object. But for them that have to do with the conversion of Indians and remote parts of the world, is it a
tempting of God to ask the gift of miracles?
Ans. I cannot say so. God may be humbly sought unto about direction in the gifts of tongues, and healing,
being so necessary for the instruments employed, as well as the conviction of the nations. I dare not
determine anything in the case, but I am satisfied with Acostus his reasons why miracles are not afforded
by God now, as well as in the primitive times. Then simple and unlearned men were sent to preach
Christianity among the nations, where many were armed and instructed against it with all kind of learning
and philosophy; but now learned men are sent to the ignorant, and are superior to them in reason, and in
civility and authority; and, besides, present them a religion far more credible than their own, that they
cannot easily withstand the light of it.
2. Do not run into any wilful and known sin, as if you would try how far the patience of God will go, nor
abuse his fatherly goodness by going on still in your trespasses. When a man will try the patience of God
without any regard of his threatenings, or the in stances of his wrath, which are before his eyes, he puts it
to the proof whether God will punish him, yea or no. Remember you are no match for him: Isaiah 45:9,
‘Woe unto him that striveth with his maker! let the potsherds strive with the potsherds of the earth.’ As
Abner said to Asahel: 2 Samuel 2:21, 22, Turn thee aside to thy right hand or to thy left, and lay thee hold
on one of the young men, and take thee his armour. But Asahel would not turn aside from following of
him. And Abner said again to Asahel, ‘Turn thee aside from following me: wherefore should I smite thee to
the ground?’ So if you will needs be tempting and trying conclusions, and making experiments, let men
meddle with their match, those who are equal to them selves, not challenging one infinitely above them;
let frail man cope with man, but let him take heed of meddling with God: Ezekiel 22:14, ‘Can thine heart
endure, or can thine hands be strong in the days that I shall deal with thee?’ ‘Many foolish people say, as
those in the prophet, It is an evil, and I must bear it;’ endure it as well as I can. What! endure the loss of
heaven! endure the wrath of the Almighty God! If Rachel could not endure the loss of her children, nor
Jacob the supposed loss of Joseph, but, says he, ‘I will go down into the grave unto my son mourning,’
Genesis 37:35. If Achitophel could not endure the rejectment of his counsel, and Haman could not endure
to be slighted by Mordecai, and many cannot endure the loss of a beloved child; [[@Page:254]] how wilt
thou endure the loss of eternal happiness? The disciples wept bitterly when Paul said, ‘Ye shall see my face
no more.’ Acts 20:38. What will ye do, then, when God shall say, Ye shall see my face no more? Ah wretch!
how canst thou endure the wrath of God? Thou canst not endure to be scorched a few days with feverish
flames; thou canst not endure the acute pains of stone and gout, when God armeth the humours of thine
own body against thee; thou canst not endure the scorching of a little gunpowder casually blown up; thou
canst not endure the pains of a broken arm or leg; and can you endure the wrath of God, when God himself
shall fall upon you with all his might?
3. When we are destitute and sorely distressed, let us wait upon God with patience, according to the tenor
of his promises, and tarry his leisure, without prescribing time and means. God knoweth the fittest season,
and delighteth oftentimes to show our impatience and try our faith: Matthew 15:28, ‘O woman, great is
thy faith!’ And that his help may not be ascribed to chance or our industry, and that we may the more
prize blessings, consider you cannot be more distressed than Christ was, who seemed abandoned to
Satan’s power, distressed with sore hunger through his long fasting. The devil was permitted to have
power over his body, to carry him to one of the pinnacles of the temple, and yet he discovered an
invincible confidence and trust in God, that he would not step the least step out of God’s way for his
preservation in so imminent a danger.
Now that you may not tempt God: —
[1.] Let your heart be deeply possessed with apprehensions of the goodness, wisdom, and power of
God. The scripture telleth us for his goodness: Psalm 119:68, ‘Thou art good, and doest good;’ and
again, Psalm 145:9, ‘The Lord is good to all.’ For his wisdom: Isaiah 28:29, ‘He is wonderful in
counsel, and excellent in working.’ His purposes are often hidden from us, but he doeth all things
well; God can do more for us than seemeth probable at the present; and therefore let us not tempt
him by confining him to our time, means, and manner. He may love us, and yet delay our help: John
11:5, 6, ‘Jesus loved Lazarus.’ and yet, ver. 6, ‘When he heard that he was sick, he abode two days still
in the same place where he was.’ Then, for his power and sovereign dominion, there is not a better
argument for confidence than the preface and conclusion of the Lord’s Prayer. Whatsoever state you
are reduced to, God is still to be trusted, who is ‘Our Father, which is in heaven.’ and ‘whose is the
kingdom, power, and glory:’ 2 Timothy 1:12, ‘I know whom I have believed, and I am persuaded that
he is able to keep that which I have committed unto him against that day.’ Whatsoever our straits be,
he is a God still to be trusted.
[2.] Be firmly persuaded of God’s care and providence over his people, and so careth for you in
particular. This is assured to us by promises and by experiences. By promises: 1 Peter 5:7, ‘Casting
all your care upon him, for he careth for you;’ Philippians 4:6, 7, ‘Be careful for nothing: but in
everything by prayer and supplication, with thanksgiving, let your requests be made known unto
God; and the peace of God, which passeth all understanding, shall keep your hearts and minds
through Jesus Christ.’ By experiences: Matthew 16:8, 9, O ye of little faith! why reason ye among
yourselves, because ye have brought no bread? ‘Do ye not yet understand, neither remember the five
loaves of the five thousand, and how many baskets ye took up?’ Christ was angry with his disciples,
that they should be troubled about bread, since they had lately such experience of his power to
provide bread at pleasure. Use the means God puts into your hands, and refer the success to him.
You need not be anxious about anything in this world.
[3.] Let all this produce in you an holy obstinacy of trust and obedience, or an invincible confidence
in God, and close adherence to him, whatever your dangers, straits, and extremities be, and this will
guard your heart against all tempting of God: —
[[@Page:255]]
(1.) A resolute trust and dependence: Job 13:15, Though he slay me, yet will I trust in him.’ This
is the soul that is prepared to be true to God, and contentedly to bear whatever he sendeth.
(2.) A constant adherence to our duty: ‘Wait on the Lord, and keep his way,’ Psalm 37:34. Do
not go one step out of God’s way for all the good in the world. The greatest extremities are to
be borne rather than the least sin yielded to: Daniel 3:17, 18, Our God, whom we serve, is able
to deliver us from the burning fiery furnace; and he will deliver us out of thine hand, O king.
But if not, be it known unto thee, ‘O king, that we will not serve thy gods, nor worship the
golden image which thou hast set up.’ Please God, and God will be always with you, when you
seem to be left destitute: John 8:29, And he that sent me is with me: ‘the Father hath not left me
alone; for I do always those things that please him.’
 Sermon 5.
Matthew 4:8, 9. — Again, the devil taketh him up into an exceeding high
mountain, and showeth him all the kingdoms of the world, and the glory of
them; and saith unto him, All these things will I give thee, if thou wilt fall down
and worship me.
THIS is the third temptation. In handling it I shall use the former method, give you the history of the
temptation, and observations thereupon.
In the history.
I. The introduction, Matthew 4:8.
II. The temptation itself, with the grievousness of it, Matthew 4:9.
III. Christ’s reply, Matthew 4:10.
First, In the introduction we have —
1. The place the devil taketh him unto: an exceeding high mountain.
2. The fact: he showeth him all the kingdoms of the world, and the glory of them.
1. ‘The place chosen for the conflict, an exceeding high mountain.’ For the mountain, the scripture would
not name it, and we need not anxiously inquire after it, whether any near Jericho, as some say, or as
others, some mountain near Jerusalem; and possibly the highest above the rest was chosen by the
tempter. The pinnacle of the temple was not proper, because Jerusalem was surrounded with higher
mountains on all sides: Psalm 125:2, ‘As the mountains are round about Jerusalem,’ &c. He chose an high
mountain, because of the fairer prospect, where the horizon might be as spacious as was possible, and the
sight not hindered by any interposing object. God took Moses into Mount Pisgah, and showed him the land
of Canaan, Deuteronomy 34:1. The devil, who affecteth to do in evil as God doth in what is good, taketh
Christ into a mountain. He leadeth us high, and promiseth us high things, that suiteth with his disposition;
but it endeth in a downfall that suiteth with his condition. ‘The close is still cast thyself down,’ or else, as
here, ‘fall down and worship me.’ The devil’s taking him up thither is to be explained the same way with
his taking him up to the pinnacle of the temple.
2. ‘The fact, and showeth him all the kingdoms of the world, and the glory of them.’ But how could the
devil from one mountain show him all the kingdoms of the world, when there is none so high as that we
can see the latitude of one kingdom, much less through all, partly through the unequal swellings of the
earth, and partly through the weakness of the eye, which cannot reach so far? The [[@Page:256]] sight
could go no further than the horizon, and the other hemisphere is not to be seen at all; that part which we
see is much less than that part which we see not. Therefore how could he show him all the kingdoms of
the world, and the glory thereof? Ans. These words must not be taken rigorously; but that he showed
them: — (1.) In compendio. (2.) In speculo. (3.) In colloquio.
[1.] In compendio. It maybe understood of so many kingdoms as could fall under the sight of a man
looking round about him from some eminent place; as God is said to show Moses all the land of
Canaan, when he did actually see only a part thereof. From that high mountain the devil gave him a
view of all that was to be seen from thence; many castles, towns, and fruitful fields might be seen as a
sample of the rest. It is a synechdochical hyperbole, he that showeth a part of a thing, and the
chiefest part, may be said to show the thing itself.
[2.] In speculo, besides what he might reach by his sight. By way of representation and external
visible species, he represented to Christ all the rest of the kingdoms of the world and the pomp and
glory thereof as in a map. For Satan can object to the eyes of men the species and images of divers
things; and there is no absurdity to think that this way he showed his utmost art and cunning to
represent the world to Christ in as splendid and inviting a manner as he could. If you ask, therefore,
why he carried him to a high mountain — he might have done this in a valley or any other place as
well? I answer, it is true if the discovery had been only by representation, or if the devil could have
deluded Christ’s fancy or imagination, so as to impress these species upon it so far as that he should
 seem to see what he did not see, a valley would have served turn as well as a mountain; but this was
done without it, and with it, showing the glory of the world as in a map and picture, and therefore a
convenient place is chosen.
[3.] In colloquio, by discourse. The temptation might be helped on by the devil’s pointing at the
several quarters of the world, with words relating the glory thereof, what splendour and glory the
kings and nations had which adored him, all which Christ should have if he would fall down and
worship him. Now all this while Satan is but making way for his purpose, thinking Christ would be
ravished with this glorious sight. Possibly it was not a mere dumb show, but the tempting objects
were amply set forth by Satan’s speech.
Secondly, The temptation itself, where we may consider the nature and the grievousness of it.
1. The nature of the temptation, where observe two things: —
[1.] An offer or a promise: all these things will I give thee.
[2.] A postulation or demand: if thou wilt fall down and worship me.
[1.] An offer or promise: ‘all these things will I give thee.’ This is a vain boast of the tempter, who
ascribeth to himself that which was proper to God, and promiseth to Christ those things which were
all his before. God had said, Psalm 2:8, ‘Ask of me, and I will give thee the heathen for thine
inheritance, and the uttermost parts of the earth for thy possession.’ This the devil, who affecteth to
be like God, arrogateth unto himself, as if he would make him the universal king of the world. In Luke
it is, chap. 4:6, ‘All this power will I give thee, and the glory of them; for that is delivered unto me,
and to whomsoever I will I give it.’ But you must not always look for truth in the devil’s speeches: he
is not lord of the world to dispose of it at his own pleasure. And yet it is not to be supposed he would
come with a downright untruth to the Son of God, if there were no pretence or varnish for it.
Therefore we must distinguish between the devil’s lie and the colour thereof.

(1.) Certain it is that God doth govern all the affairs of this world, and doth put bounds and
limits to Satan’s power, beyond which he cannot pass, and doth often hinder his [[@Page:257]]
endeavours, and turn them to the quite contrary end and purpose; and if he doth not hinder
them, yet he directeth them for good to his people. Therefore that power that Satan hath is not
given, but permitted; not absolute, but limited. It is a lie that Satan can give these things at
pleasure; see these scriptures: Psalm 24:1, ‘The earth is the Lord’s, and the fulness thereof; the
world, and they that dwell therein;’ Daniel 2:21, ‘He changeth the times and the seasons; he
removeth kings, and setteth up kings;’ and ver. 37, ‘The God of heaven hath given thee a
kingdom, power, and strength, and glory.’ All the alterations that are in the earth are of the
Lord; he pulleth down, and raiseth up, as seemeth good unto him. Therefore this power of
disposing kingdoms belongeth unto God.
(2.) That the Son of God is the right heir of the world: Hebrews 1:2, ‘Whom he hath appointed
heir of all things.’ To whom the nations are given: Psalm 2:8, ‘Ask of me, and I will give thee the
heathen for thine inheritance, and the uttermost parts of the earth for thy possession;’
Matthew 28:18, ‘All power is given unto me in heaven and in earth.’ And therefore it was
impudence in him to arrogate this power, and to promise these things to the Lord which were
his before.
(3.) Though this was a lie, yet here is the colour of the lie. God permitteth that men sometimes
by indirect means become great in honour and dignity in this world; all which are done by the
instinct of Satan and his help. And evil men often succeed in their attempts, and from hence
Satan is called the prince of this world: John 12:31, ‘Now shall the prince of this world be cast
out;’ John 14:30, ‘The prince of this world cometh, and hath nothing in me;’ John 16:11, Of
judgment, because the prince of this world is judged.’ Yea, Paul goeth higher, and calleth him
the god of this world:’ 2 Corinthians 4:4, ‘In whom the god of this world hath blinded the minds
of them which believe not.’ But this is by usurpation, not just right. And the devils are called,
Ephesians 6:12, ‘The rulers of the darkness of this world,’ as the wicked consent to his empire
and evil suggestions. But all this implieth but a limited and restrained kingdom; and the devil’s
impudence and falsehood lieth in this, that he interprets God’s permission for a commission,
his connivance for a conveyance. Indeed, there are two lies in the devil’s offer: one assertory, as
if the power and glory of the world were at his disposal; the other promissory, as if he would
 invest Christ in the full and peaceable possession thereof; whereas indeed he went about to
divest and dispossess the Son of God of his right, or to tempt him to do a thing contrary to his
kingdom; for he knew the abasement of Christ was the way to his glory, the cause of man’s
happiness, and the ruin of the kingdom of the devil; therefore he seeketh to prevent this by
these magnificent promises.

[2.] The postulation or demand: ‘if thou wilt fall down and worship me.’ Here the devil appeareth in
his own likeness. ‘Before it was, if thou be the Son of God;’ now it is, ‘fall down and worship me.’
Before he appeared as a friend to advise him in his hunger; then as a divine to instruct him how to
discover himself as the Messiah; now as a plain usurper of God’s worship. And he demands but one
act of prostration, such as was given to the kings of the East; and the Jews in that manner did
worship God. Therefore this was the vilest and most blasphemous suggestion which Satan could
devise, that the Son of God should stoop to God’s rebel. Here we see the devil not only importunate,
but impudent.
2. The grievousness of the temptation, that will appear in these considerations: —
[1.] Because it was represented in a matter grateful and pleasing. It was unnecessary to turn stones
into bread, dangerous to throw himself down from a pinnacle of the temple; but it [[@Page:258]]
might seem sweet and grateful to behold the kingdoms of the world and the glory thereof; for surely
the glory of the world is a bewitching object, and would much move a carnal heart. And therefore he
produceth this tempting object, and sets it before Christ himself. Mark, he showed him the glory
only, not the burdens, the labours, the cares, those storms of jealousy and envy which those
encounter with who are at the top. This way did he now choose wherewith to assault Christ. Had he
really represented the world, with all the vexations attending it, the temptation had not been so
great; but he showeth the kingdoms of the world, and the glory thereof: the bait, not the hook; he
talketh highly of small things, commendeth what is pleasing, but hideth the bitter of these luscious
sweets; he offereth Christ the glory of the kingdoms of the world, but dissembleth the cares, the
troubles, the dangers. Alas! we see the best side of those that live in courts, their gorgeous apparel,
their costly entertainments, their power and greatness; but their fears of being depressed by
superiors, jostled by equals, undermined by inferiors, are hidden from us.
Therefore the temptation was dexterously managed by the devil, in that he showed him the
kingdoms of the world and the glory thereof. Temptations of the right hand are more dangerous
than those of the left hand.
[2.] He showeth the bait before he offereth the temptation, that the world might speak for him before
he spake for himself, and prepared the mind of Christ by this bewitching object before he cometh
either with his offer or demand. And then afterwards, before he maketh his demand, he premiseth
his offer: ‘All these things will I give thee.’ The offer is made before the spiteful condition is
mentioned. Observe the different methods of Christ and Satan: — Satan maketh show of glory first,
but Christ of the cross. Satan offereth the benefit before he seemeth to require the service, as here he
doth first offer and then ask; but fallaciously, for indeed he requireth a present act, but only
promiseth a future compensation: ‘I will give thee’ all these things. Christ telleth us the worst at first:
Matthew 16:24, ‘If any man will come after me, let him deny himself, and take up his cross, and
follow me.’ The issue showeth the fraud of the tempter, and the misery of those poor deluded souls
who hearken to him. On the contrary, the sincerity of our Lord, and the happiness of those who obey
him, will soon appear. The devil will have all paid before he part with any thing; no worship, no
glory. But I am carried too far: my purpose was only to show his dexterity and cunning, how he sets
a colour upon sin before he mentions it, by glorious promises, and the manifold pleasure and profit
which comes by it.
[3.] He doth not seek to move him by naked words, but by the sight of the thing itself. Objects move
the senses, senses draw away the mind; nor are they the porters of the soul so much as the
corrupters: Psalm 119:37, ‘Turn away mine eyes from beholding vanity, and quicken thou me in thy
way.’ If we let loose our senses without a guard, we soon contract a deadness of heart. There is
nothing so soon led away as the eye, it is the broker between the heart and the object; the eye gazeth
and the heart lusteth; this is the window by which Satan hath crept in, and all manner of taint hath
been conveyed into the soul. In the first sin, Eve was corrupted this way: Genesis 3:6, And when the
woman saw that the tree was good for food, and that it was pleasant to the eyes, &c., ‘she took of the
fruit thereof, and did eat.’ Gazing on the fruit with delight, her heart was ensnared. We read of
Potiphar’s wife, ‘She cast her eyes on Joseph,’ Genesis 39:7; Achan, Joshua 7:21, ‘When I saw among
the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of
fifty shekels weight, then I coveted them, and took them.’ First he saw, then he coveted, then he took
them, then he hid them, then Israel falls, and he is attached by lot. So it is said of Shechem and Dinah:
Genesis 34:2, ‘He saw her, and took her, and lay with her, and defiled her.’ So of Samson: Judges 16:1,
‘He went to Gaza, and saw there an harlot, and went in unto her.’ David was ensnared by his eyes: 2
Samuel 11:2, ‘From the roof he saw a woman washing herself, [[@Page:259]] and the woman was
very beautiful to look upon.’ Naboth’s vineyard was ever in Ahab’s eye, as being near his palace,
therefore he is troubled and falls sick for it, 1 King 21:1, 2. Now, because so many have been
betrayed by their senses, the devil taketh this way to tempt Christ, as knowing this is the next way to
the heart.
[4.] He taketh him into an high mountain, that he might look far and near, and see the more
provinces, cities, and kingdoms, to move him the more. The devil was sensible that small things were
not to be offered to Christ, and therefore dresseth out the temptation in as glorious a manner as he
can. The chapman of souls is grown thirsty of late, he doth not offer all the kingdoms of the earth and
the glory thereof, he knoweth that we will accept of less with thanks. The devil buyeth many at a
very easy price; he needeth not carry them so high as the mountain; they are contented with a little
gain that is got by a fraudulent bargain in the shop. If we stand in our window, or at our doors, we
meet with temptations enough to carry us away. He needeth not come with kingdoms, or with the
glory of all the world: thirty pence, the price of a slave, is enough to make Judas betray his master,
Matthew 26:15; and the prophet telleth us of some that will transgress for handfuls of barley and
pieces of bread, Ezekiel 13:19. And those pretended prophets, too, making God the author and
maintainer of their lies and deceits. And, again, of those that respect persons, whether magistrates or
ministers: Proverbs 28:21, ‘To have respect of persons is not good, for for a piece of bread will that
man transgress.’ ‘And another prophet telleth us of those that sell the poor for a pair of shoes,’ Amos
2:6, and 8:6. Those will take any price. And the apostle saith of Esau, Hebrews 12:16, ‘For one morsel
of meat he sold his birthright.’ So that the devil may abate a great deal of what he offered Christ. He
need not say to such, ‘You shall have all these things.’ Nay, hold you! You shall have this petty gain,
that slight pleasure and carnal satisfaction. It is a wonder to consider what small things make up a
temptation to many, yea, to most. The world is so corrupt that they will violate conscience with a
small hire. We are not tempted with great things, less will serve the turn. But the devil knew that
small matters were no temptation to Christ, therefore he carrieth him to the mountain, that he might
see the glory of all the earth, to make the temptation the more strong.
[5.] He showeth him the kingdoms of the world, en stigme chronou, Luke 4:5, in a moment of time, —
that circumstance is not to be passed over. When many objects and glorious come together of a
sudden, they do the more surprise us. Therefore, the more to affect Christ with the splendour of
these things, and on a sudden to prevail upon him, which otherwise he was not likely to do, he did
not represent the glory of these kingdoms of the world to Christ that he might see them one after
another, but all together, that there might be less time for consideration, that so his mind might be
the more blinded by the appearing splendour of the tempting object, and his heart the more
captivated thereby. Diverse things seen in one view do more surprise us than if viewed by a leisurely
contemplation. Alas! we are sometimes overborne by the violence of a temptation, sometimes
overtaken by the suddenness of it: Galatians 6:1, ‘Brethren, if one be overtaken in a fault,’
prolemphthe, inconsiderately and suddenly surprised by a sin. We do many things preposterously
and in haste, which we repent of by leisure. Thus the devil thought to surprise Christ, but he was
aware of him.
[6.] In other temptations the tempter doth only ask a thing to be done, but here he doth ask and
promise things glorious, profitable, and pleasing to carnal sense, and such as seem every way
desirable. The offers of gain and glory are promised to the temptation.
[7.] He craveth but one thing, a very small thing, and this under the hope of the greatest advantage:
one act of external adoration, easy to be performed; if Christ would but kneel to him, not as supreme
God; an inferior adoration would have contented him: yield but a little, do but ‘fall down and
worship,’ it shall be enough. As the heathens of old said to the Christians, Do but touch the censer.
 The commendation of God’s servants was, ‘that they had [[@Page:260]] not bowed the knee to Baal,’
Romans 11:4. The devil knoweth if he can get us to a little he shall get us to more; and the least
reverence is too much to such an impure spirit.
Secondly, The observations.
I. Observe from that again the devil taketh him, That we must expect not only to be tempted, but to be
often tempted. Satan hath both his wiles and darts: Ephesians 6:11, 16. He sometimes assaulteth us with
the one, sometimes with the other. Therefore —
1. Be not secure, but watch, and stand upon your defence. It is a careless soul that can sleep in so great a
danger. ‘There is yet a malicious tempting devil alive, who would sift you as wheat.’ Luke 22:31; and
somewhat within you which would betray you to him if you be not wary; and you may meet with such
snares as you have not yet met withal.
2. Be not overmuch troubled and dejected if you be assaulted afresh. You must make your way to heaven
almost every step by conflict and conquest. Remember your baptismal vow, the obligation of which
ceaseth not till your life be ended; and then you shall be out of gunshot and harm’s way. Therefore still
follow the captain of your salvation wherever he leadeth you. The more trials the more glory.
3. Avoid rash judgment and censure, if the same happen to others. Pirates do not use to set upon an empty
vessel. The best are most assaulted. God permitteth it for their trial, and Satan hath the greatest spite at
them.
II. Observe, That the more grievous temptations follow the lighter ones, and the last assaults and trials are
usually the greatest. This is so, if you respect either the dexterity and cunning of the tempter, represented
before, or the foulness of the temptation, viz., to idolatry. The best of God’s children may be tempted to the
most execrable sins. Thus usually doth Satan reserve his worst assaults for the last, and his last temptation
is commonly the sorest. Dying beasts bite shrewdly; so Satan rageth most when he hath but a short time.
Therefore, since our warfare is not over, let us prepare for the worst brunt, and the last efforts of Satan. If
God will crown us fighting, we have no cause to complain. Many of God’s servants, whom he could not
draw to worldliness, sensuality, or vainglory in their lifetime, he will seek to inject blasphemous thoughts
into their minds at last. But, though it be grievous, be not dismayed, your conquest is sure and near.
III. Observe, The world and worldly things are the bait and snare which the tempter offereth to Christ and
his followers. ‘As here, when he would make his last onset upon Christ, he sets before him the kingdoms of
the world, and the glory of them,’ as the matter of the temptation.
1. There are three enemies of our salvation, the devil, the world, and the flesh: — they are reckoned up
together, Ephesians 2:2, 3, Wherein in time past ye walked according to the course of this world,
according to the prince of the power of the air, the spirit that now worketh in the children of disobedience.
‘Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires
of the flesh and of the mind.’ The devil is the deceiver and grand architect of all wickedness; the flesh is the
principle that he worketh upon, or that rebelling faculty within us that would be pleased before God; the
world is the bait by which the devil would deceive us and steal away our hearts from God, for it suiteth
with our fleshly appetites and desires. More distinctly that Satan is an enemy appeareth from his name,
that signifieth an adversary, and in many places of scripture he is so called; as Matthew 13:25; ‘While men
slept, the enemy came and sowed tares among the wheat,’ compared with Matthew 13:39, ‘the enemy that
sowed them is the devil.’ He is the great enemy to God and man: 1 Peter 5:8, ‘Your adversary the devil like
a roaring lion walketh about,’ &c. The flesh is an enemy, yea, our greatest enemy, for it warreth. against
the [[@Page:261]] soul: 1 Peter 2:11, A’bstain from fleshly lusts, which war against the soul.’ If you
indulge the flesh, you are willing to lose your souls. Yea, it warreth against the spirit or better part, as
contrary to it: Galatians 5:17, ‘For the flesh lusteth against the spirit, and the spirit against the flesh:’ other
things could do us no harm without our own flesh. We are tempted to sin by Satan, encouraged to sin by
the example and custom of the world, but inclined to sin by our own flesh. The world is an enemy of our
salvation, as well as the devil and the flesh; all the other enemies get strength by it. By the bait of worldly
things the devil pleaseth the flesh; we are in continual danger of being everlastingly undone by it.
Whosoever is a lover of the world is presumed to be a professed enemy of God: James 4:4, ‘Know ye not
that the friendship of the world is enmity with God? whosoever will be a friend of the world is the enemy
of God;’ 1 John 2:15, ‘If any man love the world, the love of the Father is not in him.’ It is an enemy, because
it keepeth us from God, who is our chief good, and the enjoyment of him among his blessed ones, which is
our last end. There is a neglect cf. God and heavenly things where the world prevaileth.
2. The devil maketh use of the world to a double end.
[1.] To divert us from God and heavenly things, that our time, and care, and thoughts may be wholly
taken up about things here below: Luke 12:19, ‘Soul, thou hast much goods laid up for many years;
take thine. ease, eat, drink, and be merry;’ Philippians 3:19, 20, ‘They mind earthly things; but our
conversation is in heaven.’ These are perfectly opposite. Some are of the world, and speak of the
world, and wholly mind the world, and are governed by the spirit of this world, seldom look higher,
or very coldly and slightly. Thus that which should be thought of in the first place is scarce thought of
at all. But, remember, he doth but offer you worldly things to deprive you of heavenly.
[2.] To draw us to some open sin for the world’s sake, as here he tempted Christ to idolatry, and
Demas to defection from the faith: 2 Timothy 4:10, ‘Demas hath forsaken us, having loved this
present world.’ Others to some carnal, fraudulent, oppressive course, whereby they are spotted by
the world. ‘The whore of Babylon propoundeth her abominations in a golden cup,’ Revelation 17:4;
and the great motive here is, ‘All this will I give thee.’ Though the devil cometh not in person to us
with his offers, he doth by his instruments; as Balak, when he sent to Balaam to curse the Israelites,
he promised him great rewards: Numbers 22:17, ‘I will promote thee unto very great honour, and I
will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people.’ So when
he doth entice you by the motions of your own hearts to anything that is unlawful, to falsehood,
deceit, or unjust gain, or to get and keep wealth by any base or unjust means, or doing something
that is base and unworthy of your religion.
[3.] I observe that temptations from the world may prevail with us. Satan maketh use of a twofold
artifice. The one is to greaten the worldly object, the other is to make us large promises of success,
happiness, and contentment in our evil enterprises.

(1.) He useth this sleight here; he doth in the most enticing manner lay the world before Christ
as a splendid object, to greaten it in Christ’s thoughts and apprehensions. Therefore, when we
begin to magnify the riches, pomp, and pleasures of the world, the devil is at our elbow, and we
are running into the snare. And therefore, if we begin to say, ‘Happy is the people that is in such
a case,’ it is time to correct ourselves and say, ‘Yea, happy is the people whose God is the Lord,’
Psalm 144:ib. Take heed the devil doth not gain this advantage over you, to make you follow
the world with the greatest earnestness, and spiritual and heavenly things in a slight and
overly manner. Esteem, desires, resolutions of worldly greatness, though not upon base
conditions, begin the temptation. You think it is a fine thing to live in pomp and at ease, to
swim in pleasures, [[@Page:262]] and begin to resolve to make it your business. The devil hath
you upon the hip, it is an hour of temptation.
(2.) His next course is to make large offers and promises by his instruments or your own
thoughts, that though you neglect God and heaven, and do engage in some sinful course, you
shall do well in the world, and enjoy full satisfaction. There is a double evil in Satan’s offers and
promises: —

First, They are false and fallacious: ‘All these things will I give thee.’ Satan maketh fair offers of what he
cannot perform. He promiseth many things, but doth only promise them. He offereth the kingdoms of the
world to Christ, but cannot make good his word; he showeth them to Christ, but cannot give them. And
this is the devil’s wont, to be liberal in promises, to fill the minds of those that hearken to him with vain
hopes, as if he could transfer the riches and honours of the world to whom he pleaseth, whereas they are
shame fully disappointed, and find their ruin in the very things in which they sought their exaltation, and
their projects are crossed, ‘for the earth is the Lord’s, and the fulness thereof.’ 1 Corinthians 11:26.
Secondly, All the devil’s offers and promises have a spiteful condition annexed. He pretendeth to give, but
yet selleth at the dearest rates. It is but a barter and exchange; a flat bargain, but no gift. He must have our
souls, God is dishonoured, his laws broken, his Spirit grieved. The devil staineth his grant with unjust
covenants, and exacteth more than the thing is worth.
Two ways then must we defeat the temptation: —
(1.) Not believing his promises, that I must be beholden to sin to make me happy. Those that by
unlawful means get up to honour and wealth seem to have accepted the devil’s offer; they think
he is lord of the world, and all the kingdoms and the glory thereof. ‘Do not look upon wealth as
the devil’s gift, as a thing to be gotten by fraud, flattery, corruption, bribery: alas! it is put into
bags with holes.’ Haggai 1:6. ‘It is called the deceitfulness of riches.’ Matthew 13:22. They
promise that contentment and happiness which they cannot give. There is sure dependence on
the Lord’s, but none on Satan’s promises. Young men that are to begin the world, take up this
resolution: take what God sendeth, but resolve never to take wealth out of Satan’s hands; what
God sendeth in the fair way of his providence, by his blessing on your lawful endeavours:
Proverbs 10:4, ‘The hand of the diligent maketh rich;’ and Proverbs 10:22, ‘The blessing of the
Lord it maketh rich, and he addeth no sorrow with it.’ When you deal righteously, and do not
barely heap up treasure to yourselves, but seek to grow rich toward God, to subordinate all to
heaven and a better pursuit: otherwise God can find a moth and a thief for your estates.
(2.) The other way is, to consider what a sad bargain you make by gratifying the devil, and
hearkening to his counsel: Matthew 16:26, ‘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?’ A man never
gets anything with Satan, but he shall lose that which is more precious; he never maketh a
proffer to our advantage, but to our loss and hurt. Follow the world as hard as you can, lie,
cozen, cheat, and you shall be rich; put the case, It is so, but I must lose my soul, not in a
natural, but legal sense: Job 27:8, ‘What is the hope of the hypocrite, though he hath gained,
when God taketh away his soul?’ He hath far better things from us than we have from him; a
birthright for a mess of pottage, the hopes of heaven for an opulent condition here below. The
bird buys the fowler’s bait at a dear rate when his life must go for it. Thy soul must be lost,
which all the gold and silver in the world cannot redeem and recover.
[[@Page:263]]
[4.] I observe again that Christ by his refusal hath taught us to tread the world under our feet, and all
the glory of it should be an ineffectual and cold motive to a sanctified soul. If we have the same spirit
that was in Christ, it will be so. All the kingdoms of the world, and the glory of them, was far too little
to make up a temptation to him. A mortified heart will contemn all this in comparison of our duty to
God, and the comfort of a good conscience, and the hopes of glory. Surely they have not the spirit of
Christ who are taken with small things, with a Babylonish garment, or some petty temptation.
Uses. The use is to teach us how to counterwork Satan.
1. Since he worketh upon the fleshly mind, we are to be mortified and grow dead to the world. We profess
faith in a crucified Lord; we must be like him, crucified as he was crucified; then shall we glory in the cross
of Christ, when we feel the virtue of it, and are planted into the likeness of it: Galatians 6:14, ‘God forbid
that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and
I unto the world.’ Grow more dead to the riches, honour, pomp, pleasure, the favour, fear, love, wrath,
praise and dispraise of men, that we may readily deny these things, so far as opposite to the kingdom of
Christ, or our duty to God, or as they lessen our affections to him. We die as our esteem of those things
doth decay; till the man’s temper be altered there is no hope to prevail by argument. Only they that are
made partakers of a divine nature do escape the corruption that is in the world through lust.
2. Since he worketh by representation and promise, you must be prepared against both.
[1.] As he worketh by representation of the fair show and splendid appearance of worldly things,
you must check it: —

(1.) By considering the little substance and reality that is in this fair appearance: 1 Corinthians
7:31, ‘The fashion of this world passeth away,’ schema. It is but a draft, an empty pageantry; so
it is called, Psalm 39:6, ‘A vain show;’ an image, shadow, or dream, that vanisheth in a trice. So
Proverbs 23:5, ‘Wilt thou set thine eyes upon that which is not?’ It was not a while ago, and
within a little while it will not be again, at least to us it will not be; we must shortly bid good-
night to all the world: 1 Peter 1:24, ‘All flesh is grass, and the glory thereof as the flower of the
grass.’ David saith, Psalm 119:86, ‘I have seen an end of all perfection.’ It is good often to inter
 mingle these serious thoughts of the frailty of all sublunary enjoyments, to keep us modest in
what we have, or desire to have, that we may not be blinded with the delusions of the flesh, and
enchanted with an admiration of worldly felicity.
(2.) As the devil seeketh to open the eye of sense, so must we open the eye of faith: 2
Corinthians 4:18, ‘We look not at the things which are seen, but at the things which are not
seen; for the things which are seen are temporal, but the things which are not seen are eternal.’
Things unseen must be every day greatened in our eyes, that all our pursuit after things seen
may be subordinated to our desires of, and labour after, things unseen. There we must see the
greatest reality, or else we have not the true Christian faith: Hebrews 11:1, ‘Faith is the
substance of things hoped for, and the evidence of things not seen.’ It is such an evidence of the
worth and reality of the unseen glory as draweth off the heart from things seen, which are so
pleasing to the flesh. Faith sets it before the eye of the soul in the promises of the gospel:
Hebrews 6:18, ‘Who have fled for refuge to lay hold upon the hope set before us.’ Hebrews
12:2, ‘Who for the joy that was set before him endured the cross.’ &c.

[[@Page:264]] [2.] As he dealeth with us by promise. Everything we hope to get by sin is a kind of
promise or offer of the devil to us; as suppose by unconscionable dealing in our calling. Here
consider two things: —

(1.) The falsity of the devil’s promises.

(2.) The truth and stability of God’s promises.
(1st.) The falsity of Satan’s promises. Either he giveth not what he promised, as he promised our first
parents to be as gods: Genesis 3:5, ‘Ye shall be as gods;’ and what ensued? Psalm 49:12, ‘Man that is in
honour and understandeth not, is like the beasts that perish;’ degraded to the beasts, as the brutish and
bestial nature prevailed in him when he fell from God. Or else, if we have them, we were better be without
them; we have them with a curse, with the loss of better things: Jeremiah 17:13, ‘O Lord, all that forsake
thee shall be ashamed, and they that depart from me shall be written in the earth.’ They are condemned to
this felicity: we have them with stings of conscience: — Matthew 27:4, 5, ‘I have sinned, in that I have
betrayed innocent blood; and he cast down the pieces of silver in the temple, and went and hanged
himself;’ — which are most quick and sensible when we come to die: Jeremiah 17:11, ‘He that getteth
riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.’ Now rise
up in indignation against the temptation. Shall I sell my birthright? lose my fatness to rule over the trees?
— as the olive-tree in Jotham’s parable, Judges 9:9.
(2dly.) The sufficiency and stability of God’s promises.
First, Sufficiency: Genesis 17:1, ‘I am the Almighty God; walk before me, and be thou perfect;’ 1 Timothy
4:8, ‘Godliness is profitable for all things, having the promise of the life that now is, and of that which is to
come;’ — of heaven and of earth: Matthew 6:33, ‘Seek ye first the kingdom of God, and the righteousness
thereof, and all these things shall be added to you.’ It may be you have less than those that indulge
themselves in all manner of shifts and wiles, but you shall have enough, not to be left wholly destitute:
Hebrews 13:5, He hath said, ‘I will never leave thee, nor forsake thee.’ And you shall have it with
contentment: Proverbs 15:6, ‘In the house of the righteous is much treasure, but in the revenues of the
wicked is trouble;’ and ‘better is a little with righteousness, than great revenues with sin,’ Proverbs 16:8.
And you have it so as not to lose other things.
Secondly, Stability: 2 Corinthians 1:20, ‘All the promises of God in him are Yea, and in him Amen;’ and
Hebrews 6:18, ‘That by two immutable things, in which it was impossible for God to lie, we might have
strong consolation,’ &c.; Psalm 119:111, ‘Thy testimonies have I taken as an heritage for ever: they are the
rejoicing of my heart.’
IV. Observe — Fall down — The pride of the devil: he sinneth from the beginning, 1 John 3:8. The sin of
pride was fatal to him at first, and the cause of those chains of darkness in which now he is held; yet still
he sinneth the same sin, he requireth adoration, and would be admitted into a partnership of divine
worship. He obtained it from pagans and idolaters, not from Christ. The angel deprecates and detests it:
Revelation 19:10, And I fell at his feet to worship him. And he said unto me, ‘See thou do it not; for I am thy
fellow-servant, and of thy brethren that have the testimony of Jesus: worship thou God.’ So Revelation
22:9, I fell down to worship before the face of the angel that showed me these things. And he said to me,
‘See thou do it not: for I am thy fellow-servant, and of thy brethren the prophets, and of them that keep the
sayings of this book: worship God.’ Paul, when the priests at Lycaonia were about to sacrifice to him: Acts
14:14, 15, When the apostles heard of it, they rent their clothes, and ran in among the people, crying out,
and saying, Sirs, why do you these things? ‘We also are men of like passions with you, and preach unto you
that ye should turn from these vanities unto the living God.’ But the evil angels they are apt to
[[@Page:265]] invade the right of God.

Sermon 6.
Matthew 4:10. — Then saith Jesus unto him, Get thee hence, Satan: for it is
written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
Thirdly, Christ’s answer and reply, which is double:
I. By way of rebuke, defiance, and bitter reprehension: Get thee hence, Satan.
II. By way of confutation: For it is written, &c.
1. The rebuke showeth Christ’s indignation against idolatry: Get thee hence, Satan.’ This was not to be
endured. Twice Christ useth this form of speech, hupage, Satana, to Satan tempting him to idolatry here,
and when his servant dissuaded him from suffering: Matthew 16:23, ‘Get thee behind me, Satan, for thou
art an offence to me; for thou savourest not the things that be of God, hut those that be of men.’ This
suggestion intrenched or touched upon the glory of God, the other upon his love to mankind; and Christ
could endure neither; Satan is commanded out of his presence with indignation. The same zeal we see in
his servants: in Moses in case of idolatry, Exodus 32:19, He brake the tables; so in case of contradiction to
the faith of Christ, Paul taketh up Elymas, Acts 13:10, ‘O full of subtilty and all mischief, thou child of the
devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?’ Open
blasphemy must be abhorred, and needeth not only a confutation but a rebuke. Besides, it was an
impudent demand of Satan to require adoration from him, to whom adoration is due from every creature;
to ask him to bow down before him, to whom every knee must bow: and therefore a bold temptation must
have a peremptory answer. There is no mincing in such cases. It is no way contrary to that lenity that was
in Christ; and it teacheth us, in such open cases of blasphemy and downright sin, not to parley with the
devil, but to defy him.
2. By way of confutation: For it is written, ‘Thou shalt worship the Lord thy God, and him only shalt thou
serve.’ Where observe: —
[1.] Christ answereth to the main point, not to by-matters. He doth not dispute the devil’s title, nor
debate the reality of his promises; to do this would tacitly imply a liking of the temptation. No; but he
disproveth the evil of the suggestion from this unclean and proud spirit: a better answer could not
be given unto the tempter. So that herein we see the wisdom of Christ, which teacheth us to pass by
impertinent matters, and to speak expressly to the cause in hand in all our debates with Satan and
his instruments.
[2.] He citeth scripture, and thereby teacheth that the word of God, laid up in the heart and used
pertinently, will ward off the blows of every temptation. This weapon Christ used all along with
success, and therefore it is well called, ‘The sword of the Spirit.’ Ephesians 6:17. It is a sword, and so
a weapon both offensive and defensive: Hebrews 4:12, ‘The word of God is quick and powerful,
sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of
the joints and marrow, and is a discerner of the thoughts and intents of the heart.’ And a ‘sword of
the Spirit.’ because the Spirit is the author of it: 2 Peter 1:21, ‘Holy men of God spake as they were
moved by the Holy Ghost.’ He formed and fashioned this weapon for us; and because its efficacy
dependeth on the Spirit, who timeously bringeth it to our remembrance, and doth enliven the word
and maketh it effectual. Therefore it teacheth us to be much acquainted with the Lord’s written
word. The timely calling to mind of a word in scripture is better than all other arguments, — a word
forbidding or threatening such an evil: Psalm 119:11, ‘Thy word have I hid in my heart, that I might
not sin against thee;’ pressing the practice of such a duty when we are slow of heart: Psalm 119:50,
‘Thy word hath quickened me;’ or a word speaking encouragement to the soul [[@Page:266]]
exercised with such a cross: Hebrews 12:5, Ye have forgotten the exhortation which speaketh unto
you as unto children, ‘My son, despise not thou the chastening of the Lord, nor faint when thou art
rebuked of him;’ Psalm 119:92, ‘Unless thy law had been my delight, I should then have perished in
mine affliction:’ still it breaketh the strength of the temptation, whatsoever it be.
[3.] The words are cited out of the book of Deuteronomy. Indeed out of that book all Christ’s answers
are taken, which showeth us the excellency of that book. It was of great esteem among the Jews, and
it should be so among all Christians, and it will be so of all that read it attentively. The church could
not have wanted it.
[4.] The places out of which it is cited are two: Deuteronomy 6:13, ‘Thou shalt fear the Lord thy God,
and serve him, and swear by his name;’ and again, Deuteronomy 10:20, ‘Thou shalt fear the Lord thy
God, and serve him, and to him shalt thou cleave.’ Christ, according to the Septuagint, ‘Thou shalt
worship the Lord thy God, and him only shalt thou serve.’ Μονο, only, which is emphatical, seemeth
to be added to the text, but it is necessarily implied in the words of Moses; for his scope was to bind
the people to the fear and worship of one God. None was so wicked and profane as to deny that God
was to be feared and worshipped; but many might think that either the creatures or the gods of the
Gentiles might be taken into fellowship of this reverence and adoration. Him is only him; auto is
exclusive, if μονο were left out. See the place, Deuteronomy 6:13, 14, ‘Thou shalt fear the Lord thy
God, and serve him, and shalt swear by his name; ye shall not go after other gods, of the gods of the
people which are round about you.’ And in other places it is expressed; as 1 Samuel 7:3, ‘If you
prepare your hearts unto the Lord, and serve him only.’ The devil excepts not against this
interpretation, as being fully convinced and silenced by it. And it is a known story that this was the
cause why the pagans would not admit the God of the Jews, as revealed in the Old Testament, or
Christ, as revealed in the New, to be an object of adoration, because he would be worshipped alone,
all other deities excluded. The gods of the heathens were good-fellow gods, would admit
partnership; as common whores are less jealous than the married wife: though their lovers went to
never so many besides them selves, yet to them it was all one, whensoever they returned to them
and brought their gifts and offerings.
[5.] In this place quoted by our Saviour there is employed a distinction of inward and outward
worship. Fear is for inward worship, serve is for outward worship, and the profession of the same.
Fear in Moses is expounded worship by Christ; so Matthew 15:9, compared with Isaiah 29:13, ‘In
vain do they worship me, teaching for doctrines the commandments of men;’ but in the prophet it is
‘Their fear towards me is taught by the precepts of men.’ He that worshippeth feareth and
reverenceth what he worshippeth, or else all his worship is but a compliment and empty formality.
So that the fear of God is that reverence and estimation that we have of God, the serving of God is the
necessary effect and fruit of it; for service is an open testimony of our reverence and worship. In this
place you have worship and service, both which are due to God only. But that you may perceive the
force of our Saviour’s argument, and also of this precept, I shall a little dilate on the word service,
what the scripture intendeth thereby. Satan saith, ‘Bow down and worship me:’ Christ saith, ‘Thou
shalt worship the Lord thy God, and him only .shalt thou serve.’ Under service, prayer and
thanksgiving is comprehended: Isaiah 44:17, And the residue thereof he maketh a god, even his
graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, ‘Deliver me,
for thou art my god.’ This is one of the external acts whereby the idolater showeth the esteem of his
heart: so Jeremiah 2:27, Saying to a stock, ‘Thou art my father; and to a stone, Thou hast brought me
forth.’ So, under serving, sacrifice is comprehended: 2 Kings 17:35, ‘Ye shall not fear other gods, nor
bow yourselves to them, nor serve them, nor sacrifice to them.’ Again, burning of incense: Jeremiah
18:15, ‘My people [[@Page:267]] have forgotten me, they have burnt incense to vanity.’ Preaching
for them; Jeremiah 2:8, ‘The pastors also have transgressed against me, and the prophets prophesied
by Baal.’ Asking counsel of them: Hosea 4:12, ‘My people ask counsel at their stocks, and their staff
declareth unto them; for the spirit of whoredoms hath caused them to err, and they have gone a
whoring from under their God.’ So building temples, altars, or other monuments unto them: Hosea
8:14, ‘Israel hath forgotten his Maker, and buildeth temples;’ and 12:11, ‘Their altars are as heaps in
the furrows of the fields.’ Erecting of ministries, or doing any ministerial work for their honour:
Amos 5:26, ‘Ye have borne the tabernacle of your Moloch and Chium your images, the star of your
god, which ye made to yourselves;’ as God appointed the Levites to bear the tabernacle for
communion in the service of them: 1 Corinthians 10:18, ‘Are not they that eat of the sacrifices
 partakers of the altar?’ 1 Corinthians 10:21, ‘Ye cannot drink the cup of the Lord and the cup of
devils; ye cannot be partakers of the Lord’s table and of the table of devils.’ So 2 Corinthians 6:16, 17,
‘What agreement hath the temple of God with idols?’ In short, for it is endless to reckon up all which
the scripture comprehendeth under service and gestures of reverence: Exodus 20:5, ‘Thou shalt not
bow down thyself to them, nor serve them.’ Bowing the knee: 1 Kings 19:18, ‘I have left me seven
thousand in Israel, which have not bowed the knee to Baal.’ Kissing them: Hosea 13:18, ‘They kiss
the calves.’ Lifting up the eyes: Ezekiel 2:15. ‘He hath not lift up his eyes to the idols of the house of
Israel.’ Stretching out the hand: Psalm 44:20, ‘If we have stretched our hands to a strange God.’ So
that you see all gestures of reverence are forbidden as terminated to idols. Thus strict and jealous is
God in his law, that we might not bow down and worship the devil, or anything that is set up by him.
Doct. That religious service and religious worship is due to God only, and not to be given to saint, or angel,
or any creature.
Thus Christ defeateth the devil’s temptation, and thus should we be under the awe of God’s authority, that
we may not yield to the like temptation when the greatest advantages imaginable are offered to us. Here I
shall show: —
I. What is worship, and the kinds of it.
II. I shall prove that worship is due to God.
III. Not only worship, but service.
IV. That both are due to God alone.
1. What is worship? In the general it implieth these three things: an act of the judgment, apprehending an
excellency in the object worshipped; an act of the will, or a readiness to yield to it, suitably to the degree of
excellency which we apprehend in it; and an external act of the body whereby it is expressed. This is the
general nature of worship, common to all the sorts of it.
2. The kinds of it. Now worship is of two kinds — civil and religious. Religious worship is a special duty
due to God, and commanded in the first table. Civil honour and worship is commanded in the second table.
‘They are expressed by godliness and righteousness,’ 1 Timothy 6:11; and ‘godliness and honesty,’ 1
Timothy 2:2.
[1.] For religious worship. There is a twofold religious worship. One when we are right for the object, and
do only worship the true God; this is required in the first commandment. The other when we are right for
the means, when we worship the true God by such means as he hath appointed, not by an image, idol, or
outward representation. Opposite to this there is an evil idolatrous sinful worship, when that which is due
to the Creator is given to any creature; which is primary or secondary. Primary, when the image or idol is
accounted God, or worshipped as such, as the sottish heathens do. Or secondary, when the images
themselves are not worshipped as [[@Page:268]] having any godhead properly in themselves, but as they
relate to, represent, or are made use of, in the worship of him who is accounted God. We shall find this
done by the wiser heathens, worshipping their images, not as gods themselves, but as intending to
worship their gods in these and by these. So also among some who would be called Christians. Thus the
representing the true God by images is condemned, Deuteronomy 4:15-17, ‘Take ye good heed unto
yourselves, for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb, out of
the midst of the fire, lest ye corrupt yourselves, and make you a graven image, the similitude of any figure,
the likeness of male or female.’ Again, sinful worship is twofold: more gross of idols, representing false
gods, called worshipping of devils; or more subtle, when worship is given to saints or holy men: Acts
10:25, 26, As Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. But
Peter took him up, saying, Stand up; ‘I myself also am a man.’ Acts 14:14. 15, Paul and Barnabas, when
they heard this, rent their clothes, and ran in among the people, crying out and saying, ‘Sirs, why do you
these things? we also are men of like passions with you,’ &c. Or to angels: Revelation 22:8, When John fell
at the angel’s feet to worship him, he said, ‘See thou do it not; for I am thy fellow-servant, and of thy
brethren the prophets.’
[2.] Civil worship is when we give men and angels due reverence, and —
(1.) With respect to their stations and relations, whatever their qualifications be, as to magistrates,
ministers, parents, great men; we are to reverence and honour them according to their degree and quality:
according to the fifth commandment, ‘Honour thy father and thy mother;’ 1 Thessalonians 5:13, and ‘to
esteem them very highly in love for their work’s sake.’ Or,
(2.) A reverential worshipping or esteeming them for their qualifications of wisdom and holiness: Acts
2:47, ‘Good men had favour with all the people.’ Such respect living saints get, such angels may have when
they appear: Genesis 18:2, ‘Abraham bowed himself towards the ground:’ and Genesis 19:1, ‘Lot rose up to
meet them, and bowed himself with his face towards the ground.’
Now, whether the worship be civil or religious may be gathered by the circumstances thereof; as if the act,
end, or other circumstances be religious, the action or worship itself must be so also. It is one thing to bow
the knee in salutation, another thing to bow in prayer before an image.
II. That worship is due to God. These two notions live and die together — that God is, and that he ought to
be worshipped. It appeareth by our Saviour’s reasoning, John 4:24, ‘God is a spirit, and they that worship
him must worship him in spirit and in truth.’ He giveth directions about the manner of worship, but
supposeth it that he will be worshipped. When God had proclaimed his name and manifested himself to
Moses, Exodus 34:8, ‘Moses made haste, and bowed himself and worshipped.’ ‘It is the crime charged
upon the Gentiles, that when they knew God, they glorified him not as God,’ Romans 1:21. They knew a
divine power, but did not give him a worship, at least competent to his nature. God pleadeth his right:
Malachi 1:6, ‘If I be a father, where is mine honour? If I be a master, where is my fear?’ And God, who is the
common parent and absolute master of all, must have both a worship and honour, in which reverence and
fear is mixed with love and joy; so that if God be, worship is certainly due to him. They that have no
worship are as if they had no God. The psalmist proveth atheism by that: Psalm 14:1, ‘The fool hath said in
his heart, There is no God;’ and Psalm 14:4, ‘They call not upon God.’ The acknowledgment of a king doth
imply subjection to his laws; so doth the acknowledgment of his God imply a necessity of worshipping
him.
III. That both worship and service is due to God: ‘Him shalt thou worship, and him shalt thou serve.’ The
worship of God is both internal and external: the internal consisteth in that love and reverence which we
owe to him; the external, in those offices and duties by which our honour and respect to God is signified
and expressed: both are necessary, both believing with the heart, and [[@Page:269]] confession with the
mouth: Romans 10:9, 10, If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart
that God raised him from the dead, thou shalt be saved. ‘For with the heart man believeth unto
righteousness, and with the mouth confession is made unto salvation.’ The soul and life of our worship
and godliness lieth in our faith, love, reverence, and delight in God above all other things; the visible
expression of it is in invocation, thanksgiving, prayers, and sacraments, and other acts of outward
worship. Now, it is not enough that we own God with the heart, but we must own him with the body also.
In the heart: ‘Serve the Lord with fear, and rejoice with trembling.’ Psalm 2:11. Such as will become the
greatness and goodness of God; with outward and bodily worship you must now own him in all those
prescribed duties in which these affections are acted. The spirit must be in it, and the body also. There are
two extremes. Some confine all their respect to God to bodily worship and external forms: Matthew 16:8,
‘This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their hearts
are far from me.’ They use the external rites of worship, but their affections are no way suited to the God
whom they worship: it is the heart must be the principal and chief agent in the business, without which it
is but the carcase of a duty, without the life and the soul. The other extreme is, that we are not called to an
external bodily worship under the gospel. Why did he then appoint the ordinances of preaching, prayer,
singing of psalms, baptism, and the Lord’s supper? God, that made the whole man, body and soul, must be
worshipped of the whole man. Therefore, besides the inward affections, there must be external actions,
whereby we express our respect and reverence to God.
IV. That both these, religious worship and service, are due to God alone. I prove it by these arguments: —
1. Those things which are due to God as God are due to him alone, and no creature, without sacrilege, can
claim any part and fellowship in that worship and adoration, neither can it be given to any creature
without idolatry. But now religious worship and service is due to God as God: ‘He is thy Lord, and worship
thou him.’ Psalm 45:11. Our worship and service is due to him, not only for his super-eminent excellency,
but because of our creation, preservation, and redemption. Therefore we must worship and serve him,
and him only: Isaiah 42:8, ‘I am the Lord; that is my name: and my glory will I not give to another, nor my
praise to graven images.’ God challengeth it as Jehovah, the great self-being, from whom we have received
life and breath, and all things. This glory God will not suffer to be given to another. And therefore the
apostle showeth the wretched estate of the Galatians, chap. 4:8: ‘When ye knew not God, ye did service to
them that by nature are no gods;’ that is, they worshipped for gods those things which really were no
gods. There is no kind of religious worship or service, under any name whatsoever, to be given to any
creature, but to God only; for what is due to the Creator as Creator cannot be given to the creature.
2. The nature of religious worship is such, that it cannot be terminated on any object but God; for it is a
profession of our dependence and subjection. Now, whatever invisible power this worship is tendered
unto must be omniscient, omnipresent, omnipotent. Omniscient, who knows the thoughts, cogitations,
secret purposes of our heart, which God alone doth: 1 Kings 8:39, ‘Give unto every one according to his
ways, whose heart thou knowest; for thou, even thou only, knowest the hearts of all the children of men.’
It is God’s prerogative to know the inward motions and thoughts of the heart, whether they be sincere or
no in their professions of dependence and subjection. So omnipresent, that he may be ready at hand to
help us and relieve us: Jeremiah 23:23, 24, Am I a God at hand, and not a God afar off? Can any hide himself
in secret places, that I shall not see him? saith the Lord. ‘Do not I fill heaven and earth? saith the Lord.’ The
palace of heaven doth not so confine him and enclose him but that he is present everywhere by his
essential presence, and powerful and efficacious providence. Besides omnipotent: Psalm 57:2, ‘I will cry
unto God most [[@Page:270]] high, unto God who performeth all things for me.’ Alas! what a cold
formality were prayer if we should speak to those that know us not, and who are not near to help us, or
have no sufficiency of power to help us! Therefore these professions of dependence and subjection must
be made to God alone.
3. To give religious worship to the creatures, it is without command, without promise, and without
examples, and therefore without any faith in the worshipper, or acceptance of God. Where is there any
command or direction, or approved example, of this in scripture? God will accept only what he
commanded, and without a promise it will be unprofitable to us: and it is a superstitious innovation of our
own to devise any religious worship for which there is no example at all whereby it may be recommended
to us. Certainly no action can be commended to us as godly which is not prescribed of God, by whose word
and institution every action is sanctified which otherwise would be common; and no action can be
profitable to us which God hath not promised to accept, or hath accepted from his people. But giving
religious worship to a creature is of this nature.
4. It is against the express command of God, the threatening of scripture, and the examples recorded in the
word. Against the express command of God — both the first and second commandments, the one
respecting the object, the other the means; that we must not serve other gods, nor go after them, nor bow
down unto them. ‘It is against the threatenings of the word in all those places where God is said to be a
jealous God.’ God is said to put on ‘jealousy as a cloak.’ Isaiah 59:17; that is, the upper and outmost
garment. He will be known, and plainly profess himself to be so. So Exodus 34:14, ‘The Lord, whose name
is Jealous, is a jealous God.’ Things are distinguished from the same kind by their names, as from different
kinds by their natures. Now, from the λεγόμενοι θεοὶ, God will be distinguished by his jealousy, that he will
not endure any partners in his worship. It is against examples: Revelation 19:10, and 22:8, When I had
heard and seen, ‘I fell down to worship before the feet of the angel which showed me these things. And he
said unto me, See thou do it not,’ &c. The argument is, ‘I am thy fellow-servant, and of thy brethren the
prophets, and of them which keep the sayings of this book: worship God.’
Use 1. To condemn those who do not make conscience of the worship of God. There are an irreligious sort
of men that never call upon him, in public or in private, in the family or in the closet; but wholly forget the
God that made them, at whose expense they are maintained and kept. Wherefore had you reasonable
souls, but to praise, honour, and glorify your Creator? Surely if God be your God, that is, your Creator and
preserver, the duty will presently fall upon you: ‘Thou shalt worship the Lord thy God.’ If you believe there
is a God, why do not you call upon him? The neglect of his worship argueth doubting thoughts of his being;
for if there be such a supreme Lord, to whom one day you must give an account, how dare you live without
him in the world? All the creatures glorify him passively, but you have a heart and a tongue to glorify him
actually. Man is the mouth of the creation, to return to God the praise of all that wisdom, goodness, and
power which is seen in the things that are made. Now you should make one among the worshippers of
God. A heathen could say, Si essem luscinia, &c. Are you a Christian, and have such advantages to know
more of God, and will you be dumb and tongue-tied in his praises?
2. To condemn the idolatry of the Papists. Synesius said that the devil is eidolochare`s, that he rejoiceth in
idols. Here we see what was the upshot of his temptations, even to bring men to worship and bow down
before something that is not God. Herein he was gratified by the heathen nations, and no less by the
Papists. Witness their worshipping of images, their invocation of the Virgin Mary and other saints, the
adoring before the bread in the Eucharist, &c. I know they have many evasions; but yet the stain of
idolatry sticketh so close to them, that all the water in the sea will not wash them clean from it. This text
clearly stareth them in the face, ‘Thou shalt worship the [[@Page:271]] Lord thy God, and him only shalt
thou serve.’ Not saints, not angels, not images, &c. They say, Moses only said, and Christ repeateth it from
him, ‘Thou shalt worship the Lord thy God;’ but not only, so that the last clause is restrictive, not the first,
but some worship may be given to the creature. Civil, we grant, but not religious; and worship is the most
important word. They distinguish of Λατρεία and Δουλεία. The devil demanded of Christ only προσκυνῆσαι,
‘fall down and worship me;’ not as the supreme author of all God’s gifts, but as subordinate: ‘all these
things are delivered unto me.’ But then Christ’s words were not apposite to refute the tempter’s
impudency. Besides, for the distinction of Δουλεία and Λατρεία, the words are promiscuously used; so
their distinction of absolute and relative worship; besides that they are groundless, they are unknown to
the vulgar, who promiscuously give worship to God, saints, images, relics. Some of the learned of them
have confessed this abuse, and bewailed it: — Espencaeus, a Sorbonnist: ‘Are they well and godly brought
up, who, being children of an hundred year old, that is, ancient Christians, do no less attribute to the
saints, and trust in them, than to God himself, and that God himself is harder to be pleased and entreated
than they?’ So George Cassander: This false, pernicious opinion is too well known to have prevailed among
the vulgar, while wicked men, persevering in their naughtiness, are persuaded that only by the inter
cession of the saints whom they have chosen to be their patrons, and worship with cold and profane
ceremonies, they have pardon and grace prepared them with God; which pernicious opinion, as much as
was possible, hath been confirmed by them by lying miracles. And other men, not so evil, have chosen
certain saints to be their patrons and helpers, have put more confidence in their merits and intercession
than in the merits of Christ, and have substituted into his place the saints and Virgin mother. Ludovicus
Vives: ‘There are many Christians which worship saints, both men and women, no otherwise than they
worship God; and I cannot see any difference between the opinion they had of their saints, and that the
Gentiles had of their gods.’ Thus far he, and yet Rome will not be purged.
3. Use is to exhort us to worship and serve the Lord our God, and him only.
[1.] Let us worship him. Worship hath its rise and foundation in the heart of the worshipper, and
especially religious worship, which is given to the all-knowing God. Therefore there must we begin;
we must have high thoughts, and an high esteem of God. Worship in the heart is most seen in two
things — love and trust. Love: Deuteronomy 6:5, ‘Thou shalt love the Lord thy God with all thy heart,
and with all thy soul, and with all thy might.’ We worship God when we give him such a love as is
superlative and transcendental, far above the love that we give to any other thing, that so our respect
to other things may give way to our respect to God. The other affection whereby we express our
esteem of God is trust. This is another foundation of worship: Psalm 62:8, Trust in the Lord at all
times, pour out your hearts before him.’ Well, then, inward worship lieth in these two things —
delightful adhesion to God, and an entire dependence upon him. Without this worship of God we
cannot keep up our service to him. Not without delight, witness these scriptures: Job 27:10, ‘Will he
delight himself in the Almighty? will he always call upon God?’ Isaiah 43:22, ‘But thou hast not called
upon me, Jacob; but thou hast been weary of me, O Israel!’ They that love God, and delight in him.
cannot be long out of his company, they will seek all occasions to meet with God, as Jonathan and
David, whose souls were knit to each other. So for dependence and trust, it keepeth up service, for
they that will not trust God cannot be long true to him: Hebrews 3:12, ‘Take heed lest there be in any
of you an evil heart of unbelief in departing from the living God.’ They that distrust God’s promises
will not long hold out in God’s way, for dependence begets observance. When we look for all from
him, we will often come to him, and take all out of his hands, and be careful how we offend him and
displease him. What maketh the Christian to be so sedulous and diligent in duties of worship? so
awful and observant of God? His all cometh from God, both in life natural and spiritual. In life
natural: Psalm 145:15-20, The eyes of all [[@Page:272]] things wait on thee, and thou givest them
their food in due season. ‘Thou openest thy hand, and satisfiest the desire of every living thing.’ &c.;
 The Lord is nigh unto all them that call upon him, to all that call upon him in truth. He will fulfil the
desire of them that fear him; he will hear their cry and will save them. ‘The Lord preserveth all them
that love him.’ — implying that because their eyes are to him, the author of all their blessings,
therefore they call upon him and cry to him.
[2.] Serve him. That implieth external reverence and worship. Now we are said to serve him, either
with respect unto the duties which are more directly to be performed unto God, or with respect to
our whole conversation.

(1.) With respect unto the duties which are more directly to be performed unto God, such as
the word, prayer, praise, thanksgiving, sacraments, surely these must be attended upon,
because they are acts of love to God, and trust in God; and these holy duties are the ways of
God, wherein he hath promised to meet with his people, and hath appointed us to expect his
grace, and therefore they must not be neglected by us. Therefore serve him in these things; for,
Mark 4:24, ‘With what measure ye mete, it shall be measured to you.’ It is a rule of commerce
between us and God.
(2.) In your whole conversation: Luke 1:74, 75, ‘That we might serve him without fear, in
holiness and righteousness before him, all the days of our life.’ A Christian’s conversation is a
continual act of worship; he ever behaveth himself as before God, doing all things, whether
they be directed to God or men, out of love to God, and fear of God, and so turneth second table
duties into first table duties. ‘Pure religion and undefiled, before God and the Father, is this, to
visit the fatherless and the widows in their affliction, and to keep himself unspotted from the
world.’ James 1:27, Ephesians 5:21, 22, ‘Submitting yourselves one to another in the fear of
God;’ and next verse, ‘Wives, submit yourselves unto your own husbands, as unto the Lord.’ So
alms are a sacrifice: Hebrews 13:16, ‘But to do good and to communicate, forget not; for with
such sacrifices God is well pleased.’

[3.] Worship and serve God so as it may look like worship and service performed to God, and due to
God only, because of his nature and attributes. His nature: John 4:24, ‘God is a Spirit, and they that
worship him must worship him in spirit and in truth.’ When hearts wander, and affections do not
answer expressions, is this like worship and service done to an all-seeing Spirit? His attributes;
Greatness, goodness, holiness —

(1.) His greatness and glorious majesty: Hebrews 12:28, ‘Let us serve him acceptably, with
reverence and godly fear.’ Then is there a stamp of God’s majesty on the duty.
(2.) His goodness and fatherly love: Psalm 100:2, ‘Serve the Lord with gladness, and come
before his presence with singing.’
(3.) His holiness: 2 Timothy 1:3, ‘I thank God, whom I serve from my forefathers, with pure
conscience;’ 2 Timothy 2:22, ‘With them that call on the Lord out of a pure heart.’

Sermon 7.
Matthew 4:11. — Then the devil leaveth him, and behold angels came and
ministered unto him.
In these words you have the issue and close of Christ’s temptations. The issue is double: — (1.) In respect
of the adversary; (2.) In respect of Christ himself.
[[@Page:273]] I. In respect of the adversary: then the devil leaveth him.
II. In respect of Christ himself: behold angels came and ministered unto him.
I shall consider in both the history and the observations.
First, The history of it, as it properly belongeth to Christ: and there —
1. Of the first branch, the recess of Satan: ‘Then the devil leaveth him.’
[1.] It was necessary to be known that Christ had power to chase away the devil at his pleasure; that,
 as he was an instance of temptations, so he might be to us a pattern of victory and conquest. If Satan
had continued tempting, this would have been obscured, which would have been an infringement of
comfort to us. The devil being overcome by Christ, he may be also overcome by us Christians: 1 John
5:18, ‘He that is begotten of God keepeth himself, and the wicked one toucheth him not.’ That is, he
useth all care and diligence to keep himself pure, that the devil draw him not into the sin unto death,
and those deliberate, scandalous sins which lead to it. Christ having overcome Satan, in our name
and nature, showeth us the way how to fight against him and overcome him.
[2.] Christ had a work to do in the valley, and therefore was not always to be detained by
temptations in the wilderness. The Spirit, that led him thither to be tempted, led him back again into
Galilee to preach the gospel: Luke 4:14, ‘Jesus returned in the power of the Spirit into Galilee.’ All
things are timed and ordered by God, and he limiteth Satan how far and how long he shall tempt.
[3.] In Luke it is said, Luke 4:13, He departed from him, ἄχρι καιροῦ, ‘for a season.’ He never tempted
him again in this solemn way hand to hand; but either abusing the simplicity of his own disciple:
Matthew 16:22, 23, Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord;
this shall not be unto thee. But he turned and said unto Peter, ‘Get thee behind me Satan! thou art an
offence unto me;’ or else by his instruments, laying plots to take away his life; as often, but especially
in his passion: Luke 22:53, ‘This is your hour, and the power of darkness.’ So John 14:30, ‘The prince
of this world cometh, and hath nothing in me.’ Satan shall join with the Jews to destroy me, but they
shall find nothing to lay to my charge; nor, indeed, have they power to do me any hurt, but that, in
obedience to my Father’s will, I mean voluntarily to lay down my life for sinners. So he had a
permitted power over him, and was the prime instrumental cause of his sufferings; set aside his
voluntary condescension to be a ransom for sinners, Satan had not any power over him, or challenge
against him. Well, then, though he lost his victory, he retained his malice.
2. The second branch, the access of the good angels: And ‘behold the angels came and ministered to him.’
There observe three things:
[1.] The note of attention: behold. The Holy Ghost would excite our minds, and have us mark this: the
angels are always at hand to serve Christ, but now they come to him in some singular manner some
notable appearance there was of them, probably in a visible form and shape; and so they presented
themselves before the Lord to minister to him, as the devil set himself before him to molest and vex
him. As Christ’s humiliation and human nature was to be manifested by the devil’s coming to him
and tempting assaults, so the honour of his divine nature by the ministry of angels, lest his
temptations should seem to derogate from his glory. When we read the story of his temptations, how
he was tempted in all parts like us, we might seem to take scandal, as if he were a mere man;
therefore his humiliation is counterbalanced with the special honour done to him: he was tempted
as man, but, as God, ministered unto by angels.
[2.] Why they came not before the devil was departed? I answer: —
[[@Page:274]]
(1.) Partly to show that Christ had no help but his own when he grappled with Satan. When the
temptations were ended, then the good angels came, lest the victory should seem to be gotten
by their help and assistance. They were admitted to the triumph, but they were not admitted to
the fight: they were not spectators only in the conflict (for the battle was certainly fought
before God and angels), but partners in the triumph: they went away to give place to the
combat, but they came visibly to congratulate the conqueror after the battle was fought and the
victory gotten. Our Lord would alone foil the devil, and, when that was done, the angels came
and ministered unto him.
(2.) Partly to show us that the going of the one is the coming of the other. When the devil is
gone, the angels come. Certainly it is true on the contrary: 1 Samuel 16:14, The Spirit of the
Lord departed from Saul, and ‘an evil spirit from the Lord troubled him;’ and it is true in this
sense, if we entertain the temptation, we banish the good angels from us: there is no place for
the good angels till the tempter be repulsed.

[3.] Why now, and to what end, was this ministry?

(1.) To put honour on the Redeemer, who is the head and lord of the angels: Ephesians 1:20,
 21, He hath set him at his own right hand in the heavenly places, far above all principalities and
powers, &c., and gave him to be the head over all things to the church.’ So 1 Peter 3:22, Who is
gone into heaven, and is on the right hand of God; angels, and authorities, and powers, being
made subject to him.’ Christ, not only as God, but as mediator, hath all of them subject to him:
Hebrews 1:6, And unto the Son he saith, Let all the angels of God worship him.’ They, as
subjects and servants, are bound to obey him. Therefore, on all occasions they attend on Christ;
at his birth: Luke 2:13, 14, A multitude of the heavenly host praised God, saying, Glory be to
God on high, on earth peace, good will towards men.’ Now, in his temptations, The angels came
and ministered unto him.’ At his passion: Luke 22:43, There appeared to him an angel from
heaven, strengthening him.’ At his resurrection, An angel rolled away the stone from the grave,’
and attested the truth of it, Matthew 28:2. At his ascension, the angels declared the manner of
his going to heaven, and return to judgment, Acts 1:10, 11. So now they come to attend Christ,
as subjects on their prince, to tender their service and homage to him, and receive his
commands.
(2.) For his consolation, inward and outward.
First, Inward, as messengers sent from God; and so their coming was a token of God’s special love and
favour to him, and care over him. The devil had mentioned in one of his temptations, He shall give his
angels charge over thee.’ This is a truth, and in due time to be verified; not at Satan’s instance, but when
God pleased. Therefore it was a comfort to Christ to have solemn messengers sent from heaven to applaud
his triumph.
Secondly, Outward, they were sent to serve him, either to convey him back from the mountain, where
Satan had set him, or to bring him food, as they did to Elijah: 1 Kings 19:5, 6, ‘And as he lay and slept under
a juniper-tree, behold then an angel touched him, and said unto him, Arise and eat. And he looked, and
behold there was a cake baken on the coals, and a cruse of water at his head: and he did eat and drink, and
laid him down again.’ Διακονεῖν, the word here used, is often taken in that sense in the New Testament:
Matthew 8:15, She arose and ministered unto them.’ that is, served them at meat. So Matthew 25:44,
When saw we thee an hungered, &c., and ‘did not minister unto thee?’ ‘The name of deacons is derived
hence, as they served tables.’ or provided meat for the poor, Acts 6:2. So Luke 10:40, ‘My sister hath left
me, diakanein, to serve alone.’ meaning, to [[@Page:275]] prepare provisions for the family: so Luke 17:8,
‘Gird thyself and serve me.’ that is, at the table: again, Luke 22:27, ‘Whether is greater, he that sits at meat,
or he that serveth?’ or ministereth. So John 12:2: They made a supper, and Martha served, ‘but Lazarus
was one of those that sat at the table with him.’ Thus the angels ministered unto Christ. This sort of
ministry agreeth with what was said of his hunger, which was the occasion of Satan’s temptations.
Secondly, The observations. As Christ is a pattern of all those providences which are dispensed to the
people of God.
Doct. 1. That the days of God’s people’s conflicts and trials will not always last.
There are alternative changes and vicissitudes in their condition upon earth; sometimes they are vexed
with the coming of the tempter, and then encouraged and cheered by the presence of angels; after storms
come days of joy and gladness, — ‘the devil departeth, and the angels came and ministered to him:’ So
Psalm 34:19, ‘Many are the afflictions of the righteous, but the Lord delivereth him out of them all.’ Here is
their present conflict and their final conquest. Look on a Christian on his dark side, and there are
afflictions, and afflictions many for number and kind; look on his luminous part, and there is the Lord to
take care of him, to deliver him; and the deliverance is complete, — the ‘Lord delivereth him out of them
all.’ God will put an end to their conflict sooner or later; sometimes visibly in this life, or if he doth not
deliver them till death, or from death, he will deliver them by death; then he delivereth them from all sin
and misery at once, for death is theirs. The reasons are these: —
1. God considereth what will become himself, his pity and fidelity.
[1]. His own pity and mercy: James 5:11, ‘Ye have heard of the patience of Job, and have seen the end of the
Lord, that the Lord is very pitiful, and of tender mercy.’ God will give an happy end to our conflicts and
trials, as he did to Job, that he may be known to be a God pitiful and merciful: Job is set up as a public
visible instance and monument of God’s tender mercy. We must not measure our afflictions by the smart,
but the end of them; what the merciful God will do at length: the beginning is from Satan, but the end from
the Lord. If we look to the beginning, we draw an ill picture of God in our minds, as if he were harsh,
severe, and cruel to his creatures, yea, to his best servants; but in the end we find him very tender of his
people, and that sense hath made lies of God. At the very time when we think God hath forgotten us, he is
ready to hear and to remove the trouble: Psalm 31:22, ‘I said in my haste, I am cut off; nevertheless thou
heardest the voice of my supplications.’ ‘The Son of God was hungry, transported and carried to and fro by
the devil, from the pinnacle of the temple to a high mountain, tempted by a blasphemous suggestion to fall
down and worship the impure spirit; but at length the devil leaveth him, and the angels came and
ministered to him.’
[2.] His fidelity, which will not permit him to suffer you to be tempted above measure. We do not stand to
the devil’s courtesy, to tempt us as long as he list, but are in the hands of the faithful God: 1 Corinthians
10:13, ‘There hath no temptation taken you but what is common to man: but God is faithful, who will not
suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape,
that ye may be able to bear it.’ What a heap of consolations are there in that one place as — (1.) That
temptations are but ordinary and to be looked for: there is no peirasmo`s, but it is ανθροπινος, incident to
human nature; it hath nothing extraordinary in it. If the Son of God in human nature was not exempted,
why should we expect a privilege apart to ourselves, not common to others? (2.) That God’s conduct is
gentle; he inflicteth nothing and permiteth nothing to be inflicted upon you beyond measure, and above
strength; but, as Jacob drove as the little ones were able to bear, so God proportioneth trials to our
strength. Before you have final deliverance, you shall have present support. (3.) That he will, together with
the [[@Page:276]] temptation, give ἔκβασιν, a passage out, a way to escape. And all this is assured to us by
his faithfulness; the conflict shall be tolerable when it is at the highest, and the end comfortable. God doth
bridle the malice and hatred of Satan and his instruments; he hath taken an obligation upon himself to do
so, that he may omit no part of his care towards us. A good man will not overburden his beast.
2. The Lord considereth also our frailty, both with respect to natural and spiritual strength.
[1.] Natural strength. ‘The Psalmist telleth us, that He will not always chide, and keep his anger for
ever,’ Psalm 103:9. ‘Why? One reason is, that He knoweth our frame, and remembereth we are dust.’
ver. 14. He may express his just displeasure, and correct us for our sins for a while: but he taketh off
his punishing hand again, because he knoweth we are soon apt to faint and fail, being but a little
enlivened dust, of a weak constitution, not able to endure long troubles and vexations. Job pleadeth,
chap. 6:12, ‘Is my strength the strength of stones? or is my flesh of brass?’ We have not strength to
subsist under perpetual troubles, but are soon broken and subdued by them.
[2.] With respect to spiritual strength, the best are subject to great infirmities, which oft betray us to
sin, if our vexations be great and long: Psalm 125:3, ‘The rod of the wicked shall not rest on the lot of
the righteous, lest the righteous put forth their hands to iniquity.’ The oppressions of wicked men
shall not be so lasting and durable as that the temptations should be of too great force; this might
shake the constancy of the best. He knoweth nothing in divinity that knoweth not that God worketh
congruously, and attempereth his providence to our strength, and so will not only give an increase of
internal grace, but lessen and abate the outward temptation; that his external government
conduceth to the preservation of the saints, as well as his internal, by supporting their spirits with
more liberal aids of grace. Therefore God will cause the temptation to cease when it is overpressing.
But all must be left to his wisdom and holy methods.
3. With respect to the devil and his instruments, to whose malice he sets bounds, who otherwise would
know no measure.
[1.] For the devil, see Revelation 2:10: ‘Fear none of those things which thou shalt suffer. Behold! the
devil shall cast some of you into prison, that you may be tried; and ye shall have tribulation ten days.’
Mark how they are comforted against the persecution coming upon them: Partly because the cause
was clearly God’s, for all this trouble was by the instigation of the devil, making use of his
instruments; — Ephesians 2:2, ‘he is called the prince of the power of the air, the spirit that worketh
in the children of disobedience:’ Partly because the persecution raised would not be universal —
some of you, not all — and those not persecuted unto the death, but only cast into prison: Partly
from the end, that they should be tried it was not penal or castigatory, but probatory; — the devil
would destroy you, but God would suffer you only to be tried, so that they should come forth like the
 three children out of the furnace, without singeing of their garments, or like Daniel out of the lions’
den, without a scratch or maim, or as Christ here — the devil got not one jot of ground upon him:
Partly from the duration, ten days — that is, in prophetical account, ten years, reckoning each day
for a year: Numbers 14:34. It was not long; the saddest afflictions will have an end. All which
showeth how God bridleth and moderateth the rage of Satan, and his evil influence.
[2.] For his instruments, God saith, Zechariah 1:15, ‘I am very sorely displeased with the heathen
that were at ease; for I was but a little displeased, and they helped forward the affliction.’ The
instruments of God’s chastisements lay on without mercy, and being of cruel minds and destructive
intentions, which are heightened in them by Satan, are severe executioners of God’s wrath; and if
God did not restrain them by the invisible chains of his [[@Page:277]] providence, we should never
see good day more. Well, then, you see the reasons why the children of God, though they have many
troubles and conflicts, yet they are not everlasting troubles.
Use of instruction to the people of God. It teacheth them three lessons — comfort, patience, obedience.
1. Comfort and encouragement to them that are under a gloomy day. This will not always last. He may try
you for a while, and you may be under great conflicts, and wants, and difficulties, as he tried the woman of
Canaan with discouraging answers; but at last, ‘Woman, great is thy faith; be it unto thee even as thou
wilt,’ Matthew 15:28. He tried his disciples when he meant to feed the multitude: John 6:5, 6, Whence shall
we buy bread that all these may eat? ‘This he said to prove them, for he himself knew what he would do.’ A
poor believer is tried, children increase, trading grows dead in hard times; how shall so many mouths be
filled? He promiseth Abraham a numerous posterity, but for a great while he goeth childless. He promiseth
David a kingdom, yet for a while he is fain to shift for his life, and skulk up and down in the wilderness. He
intended to turn water into wine, but first all the store must be spent. He meaneth to revive the hearts of
his contrite ones, but for a while they lie under great doubts and fears. Moses’ hand must be made leprous
before it wrought miracles. Jesus loved Lazarus, and meant to recover him, but he must be dead first. But I
must not run too far. There will be tedious conflicts and trials, but yet there is hope of deliverance: God is
willing and God is able. He is willing, because he is sufficiently inclined to it by the grace and favour that he
beareth his people: Psalm 149:4, ‘The Lord taketh pleasure in his people; he will beautify the meek with
salvation.’ The Lord loveth their persons, and he loveth their prosperity and happiness: Psalm 35:27, ‘He
hath pleasure in the prosperity of his servants.’ He is able either as to wisdom or power. Wisdom: 2 Peter
2:7, ‘The Lord knoweth how to deliver the godly out of temptation.’ Many times we know not which way,
but God knoweth; he is never at a loss. Then for his power: power hath a twofold notion, of authority and
might. He hath authority enough. The sovereign dominion of God is a great prop to our faith. All things in
the world are at his disposal to use them for his own glory: Psalm 44:4, ‘Command deliverances for Jacob.’
Angels, devils, men, the hearts of the greatest men, are all at his command. He hath might and strength:
Daniel 3:17, ‘Our God, whom we serve, is able to deliver us,’ and what then can let?
2. Patience: we must be contented, with the Son of God, to tarry his leisure, and undergo our course of
trial, as Christ patiently continued, till enough was done to instruct the Church: Isaiah 28:16, ‘He that
believeth will not make haste.’ The people of God miscarry in their haste: Psalm 31:22, ‘I said in my haste, I
am cut off, but thou heardest the voice of my supplication:’ Psalm 116:11, I said in my haste, ‘All men are
liars;’ even Samuel and all the prophets who had assured him of the kingdom. It will come in the best time
when it cometh in God’s time, neither too soon nor too late; it will come sooner than your enemies would
have it, sooner than second causes seem to promise, sooner than you deserve, soon enough to discover the
glory of God to you: Psalm 40:1, ‘I waited patiently for the Lord, and he inclined unto me, and heard my
cry.’ God will not fail a waiting soul; his delay is no denial, nor a sign of want of love to you: John 11:5,
‘Jesus loved Lazarus;’ and yet, John 11:6, ‘When he had heard that he was sick, he abode two days still in
the same place where he was.’ It may come sooner than you expect: Psalm 94:18, When I said, My foot
slippeth, thy mercy, ‘O Lord, held me up.’ David was apt to think all was gone, help would never come
more to him, and in that very season God delivered him.
3. Obedience: the son of God submitted to the Holy Spirit while the impure spirit tempted him. If you
would look for a ceasing of the conflict, do as he did, carry it humbly, fruitfully, faithfully to God.
[[@Page:278]] [1.] Humble carriage will become you under your conflicts: 1 Peter 5:6, ‘Humble
yourselves therefore under the mighty hand of God, that he may exalt you in due time.’ The
stubbornness of the child maketh his correction double to what it otherwise would be. The more
 submissive you are, the more the cross hath its effect; whether you will or no, you must passively
submit to God.
[2.] Carry it fruitfully, otherwise you obstruct the kindness of the Lord. He proveth us, that we may
be fruitful: John 15:2, ‘Every branch in me that beareth not fruit he taketh away; and every branch
that beareth fruit he purgeth it, that it may bring forth more fruit.’ The rod hath done its work when
it maketh us more holy; then the comfortable days come: Hebrews 12:11, ‘Now no chastening for the
present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of
righteousness unto them which are exercised thereby.’ Righteousness brings peace along with it,
inward and outward. This maketh amends for the trouble. Then God beginneth to take it off.
[3.] Carry it faithfully to God, still opposing sin and Satan; for the more you give way to Satan, the
more you are troubled with him, and your misery is increased, not lessened. But if you repel his
temptations, he is discouraged: Ephesians 4:27, ‘Neither give place to the devil.’ The devil watcheth
for a door to enter and take possession of your hearts, that he may exercise his former tyranny. If he
gaineth any ground, he makes fearful havoc in the soul, and weakeneth not only our comfort but our
grace. Therefore imitate Christ’s resolution and resistance here. But this will deserve a point by
itself. Therefore:
Doct. 2. When the devil is thoroughly and resolutely resisted, he departeth.
As here, when the adversary was put to the foil, he went his way. Therefore this is often pressed upon us
in scripture: James 4:7, ‘Resist the devil and he will flee from you.’ If you resist his suggestions to malice,
envy, and strife, he is discouraged; so 1 Peter 5:9, ‘Whom resist, steadfast in the faith.’ We must not fly nor
yield to him in the least, but stoutly and peremptorily resist him in all his temptations. If you stand your
ground, Satan falleth. In this spiritual conflict Satan hath only weapons offensive, cunning wiles, and fiery
darts, none defensive; a believer hath weapons both offensive and defensive, sword and shield, &c.;
therefore our safety lieth in resisting.
About which is to be considered: —
1. What kind of resistance this must be.
2. Arguments to persuade and enforce it.
3. What graces enable us in this resistance.
1. For the kind of resistance.
[1.] It must not be faint and cold. Some kind of resistance may be made by general and common
graces; the light of nature will rise up in defiance of many sins, especially at first, before men have
sinned away natural light; or else the resistance at least is in some cold way. But it must be earnest
and vehement, as against the enemy of God and our souls. Paul’s resistance in his conflicts was with
serious dislikes and deep groans: Romans 7:9, ‘The good that I would I do not, but the evil which I
would not, that I do;’ and Romans 7:24, ‘Oh wretched man that I am! who shall deliver me from the
body of this death?’ In apparent cases a detestation and vehement indignation is enough, — ‘Get thee
behind me, Satan!’ in other cases there need strong arguments and considerations, that the
temptation may not stick when the tempter is gone, as the smutch remaineth of a candle stuck
against a stone wall. When Eve speaketh faintly and coldly, the devil reneweth the assault with the
more violence: Genesis 3:3, ‘Ye shall not eat of it, neither shall ye touch it, lest ye die.’ As to the
restraint, she speaketh warmly, and with some impatience of resentment, not eat’ nor ‘touch,’ — in
the [[@Page:279]] commination too coldly, ‘lest ye die.’ when God had said, ‘ye shall surely die.’ A
faint denial is a kind of grant; therefore slight Satan’s assaults with indignation. Though the dog
barketh the traveller passeth on. Satan cannot endure contempt. At other times argue for God
stoutly; thy soul and eternal concernments are in danger. No worldly concernment ought to go so
near to us as that which concerneth our eternal good and the salvation of our souls. What would the
devil have from thee but thy soul, and its precious enjoyments, peace of conscience, hope of
everlasting life? What doth he bid? — worldly vanities. As the merchant putteth up his wares with
indignation when the chapman biddeth an unworthy price.
[2.] ‘It must be a thorough resistance of all sin, take the little foxes,’ dash ‘Babylon’s brats against the
stones.’ Lesser sticks set the great ones on fire. The devil cannot hope to prevail for great things
presently. At first it is, ‘Hath God said?’ and then, ‘Ye shall not surely die.’ The approaches of Satan to
 the soul are gradual, he asketh a little, it is no great matter. Consider the evil of a temptation is better
kept out than gotten out. Many think to stop after they have yielded a little; but when the stone at the
top of a hill begins to roll downward, it is hard to stay it, and you cannot say how far you shall go. ‘I’ll
yield but once,’ saith a deceived heart; ‘I’ll yield but a little, and never yield again.’ The devil will
carry thee further and further, till he hath not left any tenderness in thy conscience. Some that
thought to venture but a shilling, by the witchery of gaming have played away all; so some have
sinned away all principles of conscience.
[3.] It must not be for a while, but continued; not only to stand out against the first assault, but a long
siege. ‘What Satan cannot gain by argument he seeketh to gain by importunity; but resist him,
steadfast in the faith,’ as his instrument spake to Joseph, ‘day by day.’ Genesis 39:10. Our thoughts by
time are more reconciled to evil. Now we must keep up our zeal to the last. To yield at last is to lose
the glory of the conflict. Therefore rate away the importunate suitor, as Christ doth.
2. Arguments to persuade it.
[1.] Because he cannot overcome you without your own consent. ‘The wicked are taken captive by
him at his will and pleasure.’ 2 Timothy 2:26, because they yield themselves to his temptations; like
the young man, Proverbs 7:22, ‘He goeth after her straightway, as an ox goeth to the slaughter, and
as a fool to the correction of the stocks.’ There is a consent, or, at least, there is not a powerful
dissent. Satan’s power lieth not in a constraining efficacy, but persuasive allurement.
[2.] The sweetness of victory will recompense the trouble of resistance. It is much more pleasing to
deny a temptation than to yield to it; the pleasure of sin is short-lived, but the pleasure of self-denial
is eternal.
[3.] Grace, the more it is tried and exercised, the more it is evidenced to be right and sincere: Romans
5:3-5, ‘Knowing that tribulation worketh patience, and patience experience, and experience hope,
and hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the Holy
Ghost, which is given to us.’ It is a comfortable thing to know that we are of the truth, and to be able
to assure our hearts before God.
[4.] Grace is strengthened when it hath stood out against a trial; as a tree shaken with fierce winds is
more fruitful, its roots being loosened. Satan is a loser and you a gainer by temptations wherein you
have approved your fidelity to God; as a man holdeth a stick the faster when another seeketh to
wrest it out of his hands.
[5.] The more we resist Satan, the greater will our reward be: 2 Timothy 4:7, 8, ‘I have fought a good
fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of
righteousness.’ The danger of the battle will increase the joy of the victory, as [[@Page:280]] the
dangers of the way make home the sweeter. There will a time come when he that is now a soldier
will be a conqueror: Romans 16:20, ‘The God of peace shall bruise Satan under your feet shortly.’
[6.] Where Satan gets possession, after he seemeth to be cast out, he returneth with the more
violence, and tyranniseth the more: Matthew 12:45, ‘Then goeth he and taketh with himself seven
other spirits more wicked than himself, and they enter in, and dwell there; and the last state of that
man is worse than the first.’
[7.] The Lord’s grace is promised to him that resisteth. God keepeth us from the evil one, but it is by
our watchfulness and resistance; his power maketh it effectual. We are to strive against sin and keep
ourselves, and God keepeth us by making our keeping effectual.
3. What are the graces that enable us in this resistance? I answer, the three fundamental graces, faith,
hope, and love, so the spiritual armour is represented: 1 Thessalonians 5:8, ‘But let us, who are of the day,
be sober, putting on the breastplate of faith and love, and for an helmet the hope of salvation.’
[1.] A strong faith: 1 Peter 5:9, ‘Whom resist, stedfast in the faith.’ This is, in the general, a sound
belief of eternity, or a deep sense of the world to come: when we believe the gospel with an assent so
strong as constantly to adhere to the duties prescribed, and to venture all upon the hopes offered
therein.
[2.] A fervent love, arising out of the sense of our obligations to God, that we do with all readiness of
mind set ourselves to do his will, levelling and directing our actions to his glory. ‘Love is strong as
death, and many waters cannot quench love, neither can the floods drown it,’ Solomon’s Song 8:6, 7.
This love will neither be bribed nor frightened from Christ.
 [3.] A lively hope, that doth so long and wait for glory to come, that present things do not greatly
move us, either delights: 1 Peter 1:8, ‘Whom having not seen ye love, in whom, though now ye see
him not, yet believing, ye rejoice with joy unspeakable and full of glory;’ or the terrors of sense:
Romans 8:18, ‘For I reckon that the sufferings of this life are not worthy to be compared with the
glory that shall be revealed in us.’
Doct. 3. That those that come out of eminent conflicts are usually delivered by God in a glorious manner.
Christ was a pattern of this: ‘The devil leaveth him, and behold angels came and ministered unto him.’
When God delivered his people, after a long captivity, he delivered them with glory, and some kind of
triumph, when he turned the Egyptian captivity: They borrowed of the Egyptians jewels of silver and
jewels of gold and raiment. ‘And the Lord gave the people favour in the sight of the Egyptians, so that they
lent unto them such things as they required; and they spoiled the Egyptians,’ Exodus 12:35, 36. So, in the
Babylonian captivity, Cyrus chargeth his subjects, in the place where the Jews remain, to furnish them
with all things necessary for their journey: Ezekiel 1:4, ‘And whosoever remaineth in any place, where he
sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts,
besides the freewill-offering for the house of God, that is in Jerusalem.’ So, in a private instance: Job 42:10,
11, And the Lord turned the captivity of Job, when he prayed for his friends: also the Lord gave Job twice
as much as he had before. ‘Then came there unto him all his brethren, and all his sisters, and all they that
had been of his acquaintance before, and did eat bread with him in his house, and they bemoaned him, and
comforted him over all the evil that the Lord had brought upon him; every man also gave him a piece of
money, and every one an earring of gold.’ It is said, ‘The Lord turned the captivity of Job.’ because he had
been delivered to Satan’s power till the Lord set him at liberty again, and then all his friends had
compassion on him, even those that had despised him before relieved him. So Isaiah 61:7, ‘For your shame
you shall have double, and for confusion they shall rejoice in their [[@Page:281]] portion; therefore in
their land they shall possess the double, ever lasting joy shall be unto them.’ They should have large and
eminent honour, double honour for their shame, such a reparation would God make them for all the
troubles and damages they had sustained. So, in an ordinary providence, God raiseth up comforters to his
servants after all the injuries done them by Satan’s instruments. And so also in spirituals; the grief and
trouble that cometh by temptation is recompensed with more abundant consolation after the conquest
and victory; and God delighteth to put special marks of favour upon his people that have been faithful in
an hour of trial. Now God doth this: —
1. To show the world the advantage of godliness, and close adhering to him in an hour of temptation:
Psalm 119:56, This I had, ‘because I kept thy precepts.’ And Psalm 58:11, So that a man shall say, ‘Verily
there is a reward for the righteous, verily he is a God that judgeth in the earth.’
2. To check our diffidence and murmurings under trouble. Within a while and God’s children will see they
have no cause to quarrel with God, or repent that they were in trouble. For sometimes God giveth not only
a comfortable but a glorious issue. There is nothing lost by waiting on providence; though we abide the
blows of Satan for a while, yet abide them; God is, it may be, preparing the greater mercy for you: Isaiah
25:9, And it shall be said in that day, ‘Lo, this is our God; we have waited for him, and he will save us: this
is the Lord; we have waited for him, we will be glad and rejoice in his salvation.’ Afflictions are sharp in
their season, but the end is glorious.
Use. Do not always reckon upon temporal felicity, refer that to God, but do as Jesus, who, in his sharp trials,
Hebrews 12:2, 3, ‘For the joy that was set before him, endured the cross, despising the shame, and is set
down at the right hand of the throne of God.’ There is a sure crown of life: James 1:12, ‘Blessed is the man
that endureth temptation, for when he is tried, he shall receive the crown of life, which the Lord hath
promised to them that love him.’ That is enough to content a Christian, the eternal reward is sure. In this
world he shall receive with persecution an hundred-fold, but in the world to come eternal life: Mark 10:29,
30, ‘There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children,
or lands, for my sake and the gospel’s, but he shall receive an hundred-fold now in this time, houses, and
brethren, and sisters, and mothers, and children, and lands, with persecutions, and in the world to come
eternal life.’
Doct. 4. That God maketh use of the ministry of angels in supporting and comforting his afflicted servants.
He did so to Christ, he doth so to the people of Christ. Partly for the defence and comfort of the godly:
Psalm 34:7, ‘The angel of the Lord encampeth round about them that fear him, and delivereth them;’
Hebrews 1:14, ‘Are they not all ministering spirits, sent forth to minister to them who shall be the heirs of
salvation?’ Their ministry is now invisible, but yet certain. And partly also for the terror of their enemies.
When David had said, ‘The Lord hath chosen the hill of Sion to dwell in,’ Psalm 68:16, he adds, Psalm
68:17, ‘The chariots of God are twenty thousand, even thousands of angels;’ implying that no kingdom in
the world hath such defence, and such potent and numerous armies as the church hath, and the kingdom
of Christ. God hath fixed his residence there, and the angels serve him, and attend upon him; and he will be
no less terrible to his foes in Sion, that oppose the gospel, than he showed himself in Sinai, when he gave
the law. Where the king is there his attendants are; so where Christ is the courtiers of heaven take up their
station. Now Christ is with his church to the end of the world, therefore these thousands of angels are
there, ready to be employed by him. Now we may be sure of this ministry.
1. They delight in the preaching of the gospel, and the explication of the mysteries of godliness: 1 Peter
1:12, ‘Which things the angels desire to look into;’ Ephesians 3:10, ‘To the end that now, unto
[[@Page:282]] the principalities and powers in heavenly places, might be known by the church the
manifold wisdom of God.’
2. They delight in the holy conversation of the godly, as they are offended with all impurity, filthiness, and
ungodliness. ‘If good men be offended at the sins of the wicked, as Lot’s righteous soul was vexed from day
to day with their ungodly deeds,’ 2 Peter 2:8, much more are these holy spirits, especially when all things
are irregularly carried in the worship of God: 1 Corinthians 11:10, ‘For this cause ought the woman to
have power on her head, because of the angels;’ 1 Timothy 5:21, ‘I charge thee before God, and the Lord
Jesus Christ, and the elect angels, that thou observe these things, without preferring one before another,
doing nothing by partiality.’
3. They fight against the devil, and defend the godly in their extreme dangers. When the devil cometh into
the church of God, like a wolf into the flock, they oppose and resist him. Therefore there is said to be war
in heaven, that is, in the church, between Michael and his angels, and the devil and his angels: Revelation
12:7, ‘And there was war in heaven, Michael and his angels fought against the dragon, and the dragon
fought and his angels.’ In the highest heaven there is no war. In short, the angels and believers make one
church, under one head, Christ; and at length shall both live together in the same place.
Why doth God make use of the ministry of angels? and how far?
1. To manifest unto them the greatness and glory of his work in the recovering mankind, that their delight
in the love and wisdom of God may be increased. All holy creatures delight in any manifestation of God,
the angels more especially: 1 Peter 1:12, ‘Which things the angels desire to look into;’ Ephesians 3:11, ‘To
the intent that now, unto the principalities and powers in heavenly places, may be known by the church
the manifold wisdom of God.’ Though they themselves be not the parties interested, the spectators, not the
guests; yet they are delighted in the glory of God, and are kindly affectionated to the salvation of lost men;
and that they may have a nearer view of this mystery, God gratifieth them by sending them often to attend
upon the dispensation of the gospel, and to assist in it so far as is meet for creatures. They are present in
our assemblies: see 1 Corinthians 11:10, 1 Timothy 5:21. They see who is negligent in his office, who
hindereth the preaching of the gospel; they observe what is the success of it, and when it obtaineth its
effect: Luke 15:7, ‘There shall be joy in heaven over one sinner that repenteth.’ They are hereby more
excited to praise and glorify God, and are careful to vouchsafe their attendance about the meanest that
believe in him: Psalm 91:11, 12, He shall give his angels charge over thee, to keep thee in all thy ways.
‘They shall bear thee up in their hands, lest thou dash thy foot against a stone.’
2. To maintain a society and communion between all the parts of the family of God. When God gathered
together the things in heaven and in earth, he brought all into subjection and dependence upon one
common head, Jesus Christ: Ephesians 1:10, ‘That in the dispensation of the fulness of times, he might
gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him.’
Men by adoption, angels by transition, are taken into the family of Christ. Now there is some intercourse
between the several parts thereof. Our goodness extendeth not to them, but is confined to the saints on
earth, in whom should be our delight; yet their help may be useful to us, they being such excellent and
glorious creatures; but we are forbidden to invoke them or trust in them. God doth employ them in the
affairs of his people. Their help is not the fruit of our trust in them, but their obedience to God; and it is
seen in frustrating the endeavours of Satan and his instruments, and other services wherein Christ
employeth them. God showed this to Jacob in the vision of the ladder, which stood upon earth, and the top
reached to heaven — a figure of the providence of God, especially in and about the gospel: John 1:51,
‘Hereafter you shall see the heaven open, and the angels of God ascending and descending upon the Son of
man;’ to carry on [[@Page:283]] the work of the gospel, and to promote the glory and interest of Christ’s
kingdom in the world. Thus far in the general we may be confident of.
3. To preserve his people from many dangers and casualties, which fall not within the foresight of man,
‘God employeth the watchers,’ as they are called in the Book of Daniel, Daniel 4:13, 17, for he is tender of
his people, and doth all things by proper means. Now the angels having a larger foresight than we, they
are appointed to be guardians. This they do according to God’s pleasure, preventing many dangers, which
we could by no means foresee. They observe the devil in all his walks, and God useth them to prevent his
sudden surprisals of his people, as instances are many.
4. Because they are witnesses of the obedience and fidelity of Christ’s disciples, and, so far as God
permitteth, they cannot but assist them in their conflicts. Thus Paul, 1 Corinthians 4:9: ‘We are made a
spectacle unto the world, and to angels and to men.’ Now the angels, that are witnesses to their combats
and sufferings, cannot but make report to God: Matthew 18:10, ‘Take heed that ye despise not one of these
little ones, for I say unto you, that in heaven their angels do always behold the face of my Father which is
in heaven.’ The angels which are appointed by God to be their guardians have their continual recourses,
and returns to God’s glorious presence. Now, being so high in God’s favour, and having continual access to
make their requests and complaints known to him, they will not be silent in the behalf of their fellow-
servants, that either the trial may be lessened, or grace sufficient may be given to them.
5. They do not only keep off hurt, but there are many blessings and benefits that we are partakers of by
their ministry. As the angel of the Lord delivered Peter out of prison: Acts 12:7, And behold the angel of
the Lord came upon him, and a light shined in the prison; and he smote Peter on the side, and raised him
up, saying, ‘Arise up quickly; and his chains fell off from his hands,’ &c. But he doth not give thanks to the
angel, but to God; Acts 12:11, ‘Now I know of a surety that the Lord hath sent his angel, and hath delivered
me,’ &c. He directeth it to God, not to the creature. The angels do us many favours; all the thanks we do
them is that we do not offend them by our sins against God; other gratitude they expect not.
6. Their last office is at death and judgment. In death, to convey our souls to Christ: Luke 16:22, ‘And it
came to pass that the beggar died, and was carried by the angels into Abraham’s bosom;’ that so we may
enjoy our rest in heaven. In the last day they will gather the bodies of Christ’s redeemed ones from all
parts of the world, after they have been resolved into dust, and mingled with the dust of other men, that
every saint may have his own body again, wherein he hath obeyed and glorified God: Matthew 24:31, And
‘he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the
four winds, from one end of heaven to the other.’ That is, from all parts and quarters of the world, that
their souls may return to their old beloved habitations, and then both in body and in soul they may be for
ever with the Lord.
Use. Now this is a great comfort to the church and people of God, when the powers and principalities on
earth are employed against them, to consider what powers and principalities attend upon Christ. We
serve such a master as hath authority over the holy angels, to employ them at his pleasure; and in their
darkest condition his people feel the benefit of it. As the angel of the Lord appeared to Paul in a dreadful
storm: Acts 27:23, 24, There stood by me this night the angel of the Lord, whose I am, and whom I serve,
saying, ‘Fear not, Paul,’ &c. So to Christ in his agonies: Luke 22:43, ‘There appeared an angel to him from
heaven strengthening him.’ So against Satan, the good angels are ready to comfort us, as the evil angels are
ready to trouble and tempt us. Let us then look to God, at whose direction they are sent to help and
comfort us.
Doct. 5. If God taketh away ordinary helps from us, he can supply us by means extraordinary, as he did
Christ’s hunger by the ministry of angels. Therefore till God’s power be wasted there is no [[@Page:284]]
room for despair. We must not limit the Holy One of Israel to our ways and means, as they did: Psalm
78:41, ‘They turned back, and tempted God, and limited the Holy One of Israel.’
 The Transfiguration of Christ.
Sermon 1.
Matthew 17:1. — And after six days Jesus taketh Peter, James, and John his
brother, and bringeth them into an high mountain apart.;
with,

Luke 9:28. It came to pass about an eight days after these sayings, he took
Peter, and John, and James, and went up into a mountain to pray.
I MEAN to handle the transfiguration of Christ, which was: —
1. A solemn confirmation of his person and office.
2. A pledge of that glorious estate which is reserved for us in heaven.
1. It was a confirmation of his person and office, as appeareth Matthew 17:5, This is my beloved Son, in
whom I am well pleased; hear ye him.’ So Peter, who was one present, urgeth it, 2 Peter 1:16-18, We have
not followed cunningly-devised fables when we made known unto you the power and coming of our Lord
Jesus Christ, but were eye-witnesses of his majesty. For he received from God the Father honour and glory,
when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well
pleased. And this voice which came from heaven we heard when we were with him in the holy mount.’
And John also: John 1:14, We beheld his glory, as the glory of the only-begotten of the Father.’ They were
eye and ear witnesses, and therefore could affirm the certainty of this doctrine.
2. It is a pledge of our glorious estate; for Christ’s body was adorned with heavenly glory, and he had
spoken, chap. 16:27, of his coming in the glory of the Father; and now he gives his disciples a pledge and
earnest of it.
In this introduction four things are observable: —
1. The time: after six days.
2. The persons whom he takes with him: Peter, James, and John.
3. The place he brings them to: into an high mountain apart.
4. The preparative action: he went up into a mountain to pray.
First, The time. The evangelist Luke saith, about an eight days;’ Matthew and Mark, after six days.’ The
reconciliation is easy. Matthew and Mark spake of the space of time between the day of prediction, and the
day of transfiguration exclusively; Luke includeth them both. The Jews called that flux of time between
one Sabbath and another, eight days, including not only the intervening week, but both the Sabbaths.
According to their custom Luke speaketh; Matthew of the time between.
Secondly, The persons chosen to attend him in this action: Peter, James, and John.’
1. Why three?
2. Why those three?
1. Why three? So great an action as this was needed valuable testimony; for the law saith, In the
[[@Page:285]] mouth of two or three witnesses everything shall be established,’ Deuteronomy 17:6. Now
Christ would go to the utmost of the law, and would have, not two only, but three witnesses, as the apostle
speaks 1 of three witnesses in heaven and three on earth, 1 John 5:7, 8; so here are three and three —
three from heaven, God the Father, Moses, and Elias; and three from earth, Peter, James, and John.
2. Why those three? Many give divers reasons. Peter had led the way to the rest in that notable confession
of Christ, Matthew 16:16, and is conceived to have some primacy for the orderly beginning of actions in
the college of the apostles. James was the first apostle who shed his blood for Christ, Acts 12:2; and John
was the most long-lived of them all, and so could the longer give testimony of those things which he heard
and saw, till the church was well gathered and settled. Others give other reasons. But to leave conjectures,
it is certain that these had many singular favours afforded them above the rest of the twelve, as appeareth
partly in this, that Christ changed their names, calling Peter, Cephas, or a stone; and the other two
Boanerges, sons of thunder, which was a token that Christ loved these more than the rest. Yea, among
these, John was his bosom favourite, and therefore called often the disciple whom Jesus loved.’ partly
because he was in the whole course of his life more intimate with these than with the rest of the disciples.
You shall see when he raised Jairus’s daughter from death to life, Luke 8:51, he suffered nobody to go in
but Peter, James, and John, and the father and mother of the maiden. So these very persons were those
who in Mount Olivet were conscious to his agonies: Matthew 26:27, He took with him Peter and the two
sons of Zebedee, and began to be sorrowful and very heavy.’ Now these who were to be conscious to his
agonies are first in Mount Tabor beholders of his great majesty and glory, for their better encouragement
and preparation for his and their own sufferings.
Thirdly, The place: He bringeth them into an high mountain apart.’ This mountain is supposed to be Tabor,
though not named by the evangelists — a fit place both for height and secrecy, both which were necessary
to the double action that was to be performed there, either his transfiguration or prayer.
1. To his transfiguration height and secrecy were necessary.
[1.] Height: This work required not only a mountain, but a high mountain, for his transfiguration was a
middle state between the infirmity of his flesh and the glory that he now possesseth. So the top of a very
high mountain was chosen; it is as a middle place between heaven, the habitation of God, and earth, the
habitation of men. Besides, since Moses and Elias were to appear in this action, and that with bodies above
the state of those natural bodies which we have here below, it was more agreeable this should be done in
a mountain than in the lower parts of the earth; yea, moreover, they were so nearer to heaven, to which
they went back again.
[2.] Secrecy was necessary to his transfiguration, for Christ was about a business which he would not have
presently to come abroad, and therefore it was to be confined to the knowledge of a few, who were to be
called up from the rest into an high mountain: ver. 9, Jesus charged them that they should tell the vision to
no man till the Son of man was risen from the dead;’ and what was done before many will hardly be
concealed. The due time for the general and public manifestation of the divine glory was not yet come,
therefore he would not have it unseasonably divulged. And hereby he teacheth us modesty. Christ was
crucified in the city before all, but transfigured in the mountain only before a few.
2. The other action, of prayer, doth very well agree with height and secrecy.
[1.] For height: Though God heareth us everywhere, where soever we lift up pure hands, without wrath
and doubting,’ yet a mountain is not altogether disagreeable to this duty. It is good to be as [[@Page:286]]
near heaven as we can. I am sure it is good to get up the heart there. We have a freer prospect of heaven
from a mountain, and may look up to those blessed regions where our God is; therefore Christ often chose
a mountain to pray in, not only now, but at other times: Matthew 14:23. Certainly when we pray we
should turn our backs upon all earthly things, and have our hearts and minds carried up to him to whom
our prayers are directed, and that place where he dwelleth.
[2] Secrecy is necessary for this duty, partly to avoid ostentation: Matthew 6:6, When thou prayest, enter
into thy closet, and shut thy doors.’ Public prayer must be performed before others, but not private, for
fear of hypocrisy; so also to increase fervency. Secret prayers are usually most ardent. Ille dolet vere qui
sine teste dolet. My soul shall weep sore in secret places,’ Jeremiah 13:17. And Peter went out and wept
bitterly,’ Matthew 26:75. And Jacob wrestled with God alone, Genesis 32:24. Frequency of objects draws
away the mind, obstructeth our affections, abates the vehemency of our zeal, fills us with carnal thoughts;
therefore Christ retireth himself and his three disciples, that being separated from all distractions, they
might attend the prayer and the vision without interruption.
Fourthly, The preparative action. In Luke it is, He went into a mountain to pray.’ Christ had two ends; he
told his disciples the one, but concealeth the other. — He spake only of prayer, the more to hide the thing
from the rest of the apostles, which would soon be evident enough to those whom he took along with him.
Now this telleth us that every weighty business should be begun with prayer. When we go about the
performance of weighty and serious duties, we should withdraw ourselves from all occasions which may
hinder us and distract us therein, as our Lord, being to give himself to prayer, goeth apart into a mountain.
In this introduction I shall only take notice of two things: —
1. The choice of his company.
2. His preparative action: he prayed, and whilst he prayed he was transfigured.
1. Of the choice of his company: he took Peter, James, and John. That Christ doth not use all his servants
alike familiarly in every thing, partly because he had his liberty; for in matters of free favour it is not
acceptance of persons to pass by some and admit others no, not in the most necessary spiritual
dispensations: Matthew 11:27, All things are delivered to me of my Father, and no man knoweth the Son
but the Father, and he to whomsoever the Father will reveal him.’ The plea of the Lord of the vineyard will
ever hold firm and valid: Matthew 20:15, Is it not lawful for me to do what I will with my own?’ But this is
a thing of another nature. The dispensing of his arbitrary respects, acceptance of persons in judgment, is a
violation of justice, but not in matters of free favour, partly because he would consecrate and hallow
spiritual friendship, and commend it to us by his own example; and, therefore, though he loved all his
disciples, yet he chose out some for intimacy and special converse. These were ekle’kton eklekto’teroi, the
flower of the apostles, either because, of their suitableness, he had a special inclination to them, or, for
their sincerity and eminency in grace, he delighted in them more than in the rest. Sicut se habet simpliciter
ad simpliciter, ita magis, ad magis: if I love all that are godly, I love those most who are most godly. Now as
Christ consecrated holy friendship in his own person, so was it exemplified in his disciples, for I find a
great friendship between two of these mentioned in the text, John and Peter. You find them mostly
together: John 20:2-4, Mary Magdalene runneth and cometh to Peter, and to the other disciple whom Jesus
loved; Peter went forth and the other disciple, and came to the sepulchre. So Acts 3:1, Now Peter and John
went up together into the temple .at the hour of prayer:’ John 21:7, The disciple whom Jesus loved said
unto Peter, It is the Lord;’ and John 21:21, 22, Peter, seeing the disciple whom Jesus loved, said, Lord, and
what shall this man do?’ as willing to know the future [[@Page:287]] state of his friend. So Acts 8:14, Peter
and John go to Samaria to confirm the disciples. See John 18:15, And Simon Peter followed Jesus, and so
did another disciple, and that other disciple was known unto the high priest,’ meaning himself. So that in
these and other places you still find Peter and John together as very near and fast friends: they always
keep together, possibly for spiritual assistance; for Peter was of an hot temper, John the disciple of love;
Peter hasty and of a military valour, John all for lenity and peace. Well, then, though we ought to seek
peace with all men as much as is possible, Romans 12:18, and there should be special concord and
communion with all Christians — Philadelphi’a riseth higher than Aga’pe, 2 Peter 1:7 — yet friendship
and inward conversation should only be with a few, such as may be helps to us in godliness, and may
promote our mutual good, temporal and spiritual. So did Christ, who had twelve disciples, single out three
of them for greatest intimacy; and so did Peter, who, though he had eleven colleagues, and held concord
with all, yet his intimate friendship was with John, the disciple whom Jesus loved. It is good to hold
friendship with those who are beloved of God, and one who, by his love and lenity, might cool his heats
and abate his hasty fervours, which were so natural to him.
Now, having so fair an occasion, I shall treat of spiritual friend ship, for an heavenly, faithful friend is one
of the greatest treasures upon earth. A friend is valuable in secular matters, much more a spiritual friend:
Proverbs 27:17, As iron sharpeneth iron, so doth the countenance of a man his friend,’ — that is, when he
is dull his friend setteth an edge upon him.
[1.] Friendship is necessary for every one that would live in the world, because man is zoon politiko`n, a
sociable creature. Man was not made to live alone, but in company with others for mutual society and
friendship; and they that fly all company and live to and by themselves are counted inhuman: Ecclesiastes
4:9-12, Two are better than one, for if they fall, the one will lift up his fellow; but woe to him that is alone
when he falleth, for he hath not another to lift him up. Again, if two lie together, they have heat; but how
can one be warm if he lie alone? And if one prevail against him, two shall withstand him.’ Thus far
Solomon. The Egyptians in their hieroglyphics expressed the unprofitableness of a solitary man by a single
millstone, which alone grindeth no meal, but with its fellow is very serviceable for that purpose. The Lord
appointed mankind to live in society, that they might be mutually helpful to one another. Surely God never
made them to live in deserts; the wild beasts love to go alone, but the tame in flocks and herds. The Lord
doth give variety of gifts to the sons of men; to all some, but to none all, that one might stand in need of
another, and make use of one another; and the subordination of one gift to another is the great means of
upholding the world. Man is weak and insufficient to himself, and wanting the help of others, needeth
society, and is inclined to it by the bent of his nature.
[2.] Though man affecteth society, yet in our company we must use choice, and the good must converse
with the good, for these reasons:
(1.) Partly because like doth best sort with like. Friendship is founded in suitableness and maintained by it
— eadem velle et nolle, to will and nill the same things, breedeth an harmony of minds; the godly will have
special love to the godly, and they that fear God will be companions of them that fear him, Psalm 119:63;
they must needs be more dear and precious to them than others, as a wicked man easily smelleth out a fit
companion for him: Psalm 1. 18, When thou sawest a thief, then thou consentedst with him, and hast been
partaker with adulterers.’ Like will to like; every man showeth his temper in his company. The fowls of
heaven flock together according to their several kinds; ye shall not see doves flocking with the ravens, nor
diverse kinds intermixed. Men that delight in excess of drink choose company suitable to their brutish
humour; those that delight in gaming choose such as make no conscience of their time, or have no care of
their souls. That which every one is taken withal he loveth to do with his friends, therefore they
[[@Page:288]] that love God delight in those that love him, those that are most apt to stir them up to the
remembrance of everlasting things and the preparation necessary: so they are of singular use to us.
(2.) If they be not like to us, intimacy and converse will make us like to them. Every man is wrought upon
by his company; we imitate those whom we love and with whom we frequently converse: Proverbs 13:20,
He that walketh with wise men shall be wise, but a companion of fools shall be destroyed.’ As a man that
walketh in the sun is tanned insensibly, so, if we are not aware, we adopt their manners and customs, and
get a tincture from them, especially in evil; for we are more susceptible of evil than of good — as the
sound get a sickness from the diseased sooner than the sick get health from the sound. Or in the types of
the law: that which was clean, by touching the unclean became unclean, but the unclean were not purified
by touching the clean: Proverbs 22:24, 25, Make no friendship with an angry man, and with a furious man
thou shalt not go, lest thou learn his ways, and get a snare to thy soul.’ A man would think that of all sins
wrath and anger should not be propagated by converse, the motions and furies of it being so uncomely
and indecent to any be holder; yet secretly a liking of the person breedeth a liking of the sin, and a man is
habituated into such a frame of spirit as they have whom he hath chosen for his companions. Now this
should be regarded by us, because we are sooner made evil by evil company than good by good company;
therefore how careful should we be to converse with such as may go before us as examples of godliness,
and provoke us by their strictness, heavenly-mindedness, mortification, and self-denial, to more love to
God, zeal for his glory, and care of our own salvation. Especially doth this concern the young, who, by the
weakness of their judgment or the vehemency of their affections and want of experience, may easily be
drawn into a snare.
(3.) Because our love to God should put us upon loving his people and making them our intimates; for
religion influenceth all things — our relations, common employments, friendship, and converse: 1 John
5:1, Every one that loveth him that begat, loveth him also that is begotten of him.’ The new nature
inclineth to both: there is an inward propension and inclination needing no outward provocation and
allurements: 1 Thessalonians 4:9, As touching brotherly love, ye need not that I write unto you, for you
yourselves are taught of God to love one another.’ God’s teaching is by effectual impression or inclining the
heart. It is a smart question that of the prophet, 2 Chronicles 19:2, Shouldest thou hate the godly, and love
those that hate the Lord?’ Surely a gracious heart cannot take them into his bosom: he loveth all with a
love of good will, as seeking their good, but not with a love of complacency, as delighting in them. Our
neighbour must be loved as ourselves — our natural or carnal neighbour as our natural self, with a love of
benevolence, and our spiritual neighbour as our spiritual self, with a love of complacency. We have hated
our sinful neighbour as we hate ourselves; much, more as to love of benevolence we must neither hate
ourselves, our neighbour, nor our enemy. But it is complacency we are speaking of, and so the wicked is an
abomination to the righteous,’ Proverbs 29:27. The hatred of displacency is opposite to the love of
complacency, as the hatred of enmity to the love of benevolence. We cannot enter into a confederacy and
intimate kindness with them.
(4.) Because that love which is built upon holiness is the most durable and lasting. There is a confederacy
in evil, as between drunkards with drunkards, and robbers with robbers: Proverbs 1:14, Cast in thy lot
amongst us, let us all have one common purse.’ Or when men conspire against the truth and interest of
Christ in the world; as Gebal and Ammon and Amalek leagued themselves against God’s people, divided in
interests but united in hatred; as the Pharisees and Herodians agreed together to tempt Christ; and Herod
and Pilate, though otherwise no very good friends, agreed to mock him. This is unitas contra unitatem, as
Austin; or consortium factionis, a bond of iniquity. Now this friendship is soon dissolved, for these men,
though they agree in evil, yet have [[@Page:289]] contrary lusts and interests; and besides, partners in
evil are usually objects reviving guilt; their very presence upbraids the consciences of one another with
the remembrance of their past sins; and sin, though it be sweet in the committing, yet it is hateful and
bitter in the remembrance of it. Again, there is a civil friendship built on natural pleasure and profit.
Certainly men are at liberty to choose their company as their interests and course of employments leads
them. This may be a society for trade or civil respect; it cannot be a true and proper friendship, for riches,
which are so frail and slippery, can never make a firm tie and bond of hearts and minds: Proverbs 14:20,
The poor is hated even of his own neighbour, but the rich hath many friends;’ Proverbs 19:6, Many will
entreat the favour of a prince, and every man is a friend to him that giveth gifts: all the brethren of the
poor do hate him,’ &c. And as it is a fluid, so it is a base and sordid friendship that is built upon riches, for
that concerneth the estate rather than the soul. Well, then, religious friendship, which is built upon virtue
and grace, and is called the unity of the spirit,’ Ephesians 4:3, is the most firm bond of all. Sinful societies
are soon dissolved, and the profane, though they seem to hold together, yet upon every cross word may
fall out and break; and civil friendship, which is only built upon pleasures and profit, standeth upon a
brittle foundation. Certainly the good and the holy are not so changeable as the bad and the carnal.
Besides, that friendship which is built upon honesty and godliness, is amicitia per se, the other is amicitia
per accidens. It cometh from constitution of soul and likeness of spirits, and the good we seek may be
possessed without envy; the friends do not straiten and intrench upon one another. Again, there is a
virtuous friendship, which consists in a harmony of minds, or an agreement in some common studies. This
is more noble, and more like true friendship than society for trade and temporal interests; but yet this
friendship is not so durable, for at last it must be broken off by death; but the godly are everlasting
companions. Besides, self-love and envy are more apt to invade other friendships; but the godly, if they be
true to the laws of spiritual friendship, they seek the good of one another as much as their own, and
rejoice in the graces of one another as much as in their own.
[3.] Though we owe this religious friendship to all that fear God, yet some few may he chosen for our
intimacy and spiritual solace. We owe it in some respects to all that fear God, and must dispense the
general acts of friendship to them: Acts iv.32, The multitude of them that believed were of one heart and of
one soul.’ And Christian love is called sundesmos tes teleiotetos, the bond of perfectness,’ Colossians 3:14,
because it is the band by which holy and Christian societies, called churches, are bound together and
preserved; otherwise, like a besom unbound, they fall all to pieces. But yet this doth not hinder but that
some may be chosen for our intimacy. Christ, that denied himself to many of the commodities of human
life, would not live without special friends, and would enjoy this virtuous solace; and in David and
Jonathan we have an instance of it: 1 Samuel 18:1, And the soul of Jonathan was knit to the soul of David.’
Certainly too many cannot perform the acts of intimate friendship to us, nor we to them. The love being
like a river dispersed into several channels, must needs be shallower and weaker; therefore our choice
friends must be but few: inter binos et bonos was the old rule, though it need not be so straitly confined.
[4.] In the choice of these few friends we must use caution. (1.) Such as are near to us, with whom we have
frequent and familiar converse, and perform a mutual interchange of all offices of love: Proverbs 18:24, A
man that hath friends must show himself friendly, and there is a friend which sticketh closer than a
brother.’ Consanguinity and affinity is not so near a tie as this friendship. (2.) Not only near, but those who
are holy, prudent, and good: Proverbs 13:20, He that walketh with the wise shall be wise, but a companion
of fools shall be destroyed.’ (3.) Such as are most likely to be faithful: Job 6:15, 16, My brethren have dealt
deceitfully with me as a brook, and as the stream of brooks they pass away’ — pools in winter, when less
need of water, but dried up in summer, when water in those parched countries was a great commodity. So
many seem to be great friends, [[@Page:290]] heighten our expectation; but in our necessities and straits
leave us destitute. Ye see me cast down and are afraid,’ saith Job, as if I should be a burden to you.’ Dearest
friends may disappoint us; their affection wants an inward principle; it is a winter brook, and not a spring.
Therefore, since the heart of man is so deceitful, and not only deceitful, but though sincere for the present,
very changeable; and this is so important an interest of human life, and the vexation of a disappointment
in a bosom friend is so grievous, and involveth us in many inconveniences, natural and spiritual; for
Solomon telleth us, Proverbs 25:19, Confidence in an unfaithful friend in time of trouble, is like a broken
tooth, and a foot out of joint.’ When we think to eat with the broken tooth, or to walk with the foot out of
joint, we are put to grievous pain and torment; therefore we should go to God, and pray him to direct us in
the choice of intimate friends. David sadly regrets a disappointment in a friend: Psalm 55:12-15, For it was
not an enemy that reproached me; then I could have borne it: nor was it he that hated me that did magnify
himself against me; then I would have hid myself from him: but it was thou, a man mine equal, my guide,
and mine acquaintance.’ &c. A deceitful friend may become the greatest foe, and we resent their
ingratitude more than the injuries of others, when they abuse their trust and the familiarity they had with
us. The worst that a professed enemy can do is not so grievous as the treachery of a professed friend. This
is more piercing, less to be avoided; therefore, whom we have used most familiarly and freely, loved as
our soul and life, from such we expect the same firm and hearty friendship. Therefore it concerneth us to
seek to God that we may have a godly wise man with whom we may be free in all cases of mind or
conscience, and to whom we may freely open ourselves, and be strengthened in the service of God. It is a
great part of our contentment and happiness, therefore, that we may not be deceived in our choice. Let us
go to God who knoweth hearts, and God hath a great hand in this: Psalm 88:8, Thou hast put away my
acquaintance from me; thou hast made me an abomination to them.’ By the providence of God they left
him as a man whose condition they were afraid to look upon. And again, ver. 9, Lover and friend hast thou
put far from me; they stand aloof from me as an execrable thing.’ He owneth providence in it.
[5.] When friends be thus chosen, there must be a faithful discharge of the duties of friendship, both in
counsels and reproofs; for the godly use this friendship chiefly for spiritual ends.
(1.) In counsel, for Solomon telleth us, Proverbs 22:9, As ointment and perfume rejoice the heart, so doth
the sweetness of a man’s friend by hearty counsel.’ As sweet perfumes are a reviving, so to be supported in
good resolutions, or directed and guided in our way to heaven by a faithful friend, is very cheering and
comfortable. And we read, 1 Samuel 23:16, 17, that Jonathan went to David, and strengthened his hand in
God.’ Whereas, on the contrary, a carnal friend is the greatest bane that may be, who doth strengthen us in
evil; an instance whereof we have in Jonadab, the son of Shimeah, 2 Samuel 13:3, 4, and Amnon had a
friend whose name was Jonadab, and Jonadab was a subtile man;’ and he gave him counsel how he should
surprise his sister, to defile her, and satisfy his incestuous lust. Such a friend is really and truly our
greatest foe. He was a friend to his vice, but a foe to his person and soul; whereas a true friend, whose
friendship is grounded on godliness, will be a foe to our sins, by whole some admonition and rebukes, and
a friend to our soul’s salvation.
(2.) Reproofs: that is also a part of friendship: Proverbs 27:6, Faithful are the wounds of a friend, but the
kisses of an enemy are deceitful.’ A faithful friend’s wounds are a more sincere testimony than an enemy’s
kisses, and so afterwards they will be interpreted: Proverbs 28:23, He that rebuketh a man, afterwards
shall find more favour than he that flattereth with his tongue.’ For this we must trust God, though for the
present we displease our friends. So Leviticus 19:17, Thou shalt not hate thy brother in thy heart by
suffering sin upon him.’ It is kindness to his soul to reprove him. In the general, holy friendship must be
improved to the use of edifying: Romans 1:11, 12, I long to see you, to impart some spiritual gift unto you,
that I may be comforted together with you [[@Page:291]] by the mutual faith of you and me.’
[6.] After the best care is used, you must remember that our friends are but an outward help, which God
can continue or withdraw at his pleasure; and that our chief help, comfort, and counsel cometh of God. So
it was with Christ: John 16:32, Behold the hour is come that ye shall be parted every man to his own, and
shall leave me alone; and yet I am not alone, because the Father is with .me.’ Christ was forsaken of his
disciples, but not forsaken of his Father. So Paul, 2 Timothy 1:16, At my first answer, no man stood with
me, but all men forsook me;’ Psalm 41:9, My familiar friend, in whom I trusted, hath lifted up his heel
against me.’ Those that have been acquainted with the secrets of your soul may not only grow strange to
you, but betray you; therefore, do not over-value any earthly friend. Man will be man still, that God may be
God, all in all unto his people: and when we are deserted of men, we must learn to trust in God, who never
faileth us, fail who will: Psalm 27:10, When my father and mother forsake me, then the Lord will take me
up;’ and 142:4, 5, I looked on my right hand and beheld, and no man would know me: refuge failed me, no
man cared for my soul. I cried unto thee, O Lord; I said, Thou art my refuge and portion in the land of the
living.’ We are left alone for God to help us. The defectiveness of all worldly friends shows us more of the
goodness of God.
2. The preparative action: he went up into a mountain to pray, and whilst he prayed he was transfigured.
[1.] In that he prayed, it teacheth us to hallow all our actions by prayer. We do not bid ourselves God
speed, unless we recommend our affairs to God; whatsoever assurance we have of the blessing, yet we
must pray: Jeremiah 29:10-12, For thus saith the Lord, After seventy years be accomplished at Babylon, I
will visit you, and perform my good word towards you, in causing you to return to this place, &c. Then
shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you;’ Ezekiel 36:37, I will
for this be inquired of by the house of Israel to do it for them.’ Therefore we should be daily in the practice
of this duty, and not look upon it as a work that may well be spared. If Christ, who as to his divine nature
was equal with God, surely we should often come and prostrate ourselves before him in this act of holy
adoration. Christ had right and title to all, all was his due, yet he was much in prayer. How dare we go
about any business without his leave, counsel, and blessing; and usurp any of his blessings without
begging them by prayer?
[2.] While he prayed he was transfigured, Luke 9:29; which teacheth us two things: —
(1.) That we have the highest communications from God in prayer, for then Christ’s shape was altered. By
prayer the soul hath the most familiar converse with God that possibly it can have, and also by the means
of this duty God hath most familiar converse with us. In our prayers to God we have experience of the
operations of the Spirit: Romans 8:26, Likewise the Spirit also helpeth our infirmities; for we know not
what we should pray for as we ought; but the Spirit itself helpeth us with groanings which cannot be
uttered;’ Jude 20, But ye, beloved, building up yourselves on your most holy faith, praying in the Holy
Ghost;’ and in God’s answering our prayer we have experience of the comforts of the Spirit, and those
spiritual solaces which he secretly giveth to his people. Hannah, when she had prayed, went away, and her
countenance was no more sad,’ 1 Samuel 1:18. In praying we put forth the groans of the spirit; in the
answer God gives the joys of the spirit: Psalm 34:5, They looked unto him and were lightened, and their
faces were not ashamed.’
(2.) That we should pray so as that the heart may be raised and lifted up unto God, and in some sort made
like God. When Christ prayed to God, he is made partaker of the divine glory, as Moses also, by conversing
with God, his face shined, Exodus 34:29, 30. This was extraordinary; but sure the oftener we converse
with God the more holy and heavenly should we grow, more like him in spirit, be changed into the glory of
the Lord spiritually; and so we are, if we be instant and earnest [[@Page:292]] in prayer. If we have
communion with God, there will be some assimilation to God.
Use. It reproveth our remiss, feeble, benumbed souls. There is no life in prayer, no working up the heart to
God and heaven; either our prayers are formal and cursory — James 5:16, deesis energoumene — or our
prayers are doctrinal, instructive rather than warning. 31 We get lightly over duties, but we should get life
by prayer. This duty is not to inform the judgment, but to raise the affections, that they be all in a flame; or
else we content ourselves with a dull narrative, without getting up the heart to a sight of God and heaven;
or are seldom in praises or adoration of the excellences of God.

Sermon 2.
Matthew 17:2; — And he was transfigured before them; and his face did shine
as the sun, and his raiment was white as the light.
with,

31
Qu., ‘warming?’ — ED.
 Luke 9:29. And, as he prayed, the fashion of his countenance was altered, and
his raiment was white and glistering.
IN both these texts, compared together, you may observe two things: —
1. The circumstance of time: during prayer.
2. The transfiguration itself.
[1.] More generally propounded, he was transfigured before them.
[2.] More particularly explained by the change of his face and raiment. The form of any man is most seen
in his face. There was a glorious shining brightness. Luke saith, ‘The fashion of his countenance was
altered;’ Matthew, ‘that His face did shine as the sun.’ And in the glorious description of God in the prophet
Habakkuk, it is said, Habakkuk 3:2, And ‘his brightness was as the light.’ For his garments, Luke saith, His
raiment was white and glistering;’ Mark, Mark 9:3, White as the snow, so as no fuller on earth could
whiten them;’ but Matthew, white as the light,’ which carrieth it higher. The works of nature exceed those
of art. The transfiguration that was plainly to be seen in his face was accomplished also in other parts of
his body. All his body was clothed with majesty, so as it could not be obscured and hidden by his
garments.
Now, first I shall speak of the circumstances of time, and then of the transfiguration itself.
I. Of the time: and as he prayed.’ Now what Christ prayed for is not specified. (1.) If he asked common
blessings, and prayed only in order to his usual solace and converse with God, it showed the success of
vehemency in prayer. Christ prayed at such a rate as that he was transfigured and changed into the
likeness of God in prayer. (2.) If He asked to be transfigured for the confirmation of his disciples, it
showeth God’s readiness to answer fervent and earnest prayers.
1. Of the first consideration. If Christ’s prayer were of ordinary import, it teacheth us that we should pray
so that the heart may be raised and lifted unto God in prayer, and in some sort made like unto God. Let us
state this matter aright.
[1.] It must be granted that this shining of Christ’s countenance as the sun, while he prayed, was
extraordinary, and a dispensation peculiar to the Son of God. So also was the shining of Moses’s face while
he conversed with God in the mount, Exodus 34:29, 30. And for ordinary Christians to expect the like is to
put a snare upon themselves, for these things are proper only to the end for which God appointed them.
[[@Page:293]] [2.] This must be also considered, that the eminent and extraordinary passions and
affections in the soul do discover themselves in the body, especially in the face; for it is said of Stephen,
that when he was heightened into a great zeal for Christ, Acts 6:15, that All that sat in the council, looking
stedfastly upon him, saw his face as it had been the face of an angel.’ Angels have not bodies or faces, but
they often assume bodies, and then they appear with a glorious and bright countenance, as the angel of
the Lord that appeared at the sepulchre: Mark 28:3, His countenance was like lightning, and his raiment
white as snow.’ Now such a glory and gladness did God put upon the countenance of his servant Stephen,
that he looked like an angel. Something extraordinary there might be in the case, but yet there was an
ordinary reason for it. Stephen’s mind was filled with such an incredible solace in the sense of God’s love,
that he showed no troubledness, but a mind so unconcerned and freed from, all fear and sorrow, as if he
had been among the angels of God in full glory, and not among his enemies, who sought his blood; and so
may God raise the hearts of his people sometimes, as if they had put their heads above the clouds, and
were in the midst of the glory of the world to come among his blessed ones. If that were extraordinary,
Solomon tells us, Ecclesiastes 8:1, that a man’s wisdom maketh his face to shine,’ as it gives him readiness
and tranquillity of mind, and cheerfulness of countenance. Guilt and shame cast down the countenance,
but righteousness and wisdom embolden it, more particularly in prayer. As our confidence and joy in God
is increased, it bewrayeth itself in the countenance: Psalm 34:15, They looked unto him and were
lightened, and their faces were not ashamed.’ They are revived and encouraged, and come away from the
throne of grace other manner of persons than they came to it.
[3.] That some kind of transformation is wrought by prayer, appeareth by these considerations: —
(1.) That as God is glorious in himself, so he maketh him that cometh to him partaker of his glory. For
certainly all communion with God breedeth some assimilation and likeness unto God. It is clear in
heavenly glory, when we see him as he is, we shall be like him, 1 John 3:2; and it is clear also in our
communion with him in the Spirit; for the apostle telleth us, that by Beholding the glory of the Lord as in a
glass, we are changed into the same image, from glory to glory, even as by the Spirit of the Lord,’ 2
Corinthians 3:18. Not only doth vision or immediate intuition produce this effect, but also spiritual
specular vision, or a sight of God in the ordinances, produces a divine and God-like nature, inclining us to
hate sin and love righteousness. The more we are above with God, the more we are like him. We see it in
ordinary converse: a man is as the company that he keepeth. He that walketh with wise men shall be wise.’
saith Solomon. but a companion of fools shall be destroyed,’ Proverbs 13:20. Now it is not imaginable that
a man should converse often with God fervently, seriously, and not be more like him. He that liveth in a
mill, the dust will stick upon his clothes. Man receiveth an insensible taint from his company. He that
liveth in a shop of perfumes, often handleth them, is conversant among them, carrieth away somewhat of
the fragrancy of these good ointments; so by conversing with God we are made like him.
(2.) Nearer we cannot come to God, while we dwell in flesh, than by lifting up the heart to him in fervent
prayer. This is the intimate converse and familiarity of a loving soul with God; therefore it is called a lifting
up the heart to God. He will not come down to us, therefore we lift up the heart to him: Lamentations 3:41,
Let us lift up our hearts with our hands to God in the heavens.’ So Psalm 25:1, Unto thee, Lord, do I lift up
my soul;’ and Psalm 86:4, Rejoice the soul of thy servant, for unto thee do I lift up my soul;’ so Psalm 143:8,
Cause me to know the way wherein I should walk, for I lift up my soul unto thee.’ All these places show
that there can be no sincerity and seriousness in this duty, unless there be this ascension of the soul to
God; it is an act of spiritual friendship, therefore called an acquainting ourselves with God.’ Job 22:21. Now
as acquaintance is kept up by frequent visits, so prayer is called a giving God a visit: Isaiah 26:16, In their
trouble they have [[@Page:294]] visited thee.’ Well, then, here is the greatest intimacy we have with God.
In the word, God speaks to us by a proxy and ambassador — another speaketh for him. In the Lord’s
Supper we are feasted at his cost, and remember him; but we are not admitted into his immediate
presence, as those that are feasted by the king in another room than he dineth in. But prayer goeth up to
God, and speaketh to himself immediately; and therefore this way of commerce must needs bring in much
of God to the soul.
(3.) In fervent prayer we have a double advantage — we get a sight of God, and exercise strong love to
God; and both conduce to make us like God.
(1st.) We get a sight of God, for in it (if it be seriously performed) we turn our back upon all other things,
that we may look to God as sitting upon the throne, governing all things by his power for his glory. By faith
we see the invisible one, Hebrews 11:27. Surely if we do not see God before the eye of our faith when we
pray to him, we worship an idol — not the true and living God, who is, and is a rewarder of them that
diligently seek him. Our hearts should be shut up against the thoughts of any other thing, and confined
only to the object to whom we direct our worship. I reason thus: If a Christian foreseeth the Lord before
him in all his ways, and keepeth always as in his eye and presence, surely he should set the Lord before
him in his worship and in his prayers, Psalm 16:8. A good Christian doth always keep as in God’s eye and
presence, much more when he calleth upon his name. Now every sight of God doth more affect and change
the heart. As none but the pure in heart see God, so none see God but are most pure in heart. There is a
self-purifying in moral things; purity of heart maketh way for the sight of God, Mark 5:8. So the sight of
God maketh way for the purity of heart: 3 John 11, He that doth evil hath not seen God.’ A serious sight of
God certainly worketh some change in us.
(2dly.) In prayer, a strong love to God is acted, for it is the expression of our delight in him: Job 27:10, Will
he delight himself in the Almighty? Will he always call upon God?’ Now we are changed into the likeness of
him in whom we delight in. Love transformeth and changeth us into the nature of what is loved. There is
the difference between the mind and the will: the mind draweth things to itself, but the will followeth the
things it chooseth, and is drawn by them as the wax receiveth the impression of the seal. Carnal objects
make us carnal, and earthly things earthly; and heavenly things heavenly, and the love of God godly: Psalm
115:8, They that make them are like unto them, so are all they that put their trust in them,’ stupid and
senseless as idols: it secretly stamps the heart with what we like, and esteem, and admire.
[4.] There are agents in prayer to help us to improve this advantage.
(1.) The human spirit.
(2.) The new nature; and,
(3.) The Spirit of God.
(1.) The human spirit, or our natural faculty, so that, by our under standings, we may work upon our wills
and affections: surely God maketh use of this, for the Holy Ghost doth not work upon a man as upon a
block; and we are to rouse up ourselves, and to attend upon this work with the greatest seriousness
imaginable. The prophet complains, Isaiah 64:7, There is none that calleth upon thy name, that stirreth up
himself to take hold of thee. Without this it is but dead and cold work, and if there be no more than this, it
is but dry literal work: not that fervent effectual prayer which will change the heart, deesis energoumene,
James 5:16. The energou’menoi were those that were inspired and possessed by a spirit; therefore it must
be a prayer that not only hath understanding and will in it, but spirit and life in it. However, we are to put
forth our utmost endeavour, and raise the natural spirit as far as we can.
[[@Page:295]] (2.) The second agent is the new nature, which inclineth us to God as our chief good and
last end. This also must be taken in, for the Holy Ghost doth not blow as to a dead coal; the new nature is
made up of faith, hope and love, and all these must be acted in prayer: faith, or the firm belief of God’s
being, and providence, and covenant; For how shall they call on him in whom they have not believed?’
Romans 10:14. Then love to God, or the desire of the fruition of him in heavenly glory, praying in the Holy
Ghost: Keep yourselves in the love of God.’ Jude 20, 21. If I do not love God, and desire to enjoy him, and
delight in as much of God as I can get here, certainly there will be no life in prayer, or no ravishment and
transport of soul, no spirit of desire animating our requests, and no spiritual solace and delight in our
converse with God. Hope is also necessary to fervent praying, for a man coldly asketh for what he doth not
hope for. Hope respecteth both means and end — supplies of grace by the way, and our final fruition of
God in glory. This is called trust in scripture, and is the great ground and encouragement of prayer: Psalm
62:8, Trust in the Lord at all times; pour out your souls before him.’ Prayer is the act of a trusting soul.
Now these graces quicken our natural faculties, as they elevate and raise our hearts and minds to God and
heaven.
(3.) The third agent in prayer is the Holy Spirit. He is sometimes said to pray in us, Romans 8:26;
sometimes we are said to pray in him, Jude 20. The divine Spirit exciteth those graces in us which incline
us to God; he raiseth our minds in the vision and sight of God. In thy light shall we see light,’ Psalm 36:9;
and he raiseth our hearts to a desire after and delight in God, for all that spiritual solace and joy is called
joy in the Holy Ghost;’ for both unutterable groans and unspeakable joys are of his working: Romans 8:26,
The Spirit itself maketh intercession for us with groanings which cannot be uttered;’ compared with 1
Peter 1:8, In whom, though ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory.’
Well, then, these work a kind of an ecstasy. If you would pray so as to be transported, transformed in
prayer, something you must do as reasonable creatures, something as new creatures, and the Spirit
influenceth all, and causeth the soul to follow hard after God. We must put forth our utmost endeavour,
stir up the gift of God in us; and though we cannot command the influences of the Spirit, yet he is never
wanting to a serious soul as to necessary help. Pray thus, and you will find, as the help of the Spirit in
prayer, so the comforts of the Spirit as the success of prayer.
[5.] As there is daily and constant prayer in which we must ever bewray a seriousness and sincerity for
these daily supplies of grace, so there are extraordinary occasions, because of some great business,
conflict, or temptation: in those the heart and mind must be more than ordinarily raised and stirred. In
every prayer of Christ there was not a transfiguration; and we read of our Lord Jesus, that in his agonies
he prayed, ektene’steron, more earnestly than at other times, Luke 22:44; and upon eminent occasions, as
the necessities of the saints are greater, so their acts of prayer are more earnest. On these weighty
occasions many Christians are wholly swallowed up with the thoughts of God, and carried beyond
themselves by their high love to God, and earnest desires of the spiritual blessings they stand in need of,
so that they seem to be rapt into heaven in their admiration of God and delight in him.

Application.
Use. To reprove our feeble, remiss, and benumbed requests. There is no life in our prayers, no working up
of the heart to God and heaven, no flames of love, no transports of soul by the vision and sight of faith, no
holy and ardent desires after God, or spiritual solace and delight in him.
Reasons — 1. We pray cursorily, and go about prayer as a customary task for fashion’s sake; we come with
a few cold devotions morning and evening, and so God is near in our mouths, and far from our reins.’
Jeremiah 12:2. Oh, take heed of this! Nothing breeds slightness and hardness of [[@Page:296]] heart so
much as perfunctory praying. The rule is, Continue instant in prayer.’ Romans 12:12. And it is said of the
saints that they Served God instantly night and day.’ en ektenei’a, Acts 26:7, that they might come to the
blessed hope, with the united service of all their powers and faculties.
2. Our prayers are doctrinal and instructive, rather than affectionate and warming. We get light by other
duties, but we should get life by prayer. This duty is not to inform the judgment, but to raise the affections,
that they may be all flame. Other duties are feeding duties, but this is a spending duty, an egression of the
soul after God: Psalm 63:8, My soul followeth hard after thee.’ A man may better spend two hours in
hearing than half an hour in praying, if the heart be employed in it as it ought to be, in the sight of God, and
an earnest desire after him. The prayers in scripture are all supplications or doxologies; there is no
excursion into doctrines and instructions.
3. Else we are lamenting sin, and spend the time in confessing sin, which also hath its use in the seasons
thereof; but are seldom in praises or adorations of the excellences of God, and the wonderful mysteries of
his love in our redemption by Jesus Christ. Yet it is said, Psalm 22:3, O Lord, that inhabitest the praises of
Israel.’ These are the things that do most ravish the heart, and raise it in the contemplation of that glorious
God to whom we speak; and fill us with the ecstasies of love, that we may be more like him — holy, wise,
and good, as he is holy, wise, and good.
4. We think a dry narrative to be enough; that is, the fruit of a human spirit, or a mere product of memory
and invention is a sufficient prayer, without acting faith, hope, or love in it, or those spiritual and heavenly
desires which are the life of prayer: Psalm 10:17, Lord, thou hast heard the desire of the humble, thou wilt
prepare their heart, thou wilt cause thine ear to hear.’ The ardency of humble addresses is God’s own gift,
and he will never reject and despise those requests that, by his own Spirit and appointment, are direct and
brought to him.
But what if I have not those strong and earnest desires? I answer, Yet keep not off from prayer: for,
[1.] Good desires must be asked of God, for it is said, he prepareth the heart.
[2.] Such desires as we have must be expressed, and that is the way to increase them, and to quicken us
more. A sincere heart, that would serve God with his best, findeth more in a duty than he could expect, and
by praying gets more of the fervency and ardours of praying: as a bell may be long a-raising, but when it is
up, it jangleth not as it did at first.
[3.] Those cold affections which we have are killed by disuse and turning away from God; therefore go to
him to get thy heart warmed.
2. Of the second consideration. If he prayed for this transfiguration, observe: —
That God often answereth his people in the very time while they are praying: Isaiah 58:9, When they call I
will answer, and when they cry he shall say, Here I am.’ This hath been the course of God’s dealing with
the prayer-makers all along: Abel, Genesis 4:4, God had respect to;’ it is enepu’risen, set his offering on
fire. Daniel prayeth, and saith he, Daniel 9:21, While I was speaking in prayer, the angel Gabriel was sent
unto me;’ and he said, At the beginning of thy supplications the commandment came forth.’ While many of
the disciples were gathered together praying, God sent Peter to them, Acts 12:12, 13. While Cornelius was
in the act of prayer, At the ninth hour of the day,’ which was the hour of prayer, he saw in a vision the
angel of God,’ Acts 10:3-9. While Peter went up to the house-top to pray, then he had the heavenly vision.
So when Paul was in prayer, Ananias was sent to him: Acts 9:11, Behold he prayeth;’ and then God taketh
care of him. So Acts 4:31, When they had prayed, the house was shaken, and they were all filled with the
Holy Ghost.’ Thus God delighteth to honour his own ordinance, and to reward the waiting soul, that is
[[@Page:297]] frequent and constant in this way of waiting upon God, which should encourage us to be
more frequent and serious in this work. You shall see how, in the very act of prayer, God hath — (1.)
averted judgments; (2.) bestowed mercies and favours.
[1.] He hath put a stop to judgments: Psalm 99:6-8, Moses and Aaron among the priests, and Samuel
among them that call upon his name: they called upon the Lord, and he answered them; he spake unto
them in the cloudy pillar; they kept his testimonies and the ordinance that he gave them. Thou answeredst
them, O Lord our God; thou wast a God that forgavest them, though thou tookest vengeance of their
inventions.’ The drift of the Psalmist in this place is to show, by eminent instances of holy men that were
most notable for prayer, how they have stopped judgments when they began to be executed. Moses, at his
prayer God was propitiated, after the provocation of the golden calf; for it is said, Exodus 32:11, Moses
besought the Lord his God;’ ver. 14, The Lord repented of the evil which he thought to do.’ The second,
Aaron’s making an atonement for the people, whereby the plague was staid: Numbers 16:46, Take a
censer quickly, for wrath is begun;’ and ver. 48, presently the plague was stayed. Upon Samuel’s prayer the
Philistines were discomfited when they were overrunning Israel, 1 Samuel 7:5, with ver. 9, 10. With every
one of these God was pleased to talk and commune as a friend. Such honour was God pleased to put on
these his faithful servants; and when the people had provoked God, and God’s wrath was already gone out
against them for their crying sins, their prayers were so effectual as to divert the plagues and obtain
remission.
[2.] So powerful, also, are they for obtaining blessings: Elijah (James 5:17, 18), though a man of like
passions with us.’ yet he could lock heaven and open it at his pleasure; 1 Kings 18:42, 45, the rain came as
soon as Elijah put himself into a zealous posture to obtain it. Often success hath overtaken the prayer, and
the blessing has been gotten before the supplication hath been ended. Isaac went out to meet with God, to
meditate or pray, and he espied Rebecca afar off. Isaiah 65:24, Before they call I will answer, and whilst
they are yet speaking I will hear.’ Oh, therefore, let us not entertain hard thoughts of God, as if he did not
regard our suits and requests, and prayer were a lost labour.
II. I come now to the transfiguration itself, as it is here propounded and explained.
Doct. That one necessary and solemn act of Christ’s mediation and manifestation to the world was his
transfiguration before competent witnesses.
This was one solemn act, and part of Christ’s manifestation to the world, for we have the record of it here;
and it was necessary, for Christ doth nothing in vain. And here are competent witnesses, three persons of
eminent holiness, before whom all this was done, and they were eye-witnesses of his majesty, and ear-
witnesses of the oracle which they heard from heaven, or the voice from the excellent glory.
I shall open: —
First, The nature of this transfiguration.
Secondly, The ends of it.
First, The nature of this transfiguration. It was a glorious alteration in the appearance and qualities of his
body, not a substantial alteration in the substance of it. It was not a change wrought in the essential form
and substance of Christ’s body, but only the outward form was changed, being more full of glory and
majesty than it used to be or appeared to be.
Two things are to be handled: —
1. How it differed from his body at another time, whilst he conversed here on earth.
[[@Page:298]] 2. How this change differed from the state of his body as it is now in glory.
1. How his body, now transfigured, differed from his body at other times during his conversing with men.
Though the fulness of the Godhead dwelt in him always, yet the state of his body was disposed so as might
best serve for the decency of human conversation; as the sun in a rainy, cloudy day is not seen, but now, as
it might, discover his divine nature, it would break out in vigour and strength.
[1.] It was not a change or alteration of the substance of the body, as if it were turned into a spiritual
substance. No; it remained still a true human, mortal body, with the same nature and properties it had
before, only it became bright and glorious.
[2.] As the substance of the body was not changed, so the natural shape and features were not changed,
otherwise how could it be known to be Christ? The shape and features were the same, only a new and
wonderful splendour put upon them.
[3.] This new and wonderful splendour was not in imagination and appearance only, but real and sensible.
If it had been in imagination, show, and appearance, it would make Christ like those deceivers who would
dazzle the eyes of beholders with a false appearance, as magical impostors, or those apish imitators of
divine glory; as Herod Agrippa, of whom we read, Acts 12:21-23, how he appeared in royal state and made
an oration, and they said, The voice of a God, and not of a man.’ Josephus telleth us the manner, how he sat
in the sun with glistering garments of cloth of silver, and when the sun beams did beat upon it, the people
cried him up as krei’ttona tes thne’tes phu’seos, as something higher and more excellent than a mortal
creature. No; this was not a phantastical representation, but a real impression of divine glory on the body
of Christ.
[4.] Although this appeared in the face chiefly, as the most conspicuous part of the body, — the text saith
his face did shine as the sun, yet more or less the other parts of his body were clothed with majesty and
glory, and thence was the splendour derived to his garments.
2. How his body transfigured differed from his glorified body. This must be stated also, for Christ, by his
transfiguration, was not admitted into the fulness of the state of glory, but only giveth some glimpse and
resemblance of it. These two estates agree in the general nature, but some clarity, glory, and majesty is put
upon Christ’s glorified body that was not now. But the difference is: —
[1.] Partly in the degree and measure; the clarity and majesty of Christ’s glorified body is greater and more
perfect. Here is a representation, some delineation, but not a full exhibition of His heavenly glory.
[2.] Partly in continuance and permanency. This change was not perpetual, but to endure for a short time
only, for it ceased before they came down from the mount.
[3.] The subject or seat of this glory differed, the body of Christ being then corruptible and mortal, but now
incorruptible and immortal. If Christ’s body had been immortal and impassible, then Christ could not die.
[4.] Here are garments, and a glorified body shall have no other garments than the robes of immortality
and glory in heaven. Christ shall be clothed with light as with a garment.
Secondly, The ends of it. By this transfiguration God would show: —
1. What Christ was.
2. What he should be; and also,
[[@Page:299]] 3. What we shall be.
1. What Christ was. The dignity of his person and office. That he was the eternal Son of God, and the
mediator of the new covenant; the great prophet whom God would raise up to his people.
[1.] The dignity of His person was seen, for the transfiguration was a ray of the divine glory. It was not the
addition of any glory to Christ which he had not before, but a manifestation of the glory which he had,
though obscured under the veil of our flesh; for the fulness of the Godhead dwelt in him bodily, Colossians
2:9, And we beheld his glory, as the glory of the only-begotten Son of God.’ John 1:14. But it is said, 2 Peter
1:17, that he received from God the same honour and glory. This is spoken of him as mediator; the glory of
the Son of God incarnate was so obscured, for our sakes, that he needed this solemn act to represent him
to the world.
[2.] His office: the great prophet of the church, Hear ye him.’ A greater prophet than Moses. Moses saw the
face of God, but he was in the bosom of God. Moses, his face shone, but not as Christ’s, for it could be
hidden by a veil; Christ darts his glory through his garments. Moses, his shining was terrible; Christ’s was
comfortable — the apostles were loath to lose the sight of it.
2. To show what Christ should be; for this was a pledge with what glory he should come in his kingdom,
Matthew 16:27: it prefigured the glory of his second coming. Thus, for the confirmation of their faith,
Christ would give his disciples a glimpse of his glory; he knew they would be sorely assaulted and shaken
by the ignominy of his cross. But what is all this to us? We see not his glory.
[1.] What was once done and sufficiently attested needs not to be repeated; but it is a great satisfaction to
us that we have a glorious head and chief; when we suffer for him we need not be ashamed of our
sufferings. The apostles urge this concerning us as well as them.
[2.] The immediate manifestations of him who dwelleth in light inaccessible would undo us while we are
in our mortal bodies. Blessed be God that he hath chosen fit means to reveal himself to us, that we may
behold the glory of the Lord in a glass, 2 Corinthians 3:18, by the ministry of the word and other
ordinances. The Israelites were sensible how little they could endure him who is, as it were, all sun, and all
light, and all fire: Exodus 20:18, 19, Let not God speak to us, lest we die.’ Elijah wrapt his face in a mantle
when God appeared unto him, 1 Kings 19:13; when Christ appeared to Paul from heaven he trembled and
was astonished, and was three days without sight, as you may see, Acts 9:9. There was a special reason
why an apostle should see him in person.
[3.] We shall see this glory when fit for it: John 17:24, Father, I will that they whom thou hast given me
may be with me where I am, that they may behold my glory which thou hast given me.’ The queen of
Sheba took a long journey to behold the glory of Solomon, that was but a temporal, fading, and earthly
glory. Now much more transcendent is the glory of Christ’s body in heaven; this we shall see to all
eternity.
3. To show what we shall be; for Christ is the pattern, primum in unoquoque genere, &c.
[1.] It showeth the possibility of our having a glorified body. When the Lord is pleased to let forth and
communicate his glory, he is able to adorn and beautify our earthly and obscure bodies. The body of man
in its composition hath a great mixture of earth, which is dark and obscure. Now God can make this clod of
earth to shine as the star or sun for brightness: Philippians 3:21, Who shall change our vile body, that it
may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all
things to himself.’ We are apt to say, How can it be? If we consider the infinite and absolute power of God,
and this instance of Christ, it will make it more reconcilable to your thoughts, and this hard point will be of
easier digestion to your faith.
[[@Page:300]] [2.] The certainty of it, as well as the possibility; for Christ assumed our body, not for
passion only, but for glorification, that therein he might be an instance and pattern to us. For if the head be
glorious, so will the members also. How base soever the people of God seem to be in this world, yet in the
life to come they shall be wonderfully glorious: Mark 13:43, The righteous shall shine as the sun in the
kingdom of their father.’ So Colossians 3:3, 4, Now our life is hidden with Christ, but when he who is our
life shall appear, we shall appear with him in glory;’ 1 John 3:2, When he shall appear we shall be like him,
for we shall see him as he is;’ 2 Thessalonians 1:10, Christ shall be glorified in his saints, and admired in all
them that believe.’ All these places show we shall be partakers of this glory.
[3.] The manner. Glorification taketh not away the substance and natural properties of the body, for there
is a glorious transfiguration, but no abolition of the substance of Christ’s body; it was the same body of
Christ before and after transfiguration. Glory freeth us from natural infirmities, but it doth not strip us of
natural properties. Christ hath showed in his own body what he can or will perform in ours — these same
bodies, but otherwise adorned, touto to` soma tes tapeino’seos: and with these eyes shall I see God.’ Job
19:26, 27: Touto to` phtharto`n, This corruptible must put on incorruption, and this mortal must put on
immortality,’ 1 Corinthians 15:53.
Use 1. Be transformed that you may be transfigured: Be ye transformed by the renewing of your minds,’
Romans 12:2. The change must begin in the soul (2 Corinthians 3:18), and thence it is conveyed to the
body. The lustre of grace maketh way for the splendour of glory: Proverbs 4:18, The path of the just is as
the shining light, which shineth more and more to the perfect day.’ The way of the wicked is an increasing
darkness — ignorance, sin, outer darkness.
2. Be contented to be like Christ in reproaches, disgraces, and neglect in the world, that you may be like
him in glory. Bear the reproach of Christ: Hebrews 13:13, Let us go forth therefore unto him without the
camp, bearing his reproach;’ Hebrews 11:26, Esteeming the reproach of Christ greater riches than the
treasures of Egypt.’ Prefer it before all earthly honour: Acts 5:41, And they departed from the council,
rejoicing that they were counted worthy to suffer shame for his name;’ and 2 Samuel 6:22, I will yet be
more vile and base in my own sight.’ Your Lord is a glorious Lord, and he can put glory upon you.
3. To wean our hearts from all human and earthly glory. What is a glorious house to the palace of heaven,
glorious garments to the robes of immortality? The glory of Christ should put out the glory of these petty
stars that shine in the world, as the sun puts out the fire. We have higher things to mind; it is not for eagles
to catch flies, or princes to embrace the dunghill.
4. Since this glory is for the body, do not debase the body, to make it an instrument of sin: 1 Thessalonians
4:4, Possess your vessels in sanctification and honour.’ Do not offend God to gratify the body, as they do,
Romans 14:13, who make provision for the flesh to fulfil the lusts thereof.’ Do not spare the body to do
God service: Acts 26:7, Unto which promise our twelve tribes, instantly serving God day and night, hope
for to come; for which hope’s sake, King Agrippa, I am accused of the Jews:’ 2 Corinthians 7:1, Having
therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit,
perfecting holiness in the fear of God.’

Sermon 3.
Matthew 17:3; — And behold there appeared unto him Moses and Elias talking
with him.
with,

Luke 9:30, 31. And behold there talked with him two men, Moses and Elias,
who appeared in glory, and spake of his decease which he should accomplish at
Jerusalem.
[[@Page:301]] HAVING spoken of Christ’s transfiguration, we come now to speak of those special
accidents and adjuncts which happened at the time of his transfiguration. Here are two mentioned: —
1. The extraordinary apparition of Moses and Elias.
2. Their conference with our Saviour.
In the first: —
1. The persons who appeared: Moses and Elias.
2. The manner of their appearing. Luke saith, They appeared in glory.’ Since the scripture affixeth a
behold, or note of attention, wherever this history is mentioned, it will not be unprofitable for us to
consider it a little.
First, Who appeared: Moses and Elias. These were there in person, as well as Christ was there in person;
for it is not a vision, but a thing really done and transacted. Christ would have but two, being to give us a
glimpse only, not the full lustre and splendour of his glory and majesty, as he will at the last day, when he
shall come in the glory of the Father, and all his holy angels with him.
But why these two?
1. With respect to the gospel or new law which he was to set up, it is for the confirmation thereof that
Moses and Elias appear talking with him, showing the harmony and agreement between them, and the
subordination of their dispensation to Christ and salvation by him. Moses was the person by whom the
law was given, and Elias was a principal prophet. The law is represented by Moses, and the prophets by
Elias. Both did frequently foretell and prefigure the death and resurrection of Christ, and all the scripture
which was then writ ten was usually called by this term, law and prophets: Acts 24:14, Believing all things
that are written in the law and the prophets;’ and Matthew 11:13, For all the law and the prophets
prophesied until John;’ Luke 16:24, They have Moses and the prophets, let them hear them;’ so Acts 26:22,
I witness no other things than those which Moses and the prophets say should come to pass;’ so Mark
7:11, Whatsoever ye would that men should do to you, do you the same to them, for this is the law and the
prophets.’ Well, then, the books of the Old Testament are frequently and solemnly thus called law and
prophets; the Messiah was spoken of and foretold in both, and the godly before his coming waited for him
as such. One place I had almost forgotten: Romans 3:21, The righteousness of God without the law is
manifested, being witnessed by the law and the prophets.’ Which showeth that not only the person of
Christ was set forth, but also his institution and gospel dispensation. Well, to manifest this consent, here is
law and prophets, Moses and Elias friendly conferring with Christ, or rather attending upon him, as
servants upon their Lord. Christ and Moses, Christ and the prophets, are not at variance, as the Jews
suppose, but here is a fair agreement betwixt them.
2. With respect to the persons themselves, there are many special reasons. These had been the most
faithful and laborious servants of the Lord, and public eminent instruments of his glory: Moses a giver of
the law. and Elias a restorer of the law; Moses faithful in all the house of God, and Elias zealous for the
glory of God. Both had ventured their lives: Moses by encountering Pharaoh, [[@Page:302]] and Elias
Ahab. Both had seen the glory of God in Mount Horeb, and spake with God also: Moses, Exodus 33:11, He
saw the Lord face to face, and spake with him as a man doth with his friend;’ and Elias, 1 Kings 19:Both
had fasted forty days, as Christ also did; therefore conveniently were these chosen.
3. With respect to our profit and instruction, Christ would not choose two angels for this service, but two
men. Here the business was not to see glorified spirits, but glorified bodies; therefore the angels, having
no bodies of their own, and must appear in assumed bodies, if in any, are not fit; therefore two men that
had bodies wherein they might appear.
But you will say, If two men must appear in glorified bodies, why not Enoch rather than Moses, who was
translated into heaven, and remaineth there with a glorified body as well as Elias?
Ans. Enoch had no public charge; Enoch lived before the legal dispensation. These both belonged to it, and
were chief in it, of great authority among the Jews. Enoch hath an honourable testimony in the word of
God, but had no public office and charge in the church, which the other two had, and managed with great
fidelity. By the appearance of Moses the whole legal economy is supposed to appear in his person, and by
the appearance of Elias the prophetical ministry, which was a kind of chancery to the law, is supposed to
appear also. Both do, as it were, deliver over to Christ their whole dispensation, and lay it down at his feet,
as the magistrates that are to go out of office solemnly resign the ensigns of their authority to him that
succeedeth; and also they come both to reverence the majesty of their supreme Lord. In short, it is for our
comfort that one that died, and one alive in glory, should come to show that Christ is Lord of quick and
dead, Romans 14:9. Moses was dead, Elias translated: these two come, the one to give a pledge of the glory
of the world to come, the other of the resurrection of the dead, which is the way and introduction to it; and
both these persons come to attend and adore our Saviour and do homage to him.
Secondly, They appeared in glory, that is, in a corporeal shape, shining with brightness and glory as
Christ’s body did, bating only for the degree and proportion, that there might be a difference between the
Lord and his servants. Now, whether they appeared in bodies formed and assumed for the present
purpose, and to be laid down again, as we do our garments, or in their own proper bodies, is often
disputed by interpreters, upon this occasion. That they appeared in bodies is certain, for bodily acts and
properties are ascribed to them as their talking with Christ, their being seen by the apostles; for a spirit
cannot be seen. If in bodies, why not their own? It is as easy to the Lord to cause them to appear in their
own bodies as in a body assumed for this special purpose and service; and they were known by the
disciples to be Moses and Elias. not by the external lineaments, for they never saw them in person before,
but either were made known to them by some internal revelation, or by Christ’s words, or by some words
of Moses and Elias themselves; but which way soever they knew them, certain it is they knew them, and
took them to be Moses and Elias, therefore Moses and Elias they were, both as to soul and body. The
apostles that were admitted to this transfiguration were not to be deceived by a false appearance, for they
were admitted to be confirmed in the truth of Christ’s person and office, that by what they saw they might
confirm others. How would it weaken the testimony if what they saw appearing before them in glory were
not the bodies of Moses and Elias, but only other bodies assumed! Concerning Elias the matter is without
difficulty, for since he saw not death, but was translated both body and soul into heaven, why should he
lay down his own body and take another to come and serve Christ upon this occasion? Cause sufficient
there was why he should come from the blessedness of heaven to Mount Tabor; no cause why he should
lay aside his own proper body. It is no loss nor trouble, but advantage, to blessed and heavenly creatures
to be serviceable to their Redeemer’s glory, though it be to come out of the other into this world. But
concerning Moses the matter is more doubtful. We read that he died in Mount Nebo, and his body was
buried by God in the plains [[@Page:303]] of Moab, so that his grave was known to no man unto this day,
Deuteronomy 34:5, 6. Some think it was preserved from putrefaction by the extraordinary power of God,
that he might resume it at this time. The Jews say that God sucked out Moses’s soul from his body with a
kiss, and afterwards restored it again, and so he liveth in immortality; but he that looketh for divinity
among the Jewish rabbins will much sooner find a ridiculous fable than any sound doctrine. Suffice it to us
that he was really dead and buried, and his body mouldered into dust as our bodies are, and now, on this
special occasion, raised out of the dust; but after this, whether it were laid down in dust again or carried
into heaven, it is not for us to deter mine: it may be either, according to the analogy of the Christian faith. If
his body returned to corruption again, surely it is a great honour that it was raised up for this special use: I
say it was a great joy to these prophets to see all their predictions fulfilled in Christ. If we say it entered
into glory, what inconvenience was there if God would indulge him this peculiar prerogative, to be raised
from the dead and enjoy blessedness both in soul and body before the last day? He granted it to Enoch and
Elias, and those who came out of their graves after Christ’s death, Matthew 27:53: the great harvest is at
the last day, but some first-fruits before.
Secondly, Their conference with our Saviour: they talked with him.’ saith Matthew; they spake of his
decease which he should accomplish at Jerusalem,’ saith Luke. They talked with Christ, not with the
apostles. Here is an apparition to them, but no parley and intercourse between them and the glorified
saints. The saints that are glorified are out of the sphere of commerce of the living; nay, it is a question
whether they heard at all what was said to Christ; but of that in the next verse.
Here observe three things: —
1. What they spake of Christ’s death.
2. The notion by which his death is set forth: it is e’xodos.
3. The necessity of undergoing it, in the word plerein, which he should accomplish at Jerusalem.’
1. What they spake of none could divine, unless it had been told us, and the evangelist Luke telleth us that
it was of his death. This argument was chosen: —
[1.] Because it was at hand. The next solemn mediatory action after this was his death and bloody
sufferings. After he was transfigured in the mount he went down to suffer at Jerusalem.
[2.] This was an offence to the apostles, that their master should die: Matthew 16:22, 23, Then Peter took
him, and began to rebuke him, saying, Be it far from thee, Lord; this shall not be unto thee.’
[3.] This was the Jews’ stumbling-block: 1 Corinthians 1:23, We preach Christ crucified, to the Jews a
stumbling-block.’
[4.] This was prefigured in the rites of the law, foretold in the writings of the prophets. In the figures of the
law it was represented: Hebrews 9:22, And almost all things are by the law purged with blood, and
without the shedding of blood there is no remission;’ especially the apostle urgeth the entering of the high
priest with blood to the mercy-seat, ver. 23, 24. All the legal sacrifices were slain, and their blood brought
before the Lord. So the predictions of the prophets: Isaiah 53:10, Yet it pleased the Lord to bruise him; he
hath put him to grief, when thou shalt make thy soul an offering for sin.’ &c.; and Daniel 9:26, The Messias
shall be cut off, but not for himself.’ In short, that Christ should die for the sins of the world, was the great
thing represented in the law and prophets. Rabbi Simeon and Rabbi Hadersim out of Daniel, that after
Messias had preached half seven years he shall be slain.
[[@Page:304]] [5.] It was necessary that by death he should come to his glory, of which now some glimpse
and foretaste was given to him: Luke 24:46, Thus it is written, and thus it behoved Christ to suffer, and
rise from the dead the third day’ — that is, with respect to the predictions; ver. 44, All those things which
were written in the law of Moses, and the prophets, and the book of Psalms, concerning me may be
fulfilled;’ and again, Luke 24:25, 26, Oh fools, and slow of heart to believe all that the prophets have
spoken! ought not Christ to have suffered these things, and to have entered into his glory?’
[6.] The redemption of the church by Christ is the talk and discourse we shall have in heaven; the angels
and glorified spirits are blessing and praising him for this: Revelation 5:9, Thou art worthy, for thou wert
slain, and hast redeemed us to God by thy blood.’ The angels, ver. 12, Worthy is the lamb that was slain to
receive power, and riches, and wisdom, and strength, and glory, and honour, and blessing.’ The redeemed
church, and glorified saints and angels, have all one song, and one praise — the honour of the Lamb that
was slain.
[7.] It is an instructive pattern to us, that Christ, in the midst of his transfiguration, and the glory which
was then put upon him, forgot not his death. In the greatest advancements we should think of our
dissolution. If Christ in all his glory discoursed of his death, surely it more becometh us, as necessary for
us to prevent the surfeit of worldly pleasures, we should think of the change that is coming; for Surely
every man at his best estate is vanity.’ Psalm 39:5. In some places they were wont to present a death’s
head at their solemn feasts. Merry days will not always last, death will soon put an end to the vain
pleasures we enjoy here, and the most shining glory will be burnt out to a snuff.
2. The notion by which his death is expressed: his decease, e’xodon, which signifies the going out of this
life into another, which is to be noted: —
[1.] In respect unto Christ his death was e’xodos, for he went out of this mortal life into glory, and so it
implieth both his suffering death and also his resurrection: Acts 2:24, God hath raised him up, having
loosed the pains of death, because it was impossible he should be holden of it.’ The grave was like a
woman ready to be delivered; it suffered throes till this blessed burden was egested.
[2.] With respect to us. Peter calls his death exodon: 2 Peter 1:15, I will endeavour that ye may be able
after my decease.’ The death of the godly is a going out but from sin and sorrow to glory and immortality,
as Israel’s going out of Egypt (whence the second Book of Moses is called Exodus) was no destruction and
cessation of their being, but a going out of the house of bondage into liberty. Paul saith, I desire to be
dissolved,’ analusai, Philippians 1:23 — a setting sail for the other world. In scripture language the body is
the house, the soul is the inhabitant: 2 Corinthians 5:1, We know that if our earthly house of this
tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the
heavens.’ The soul dwelleth in the body as a man in a house, and death is but a departure out of one house
into another — not an extinction, but a going from house to house.
3. The necessity of undergoing it, in the word plerein. This word accomplish noteth three things: —
[1.] His mediatorial duty, with a respect to God’s ordination and decree declared in the prophecies of the
Old Testament, which when they are fulfilled are said to be accomplished. Whatsoever Christ did in the
work of redemption was with respect to God’s will and eternal decree: Acts 4:28, To do whatsoever thy
hand and counsel determined before to be done.’ Now this was the more binding, being it was a declared
counsel in the prophecies and figures of the Old Testament, therefore Christ cried out at his death, John
19:30, It is finished,’ or accomplished — meaning [[@Page:305]] principally that the prophecies, and
figures, and types which prefigured his death were all now accomplished.
[2.] His voluntary submission, which he should accomplish,’ noteth his active and voluntary concurrence.
It is an active word, not passive, not to be fulfilled upon him, but by him; for though his death in regard of
his enemies was violent and enforced, yet he voluntarily underwent it for our sakes; no man could have
taken his life from him unless he had laid it down, John 10:18; it was not forced upon him, but he yielded
to it by a voluntary dispensation. As to men, it was an act of violence; but as to his Father, it was an act of
obedience; as to us, an act of love. On Christ’s part his enemies could not have touched him against his will,
as indeed they cannot also one hair of our heads but as God permitteth.
[3.] That it was the eminent act of his humiliation, for this cause he assumed human nature. His
humiliation began at his birth, continued in his life, and was accomplished in dying: all was nothing
without this, for less could not serve the turn than the death of the Son of God. Then all sufferings were
undergone which were necessary to take away sin; therefore there is a consummation or perfection
attributed to the death of Christ: Hebrews 10:14, By one offering he hath perfected for ever them that are
sanctified.’ There is done enough to expiate sin, to open a way to heaven and happiness. This
accomplisheth all that is necessary by way of merit and satisfaction.
Now what shall we learn from hence, for surely such solemn actions of Christ were not in vain?
I. A notable argument to confirm the Christian faith, namely, the consent between the law and the
prophets and Christ; for Moses and Elias are all Christ’s ministers and servants, agreeing in one with him,
and therefore appear at his transfiguration, where he is proclaimed to be the beloved Son of God, and the
great doctor of the church, whom all are bound to hear under pain of damnation.
I will prove two things: —
First, The necessity of this appearance, both to the Jews and us Gentiles.
1. To the Jews in that age; for there were three opinions concerning Christ. Some had a blasphemous
opinion of him, as if he were an imposter, and called him Samaritan and devil. So the chief priests and
Pharisees, Matthew 27:63, We remember that that deceiver said, while he was yet alive, After three days I
will rise again;’ and Matthew 12:24, This fellow doth not cast out devils, but by Beelzebub the prince of the
devils.’ Generally they looked upon him as an enemy to Moses: John 9:29, We know that God spake to
Moses; as for this fellow, we know not whence he is.’ Others had a more moderate opinion, who were
alarmed by his miracles, and convinced by his holiness: Mark 6:14-16, Some said it is Elias, others said it is
a prophet, Jeremias, or one of the prophets; but Herod said it is John whom I beheaded, who is risen from
the dead, and therefore mighty works do show forth themselves in him.’ Herod’s conscience could not
digest John’s murder, therefore he twice saith it is John, it must needs be John. The third opinion was that
of the disciples, Thou art the Christ, the Son of the living God,’ John 6:69. Now, to set all at rights, to confute
the blasphemous Jews, to rectify the moderate Jews, to confirm the disciples, here come Moses and Elias to
justify him. They would not have owned him if a blasphemer and imposter, nor have come from heaven to
honour him and do him homage if he had been an ordinary prophet; therefore they appear in glory, and
talk with him of his death.
2. With respect to the modern Jews, and us Gentiles, this apparition was necessary to confirm us in the
faith both of Christ’s person and office; that he was the great teacher sent from heaven to make known the
way of salvation to lapsed mankind; and Moses and Elias must be hereafter silent. Now the great prophet
and doctor of the church is brought forth; and no other revelation or [[@Page:306]] dispensation is to be
expected or regarded, now he is brought forth. There is need that this should be sufficiently evidenced,
partly because Christ had the law of Moses to repeal, which was well known to the Jews to be God’s own
law, else they and every true subject of God might refuse to obey him: partly because he had a new law to
promulgate, even the law of faith and gospel ordinances, and so must manifest his authority before they
can be received and submitted unto with that firm assent and consent which is necessary: partly because
he himself was to be received and entertained as the Redeemer of the world, who had expiated our sins by
his decease at Jerusalem, which was a new work, yet man’s salvation lay upon it. And his death there was
clouded with many prejudices; for they put him to death as a false prophet, guilty of blasphemy and
sedition. Therefore it needed to be made manifest that such a man of sorrows, reckoned among
transgressors, was the Saviour and Redeemer of the world.
Secondly, The sufficiency of this evidence. For if Moses and Elias appear in glory to countenance this
dispensation, and declare their hearty concurrence and consent, there is no reason Jew or Gentile should
scruple it. If Moses the lawgiver, and Elias, so zealous for the law, consent, why should the Jews refuse the
gospel so agreeable to their dispensation, or the Gentiles question a doctrine so long ago manifested to the
church by God, long before Christ and his apostles were in being? Those that lived in so many different
ages could not lay their heads together to cheat the world with an untruth. There is a double argument
maybe drawn hence:
1. The matter of fact. Moses and Elias did appear to witness their consent. Now this dependeth upon the
testimony of the apostles present, whose testimony was by other means ratified and made valuable: 2
Peter 1:16-18, For we have not followed cunningly-devised fables, when we made known unto you the
coming of our Lord Jesus Christ, but were eye-witnesses of his majesty. For he received from God the
Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved
Son, in whom I am well pleased. And this voice which came from heaven we heard when we were with
him in the holy mount.’
2. Their consent in doctrine, which is obvious in all their writings. The apostles related nothing concerning
Christ but what Moses and the prophets had foretold, and what was history in the New Testament was
prophecy in the Old, either as to the person of Christ, or as to his kingdom the duties and privileges
thereof: John 5:39, Search the scriptures, for in them ye think ye have eternal life, and they are they that
testify of me.’ So ver. 45-47, Do not think that I will accuse you to the Father; there is one that accuseth
you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me, for he wrote of
me. But if ye believe not his writings, how will ye believe my words?’ The Old Testament beareth witness
of Christ’s person, natures, offices, birth, life, sufferings, and the glory that should ensue: 2 Peter 1:19-21,
We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as to a light that
shineth in a dark place, till the day dawn, and the day-star arise in your hearts. Knowing this first, that no
prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the
will of men, but holy men of God spake as they were moved by the Holy Ghost.’ The apostles taught the
same things the prophets had written, only applied them to Jesus of Nazareth, whom they had crucified,
that they might know that he was Lord and Christ. The heathens take notice that at that time when Christ
appeared, there was Vetus et constans fama (Sueton.); Ex antiquis sacerdotum libris (Tacitus) — that their
King, Messiah, should come.
Use 1. For confutation of the Jews, and to show their obstinacy in not receiving Christ as the Messiah. God
had told Moses, Deuteronomy 18:18, I will raise them up a prophet from among their brethren like unto
thee; and will put my words into his mouth, and he shall speak unto them all that I shall command him;
and whosoever will not hearken unto him, I will require it of him;’ which cannot be under stood of any
other prophet but Christ the Messiah; for it is said, [[@Page:307]] Deuteronomy 34:10, 11, There arose
not a prophet in Israel like unto Moses, who knew the Lord face to face, in all the miracles and wonders
which the Lord sent him to do.’ But the Messias doth match and overmatch him. He was a man as Moses
was; for the promise was made on that occasion, Let me hear the voice of the Lord God no more, nor see
this great fire, that we die not.’ Saith God, They have well spoken: I will raise up a prophet like unto thee
from among their brethren.’ He must be a lawgiver as Moses, but of a more perfect law; he must be such
an one as should see God face to face; he is of a divine nature, approved to the world by miracles, signs,
and wonders. As Moses was, so Christ. Moses divided the sea as dry land, Christ walked upon it; Moses
healed the bitter waters that were sick, Christ raised the dead. All the prejudice is, that he changed the law
of Moses into the rites and institutes of the Christian religion. Ans. That was necessary, the substance
being once come, that the shadows and ceremonies should be abolished; and besides, these were proper
and peculiar to one nation in the world, namely, Judea; the exercise permitted but in one only place of that
country, namely, Jerusalem, whither they were all to repair three times each year. But the Messiah’s law
was to be common to all men serves for all countries, times, places, persons, for he was to be the light of
the Gentiles, as well as the glory of his people Israel. How should nations so far distant from Jerusalem
repair thrice every year? or a woman dwelling in England or America repair thither for purification after
every childbirth? Leviticus 12:When Moses delivered the law to them: Deuteronomy 18:15, The Lord thy
God will raise thee up a prophet like unto me, unto him shalt thou hearken.’ And the prophets, when they
prophesy of his law: Isaiah 2:3, The law shall go forth out of Zion, and the word of God from Jerusalem.’
Moses’s law was published from Sinai, not from Sion; but the preaching of the gospel began at Jerusalem,
and from thence was spread over all the world. Again it is said, Isaiah 42:4, The isles shall wait for his law;’
that is, the maritime countries. I pursue it no farther now.
2. To us Christians. Our religion is true: Oh, let us be true in the profession of it; otherwise it will little help
us in the day of our ac counts: 2 Thessalonians 1:8, Taking vengeance on them that know not God, and that
obey not the gospel of our Lord Jesus Christ.’ You stand upon the vantage-ground, but are not taller in
stature than heathens and Jews. Disciples in name, not in deed: John 8:31, If ye continue in my words, then
are ye my disciples indeed:’ Christians of letter, not of the spirit. Oh, reverence Christ, if Moses and Elias
did him homage. When we have found truth, let us look after life; and having owned the true religion,
express the power of it.
II. The next thing we learn is the necessity and value of Christ’s death. For Moses and Elias insist upon his
decease at Jerusalem; which quite contradicteth the Jewish deceit, and establisheth the Christian hope.
The death of Christ for our redemption is the great article of the Christian faith, the thing foretold and
prefigured by law and prophets, Luke 24:44; and the ground of our comfort and peace: Isaiah 53:4, 5,
Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God,
and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the
chastisement of our peace was upon him; and with his stripes we are healed.’
Let us consider: —
1. The notions by which Christ’s death is set forth.
2. The necessity of it.
First, The notions by which Christ’s death is set forth. Two solemn ones: a ransom, and a mediatorial
sacrifice.
1. A ransom, lutron anti pollon, Matthew 20:28; antilutron, 1 Timothy 2:6, Who gave himself a ransom for
all.’ A ransom is a price given to a judge, or one that hath power of life and death, for to [[@Page:308]]
save the life of one capitally guilty, or by law bound to suffer death, or some other evil and punishment.
This was our case: God was the supreme judge, before whose tribunal man standeth guilty, and liable to
death; but Christ interposed that we might be spared, Job 33:24, Deliver him from going down to the pit,
for I have found a ransom.’ There is a price or recompense given in our stead.
2. A mediatorial sacrifice: Isaiah 53:3, When thou shalt make his soul an offering for sin;’ Ephesians 5:2,
Christ hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet-smelling
savour.’ He hath undertook the expiation of our sins, and the propitiating of God. God’s provoked justice
would not acquit the controversy it had against us till it were appeased by a proper sacrifice: 1 John 2:2,
He is the propitiation for our sins.’
Secondly, The necessity of it.
1. The sins and guilty fears of mankind needeth such a remedy. We are naturally sensible that the
punishment of death is deserved and due to us by the law of God: Romans 1:32, They which commit such
things are worthy of death.’ Now these fears are not easily appeased: Micah 6:6, 7, Wherewith shall I come
before the Lord, and bow myself before the high God? Shall I come before him with burnt-offerings, with
calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of
oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?’ Christ came
and died to free us from them, that we might serve God cheerfully: Hebrews 2:14, 15, Forasmuch, then, as
the children are partakers of flesh and blood, he also himself took part of the same, that through death he
might destroy him that had the power of death, that is the devil;’ Hebrews 9:14, How much more shall the
blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your
consciences from dead works, to serve the living God?’
2. The glory of God requires it: —
[1.] To declare his justice: Romans 3:25, 26, Whom God hath set forth to be a propitiation through faith in
his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of
God: to declare, I say, at this time his righteousness; that he might be just, and the justifier of him which
believeth in Jesus.’ If God will pardon sin, there must be a fit means to keep up the honour of his justice,
and the authority of his law; for sin is not a wrong done to a private party offended, but a disobedience to
authority, and disturbeth the order of government.
[2.] To declare his holiness, that he is a pure and holy God, hating sin. This was demonstrated in the
sufferings of Christ, and the dear rate at which it was expiated; for if this was done in the green tree, what
shall be done in the dry?
Use 1. Oh, then, be affected with this great mystery, the death which the Son of God accomplished at
Jerusalem; look upon it under a double notion. With respect to his Father’s command, it was an act of
obedience, carried on with such humility, patience, self-denial, resignation of himself to God, charity, pity,
as the like cannot be done by man or angel: Romans 5:19, By the obedience of one many were made
righteous;’ Philippians 2:8, He humbled himself, and became obedient to death, even the death of the
cross.’ This commendeth obedience to us. It was an act of love: Galatians 2:20, Who loved me, and gave
himself for me;’ Revelation 1:5, To him that loved us, and washed us from our sins in his blood.’ He
thought no price too dear for our salvation. Let us love him, again, who loved us first: 1 John 4:19, We love
him, because he first loved us;’ and be contented to suffer with him and for him, that we may enter into his
glory: Romans 8:17, If so be that we suffer with him, that we may be also glorified together.’ if he call us
thereunto.
2. Feel the virtue of it in heart and conscience. In heart: by our dying to sin, then we are planted
[[@Page:309]] into the likeness of his death, Romans 6:5. They that are Christ’s have crucified the flesh,
with the affections and lusts thereof,’ Galatians 5:24; Who his own self bare our sins in his body on the
tree, that we, being dead to sin, should live unto righteousness.’ Then glory in it: Gal 6:14, God forbid that I
should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto
the world.’ In conscience: 1 John 5:10, He that believeth in the Son of God hath the witness in himself,’ &c.;
Hebrews 12:24, And to Jesus, the mediator of the new covenant, and to the blood of sprinkling, that
speaketh better things than the blood of Abel’ — doth it appease our guilty fears, and purge our
consciences from the stain and guilt of sin.
III. The state of future glory and felicity.
1. The dead in the Lord are not perished, but live for ever with God in heaven; for here they appear long
after their departure hence: Luke 20:38, He is not the God of the dead, but of the living; for all live unto
him.’ They all live to God. Though they are gone out of the sphere of our commerce, they have another life
with God. Now fix this in your hearts, for many carry it so as if there were no immortality or life to come:
we do not vanish into the air when we die. Moses is somewhere, and Elias somewhere, in the hand of God,
and can appear when God will have them.
2. The saints appeared in a true, and in their own bodies, to establish the faith of the resurrection; their
bodies were reserved for this use. One of them was already in glory in soul and body, the other now raised
out of the dust after many years’ burial. And why cannot God gather up our dust again and enliven it, that
we may accompany Christ at his coming?
3. This instance showeth also the degrees of glory. All the saints have their portion in bliss, but not a just
equality. Moses and Elias appeared in glory, not Enoch; nor were any of the rest admitted to this
solemnity. Here were three choice disciples, when the rest stood at a remote distance; so two glorified
saints, but the rest not admitted to this honour, but stood waiting for his glorious ascension. There is
difference on earth in the worldly state — some have greater riches, honours, and dignity than others;
difference in the church, both in gifts and graces; yea, a difference in hell — some have a hotter, others a
cooler punishment. So in heaven, according to eminency in holiness and faithfulness with God; otherwise
there would not be a suitableness in God’s dispensations.
4. The perfect subjection of the glorified spirits to the will of God, either to remain in the vision of God, or
to be employed in the service of their Redeemer. We should think that a self-denial which they count an
happiness, to come from heaven to Mount Tabor; they take up or lay down a body as God pleaseth. Heaven
is a state not only of perfect happiness, but of exact conformity to God.
5. We shall have the company of the blessed saints in heaven. The disciples here did not only enjoy the
company and sight of Christ, but the company and sight of Moses and Elias, being glorified saints. So in the
heavenly life: Matthew 8:11, it is made a part of our blessedness in the kingdom of God to sit down with
Abraham, Isaac, and Jacob;’ and Hebrews 12:23, Ye are come to the general assembly and church of the
first-born, which are written in heaven, and to God the judge of all, and to the spirits of just men made
perfect.’ Here we are joined to them by faith and hope; there by sight and fellowship. The company of
wicked men is now grievous and tedious to us, Ezekiel 2:6; but we shall have better company hereafter.
Here we often part with our choicest friends and acquaintance, but there we shall meet and never part
more. It is not to be imagined but that we shall have the comfort of our glorified fellow-creatures. The
body hath its objects and felicity fit for a body.
6. The saints shall know one another, as the disciples knew Moses and Elias, though not by countenance,
having never seen them before, but by revelation. Christ told them who they were, [[@Page:310]] and we
who have known before our old acquaintance shall know them again. Memory is not abolished, but
perfected; we shall make one body, one society. Now we shall not converse as strangers; Abraham knew
Lazarus, Luke 16:25. Ministers, 1 Thessalonians 2:19, What is our hope, or joy, or crown of rejoicing? Are
not even ye in the presence of our Lord Jesus Christ at his coming?’ Christ’s argument, Luke 16:9, Make to
yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into
everlasting habitations.’ Angels know not only themselves, but all the elect now; how else do they minister
about them? They know the least believer: Matthew 18:10, Take heed that ye offend not one of these little
ones, for I say unto you that in heaven their angels do always behold the face of my Father which is in
heaven.’ And they are at length to gather them from the four winds: Matthew 13:41, The Son of man shall
send forth his angels, and they shall gather out of his kingdom all things that do offend.’
7. The conference of the blessed saints. We shall be with them,, speak to them, hear them speak to us,
though not after an earthly manner. We have now bodies, and so tongues and lips, which are the
instruments of speech; ears, which are the instruments of hearing. Now these would seem vain and to no
purpose if there were no use of speech and hearing. It was a blessed thing for Peter, James, and John to
stand by and hear the conference between Christ, Moses, and Elias: 1 Kings 10:8, Happy are thy men,
happy are these thy servants, which stand continually before thee, and hear thy wisdom.’ Much more may
it be said here.
Use. Well, then, Christian religion is true, Christ’s death necessary, eternal life certain. Oh let our time, and
hearts, and care be taken up about these great and glorious things; meditate on them, seek after them.
First begin with the sureness of Christian doctrine, that you may lay a good foundation; that Christ is the
teacher of the church, who hath brought life and immortality to light through the gospel,’ 2 Timothy 1:10;
then penitently sue out your pardon, in the name of Christ, depending on the merit of his death; and make
this eternal life and happiness your choice, and the scope of your life and conversation: 2 Corinthians 4:18,
While we look not at the things which are seen, but at the things which are not seen: for the things which
are seen are temporal; but the things which are not seen are eternal.’

Sermon 4.
Matthew 17:4; — Then answered Peter, and said unto Jesus, Lord, it is good for
us to be here: if thou wilt, let us make here three tabernacles; one for thee, and
one for Moses, and one for Elias.
with,

Luke 9:32, 33. But Peter and they that were with him were heavy with sleep:
and when they were awake, they saw his glory, and the two men that stood
with him. And it came to pass, as they departed from him, Peter said unto Jesus,
Master, it is good for us to be here: and let us make three tabernacles; one for
thee, and one for Moses, and one for Elias; not knowing what he said.
WE are upon the adjuncts of Christ’s transfiguration.
The first was the appearance of Moses and Elias talking with him.
The second is the entertainment which the apostles gave to this glorious dispensation, or their behaviour
under it. Three things are observable: —
1. Their posture for some while: and Peter and they that were with him were heavy with sleep.
2. Peter’s motion when they were awake: let us build here three tabernacles.
[[@Page:311]] 3. The censure of it: not knowing what he said.
First, Their posture after the transfiguration was begun: And Peter and they that were with him were
heavy with sleep.’ This sleep might arise either from a common natural cause, or from a special cause
peculiar to this dispensation.
1. A common natural cause, being tired with labour in ascending the mountain, for it was u’pselos li`an,
exceeding high.’ Or it was with watching, for they tarried there all night, and Christ continued long in
prayer, and possibly being a little withdrawn from them, as in his agonies, he was transfigured before
them.
2. The special cause of this sleep was the extraordinary apparition, as the prophets often were in a deep
sleep and trance when they saw the like: Daniel 8:18, As the angel Gabriel was speaking to me, I fell into a
deep sleep, with my face towards the ground.’ Again, Daniel 10:9, When I heard his voice, then was I in a
deep sleep.’ So the prophet Zechariah, in the midst of his visions: Zechariah 4:1, The angel of the Lord
wakened me as one in a deep sleep.’ Any eminent passion causeth sleep, and they were astonished so with
these visions and representations, that nature fainted under them, and they fell into a sleep; so the
apostles seeing Christ, in the midst of fervent prayers, transfigured before them.
Now, whether it came from the one cause or from the other, we must conclude this sleep was a weakness
on their parts, but directed and overruled by God for just and wise reasons.
1. It was a weakness and infirmity on their part, for questionless they were to attend with all vigilancy to
this manifestation of our Saviour’s glory, and observe the passages of it. Why else did he take them into
the mountain apart, but as witnesses of it, as they were to watch in his agonies? So in his transfiguration. It
was a fault then: Matthew 26:40, When he cometh he findeth them asleep. What! could you not watch with
me one hour?’ But the best men are clogged with human infirmities, in the most glorious manifestations of
God to them.
2. The providence of God is to be observed in this sleep. That which came to pass through their fault was
ordered by God’s providence; for if they had been awake, they had heard all the discourse that passed
between Christ and the two great prophets, which neither their present condition nor the state of the time
did permit. Christ had told them that he should suffer an ignominious death, which they did not
thoroughly understand; nor could they reconcile it with the present thoughts which they had of the
Messiah; nor was it fit for them to hear all, how the death of Christ was foretold in the prophecies,
prefigured in the sacrifices, shadowed out in all the rest of the types of the law, and sung of in the book of
Psalms, to satisfy the justice of God, and open a way for his mercy and the gift of the Holy Spirit. Christ
would not have the great work of his dying hindered, and these things they were not to learn from Moses
and Elias, but he would teach them himself after the resurrection: Luke 24:44-46, These are the words
that I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the
law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their eyes that they
might understand the scriptures, and said unto them, Thus it is written, and thus it behoved Christ to
suffer, and to rise from the dead the third day.’ And the full knowledge of them was reserved till the
pouring out of the Spirit on the day of Pentecost. If they had heard them now, they would have begotten
scruples and troublesome thoughts in their minds, and hindered the present service.
Observe hence our weakness during the time we are environed with mortality, that we cannot bear up
long under spiritual duties; either our hearts are soon overcharged with wonder and astonishment, or else
we yield to natural infirmities. However, let it be a warning to us against sleepiness in the worship of God.
It is true the best may be surprised with it, as here Christ’s [[@Page:312]] disciples. Yet it was a sin in
them to be asleep when Christ was at prayers, and it is a sin God hath severely punished; witness
Eutychus: Acts 20:9, And there sat in the window a young man named Eutychus, being fallen into a deep
sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was
taken up dead.’ Mark, though the sermon continued till midnight, and it was a youth that slept, yet he fell
down as dead. It was a small sin — a sin of infirmity — a boy’s sin; yet God would leave this warning. I do
not animadvert too severely upon this infirmity, only give you caution. Christ praying all night on Mount
Tabor, this weakness prevailed on these choice apostles, and elsewhere during the time of Christ’s
agonies. Yet we are to strive against it, and be sure it may be said of us as of them: Mark 26:41, The spirit
is willing, but the flesh is weak.’ Make conscience of avoiding this sin; do not compose yourselves to sleep;
do not come to these duties spent with labours and worldly cares, nor clogged with excess of meat or
drink, nor having defrauded ourselves of necessary refreshing by sleep, by vain pleasures the night before.
Secondly, Their carriage when they were awake. When they awaked, they saw his glory, and the two men
that stood with them; they saw Christ transfigured before they fell asleep, but I think they saw not Moses
and Elias before, but now saw them, that they might give testimony of it to the church, not by common
fame and hearsay, but as eye-witnesses; and they knew Moses and Elias either by information from Christ,
or some secret instinct and revelation of the Spirit, or as hearing some part of the discourse, they heard
enough to show what they were, or what the general matter of their discourse was. But that which is most
remarkable is Peter’s motion and proposal, It came to pass, as they departed from him — just as they were
parting’ — Peter said, Lord, it is good for us to be here: let us make three tabernacles; one for thee, one for
Moses, and one for Elias.’ He mentioned no distinct tabernacle for himself and fellow-disciples, because
they would be with Christ, attending on their master in his tent.
The motion in the general is rash, sudden, and unadvised; but being made by a good man, though under a
passion, there is something good and something bad in it.
1. That which was good in it is, he yet retaineth his reverence.
[1.] That he submitteth his proposal to the judgment of his Lord and Master, wherein he expresseth his
reverence of Christ — Lord, if thou wilt.’ He desireth a continuance of this dispensation, leaveth it to his
consent, acknowledging herein his wisdom and authority.
[2.] It showeth the valuableness and felicity of conversing with Christ and the glorified saints; for when
but two of them appear in glory, talking with Christ, Peter said it is good to be here, to continue and abide
in this place together with thyself, Moses, and Elias. What a blessed dignity is this! The glory of heaven is
so ravishing and satisfactory to the soul, that the soul can rest in the least glimpse and degree of it! If a
glimpse, what is the fulness? If the splendour of his humanity not yet glorified be so great, what is the
glory of his God head? If a sight of these things at a distance, what is the participation when the glory shall
be revealed in us, or we shall appear with him in glory? If Moses and Elias, what is the company of all the
saints and angels? If it be thus at Mount Tabor, what will it be in heaven, when all the world is renewed
and refined, and the church gathered together in one great assembly?
[3.] The nature of a state of glory, and how easily it maketh us to forget all things here below. Peter had a
family, and household affairs to mind; for we read in the Gospel that his wife’s mother was sick and cured
by Christ: Matthew 8:14. He had friends, and a brother called Andrew, who was one of the disciples of
Christ, left below in the valley: John 1:40. Nay he forgot his own present condition of life, which could not
long brook his remaining in that mountain, without the supply of food, and other necessaries. Now all this
showeth that when we are translated to heaven, we shall [[@Page:313]] be so ravished with that kind of
life we shall have there, as that all sense and memory of things that we have left behind shall cease, as
Peter being ravished with this sight and spectacle, thinketh not of kindred, friends, or household, or any
kind of worldly comfort, but saith only, it is good to be here; so that it teacheth us that the delights of the
other world make us forget all our concernments here below: all shall be forgotten and swallowed up in
that heavenly delight we shall have there.
2. That which was evil in it.
[1.] That he mistook the nature of the present dispensation. This was to be a representation, not a fruition,
to be transient and momentary; for confirmation, not possession; rather a viaticum, a bit by the way, than
a feast. It was good and commendable to be affected with joy and delight in the presence and company of
Christ, and Moses, and Elias, but it was not to be rested in as their full reward.
[2.] If this request had taken place, the work of our redemption had been hindered. What had become of
Christ’s death and passion, which he should accomplish at Jerusalem? All our happiness dependeth on
that, and if God should give way to our carnal desires, what mischief would ensue! If Christ had hearkened
to him, he would not have gone up to Jerusalem to suffer, nor would any man living have dared to lay
hands upon him while he continued in this glory and majesty.
[3.] This request was injurious to Moses and Elias, that they should utterly forsake their heavenly
mansions for an abode on earth, and therefore to desire their continuance there was to desire their loss.
They were a little time to appear on earth with Christ, and then to return to their blessedness, or to the
enjoyment of the sight of God in the third heavens.
[4.] It was injurious to Christ. To hope to learn something from. Moses and Elias which Christ could not
teach them, and to equal them with his Lord and Master, in building tabernacles for all three alike and
without difference, was some lessening of his respect to Christ. If they were to learn anything from them,
they were to consult the books, not the persons: Luke 16:29, They have Moses and the prophets; let them
hear them.’ And the desires of extraordinary means argueth a, contempt of ordinary.
[5.] It was an error to imagine that tabernacles were necessary for Moses and Elias, who now appeared in
such heavenly glory in the mount. They needed not earthly houses and tents to dwell in, to defend them
from the injuries of the weather, neither had they such present conveniencies to prepare them.
Thirdly, The censure of the Holy Ghost: Luke saith, not knowing what he said.’ In Mark, chap 9:6, He wist
not what to say; for they were sore afraid.’ They were words of a man in a rapture, or surprised with great
astonishment. There were two affections, dazzled with the majesty of this glory, and transported with joy.
There was also a great fright. Usually, ta` lu’pera phobera`, such things as bring a hurt, occasion fear, and
also things of excellent glory; such as surpass our present meanness; as here the change of Christ’s person,
and the glorious appearance of the great prophets, so long since separated from the commerce of
mankind.
Observe, before we proceed, the inconvenience of great and excessive passions: they make us speak we
know not what. Peter is an instance in scripture. Let us keep to him. You see him surprised with a great
passion of fear, when at Christ’s command a great draught of fish came to hand in an unlikely time: Luke
5:8, 9, Depart from me; for I am a sinful man, O Lord. For he was astonished, and all that were with him, at
the draught of fishes that they had taken.’ You find him at other times transported with a passion of
excessive reverence or humility: John 13:8, Lord, thou shalt never wash my feet.’ With a passion of love, or
pity to his Master: Lord, let it be far from thee; [[@Page:314]] this shall not be unto thee,’ when his Master
had foretold his death: Matthew 16:22, in case of contempt of Christ. Here with a passion of joy or
ravishment, or transport of soul, Lord, it is good for us to be here.’ Now all these passions were religiously
exercised; but it is dangerous when religion, which should bridle and govern our passions, is made the
matter and fuel of them. Passionate joy, or passionate fear, passionate reverence, or passionate zeal, and
anger, may easily transport us to some uncomely action or motion; for though in all these there was
religion at top, yet sin at the bottom; and, therefore, you see how much it concerneth us to moderate and
reduce ourselves to a due temper; for passion causeth us to do things without and against reason; yea, to
speak and do we know not what; and when religious matters overheat our affections, we may err
exceedingly.
Now, having opened this part of the history, let us observe some thing that conduceth to our practical
instruction.
Doct. 1. That the state and condition of the glorified saints is a most delightful state and condition.
For when Peter had but a glimpse of it in the transfiguration of Christ, it seemed so ravishing and
transporting, that here would he abide and stay by it; so was he affected with joy in the company and
presence of Christ, and Moses and Elias appearing with him, that all his natural comforts and relations
were forgotten. This would compensate all. If once we be gotten into this blessed estate, we shall never
desire to come out of it, and part with it. This which the disciples had was but a little glimpse and taste of
the life to come. This must needs be so; it is called joy: Matthew 25:21, Enter thou into the joy of thy Lord;’
and fulness of joy: Psalm 16:11, In thy presence there is fulness of joy; at thy right hand there are
pleasures for ever more.’ No better estate can be expected. The soul is at rest, as having obtained its end.
And it is also proved by the privileges and benefits the saints shall enjoy in the world to come.
1. A freedom from all evil, which here are matter of grief to us. And
2. The fruition of all good, which may any way bring joy, and delight, and contentment.
1. There is a freedom from all evil. There is a twofold evil, either of sin or punishment. In heaven there is
neither sin nor misery.
[1.] To begin with sin, that is the worst evil, because it maketh us hateful to God, and grieveth the saints
most: Romans 7:24, Oh wretched man that I am! who shall deliver me from the body of this death?’ If any
man had cause to complain of afflictions, Paul much more, being often imprisoned, whipped, stoned; but
his lusts troubled him more than scourges; and his captivity to the law of sin more than prisons. God’s
children are most weary of the world, because they are sinning here whilst others are glorifying of God,
and enjoying God and the company of his blessed ones. Now in heaven there is no sin: Ephesians 5:27,
there is neither spot nor blemish, nor wrinkle on the face of the glorified saints. Their faces were once as
black as yours, but now they are washed in the Lamb’s blood and fully cleansed; now with much ado we
mortify sin, but then it is nullified. But if we subdue the power of sin, we do not get rid of the being of it,
but then we are rid of all at once — of all sin, and temptation to sin. There was a serpent, a tempter in
Paradise, but there is none in heaven; the devil is shut out, and the old man is left in the grave never to rise
more.
[2.] There is not the least evil of affliction: Revelation 21:4, All tears shall be wiped away from their eyes.’
Whatsoever is painful and burdensome to nature, is a fruit of sin, a brand and mark of our rebel lion
against God. Therefore, when sin is done away, affliction, which is the fruit of it, is done away also. In hell
there is evil, and only evil; in heaven, happiness, and only happiness. Here our wounds are healed, but the
scars remain — something to put us in mind that we have sin yet dwelling in us; but there all the effects of
it cease — there is neither death, nor sorrow, nor crying, [[@Page:315]] nor any more pain.
2. They shall enjoy all good things, which shall bring joy and comfort to them. In blessedness there is a
confluence of all good; our joys are full and eternal.
[1.] There is the immediate sight and presence of God and Jesus Christ, who shall be all in all to them: 1
Corinthians 13:12, Now we see through a glass, darkly; but then face to face: now I know in part; then
shall I know as also I am known.’ And John 17:24, Father, I will that they also whom thou hast given me be
with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before
the foundation of the world.’ We are brought into the presence of him who is blessedness itself.
[2.] The society of all the blessed angels and saints glorified: Matthew 8:11, Many shall come from the east
and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.’
[3.] The perfection of all heavenly gifts both in soul and body.
(1.) In soul: that is the heaven of heaven: 1 John 3:2, Now are we the sons of God; but it doth not yet
appear what we shall be: but this we know, that when he shall appear we shall be like him, for we shall see
him as he is;’ Psalm 17:15, When I awake I shall be satisfied with thy image and likeness.’ By knowing we
come to love, and by loving God we know him. There is vision, assimilation, satisfaction. The object is
efficacious, the intimation vigorous and clear, the subject prepared for the impression.
(2.) In body: Philippians 3:21, Who shall change our vile body, that it may be fashioned like unto his
glorious body.’ The body shall be endued with all glorious qualities, as brightness, strength, agility. It is a
body wholly impassible and incorruptible, fit for the operations of a glorified soul, and with it shall for
ever remain, a glorious temple of the Holy Ghost; therefore it is good to be here.
Use 1. Let this draw forth our love to such a blessed estate, which is so full of delight and contentment, and
wean us from these things which are most pleasing in the world.
1. The best estate in the world is but vanity, altogether vanity, Psalm 39:5, mingled with some grievances.
Wealth hath its incident cares, and honour its tortures, and all pleasures here are but bitter sweets; there
is a worm that feedeth on our gourd, and will in time wither it. At last death cometh, and then the lust of
the world is gone: 1 John 2:17, The world passeth away, and the lust thereof.’ The godly themselves have
but a mixed estate, because of remaining infirmities, they live here in a vale of tears and snares, and sin
doth not gasp its last till death removeth us from this sinful flesh, and puts us into the sight of God himself.
Wherefore the saints are groaning and longing for the parting day, when putting off the flesh we shall put
off sin, and come and dwell with God for ever.
2. None are translated into heaven but such whose hearts are there first: 2 Corinthians 5:2, In this we
groan, earnestly desiring to be clothed upon with our house which is from heaven;’ Philippians 1:23, I
desire to be dissolved and to be with Christ;’ Romans 8:23, We that have the first-fruits of the Spirit groan
within ourselves, waiting for the adoption, the redemption of our bodies.’ A Christian waiteth and longeth
for a purer state of bliss and immortality. The first-fruits show what the harvest will be, and a taste what
the feast will prove; though they are thankful for this refreshing by the way, yet they are longing to be at
home — cannot be contented without it.
3. The excellency of this estate requireth it: if it be not worth your desires and best affections, it is
[[@Page:316]] little worth. Christ procured it for us by a life of labours and sorrows, and the pangs of a
bitter, cursed death; and when all this is done shall not we desire it and look after it? — that is foul
ingratitude. Oh then let your hearts be upon it; desire must go before delight.
Use 2. To move us to labour for it, and seek it in the first place, and to get it assured that we have a part in
this blessed and joyful condition: Matthew 6:33, Seek ye first the kingdom of God, and the righteousness
thereof;’ Luke 13:24, Strive to enter in at the strait gate;’ so 2 Peter 1:10, Give diligence to make your
calling and election sure.’ What profit is it to know that there is such a blessed and joyful estate, if we have
no interest in it? Heaven is worth our pains, and will bear all the cost we can lay out upon it. So the
children of God thought: Acts 26:7, Unto which promise our twelve tribes, instantly serving God day and
night, hope to come.’ If we do not desire it, we do not believe it; if we do not labour for it, we do not desire
it.
Use 3. Let us comfort ourselves with the hopes of this blessed and joyful condition.
1. Against all the miseries and afflictions of this present life. These are necessary; we would sleep too
quietly in the world if we did not sometimes meet with thorns in our beds; we should be so pleased with
our entertainment in the way as we should forget home. But God awakeneth us out of our drowsy fits by
sharp afflictions, as if he said, Arise, depart hence, this is not your rest,’ Micah 2:10. While we wallow in
sensual comforts our hearts say, it is good being here.
2. When there is a joyful and blessed condition beyond them, it is some comfort in this shipwreck of man’s
felicity that we can see banks and shores, a landing-place where we may be safe and enjoy our repose. To
you that are troubled rest with us, when the Lord Jesus Christ shall be revealed from heaven with his
mighty angels,’ 2 Thessalonians 1:7. Here our days are sorrow and our travail grief, but there is our
repose.
3. That our joy and contentment is so infinitely above our sorrow and trouble, 2 Corinthians 4:7, so that in
all the troubles and sorrows of this life, we may look beyond them and through them to the joy and
comfort of the life to come. This joy is set before us in the promises of the gospel: Hebrews 12:2, Christ, for
the joy that was set before him, endured the cross,’ &c., and Hebrews 6:18, Who have fled for refuge to lay
hold on the hope set before us,’ we see it by faith, though not by sense.
Doct. 2. That one of the diseases of mankind is that we catch at felicity, without considering the way that
leadeth to it.
Peter seeing and apprehending this estate to be an estate of happiness and glory, doth not consider what
he must first do and first suffer before he could come to converse with Christ and the glorified saints. Our
Saviour had lately told him that he must deny himself, and take up his cross and follow him; but Peter
overlooketh all this, and saith, It is good to be here.’ He would be glorified before he was abased and had
suffered all the afflictions foretold, and would have his wages before he had done his work. Every one
would enjoy Christ’s glory and happiness, but we do not like his yoke — are loth to submit to his cross. If
we would enjoy happiness with Christ and the glorified saints, we must be humbled with them and suffer
with them first. But we would triumph before we had fought any battle, and receive the crown before we
have run our race, and reap in joy before we have sowed in tears, or performed that necessary work that
God requires at our hands.
Now the reasons of it are these: —
1. Because by nature we love our own ease and contentment: Genesis 49:15, He saw that rest was good.’
We are loth to undergo the cross, and desirous to enjoy happiness and glory before and without
afflictions; but this is an untimely and preposterous desire, proceeding from self-love. God [[@Page:317]]
hath appointed another order, that the cross should go before the crown: Romans 8:17, If so be that we
suffer with him, that we may be glorified together.’
2. From the libertinism and yokelessness of our natures, and that spirit of unsubjection which is so natural
to us: Romans 8:7, The carnal mind is enmity against God; for it is not subject to the law of God, neither
indeed can be;’ Psalm 2:3, Let us break their bands asunder, and cast away their cords from us.’ Duties are
more displeasing to the flesh than happiness, and we like pardon and life more than we like strictness,
purity, and that watching and striving, and waiting, and exercising ourselves unto godliness which the
scripture calleth for.
Use. To press us to get this disease cured, and our hearts reconciled to our duty as well as to our
happiness. These considerations may be a help to you.
1. God is a governor as well as a benefactor, and must be respected in both relations; and therefore we
must not only desire and wait for his benefits, but submit to his government. His government is seen in his
laws and providence. In his laws he appoints our duty, in his providence he appoints our trials; to refuse
either is to question his sovereignty: Psalm 12:4, Who have said, With our tongue will we prevail: our lips
are our own: who is lord over us?’ Exodus 5:2, And Pharaoh said, Who is the Lord, that I should obey his
voice to let Israel go? I know not the Lord, neither will I let Israel go;’ so also not to submit to his trials.
Therefore now, if we love God as a benefactor, we must be subject to him as our true and proper
sovereign, who will bring us to heaven in what way he pleaseth.
2. The terms and means appointed conduce to mortify our love to the false happiness, for one great part of
religion is to draw off our hearts from the vain pleasures and honours of the world, the other part is to
carry us on in the pursuit of the true happiness — a recess from the world and an access to God,
mortification and vivification. We shall sit down with present things if we abandon ourselves to our
sensual inclinations, Luke 16:25, so that our desires of the true happiness will be feeble and easily
controlled if we submit not to the means.
3. The care and due observance of the means showeth the value and respect to the true happiness. If we
do not labour for it and suffer for it, we do not value it according to its worth. There is a simple, naked
estimation, and a practical esteem. Naked approbation, Romans 2:18, And knowest his will, and approvest
the things that are excellent, being instructed out of the law.’ The practical esteem is a self-denying
obedience, Romans 2:7, To them who by patient continuance in well-doing seek for glory,’ &c. Then they
respect means and end together, and submit to the one to obtain the other. If the wicked are said to
despise eternal happiness, it is not simply as happiness, nor as eternal, for they that love themselves
would be happy, and everlastingly happy; but it is in conjunction with the means, as the Israelites
despised the pleasant land, and murmured in their tents: Psalm 106:24, Yea, they despised the pleasant
land; and they believed not his word; but murmured in their tents, and hearkened not to the voice of the
Lord.’ The land was a good, fertile land, but afar off, and because of giants and walled towns, and so not
thought worthy the pains and difficulties to be undergone. Heaven is a good place, but out of indulgence to
the ease of the flesh we dislike difficulties and strictness of holy walking.
4. The difficulty of salvation lies not in a respect to the end but the means, and therefore the trial of our
sincerity must rather be looked for there. There is some difficulty about the end, to convince men of an
unseen felicity; but that may be done in part by reason, but savingly and thoroughly by the Spirit of
revelation: Ephesians 1:18, The eyes of your understandings being enlightened; that ye may know what is
the hope of his calling, and what the riches of the glory of his inheritance in the saints.’ But man is sooner
convinced than converted, than drawn off from worldly vanities, that he may seek after this happiness;
and usually we have a quicker ear for offers of happiness than [[@Page:318]] precepts of duty and
obedience. Balaam, Numbers 23:10, Oh that I could die the death of the righteous, and that my latter end
were like his!’ John 6:34, Evermore give us this bread’ of life; but a true Christian, If by any means I may
attain to the resurrection of the dead,’ Philippians 3:11.
5. The necessity of this self-denying resignation of ourselves to God, to bring us to heaven in his own way,
is necessary. That we may begin with God: Luke 14:26, If any man come to me, and hate not father, and
mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my
disciple.’ And also that we may be true to him, and go on with him, and be fortified against all the
difficulties we meet with in the way to heaven: Hebrews 11:35, Others were tortured, not accepting
deliverance; that they might obtain a better resurrection.’ But none of these things move us,’ Acts 20:24:
Matthew 20:22, Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism
that I am baptized with?’
6. There is such an inseparable connexion between the end and means, that God will not give us the one
without the other. If we believe, mortify, wait, suffer, then shall we reign with him — otherwise not.
Doct. 3. Much evil would ensue if we had our desires in all those things that we think good for us.
Peter said, It is good for us to be here;’ but, alas! how ill would it have been for the world if Christ had
abode still in the mount. Peter’s instance showeth us two things: —
1. That we are apt to consult with our own profit rather than public good. The world needed him, he had
great business to do in the valley; but he would be in the mount. It is our nature, if it be well with
ourselves, to forget others. Peter little minded his fellow-apostles, the redemption of the world, the
conversion of nations, &c.
2. How much we are out when we judge by present sense and the judgment of flesh. We consult with the
ease of the flesh, and so desire rest more than pains and labour; what pleaseth rather than what profiteth.
Peter saith, It is good to be here.’ but he must labour first, suffer first, before he entereth into glory.
Well, then, let us learn by what measure to determine good or evil.
1. Good is not to be determined by our fancies and conceits, but by the wisdom of God; for he knoweth
what is better for us than we do for ourselves, and the divine choices are to be preferred before our foolish
fancies; and what he sendeth and permitteth to fall out is better for us than anything else. Could we be
persuaded of this, how would we be prepared for a cheerful entertainment of all that is, or can, or shall
come, upon us. God is wiser than we, and loves us better than we do ourselves. The child is not to be
governed by his own fancy, but his father’s discretion, nor the sick man by his own appetite, but the skill of
the physician. It is expedient God should displease his people, for their advantage: John 16:6, 7, Because I
have said these things unto you, sorrow hath filled your heart. Nevertheless I tell you the truth: it is
expedient for you that I go away.’ We are too much addicted to our own conceits: Christ’s dealing is
expedient and useful, when yet it is very unsatisfactory to us. He is to be judge of what is good for us, his
going or tarrying, and not we ourselves. We are short-sighted creatures, distempered with passions; our
requests many times are but ravings, we ask of God we know not what, as the two brethren, Matthew
20:22, we pray ourselves into a mischief and a snare, and it were the greatest misery if God would carve
out our condition according to our own fancies and desires.
2. That good is to be determined with respect to the chief good and true happiness. Now what is our chief
happiness, but the enjoyment of God? Our happiness doth not consist in outward [[@Page:319]] comforts,
riches, health, honour, civil liberty; or comfortable relations, as husband, wife, children; but our relation to
and acceptance with God. Other things are but additional appendages to our happiness: Matthew 6:33,
prostethesetai, they shall be added to you.’ Therefore poverty is good, afflictions are good; they take
nothing from our essential, solid happiness, rather help us in the enjoyment of it, as it increaseth grace and
holiness, and so we enjoy God more. Surely that is good that sets us nearer to God, and that evil that
separateth us from him. Therefore sin is evil because it makes an estrangement between us and God:
Isaiah 59:2, Your iniquities have separated between you and your God, and your sins have hid his face
from you.’ But affliction is good, because many times it makes us the more earnestly to seek after him:
Hosea 5:16, In their affliction they will seek me early.’ Therefore every condition is good or evil, as it sets
us farther off or draweth us nearer to God; that is good that tendeth to make us better, more like unto God,
capable of communion with him, and conduceth to our everlasting happiness. So it is good that man bear
the yoke from his youth.’ that he be trained up under the cross, in a constant obedience to God, and
subjection to him, and so be fitted to entertain communion with him. If afflictions conduce to this end they
are good, for then they help us to enjoy the chief good.
3. That good is not always the good of the flesh, or the good of out ward prosperity; and, therefore,
certainly the good of our condition is not to be determined by the interest of the flesh, but the welfare of
our souls. If God should bestow upon us so much of the good of the outward and animal life as we desire,
we could not be said to be in a good condition: if he should deny us good spiritual, we should lose the one
half of the blessings of the covenant by doting upon and falling in love with the rest. The flesh is
importunate to be pleased, but God will not serve our carnal appetites. We are more concerned as a soul
than as a body: Hebrews 12:10, He verily chasteneth us for our profit, that we might be partakers of his
holiness.’ Certain it is God will chasten us for our profit. What do we call profit? the good things of this
world, the great mammon which so many worship? If we call it so, God will not; he meaneth to impart
some spiritual and divine benefit, which is a participation of his own holiness. And truly the people of God,
if they be in their right temper, value themselves, not by their outward enjoyments, but by their inward
improvement of graces: 2 Corinthians 4:16, For this cause we faint not; but though our outward man
perish, yet the inward man is renewed day by day.’ A discerning Christian puts more value upon holiness
wrought by affliction than upon all his comforts; so that though affliction be evil in itself, it is good as
sanctified.
4. A particular good must give way to a general good, and our personal benefit to the advancement of
Christ’s kingdom and the glory of God. The advancement of Christ’s kingdom, or the good of the church,
must be preferred before our personal benefit or contentment. Paul could want the glory of heaven for a
while, if his continuance in the flesh were needful for the saints: Philippians 1:24, To abide in the flesh is
more needful for you.’ We must not so desire good to ourselves as to hinder the good of others. All
elements will act contrary to their particular nature, for the conservation of the universe, so for the glory
of God. That may be good for the glory of God which is not good for our personal contentment and ease.
Now the glory of God is our greatest interest; if it be for the glory of God that I should be in pain, bereft of
my comfort, my sanctified subjection to the will of God must say it is good: John 12:27, 28. Here you must
have the innocent inclination of Christ’s human nature, Father, save me from this hour;’ and the overruling
sense of his duty, or the obligation of his office, but for this cause came I to this hour.’ We are often tossed
between inclination of nature and conscience of duty; but in a gracious heart the sense of our duty and the
desire of glorifying God should prevail above the desire of our own comforts, ease, safety, and welfare.
Nature would be rid of trouble, but grace submits all our interests to God’s honour, which should be
dearer to us than anything else.
5. This good is not to be determined by the judgment of sense, but by the judgment of faith; not by
[[@Page:320]] present feeling, but future profit. That which is not good may be a means to good. Affliction
for the present is not pleasant to natural sense; nor for the present is the fruit evident to spiritual sense;
but it is good, because in the issue it turneth to good: Romans 8:28, All things work together for good to
them that love God,’ &c. While God is striking, we feel the grief and the cross is tedious; but when we see
the end, we acknowledge it is good to be afflicted: Hebrews 12:11, No affliction for the present seems
joyous, but grievous; nevertheless afterwards it yields the peaceable fruits of righteousness to them that
are exercised therein.’ A good, present, is the cause of joy; and an evil, present, is the cause of sorrow. But
there are two termini diminuentes, terms of abatement, pro`s to` paro`n, and dokei, present sense, and the
conceits of the sufferer. When we are but newly under the affliction, we feel the smart, but do not
presently find the benefit; but within a while, especially in the review, it is good for me. It is matter of faith
under the affliction, it is matter of sense afterwards. God’s physic must have time to work. That which is
not good may be good; though it be not good in its nature, it may be good in its use; and though for the
present we see it not, we shall see it. Therefore good is not to be determined by feeling, but by faith. The
rod is a sore thing for the present, but the bitter root will yield sweet fruit. If we come to a person under
the cross, and ask him, What! is it good to feel the lashes of God’s correcting hand? to be kept poor, sickly,
exercised with losses and reproaches, to part with friends and relations, to lose a beloved child? he would
be apt to answer, No. But this poor creature, after he hath been exercised, and mortified, and gotten some
renewed evidences of God’s favour; ask him, then, Is it good to be afflicted? Oh yes, I had been vain,
neglectful of God, wanted such an experience of the Lord’s grace. Faith should determine the case when
we feel it not.
Well, then, let us learn to distinguish between what is really best for us and what we judge to be best.
Other diet is more wholesome for our souls than that which our sickly appetite craveth. It is best many
times when we are weakest, worst when strongest: all things are good as they help on a blessed eternity:
so sharp afflictions are good. That part of the world that is governed by sense will never yield to this. You
cannot convince a covetous man that the loss of an estate is good; or a worldly, rich man that poverty is
good; or an ambitious man that it is good to be despised and contemned; or a sensual, voluptuous man
that it is good to be in pains, that the body be afflicted for the good of the soul: they will never believe you.
But those that measure all things by eternity, they know that poverty makes way for the true riches, and
ignominy for the true glory, want for fulness of pleasures, and misery mortifies sin.

Sermon 5.
Matthew 17:5. — While he yet spake, behold, a bright cloud overshadowed
them: and behold, a voice out of the cloud, which said, This is my beloved Son,
in whom I am well pleased; hear ye him.
In this branch of the story two things are remarkable, and there is a behold prefixed before either of them
to excite our attention. First, they see a bright cloud, and then they hear a voice out of the cloud.
First, Of the cloud: and while he yet spake, behold, a bright cloud overshadowed them. It was not a dark
cloud, as upon Mount Sinai, when God gave the law, but a bright one, yet not so bright and lightsome but
that it was mixed with some obscurity. It was no natural and ordinary cloud, such as are commonly
engendered in the air above us, but extraordinary and supernatural, created by God for this occasion. The
use of it was double.
1. To convey Moses and Elias out of their sight when this conference was ended. Therefore some expound
that which is said, Luke 9:34, They feared as they entered into the cloud,’ after this manner, the disciples
feared when they saw Moses and Elias entering into the cloud — that is, [[@Page:321]] involved and
covered in it. It is said of Jesus Christ himself, when he ascended into heaven, Acts 1:9, A cloud received
him out of their sight.’
2. To be a token of the extraordinary presence of God, whose voice immediately came out of the cloud, as
also to veil the glory thereof, which was best done by a cloud, a thing of a middle nature between
terrestrial and celestial bodies. When Solomon builded the temple the Lord showed his special presence
there by filling the house with a cloud, 1 Kings 8:10. This way of apparition God useth to moderate the
splendour of his excellent glory. We are not able to behold God as he is, and must not pry into his glory;
there is a cloud and veil upon it.
Secondly, They heard a voice: and behold, a voice out of the cloud which said, This is my beloved Son in
whom I am well pleased; hear ye him.
1. Observe, That there was a voice distinctly and audibly heard. Though God did sensibly now manifest his
presence in the mount with Christ, and did audibly speak to them, yet he did not appear in any distinct
form and shape, either of man or any other living creature, but all was done by a voice out of the cloud; so
Deuteronomy 4:12, Ye heard the voice of the words, but saw no similitude,’ and ver. 15, Take good heed to
yourselves, for ye saw no similitude in the day that the Lord spake to you in Horeb, lest ye corrupt
yourselves, and make to you any graven image.’ The similitude of any figure, &c. The voice of God may
with less danger come to us than any sight or representation of him.
2. The matter, or what this voice said: This is my beloved Son; hear ye him. By this voice there is: —
[1.] A testimony given to Christ.
[2.] A command to hear him; or,
(1.) The dignity of Christ. He is the beloved Son of God, in whom he is well pleased.
(2.) A suitable respect bespoken for him.
The words are few, but yet contain the sum of the whole gospel, and they are spoken, not by a man, nor by
an angel, but by the Lord himself, and therefore they should be entertained with the more reverence. The
apostle Peter, who was one of the parties present, could never forget this testimony of the Father
concerning his Son Jesus Christ: 2 Peter 1:17, He received from the Father honour and glory, when there
came such a voice to him from the excellent glory. This is my beloved Son, in whom I am well pleased;’ and
besides, what Christ speaketh of another voice from heaven is true of this: John 12:30, This voice came not
because of me, but for your sakes,’ not so much to encourage him in his suffering as to our edification and
instruction. All the testimonies given unto Christ from heaven tended to point him out to sinners as the
true Messiah, approved and accepted of God; therefore these words should ever be in our minds,
especially when we draw nigh to God in solemn duties.
I shall begin with the dignity, honour, and glory of Christ, solemnly declared from heaven. There are three
things in it: —
1. The relation between him and the Father: he is a Son.
2. The dearness of that relation: his beloved Son.
3. The complacential satisfaction which he taketh in him, and the price of our redemption paid by him: in
whom I am well pleased.
[[@Page:322]] Doct. That it is the main and principal point of the gospel, and of great necessity to be
known and believed to salvation, that Jesus Christ is the beloved Son of God, in whom he is well pleased.
1. I shall open this testimony given to Christ.
2. Speak of the importance and weight of it.
I. Of the testimony given to Christ.
1. Let me open the term that expresseth his filiation, that he is God’s Son. Christ is the Son of God properly
so called, a Son only-begotten: John 3:16, God so loved the world that he gave his only-begotten Son;’
eternally begotten, Proverbs 8:22, 23, I was set up from everlasting, the Lord possessed me in the
beginning of his way, before his works of old.’ A Son co-equal with his Father, John 5:18. The Jews sought
to kill him because he said God was his Father, making himself equal with God, patera idion elege ton
Theon, his own proper Father. So co-essential, of the same substance with his Father, John 1:1, In the
beginning was the Word, and the Word was with God, and the Word was God.’ Now thus is he the Son of
God.
Why is it mentioned there? —
[1.] To show the special dignity of Christ above all others. He is the Son of God: Christians are the sons of
God, but in a different manner — he by nature, we by adoption. Though God have many sons by creation
and adoption, yet Christ is his Son in a peculiar and proper way, by eternal generation, and
communication of the same essence, o uio`s agapeto`s, that Son, that beloved Son; so a Son as none else is;
the Son of God, properly so called.
[2.] To distinguish him from Moses and the prophets. From Moses, Hebrews 3:5, 6, Moses verily was
faithful in all his house as a servant, but Christ as a Son over his own house, whose house we are.’ &c.; so
from the rest of the prophets: Hebrews 1:1, 2, God at sundry times, and in divers manners, spake in times
past unto the fathers by the prophets, but hath in these last days spoken to us by his Son, whom he hath
appointed heir of all things, by whom also he made the world.’ This is the great doctor of the church; now
as to meekness above Moses, as to zeal above Elias, as to familiarity and communion he was with God and
was God.
[3.] To show the old prophecies were fulfilled, which foretold the union of the two natures in his person,
the predictions concerning one whose name should be Immanuel, God with us, and who should save and
redeem the church, Isaiah 7:14; and of a child that should be the mighty God, the everlasting Father.’
Isaiah 9:6. This the prophets foretold, that he should be God, and the Son of God: Micah 5:2, His going forth
is from everlasting.’ though born at Bethlehem; so the bud of the Lord and the fruit of the earth, Isaiah 4:2.
The man God’s fellow, Zechariah 13:7; and in many other places the union of the two natures is asserted.
2. He is the beloved Son.
[1.] That God loved Christ. Christ is the object of his Father’s love, both as the second person and as
mediator. As the second person of the Trinity — two things are wont to attract love, nearness and
likeness, they are both here. Nearness, he was in the bosom of the Father: John 1:18, The only-begotten
Son, which is in the bosom of the Father, he hath declared him.’ Likeness is another load stone of affliction:
[31] Hebrews 1:3, He is the brightness of his glory, and the express image of his person.’ Such as the
Father is so is Christ.
[2.] As mediator, so God loveth him on the account of his obedience: John 10:17, Therefore doth my Father
love me, because I lay down my life for the sheep;’ John 3:35, the Father hath loved him [[@Page:323]]
and put all things into his hand. The Father approved Christ’s undertaking for sinners, delighted in it as an
excellent way of glorifying his name, and recovering poor creatures out of their lost condition; and rested
satisfied, and was pleased with his death, as a sufficient ransom for poor souls. Well, then, God loved him
so as to trust the souls of all mankind in his hands, and to appoint him to be the great mediator, to end all
differences between him and us; and the more he doth in pursuance of his office, the more beloved he is
and acceptable to God.
[3.] The testimony of his love to him as mediator; for his unspeakable rejoicing in him, as second person in
the Trinity, we are not competent judges of. It is described: Proverbs 8:30, I was daily his delight, rejoicing
always before him.’ The mutual complacency which the divine persons take in one another is there set
forth; God delighted in Christ, and Christ in God. But in the second love as mediator, God expressed his
love to him in two things: the gift of the Spirit, and the glory of his human nature.
(1.) The gift of the Spirit: John 3:34, God giveth not the Spirit in measure to him, for the Father loveth the
Son, and hath put all things into his hands.’ This was the great expression of his love to Christ as mediator,
not to make him a visible monarch of the world, but by the gift of his Spirit to be head of the church.
(2.) The other expression of his love to him as mediator was the gift of everlasting glory: John 17:24,
Father, I will that those whom thou hast given me should be where I am, and behold my glory, for thou
hast loved me before the foundation of the world.’ God’s love to Christ, as mediator, was manifested in
exalting him to glory, and this everlasting. These are the great expresses of God’s love to Christ, as God
incarnate, or appearing in our nature.
Why is it put here? —
[1.] To show the end for which Christ came; to represent the amiableness of God — that he is love, 1 John
4:8, and hath love for his children. Christ is the pattern of all, for he is first beloved, and the great instance
and demonstration of God’s love to the world.
[2.] To intimate the redundancy of this love; it overfloweth to us, for Christ being beloved, we are beloved
also: Ephesians 1:6, He hath made us accepted in the beloved,’ to the praise of his glorious grace. It is an
overflowing love; he is loved, and all that have an interest in him are loved. There is a twofold love in God
— the love of benevolence and complacency. The elect from all eternity are loved by God with a love of
benevolence, whereby he willed good unto them, and decrees to bestow good upon them; but the love of
complacency and delight is that love whereby God accepteth us, delighteth in us, when he hath made us
lovely as his own children, reconciled them by the death of Christ, renewed them by the Spirit of Christ,
and furnished them with all the graces which make us acceptable to him, and precious in his sight.
[3.] To show the kind and manner of the expressing of his love to his redeemed ones. Christ prayed: John
17:23, That the world may know that thou hast loved them as thou hast loved me.’ And ver. 26: That the
love wherewith thou hast loved me may be in them.’ that is, by the gift of the Spirit and everlasting glory.
Though Christ was the beloved. Son, yet his state was but mean and despicable in the world; he was
afflicted.’ a man of sorrows.’ pursued to the death, even a shameful, painful, accursed death; yet all this
while he was full of the Holy Ghost, of his graces, comforts, and afterwards received to glory; and so will he
love us. At this rate and tenor, his love bindeth him not to give us worldly greatness, but if we have the
Spirit, and may be welcomed to heaven at the last, we have that which is the true discovery of God’s love.
So he manifested his love to the only-begotten Son, and therefore the adopted children should be
contented with this love, if by the Spirit they may be enabled to continue with patience in well-doing, till
they receive eternal [[@Page:324]] glory and happiness.
3. The next thing is en ho eudokesa, in whom I am well pleased.’ This is to be interpreted of Christ as
mediator, or God incarnate; for this was twice spoken — at Christ’s baptism, Matthew 3:17, and now at his
transfiguration. Both imply his mediatorship; for his baptism had the notion of a dedication; he did then
present himself to God as a mediator for us, to be the servant of his decree, as we in baptism dedicate
ourselves to fulfil the precepts which belong to us, and as we are concerned to promote his glory in the
world. Christ presented himself as a mediator, that is, as a prophet to acquaint us with the way of
salvation, as a priest to pay a perfect ransom for us, as a king to give us all things, and defend and maintain
all those who submit to his government till their glory be perfected, and they attain unto their final estate
of bliss and happiness. Now, then, God from heaven declared himself well pleased; and now, again, when
Christ had made some progress in the work, confirmeth it for the assurance of the world.
This, then, must be interpreted: —
[1.] As to Christ.
[2.] As to those who have benefit by him and interest in him.
[1.] As to Christ. He was well pleased; partly, as to the design — the reparation of lost mankind; partly, as
to the terms by which it should be brought about; partly, as to the execution and management of it by
Christ.
(1.) As to the design. God was well pleased that lapsed mankind should be restored. At the first, God was
pleased with his creation, Exodus 31:17. On the seventh day he rested, and was refreshed;’ that is,
recreated in the view of his works, as the effects of his wisdom, power, and goodness. And Psalm 104:31,
The Lord shall rejoice in his works.’ The Lord saw all to be good in the beginning and working, not to be
repented of. This was God’s rest and Sabbath, to take delight in his works. When he looked on it
altogether, behold it was exceeding good; but afterwards man, the ungrateful part of the creation, though
the masterpiece of it in this visible and lower world, fell from God his creator, and preferred the creature
before him, to his loss and ruin; then God was so far displeased that he had reason to wish the destruction
of mankind. It is said, Genesis 6:6, that it repented God that he had made man;’ that is, he was displeased
with us, estranged from us, no more contented with us than a man is in what he repenteth of. For,
properly, God cannot repent; but this is an expression to show how odious we were grown to him: Psalm
14:2, 3, The Lord looked down from heaven upon the children of men, to see if there were any that did
understand, and did seek after God. They are all gone aside, they are all together become filthy: there is
none that doeth good, no, not one.’ Alas! there is a lamentable appearance of mankind to God’s sight, now
nothing good to be found in them; an universal defection, both in piety and humanity. But then Christ
undertook the reparation of mankind, and the design was pleasing to God, that he might not lose the glory
of his creation, and all flesh be utterly destroyed: Colossians 1:19, 20, It pleased the Father that in him
should all fulness dwell; and, having made peace through the blood of his cross, by him to reconcile all
things unto himself.’ The restoring of fallen man to friendship with God, and all things tending to it, were
highly pleasing to God, namely, that Jesus Christ, the second person in the Trinity, should become a
mediator; for that end he had a great affection and liking to this thing: eudokese, it is the same word used
here, the thing is highly pleasing to God, that the breach should be made up; that man, who had lost the
image, favour, and fellowship with God, should be again restored, by renewing his heart, reconciling his
person, and admitting him again into communion with God, who was so justly provoked by him. God stood
in no need of our friendship, nor could any loss come to him by our hatred and enmity; only it pleased the
Father to take this way: Isaiah 53:10, for it pleased the Lord to bruise him; he hath put him to grief: when
[[@Page:325]] thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days,
and the pleasure of the’ Lord shall prosper in his hand.’
(2.) He is pleased with the terms. God, who is the supreme governor of the world, and the offended party,
stood upon these terms, that the honour of his governing justice should be secured, and the repentance
and reformation of man carried on. Strictly these must be done, or else man must lie under his eternal
displeasure; if one be done and not the other, no reconciliation can ensue. Now that God is highly pleased
with the satisfaction and compensation made to his governing justice: Hebrews 10:6, 7, In burnt-offerings
and sacrifices for sin thou hast no pleasure. Then said I, Lo, I come to do thy will, O God;’ ver. 10, By the
which will we are sanctified through the offering of the body of Christ once for all.’ God rejected all other
sacrifices, but was fully satisfied with this, as enough to expiate the sin of man. Christ delighted to give it,
and God delighted to accept of it. He paid a perfect ransom for us, besides or above which he craved no
more, but rested fully content in it. For the other, the renovation of man’s nature, to put him into a
capacity to serve and please God, for God would not admit us to privileges without change of heart and
disposition: Acts 5:31, God exalted him to be a prince and saviour, to give repentance and remission of
sins.’ In short, God is so satisfied with these terms, that (1.) He seeketh no further amends for all their
wrongs: Romans 3:25, Whom God hath set forth to be a propitiation through faith in his blood, to declare
his righteousness for the remission of sins that are past;’ (2.) No further price for what they need: 1 Peter
1:18, 19, Ye are not redeemed with corruptible things, as silver and gold, but with the precious blood of
Christ, as of a lamb without spot and blemish.’ The repentance of a sinner is pleasing to him, there is joy in
heaven: Luke 15:7, Joy in the presence of the angels over one sinner that is converted.’ A feast was made at
the return of the prodigal: As I live, saith the Lord, I have no pleasure in the death of a sinner.’ Our
conversion is more pleasing to God than our destruction.
(3.) He is pleased with the execution and management of it by Christ. He carried himself in the office of the
mediator according to what was enjoined him: John 8:29, I do always the things that please him.’ John
5:30, I can of myself do nothing; as I hear I judge, and my judgment is just; because I seek not my will, but
the will of the Father which sent me.’ And did finish all that was necessary for the redemption of the elect
before he died: John 19:30, When Jesus had received the vinegar, he said, It is finished: and he bowed his
head, and gave up the ghost.’ Evidences of this are his resurrection from the dead: Acts 5:30, 31, The God
of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right
hand to be a Prince and a Saviour, to give repentance to Israel, and remission of sins.’ Hebrews 13:20, The
God of peace brought again the Lord Jesus from the dead, through the blood of the everlasting covenant.’
As pacified in Christ, received into glory.’ 1 Timothy 3:16. Certainly God is well pleased, since he hath
given not only a discharge, but a reward. The gift of the Spirit, for renewing the heart of man, which is the
great pledge of God’s being satisfied: John 7:39, This he spake of the Spirit, which they that believe on him
should receive, for the Holy Ghost was not yet given, because that Jesus was not yet glorified;’ a sure
evidence that our ransom is paid: Acts 5:32, And we are his witnesses of these things, and so is the Holy
Ghost, which he hath given to them that obey him.’ A sacrifice of infinite value and esteem.
[2.] That he is well pleased with us who have an interest in him. In our natural estate we are all
displeasing unto God. Whatever we are in the purpose of his decree, we must look upon ourselves as we
are in the sentence of his law; so Children of wrath.’ Ephesians 2:3: Enemies by our minds in evil works.’
Colossians 1:21: Estranged from the womb.’ Psalm 58:3; so that all of us were cut off from the favour of
God, obnoxious to his wrath; this is our miserable condition by nature, that we were no way pleasing to
him, for without faith it is impossible to please God.’ Hebrews 11:6. A sinner as a sinner can do nothing
acceptable; indeed, God having found a ransom, is placabilis, but [[@Page:326]] not placatus, not actually
reconciled to us till we are in Christ; and he is placandus antequam placendus, to be appeased before he
can be pleased; he is not actually reconciled till we are in Christ.
(2.) Awakened sinners are not easily satisfied, so as to look upon themselves as pleasing unto God; for the
conscience of sin is not easily laid aside, nor is the stain soon got out. And though the grant be passed in
heaven, yet we have not the sense of it in our own hearts; for it is the blood of Christ can only do it:
Hebrews 9:14, How much more shall the blood of Christ, who through the eternal Spirit offered himself
without spot to God, purge your conscience from dead works to serve the living God?’ The carnal offer
thousands of rams, and rivers of oil, and the fruit of the body for the sin of their soul,’ Micah 6:6, 7. They
would give anything for a sufficient sin-offering; yea, the renewed and pardoned have not so firm a peace
as to be able always to look upon themselves in a state of well-pleasing, therefore often beg that God
would dissipate the clouds and cause the light of his countenance to break forth upon them: Psalm 80:19,
Turn us, Lord God of hosts; cause thy face to shine, and we shall be saved.’ So that when there is a grant of
pardon, and peace, and access to God, we have not always the sense.
(3.) Yet the ground is laid. As soon as we have an interest in Christ, God is well pleased with us; if you
consent to his mediation, and take him in his three offices, as a prophet, priest, and king. As a prophet,
hear him; the business is put out of all question, that God will love you because he loved Christ. When you
depend on him as a priest, you have reconciliation and access to God: Romans 5:1, 2, Therefore being
justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by
faith into the grace wherein we stand.’ When you subject yourselves to him as a king, Colossians 1:13, He
hath translated us into the kingdom of his dear Son.’ Christ is dear to God, and to him all the subjects of his
kingdom are dear also. So that if you will be more explicit in your duty, you may be more explicit in your
comforts; if you will receive his doctrine, so as it may have authority over your hearts; if in the anguish of
your souls you will depend on the merit of his sacrifice, and give up your selves to live in a constant
obedience to his laws; you will find him to be a dear Son indeed, one very acceptable with God, for you
also will be accepted with him, for his sake.
II. Concerning the weight and importance of this truth.
1. It is propounded as the foundation upon which God will build his church: Matthew 16:16-18, And Simon
Peter answered and said, Thou art Christ, the Son of the living God. And Jesus answered and said unto him,
Blessed art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee, but my Father which is
in heaven. And I say unto thee, that thou art Peter, and upon this rock will I build my church: and the gates
of hell shall not prevail against it.’
2. It is the question put to those that would enter upon Christianity: Acts 8:37, If thou believest with all thy
heart, thou mayest: and he answered and said, I believe that Jesus is the Son of God.’ When they were
serious in the profession, that was enough: 1 John 5:1, Whosoever believeth that Jesus is the Christ is born
of God.’
3. This engaged the hearts of the disciples to tarry with him when others murmured at his doctrine. He
that cleaveth to this profession carrieth himself accordingly, whatever temptations he hath to the
contrary: we believe and are Sure that thou art that Christ, the Son of the living God.
4. For this end the scriptures were written: These things are written, that ye might believe that Jesus is the
Christ, the Son of God; and that believing ye might have life through his name,’ John 20:31. By obedience to
his laws, dependence on his promises.
5. This is the ground of submission to Christ in all his offices, why we should hear him as a prophet
[[@Page:327]] in this place (which I shall more fully make manifest in the next sermon), why we should
depend on him as a priest, for the virtue of his oblation and intercession: If God spared not his own Son,
but delivered him up for us all, how shall he not with him also freely give us all things?’ Romans 8:32. 1
John 4:10, Herein is love, not that we loved God, but he loved us, and sent his Son to be the propitiation for
our sins.’ 1 John 2:1, If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ The
blood of Christ is of high esteem and infinite value, both as to merit and satisfaction, to purchase all
manner of blessings for us, and to satisfy God’s provoked justice for our sins. And if the Father be so well
pleased with him, what can he not obtain at his hands? which is an encouragement in our prayers and
supplications. So for our improvement of his kingly office, which respects duties and privileges; our duty
with respect to the kingly office is subjection: Psalm 2:12, Kiss the Son lest he be angry, and you perish in
the midway.’ Because Christ Jesus is the Son of God, he should be submitted unto and embraced with the
heartiest love and subjection; for to kiss, is a sign of religious adoration, Hosea 13:2; as they kissed the
calves, and offer homage and hearty subjection; as Samuel kissed Saul, because God had anointed him to
be king over his people, 1 Samuel 10:1. So for privileges; he is God co-equal, coeternal with his Father, able
to protect all those that apply themselves to him, till he bring them to eternal glory and happiness; and,
therefore, it is said, 1 John 5:5, Who is he that overcometh the world, but he that believeth that Jesus is the
Son of God?’ That is the fortifying truth; this both cautioneth us against all the delights and snares, and
supports us against all the terrors and fears of the world. If we have the Son of God for our prophet, priest,
and king, we ought to carry ourselves with greater reverence, trust, and subjection.
Use 1. Believe it, lay up this truth in your hearts by a firm and sound belief. There are in faith three things
— assent, acceptance, dependence. The matter in hand calleth for all these.
[1.] A firm assent; for here we have the testimony of God concerning his Son. The apostle tells us, that he
that believeth not hath made God a liar, because he believeth not the testimony of God concerning his Son,’
1 John 5:10. The great testimony is this, that we have in hand that Jesus is his beloved Son, with whom he
is well pleased; that he will give pardon and life to all that hearken to him, embrace his person, receive his
doctrine, believe his promises, fear his threats, obey his precepts, the strictest of them. Oh! labour to work
it into your hearts that indeed it is so. In matters of fact we receive the testimony of men, two or three
credible men; why not in matters of faith? — the testimony of God evidenced to us by this solemn action,
an account of which we have from ear-witnesses and eye-witnesses, who were men that hazarded their all
for the delivery of this truth, and yet referred us to the surer word of prophecy, 1 Peter 1:19. He was
owned as a Son: Psalm 2:7, Thou art my Son: this day have I begotten thee.’ As a beloved Son, in whom
God is well pleased: Isaiah 42:1 , Behold my servant whom I uphold, my elect in whom my soul delighteth.’
If you be not wanting to yourselves, you may have this witness in your hearts: 1 John 5:10, He that
believeth on the Son of God hath the witness in himself.’ Oh! let us not give the flat lie to God. House up
this languid faith. Is this true, or is it a cunningly devised fable?
[2.] Faith is an acceptance of Christ, or an entering into a covenant with God by him. You must have the
Son: 1 John 5:12, He that hath the Son hath life.’ John 1:12, As many as received him, to them gave he
power to become the sons of God, even to them which believe on his name.’ Receiving, respects God’s
offer. God gives Christ, and we receive what God giveth, — to what end? Why, he giveth him as king, priest,
and prophet, to dwell in our hearts by faith, to rule us and guide us by his word and Spirit, and maintain
God’s interest in us against the devil, the world, and the flesh, till we come to everlasting glory.
[3.] Dependence. He is able to save to the uttermost all that come to God by him; therefore on him alone
should we depend for all things necessary to salvation. Two things persuade this [[@Page:328]]
dependence:
(1.) That nothing can be done without Christ: Acts 4:12, Neither is there salvation in any other: for there is
none other name under heaven given among men whereby we must be saved.’ Nothing can be done
without Christ that may be effectual to our recovery, either for the paying of our ransom, or for the
changing of our hearts. Alas! what could we do to please God, or profit our own souls? The work would
cease for ever if it should lie upon our hands.
(2.) That he can do what he pleaseth for the good of his redeemed ones: John 17:2, As thou hast given
power over all flesh, that he should give eternal life to as many as thou hast given him.’ All that Christ did
for our salvation did highly content and please the Father; he is satisfied with him; he can make us lovely
in his sight: Ephesians 1:6, To the praise of the glory of his grace, wherein he hath made us accepted in the
beloved.’ And will now joy in his people, Isaiah 65:19, and rest in his love, Zephaniah 3:17. Well, then, let
us believe; faith is a ratifying God’s testimony concerning his Son; we believe what God hath said, that
Christ is his Son; we receive him as he is freely offered, and subscribe to this declaration. The Father saith
from heaven, This is my beloved Son, in whom I am well pleased; hear him.’ So penitent believers must
answer back again, This is our beloved Redeemer, in whom we are well pleased; let the Father hear him.
He hath somewhat to say to the Father as well as to us; his doctrine concerneth us, but his intercession is
made to God.
Use 2. Entertain it with thankfulness. That such a remedy should be provided for us argueth the
unspeakable love of God: 1 John 4:9, Tn this was manifested the love of God to us, because that God sent
1m only-begotten Son into the world, that we might live by him.’ That God should bestow his Son upon us
to procure our salvation. God tried Abraham’s love in sacrificing his son, but manifested his love to us in
sending his own Son; He spared him not, but delivered him up for us all.’ Now that such a remedy and
ransom is found out for us, it should leave an impression of God’s love on our hearts, that we may love him
again who first loved us, 1 John 4:19. Think nothing too dear for God, who thought no rate too dear to
purchase our life and peace. As our salvation was precious to him, let his glory be dear to us; only let me
tell you, this love must not be confined to a bare act of our reason, but you must pray to God to shed
abroad this love in your hearts by the Holy Spirit, Romans 5:5, that so you may study to love and please
God, prize Christ and his precious benefits above all things in the world, and live to him who died for you,
that you may feel the constraining efficacy and force of love.
[31] Qu., affection’? — ED.

Sermon 6.
Matthew 17:5. — This is my beloved Son, in whom I am well-pleased; hear ye
him.
I. The design and intent of this scripture is to set forth the Lord Jesus as the great mediator, as appeareth
—
1. From the occasions upon which this voice came from heaven. At his baptism, which was Christ’s
dedication of himself to the work of a redeemer and saviour; and now at his transfiguration, to distinguish
him from Moses and the other prophets, and publicly to instal him in the mediatory office.
2. The matter of the words show his fitness for this office, for here you have: —
[1.] His dignity: not a servant, but a Son: Hebrews 3:5, 6, Moses verily was faithful in all his house, as a
servant, but Christ as a Son over his own house.’ Now the old prophecies foretold the union of the two
natures in his person, and necessary it was that our mediator should be God-man. There is [[@Page:329]]
a congruity between his person and office, one fit to be familiar with man, and naturally interested in his
concerns, and yet so high and near the Father as may put a sufficient value upon his actions, and so meet
to mediate with God for us.
[2.] The dearness between God and him: My beloved Son.’ Christ is the object of his Father’s love, both as
the second person in the Trinity and mediator. The one is the ground of the other, for because he loved
him he intrusted him with souls: John 3:35, The Father hath loved him, and put all things into his hands’
the elect and all things else, all power that conduceth to their salvation. Afterwards loved him as mediator:
John 10:17, Therefore doth my Father love me, because I lay down my life, that I might take it again.’ Now
such a beloved Son is fittest to mediate for us, and to come upon a design of love, to demonstrate God’s
great love to wretched sinners, and to be a pledge of that love which God will bestow upon us who are
altogether so unworthy of it.
[3.] His acceptableness to God, who is well pleased with the terms, the management of it.
II. This work of mediator Christ executeth by three offices, of king, priest, prophet. For he is head and lord
of the renewed state; a priest to offer a sacrifice for sin, which, having once offered, he for ever represents
in heaven; he was also to be teacher of mankind, to acquaint us with the way of salvation. These offices are
often alluded unto in scripture: Revelation 1:5, The faithful witness, the first-begotten from the dead, the
prince of the kings of the earth;’ so Hebrews 1:2, 3, God hath spoken to us by his Son, he having by himself
purged our sins, sat down on the right hand of the majesty on high.’ The effect of them is more briefly
described: John 14:6, I am the way, the truth, and the life.’ The way was opened by his passion, and is kept
open by his intercession. Truth as a prophet. Life we have from him, as prince of life, or head of the
renewed estate. So the effects: 1 Corinthians 1:30, But of him are ye in Christ Jesus, who of God is made
unto us wisdom and righteousness, sanctification and redemption.’ Wisdom as a prophet to cure our
ignorance and folly; righteousness and sanctification as a priest; redemption as the king and captain of our
salvation. The same benefits which he purchaseth as a king, he bestoweth as a priest, revealeth as a
prophet. These three offices were typed out by the first-born, who were heads of families, and also
prophets and priests.
That though all the three offices be employed, yet the prophetical office is more explicitly mentioned,
partly as suiting with the present occasion, which is to demonstrate that Christ hath sufficient authority to
repeal the law of Moses, which the prophets were to explain, confirm, and maintain till his coming. But
now Moses and Elias appear in person to certify their consent, and God his approbation, from heaven, to
that new law of grace which Christ should set up; partly because it is not necessary that in every place all
the offices should be mentioned; sometimes but one, as where Christ is called either king, priest, or
prophet; sometimes two together, Hebrews 3:1, prophetical, sacerdotal: Consider the apostle and high
priest of our profession, Christ Jesus;’ sometimes his prophetical and kingly, Isaiah 55:4, Behold I have
given him for a witness to the people, and for a leader and commander to the people:’ partly because if
Christ be received in this one office he will be received in all the rest; for as a prophet he hath revealed
that doctrine which establisheth his kingly and priestly office, for he hath revealed all things necessary to
salvation, and therefore his own sacrifice and regal power. Lastly, some think all expressly mentioned
here. Thus Christ is God’s beloved Son, and therefore the heir of all things, and lord and king, in whom he
is well pleased — that is, pacified and satisfied with his offering as a priest, or appeased by his complete
sacrifice. Hear him as the great prophet and doctor of the Church.
This premised, I come now to observe: —
Doct. That Christ is appointed by God the Father to be the great prophet and teacher, whose voice alone
must be heard in the Church.
[[@Page:330]] I. That Christ is the great prophet and teacher of the Church appeareth: —
1. By the titles given to him. He is compared with Moses the great lawgiver among the Jews: The Lord thy
God will raise up unto thee a prophet from the midst of you like unto me, unto him shall ye hearken,’
Deuteronomy 18:15. He was to be like a Moses, but greater than Moses. A lawgiver as he, a man as he, one
that saw God face to face as he, a mediator as he; but far other in all respects — a better law, a more
glorious person, a more blessed mediator, working greater miracles than ever did Moses. So he is called
our rabbi or master: Mark 23:8, One is your master, even Christ, and ye are brethren.’ The supreme
authority, the original right is in Christ. We are not leaders and teachers, but fellow disciples; so Hebrews
3:1, Consider the apostle and high priest of our profession, Jesus Christ.’ Again, he is called the angel or
messenger of the covenant, Malachi 3:1. Christ with a; great condescension took upon him the office of his
Father’s ambassador to the church, to promote the covenant of reconciliation between God and man, and
make offers of it in preaching the gospel; and he it is that doth by his Spirit persuade the elect, and doth
make his covenant sure to them. Once more, he is called Amen, the faithful and true witness,’ Revelation
3:14. There can be no prejudice against his testimony; he can never deceive nor be deceived; it is so, it will
be so, as he hath said, Amen is his name.
2. By the properties of his office: he hath three things to quality him for this high office: —
[1.] Absolute supreme authority: and therefore we must hear him and hearken to him. This is usually
made the ground and reason of the gospel invitation, to invite sinners to submit themselves to seek after
God in this way: as Matthew 11:27, 28, All things are delivered unto me of my Father: and no man
knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to
whomsoever the Son will reveal him. Come unto me, all ye that are weary and heavy laden,’ &c. There is
no true knowledge of God but by Christ and the gospel revelation which he hath established, therefore
here we must seek rest for our souls: so John 3:35, 36, The Father loveth the Son, and hath put all things
into his hands. He that believeth on the Son hath everlasting life: and he that believeth not the Son hath
not seen life, but the wrath of God abideth on him.’ First, his mediatorial authority is acknowledged; and
then faith and obedience to the gospel is called for, for to the sentence of the Son of God we must stand or
fall. So when Christ instituted and sent abroad his messengers to invite the world to the obedience of the
gospel: Matthew 28:18-20, All power is given to me both in heaven and in earth. Go ye, therefore, and
teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching
them to observe all things whatsoever I have commanded you.’ He hath absolute and supreme authority
to gather his church, to appoint ministers and ordinances, to bestow the Spirit, to open and close heaven
and hell as he pleaseth, to dispose of all affairs in the world for the furtherance of the gospel, and to enjoin
the whole world obedience to his commands, and to embrace his doctrine.
[2.] All manner of sufficiency and power of God to execute this office: John 3:34, For he whom God hath
sent speaketh the words of God, for God giveth not the Spirit by measure to him.’ The former prophets had
the Spirit in a limited measure bestowed on them by God, for such particular purposes as best pleased
him; therefore all their prophecies begin, Thus saith the Lord, as having for every particular message and
errand new revelation. But on Christ the Spirit descended once for all, and commanded the belief of all and
obedience to all that he should say. Therefore it is said, Colossians 2:3, In him are all the treasures of
wisdom and knowledge.’ He is ignorant of none of those things which are to be known and practised in
order to our eternal salvation; they are deposited with him to be dispensed to us.
[3.] There is in him, a powerful efficacy. As he hath absolute authority to teach in his own name,
[[@Page:331]] and fulness of sufficiency to make known the mind of God to us; so he hath power to make
his doctrine effectual. As when he dealt with his disciples, after he had opened the scriptures, he opened
their understandings.’ Luke 24:25; so he opened the heart of Lydia.’ Acts 16:14. He can teach so as to
draw, John 6:44, 45. He can excite the drowsy mind, change and turn the rebellious will, cure the
distempered affections, make us to be what he persuadeth us to be. There is no such teacher as Christ,
who doth not only give us our lesson, but an heart to learn; therefore to him we must submit, hear nothing
against him, but all from him.
II. About hearing him, that must be explained also.
First, What it is to hear; it being our great duty, and the respect bespoken for him. In the hearing of words
there are three things considerable — the sound that cometh to the ear, the understanding of the sense
and meaning, and the assent or consent of the mind. Of the first the beasts are capable, for they have ears
to hear the sound of words uttered. The second is common to all men, for they can sense such intelligible
words as they hear. The third belongeth to disciples, who are swayed by their Master’s authority. So that,
Hear him, is not to hear as beasts, nor barely to hear as men, but to hear as disciples; to believe him, to
obey him; to believe his doctrines and promises, and to obey his precepts. For his authority is absolute,
and what he doth say, doth warrant our faith, and command our practice and obedience. I gather this
partly from the word hear,’ which not only signifies attention and belief, but obedience: as 1 Samuel 15:22,
To obey is better than sacrifice, and to hearken than the fat of rams.’ where to obey and hearken are put as
words of the same import and signification. Partly from the matter of Christ’s revelation; he hath revealed
not only doctrines to inform the mind, but precepts to reform the heart and practice. If we assent to the
doctrine, but do not obey the precepts, we do not hear him. Therefore to hear him is to yield obedience to
what he shall teach you; and when Christ cometh to take an account of the entertainment of the gospel, he
shall come in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of
our Lord Jesus Christ.’ Partly too from the intimate connexion there is between his prophetical and regal
office. Christ is so a prophet, that he is also a sovereign; and doth not only give us counsel and direction,
but a law, which we are to observe under the highest penalties. If the gospel were an arbitrary direction,,
which we might observe or not observe, without any great danger to ourselves, surely it were folly to
despise good counsel; but it hath the force of a new law from the great king and lawgiver of the world,
therefore it must not only be believed but obeyed: Hebrews 5:8, He that is the chief prophet of the church
is also the king of saints. Partly also from the near connexion that is between faith and obedience. The
matter which we believe is of a practical concernment, and doth not require only a simple faith, or bare
belief, which were enough in points merely speculative, but a ready obedience. It is said, Romans 16:26,
The mysteries of the gospel are made manifest to all nations for the obedience of faith.’ They are not
matters of speculation and talk, but practice; and blessedness is pronounced on such as hear them and
keep them: Luke 11:28, Blessed are they that hear the word of God and keep it.’ Many hear and talk, hear
and stuff their minds with notions, but they do not frame themselves to the practice of what they hear.
Many question not Christ’s authority, but yet they do not regard his doctrine. Now, faith doth not only
silence our doubts, but quicken our affections and enliven our practice.
Secondly, How can we now hear Christ, since he is removed into the heaven of heavens, and doth not
speak to us in person?
Ans. Surely it doth not only concern the believers of that age, who conversed with Christ in the days of his
flesh, but it is the general duty of all Christians to hear Christ; for during the whole gospel dispensation,
God speaketh to us by his Son, Hebrews 1:2: the revelation is settled, and not delivered by parcels, as it
was to the ordinary prophets. Now we hear Christ in the scriptures: [[@Page:332]] Hebrews 2:3, 4, How
shall we escape if we neglect so great salvation? which was first spoken by the Lord, and afterwards
confirmed to us by them that heard him.’ He began to speak and to declare the gospel both before and
after his resurrection; and they that heard him were especially the apostles, who, being induced by the
Holy Ghost, declared it first to the Jews, and then to the Gentiles, to whom it was continued by divers signs
and wonders, as to the apostles, and to extraordinary messengers. Christ saith. Luke 10:16, He that
heareth you heareth. me; and he that despiseth you despiseth me; and he that despiseth me despiseth him
that sent me.’ The despising of the messenger is the despising him that sendeth the message. A man’s
apostle is himself, is a Jewish proverb. As to ordinary ministers he saith, Lo, I am with you to the end of the
world.’ Matthew 28:20; they are taken into part of the apostolical commission and blessings; they preach
in Christ’s name, and we, as in his stead, pray you to be reconciled, 2 Corinthians 5:20; so that it is his
voice and his message; he affordeth his presence and assistance unto the world’s end. If you receive it with
faith and obedience, you are in a course and way which will bring you to everlasting blessedness; but if
you stand out obstinately against his message, you are in the way to everlasting misery, for refusing God’s
methods for your redemption.
Thirdly, The properties of this hearing or submission to our great prophet.
1. There must be a resolute consent or resignation of ourselves to his teaching and instruction. All
particular duties are included in the general. First, we own Christ in his offices, before we perform the
duties which each of those offices calleth for at our hands ml from us-before we depend on him as a priest,
or obey him as a king.’ As we receive him with thankfulness and love as our dearest Saviour, and with
reverence and a consent of subjection as a sovereign lord, so also with a consent of resolution to follow his
directions as our prophet and teacher, being convinced that he is sent from God to show us the way or life
and happiness: John 6:63, Lord to whom shall we go? thou hast the words of eternal life.’ His doctrine
showeth that there is such a thing, how it was purchased, which way it may be had, by God’s offer and the
terms prescribed. Before we take any particular direction from Christ about this or that duty, we must
first consent in the general that he shall be our teacher and prophet. A particular consent to Christ in this
relation is a necessary as to any of the rest.
2. This resignation of our souls to Christ as a teacher as it must be resolute, so it must be unbounded and
without reserves We must submit absolutely to all that he propoundeth, though some mysteries be above
our reason, some precepts against the interest and inclination of the flesh, some promises seem to be
against hope, or contrary to natural probabilities. There are some mysteries in the Christian religion,
though not against reason, yet above natural reason. Now we must believe them upon Christ’s word,
captivantes omnem intellectum in obsequium Christi, 2 Corinthians 10:5, Bringing into captivity every
thought into the obedience of Christ.’ All our disputings and reasonings against the Christian doctrine
must be captivated by a submission to the authority of our teacher and prophet. A disciple is to be a
learner, not a caviller; and some principles are not to be chewed but swallowed as pills on the credit of the
physician, when it appeareth on other grounds that Christ is the great teacher sent from God. An as there
are mysteries above our reason, so there be duties against the interest and inclination of the flesh. Many of
Christ’s precepts are displeasing to corrupt nature — to deny ourselves, to take up the cross, to mortify
our appetites and passions, to cut off right hands, and to pluck out right eyes; that none shall be saved that
are not regenerate and holy; that the non-condemnation is the privilege of those that walk not after the
flesh but after the Spirit; that if we live after the flesh we shall die; that we must not seek great things for
ourselves; that we must hate father and mother, and our own life, if we will be Christ’s disciples. Flesh and
blood can hardly down with these things — that there shall be such an exact day of account, such eternal
torments in the other world; yet if this be [[@Page:333]] revealed by our great prophet, as reason must
not be heard against Christ, so the flesh must not be heard against Christ, nor the world heard against
Christ; so if some of our hopes exceed the probability of natural causes: Romans 4:18, he against hope
believed in hope,’ as the resurrection of the body. We must believe and obey him in what he offereth and
commandeth, notwithstanding the contradiction of our carnal minds and hearts, in what is hard to be
believed and practised, as well as in what is easy.
3. It must be speedy as to the great solemn acts of submission. Do not delay to hear him: Hebrews 3:7, To-
day, if you will hear his voice, harden not your hearts.’ Christ must not be put off with dilatory shifts; if we
refuse to hear to-day, Christ may refuse to speak to-morrow. The Father hath his time of waiting, the Son
of his gospel-offers, the Spirit of his earnest motions: it is dangerous to slip our day; therefore, if you will
hear him, hear him now! Hear him betimes; the season falleth under the precept as well as the duty: Now,
while it is called to-day.’
4. Your consent to hear him must be real, practical, and obediential, verified in the whole tenor and course
of your lives and actions; for Christ will not be flattered with empty titles. Why call ye me lord and master,
and do not the things which I say?’ Luke 6:46. If you pretend to hear his word, you must do it also, for you
do not hear to please your minds with knowing, but that you may make it your serious care and business
to serve, love, and please God. Many study Christianity to form their opinions rather than reform their
hearts and practice. The great use of knowledge and faith is to behold the love of God in the face of Jesus
Christ, that our own love may be quickened and increased to him again. If it serve only to regulate
opinions, it is but dead speculation, not a living faith. A naked belief is but the sight of a feast, — it is the
gracious soul doth eat and digest it; when our faith is turned into love and obedience, that is the true faith.
III. The reasons why this prophet must be heard.
1. Consider whose voice it is who speaketh — the only beloved Son of God, or God himself — and surely
when he speaketh he must be heard: Hebrews 12:25, See that ye refuse not him that speaketh. For if they
escaped not who refused him that spake from earth, much more shall not we escape, if we turn away from
him that speaketh from heaven.’ It is Christ doth speak, and God by him, commanding us to repent and
believe the gospel; now to refuse him is a high contempt. God, when he gave the law, he spake on earth;
but when he spake by Christ, he spake from heaven; for Christ came from heaven to acquaint us with the
mind of God, and having done it, is returned to heaven again, from whence he sent down his Spirit on the
apostles, who revealed his gospel to the world. This was a mystery hidden in the bosom of God, and
brought to us thence by his only-begotten Son. Surely, with all humble submission, we should attend unto
and obey his word: Psalm 103:20, Bless the Lord, ye his angels, that excel in strength, that do his
commandments, hearkening to the voice of his word.’
2. The matter which he speaketh and we hear — the doctrine of the gospel; it is the most sweet, excellent,
and comfortable doctrine that can be heard, or understood by the heart of man: Proverbs 8:6, Hear,’ saith
Wisdom, for I will speak of excellent things: and the opening of my lips shall be of right things.’ This is the
brightest light that ever shone from heaven, the profoundest wisdom, the greatest love and mercy that
ever was or can be shown to sinful wretches, of the highest concernment to man; because his everlasting
state lieth upon it, a state of everlasting woe or weal.
Three things I shall take notice of: —
[1.] The way of reconciliation with God manifested and discovered out of his intimate love to us. Man had
fallen from the love of God to the creature, and was conscious to himself of having [[@Page:334]]
displeased his Maker, and so lay under the fears of his vindictive justice. Now God by Christ declareth his
love to the offender in the fullest and most astonishing way, reconciling himself to him, and showeth his
readiness to forgive and save him: 1 Timothy 1:15, This is a faithful saying, and worthy of all acceptation,
that Jesus Christ came into the world to save aimers: of whom I am chief;’ and, 2 Corinthians v 19 God was
in Christ reconciling the world to himself.’ Oh, what should be more welcome to the creature than this
news of this pardoning covenant founded in the blood of Christ!
[2.] Our duty exactly stated, with convenient motives to enforce it. Not only the comfort of man is provided
for but also our subjection to God, and that upon the freest and most comfortable terms, that we should
serve him in love and glorify and please him, that we may be happy m his love to us; for the sum of
religion is to love him and keep his commandments: John 14:21, 23, He that keepeth my commandments,
he it is that loveth me: and if any man love me, he will keep my words.’ To love him is our work, and to be
beloved of him is our happiness; and ver. 24: He that loveth me not keepeth not my sayings: and the word
which you hear is not mine, but the Father’s which sent me.’ The gospel is the very word of God, both the
Father’s and the Son’s; it is an act of loving, serving and pleasing God; for this is the word Christ preached,
that we love God, and Christ loveth us again.
[3.] A prospect of eternal happiness: 2 Timothy 1:10, He hath brought life and immortality to light through
the gospel.’ This is news but darkly revealed before, and without this man knew not how to satisfy all his
capacities and desires, but was like Leviathan in a little pool. Nay, we have not only a prospect of it, but the
offer of it as a reward appointed, if we will be sincere in our faith, love, and obedience: 1 John 2:25, This is
the promise that he hath promised us, even eternal life.’ Everlasting joy and blessedness is propounded to
us; Ph, then, hear him, if this be that he speaketh of.
3. The danger of not hearing this prophet.
[1.] For the present: to continue to slight and contemn the gospel is the mark that you are in a carnal,
perishing condition: 2 Cor 4:3, If our gospel is hid, it is hid to them that are lost;’ John 10:3, My.sheep hear
my voice;’ and ver. 16, Other sheep are there which are not of this fold, and they shall hear my voice.’
Christ’s sheep, whether Jew or Gentile, they have all the same character, they all hear his voice; and ver.
27, My sheep hear my voice, and I know them and they follow me.’ They distinguish his voice, own his
voice, obey his voice. So John 8:47, Whosoever is of God heareth God’s words; ye therefore hear them not,
because ye are not of God;’ so that you lose all this comfort if ye do not hear the voice of Christ and his
faithful servants.
[2.] For the future: Deut 18:19, Whosoever will not hearken to the words which that prophet shall speak
in my name, I will require or him;’ that is he must look to answer it another day. Peter rendereth it: Acts
3:23, Whosoever will not hearken to that prophet shall be destroyed among the people.’ It is not a bodily
punishment but eternal torment: John 3:36, The wrath of God abideth on him;’ Mark 16:16, He that
believeth not shall be damned.’ Thus you see how dangerous it is to refuse this prophet.
Use 1. Of conviction to the carnal Christian for not submitting to Christ’s authority. All Christians do it in
pretence, but few that do it in reality. Doth his word come to you not only in word but in power?
[1.] Do you seriously come to him that you may have pardon and life. When Christ had proved that he was
the Son of God, the great prophet of the church, by the testimony of John, the testimony of his works, the
testimony of his Father, and the testimony of the scriptures: John 5:40, And ye will not come unto me that
ye may have life;’ — though John, his works, the Father, the scriptures, will [[@Page:335]] prove him to be
what he was, the Messias, the Saviour and Redeemer of the world, yet they would not come to him, nor
believe, but wilfully rejected him, and their own blessedness. What the Jews did wilfully, carnal Christians
do lazily; they prize his name and slight his office, do not come to him to be taught, sanctified, and drawn
to God.
[2.] Do you respect the word of the gospel, entertain it with reverence and delight, as the voice of the great
prophet? Do you meditate on it, digest it as the seed of the new life, as the rule of your actions, as the
charter of your hopes? A good man is described to be one that delighteth in the law of the Lord, and
meditateth therein day and night,’ Psalm 1:2; and, again, Psalm 119:97, Oh, how I love thy law! it is my
meditation all the day long.’ But, alas! few are of this temper: Hosea 8:12, I have written to them the great,
things of thy law, but they were counted as a strange thing, they contemned the word of God.’ as if its
directions were of little importance, or did not concern them. Most men live like strangers to the word of
God, little conversant in it, as there were no great hazard in breaking it.
[3.] Do you mingle it with faith in the hearing, that it may profit you, Hebrews 4:2, and feel the power of it
for your good? But rather you shun it — run from it: John 3:20, They that do evil hate the light, and will
not come to the light, lest their deeds should be reproved.’ The word is a torment rather than a comfort to
you; you are afraid it will be found too true.
[4.] Do you receive it as the word of God? 1 Thessalonians 2:13. It may be you do not contradict the divine
authority in the scriptures, but do you soundly believe them, and know the certainty of those things
wherein you are instructed? Luke 1:4. Have you done anything to prove the supreme truth that Jesus is a
teacher sent from God? Most men’s faith is so weak and slight, because it is taken hand-over-head, there is
no deepness of earth, Mark 13:6. You have some light sense of religion, but slight impressions are soon
defaced, and truths easily taken up are as soon quitted; the more we search into the grounds of things the
more we believe, Acts 17:11. The Bereans searched the scriptures whether those things were so or no.’
[5.] Doth it come to you as the Mediator’s word? — not in word only but in power,’ 1 Thessalonians 1:5.
There is a convincing power in the word: Acts 2:37, When they heard these things, they were pricked in
the heart, and said to Peter and the rest of the apostles, Men and brethren what shall we do?’ Many have
not felt this power but they fear it: John 3:20, Every one that doeth evil hateth the light, neither cometh to
the light, lest his deeds should be reproved.’ A converting power when it becometh the seed of a new life:
1 Peter 1:23, Being born again, not of corruptible seed, but of incorruptible, by the word of God, which
liveth and abideth for ever.’ A comforting power, giving the heirs of promise strong consolation, Hebrews
6:18. Do you find anything of this in your hearts? is it engrafted in your souls? James 1:21, Receive with
meekness the engrafted word, which is able to save your souls.’
[6.] Do you hear him universally? It is said of the great prophet, Acts 3:22, Him shall ye hear in all things
that he shall say unto you.’ Many will hear him in the offers of pardon, but not in the precepts of duty: you
must take his whole covenant, the promises for your happiness, the duty for your work.
[7.] Do you hear him so as to prefer God and Christ and the life to come above all the sensual pleasures
and vain delights and worldly happiness which you enjoy here? Religion is obstructed, not soundly
received, if your hearts be not taken off from these things: Luke 8:14, That which fell among thorns are
they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this
life, and bring no fruit to perfection.’ He is not a scholar of Christ who is not more devoted to the love and
obedience of God than any sensual satisfaction here below — unless you can renounce the devil, the
world, and the flesh, and give yourselves to Christ, to be [[@Page:336]] taught, sanctified, and saved, and
brought home to God, to enjoy him in everlasting glory, and taught how to deny ungodliness and worldly
lusts, Titus 2:12.
Use 2. Advice to weak Christians: —
[1.] To excite themselves to obedience by this hear him, when dead and lifeless. Many times the heart is
dull and needeth quickening. Conscience groweth sleepy and needeth awakening — you are too bold in
sinning, cold and careless in spiritual and heavenly things. Now the first means to quicken us is Christ’s
divine authority: 2 Peter 1:16, For we have not followed cunningly-devised fables, when we made known
unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty, when
there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well
pleased.’ When you are customary in prayer and hearing — It is Christ’s will; I must do it as I will answer
it to him another day.
[2.] When you do renounce some beloved lust or pleasing sin, urge your hearts with Christ’s authority.
Remember who telleth you of cutting off your right hand, and plucking out your right eye. How can I look
the Mediator in the face, if I should wilfully break any of his laws, prefer the satisfaction of a base lust
before the mercies and hopes offered me by Jesus Christ.
[3.] In deep distresses, when you are apt to question the comfort of the promises. It is hard to keep the
rejoicing of hope, without regarding whose word and promise it is: Hebrews 3:6, Whose house are ye, if ye
hold fast the confidence and the rejoicing of hope firm unto the end.’
 Sermon 7.
Matthew 17:6-8. — And when the disciples heard it, they fell on their faces, and
were sore afraid. And Jesus came and touched them, and said, Arise, be not
afraid. And when they had lift up their eyes, they saw no man save Jesus only.
In this part of the history are three things: —
I. The disciples’ fear and astonishment, ver. 6.
II. Their comfortable and gracious recovery by Christ, ver. 7.
III. The event and issue of all, ver. 8.
I. Their astonishment: They fell on their faces, and were sore afraid. Their falling on their faces was not out
of worship and reverence, but consternation, as those John 18:6, As soon as he said to them I am he, they
went backward and fell to the ground.’ The causes of their fear must be inquired into. These were holy
men, the flower of Christ’s disciples; they were men in an holy action — (for Belshazzar in his cups to
tremble were no news) — they were not in the presence of an angry God, it was a gospel-voice that they
heard: This is my beloved Son, in whom I am well pleased; hear ye him.’ They had not a full dispensation
of his glory, but only a glimpse of it, and that under a cloud and revealed in mercy; yet they were sore
afraid. Upon any visions and apparitions of the divine majesty, God’s servants fell to the earth: Ezekiel
1:28, When I saw the appearance of the likeness of the glory of God, I fell on my face.’ Paul, when Christ
appeared to him from heaven, he fell to the earth, Acts 9:4: Revelation 1:17, When I saw him, I fell at his
feet as dead.’ Abraham was cast into great horror, Genesis 15:12, when God appeared solemnly to enter
into covenant with him. So Isaiah 6:5, Then said I, Woe is me! for I am undone.’ So Daniel 10:8, 9, When I
saw this great vision, there was no strength in me: for my comeliness was turned into corruption, and I
retained no strength. Yet heard I the voice of his words: then was I in a deep sleep upon my face, and my
face was towards the ground.’
Now I shall give — (1.) The special reasons why the manifestation and appearance of God to his
[[@Page:337]] great prophets did breed this astonishment and fear; (2.) What general note and
observation may be concluded hence for our profit.
1. The special reasons why these manifestations and appearances of God to his great prophets do breed
this astonishment and fear — they are two:
[1.] To humble them to whom he vouchsafed so great a favour. To humble them lest the glory of these
heavenly visions should too much puff them up. Therefore there was ever some weakness discovered in
those that did receive them. Jacob wrestled with God, but came off halting and maimed, though he
prevailed, Genesis 32:31. When he came off from seeing God face to face, he halted on his thigh. Paul was
rapt into the third heaven, yet presently buffeted with a messenger of Satan, lest he should be lifted up
with the abundance of revelations, 2 Corinthians 12:7. Corruption remaineth in us, and we are not able to
bear these favours which God manifesteth to his choice servants, and therefore there is something to
humble them in the dispensation, and to keep them from being puffed up with pride, something that is a
balance to the great honour wherewith God hath honoured them.
[2.] All those that received visions from him to teach his people, God would season them by leaving a
stamp and impression of his excellency upon them. This was the preparation of the prophets, and a
preparation of the disciples to fit them for the work of the gospel. A due representation of God’s glory and
excellent majesty doth qualify them for their duty; they are fittest to carry God’s message and describe
him to others who are thus qualified and prepared, and have some reverence and awe of God impressed
upon their own hearts, and have felt the power of his great majesty: 2 Corinthians 5:16, Knowing the
terrors of the Lord, we persuade men.’
The general conclusion and observation which we may draw from thence is this: —
Doct. That God is of such glorious excellency and majesty, that we are not able to bear any emissions or
extraordinary representations thereof in this state of frailty.
1. I will prove that God is a great God and of glorious majesty.
2. Give. you the reasons why we are not able to bear the extraordinary manifestations thereof in this state
of frailty.
1. That God is a God of great majesty, and ought to be reverenced by all that have to do with him. The point
being a matter of sense, and evident by natural light, needeth not to be proved so much as improved.
[1.] Scripture representeth him as such: Daniel 9:4, he is called the great and dreadful God;’ so
Deuteronomy 7:21, A mighty God and terrible; and Nahum 1:5, A great and terrible God is he:’ and again,
Job 37:22, With God is terrible majesty.’
[2.] This eminently shineth forth both in his works of creation and providence, (1.) Creation, in the
stupendous fabric of the heavens Jeremiah 32:17-19, Ah Lord God! behold, thou hast made the heaven and
the earth by thy great power and outstretched arm, and there is nothing too hard for thee,’ &c. In that
mighty collection of waters in the sea: we cannot look upon that vast expansion of the firmament, that
huge body of waters in the sea, without some religious horror. What is the God that made all this?
Jeremiah 5:22, Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the
sand for a bound to the sea by a perpetual decree, that it cannot pass it; and though the waves thereof toss
themselves, yet can they not prevail; though they roar, yet can they not pass over it?’ (2.) Providence,
whether in his way of mercy or judgment. Mercy: what a majestic description of God is there, Psalm 50:1-
5, yet there his presence m his church is [[@Page:338]] described. The drift of the psalm is, to set forth
God’s power and majesty when he comes to call the Gentiles, and to set up the evangelical way of his
worship, when the light of the gospel shall shine forth from Sion: Psalm 65:5, By terrible things in
righteousness wilt thou answer us, O God, thou God of our salvation.’ Though God is a God of salvation, yet
the way of his delivering them carrieth majesty and terror with it. So his works of judgment: Psalm
119:120, My flesh trembleth for fear of thee; and I am afraid of thy judgments, when the wicked of the
earth are put away like dross.’ A lion trembleth to see a dog beaten before him, and it is imputed as a fault
to the wicked that they do not take notice of it: Isaiah 26:10, They will not behold the majesty of God.’
[3.] His greatness and majesty is such that we cannot comprehend it: Job 36:26, Behold, God is great, and
we know him not, nor can the number of his years be searched out.’ The greatness of God cannot be
known, but only by way of negation, that he hath none of those infirmities which may lessen his being in
our thoughts; or by way of comparison, that he is above all, God is greater than man, Jeremiah 36:12.
[4.] So great that he is fain to put a covering on, to interpose the clouds between us and him, for we are not
able to bear his glorious and majestic presence: Job 26:9, He holdeth back the face of his throne, and
spreadeth his cloud upon it.’ What would become of us if he should discover all his glory? This is his
condescension to the lower world to appear under a veil, and cover his throne with clouds.
But though we do not know his full majesty, yet there is enough discovered both to faith, reason, and
sense, that God is great and glorious, both in himself and in all his works. Scripture declareth it to faith,
and reason will soon subscribe to so evident a truth, that he that made and sustaineth all things must
needs be a great God. What other conceptions can we form of him when we look to the heaven and this
earth which he sustaineth by his great power, and he declareth himself to sense by his daily providence to
be a God of great majesty.
The proof of it needeth not so much to be spoke to as the improvement of it, which we are called upon for
everywhere.
(1.) It is a mercy that, being so great, he taketh notice of us: Psalm 8:3, 4, When I consider thy heavens, the
work of thy fingers, the moon and the stars, which thou hast ordained; what is man, that thou art mindful
of him, and the son of man, that thou visitest him?’ When we consider how the majesty of God shineth
forth in the heavenly bodies, and those many glorious creatures God hath made besides us, we may
wonder that God should esteem of man, and take care of man, and be so solicitous about man’s welfare,
who was formed at first out of so vile materials as the dust of the earth, and is still of so very frail, infirm,
and mortal condition, and hath carried himself so unthankfully to God, that he should take care of him
above his whole creation: Psalm 113:6, 7, The Lord our God dwelleth on high, who humbleth himself to
behold the things in heaven and earth.’ That the great God of such glorious majesty should take notice of
worms, and behold us not only by visiting, over-seeing, and governing the affairs of this lower world, but
should condescend to this low estate of ours in taking our flesh, whose excellency and majesty is so great
that he might despise the angels, of whom he hath no need; but to stoop so low towards men is matter of
wonder, praise, and adoration.
(2.) We should be humble in our conversing with him, considering what he is and we are: Job 42:5, 6, I
have heard of thee with the hearing of the ear, now mine eye seeth thee, therefore I abhor myself in dust
and ashes.’ This should keep his children in a holy awe. Oh! how low should we lie before this great God:
Genesis 18:27, Who am I, that am but dust and ashes, that I should speak unto God?’
[[@Page:339]] (3.) That we must not please ourselves with the performance of ordinary service to him,
but we should raise it to an eminent degree of worship and adoration: Psalm 48:1, Great is the Lord, and
greatly to be praised in the city of our God;’ and Psalm 145:3, Great is the Lord, and greatly to be praised.’
Alas! the best we do is much beneath God. What low thoughts had Solomon of his stately temple 2
Chronicles 2:6, Who is able to build him an house, seeing the heaven of heavens is not able to contain him?
who am I that I should build him an house?’ Thus should we see that our best resolutions and
performances come much short of the excellency and greatness of God. All formality and lifeless service
proceedeth from hence, that we have not due and raised thoughts of his majesty and being: Malachi 1:14, I
am a great king, saith the Lord of hosts.’ The greatness of God calleth for other service than usually we give
to him — he gets nothing from us that is perfect. But surely we should not put him off with our refuse, but
spend the best of our strength, time, parts, and affections, in his service. Superficial dealing in it argueth
mean thoughts of God, it is a lessening of his majesty.
(4.) We serve a great master, and so may expect great things from him. He discovereth himself unto his
people according to the greatness and majesty of his being: Psalm 126:2, 3, The Lord hath done great
things for them, yea, the Lord hath done great things for us whereof we are glad.’ Kings or princes do not
give pence or brass farthings, but bestow gifts becoming their magnificence. The heathens were forced to
acknowledge it, and the people of God do willingly acknowledge it. So Joel 2:21, Fear not, O land, be glad
and rejoice, for the Lord will do great things.’ Be the mercies never so rare, the way never so difficult, God
is able to accomplish them.
(5.) This should banish the fear of man, as to any danger can come from them to us, or to any attempts
against God: Matthew 10:28, Fear not them which kill the body, but are not able to kill the soul; but rather
fear him who is able to destroy both body and soul in hell fire.’ They may threaten great things to us, but
God threateneth greater. See Exodus 18:11, Now I know that God is greater than all gods, for in the thing
wherein they dealt proudly God was above them.’ There is a greater being we have to depend upon.
(6.) Because God is of such majesty and greatness, we should quarrel at none of his dealings, for he is too
high to be questioned by the creature, and his counsels are carried on in such a way as we cannot judge of
them, no more than a worm can judge of the affairs of a man; he is great in counsel, and wonderful in
working.
(7.) This should keep his children in an holy awe: Hebrews 12:28, 29, Let us have grace whereby we may
serve God acceptably with reverence and godly fear, for our God is a consuming fire.’ When we come in
the holy assemblies: Genesis 28:17, How dreadful is this place!’ In our general course we must not slight
his frowns nor despise his favours, all comes from a great God; nor behave ourselves irreverently in his
presence, but still walk as those that have to do with a great and glorious God.
2. That in this present state we are not able to bear any extra ordinary manifestation of his greatness and
majesty.
[1.] Because of his glory, which would consume and swallow us up. This was a voice from the excellent
glory,’ 2 Peter 1:17. Now if this excellent glory by the vail of the firmament were not obscured, man were
not able to bear it: Job 37:20, If man speak, he shall be swallowed up:’ 1 Timothy 6:16, He dwelleth in light
which no man can approach unto, whom no man hath seen, nor can see,’ till we are received to heaven.
Thus it is, his glory would kill us, his voice confound us. There is a mighty disproportion between mortal
creatures and the infinite majesty of God; the brightness of his glory soon burdeneth and over-burdeneth
the infirmity of the best creatures.
[[@Page:340]] [2.] Because of our weakness.
(1.) Natural. We faint when we meet with anything extraordinary, and therefore no wonder if we are
astonished with the near approach of the excellent majesty of God, and made unfit for any action of body
or mind. If we cannot look on the sun, how can we see God? our felicity in heaven would be our misery on
earth. This wine is too strong for old bottles.
(2.) Sinful infirmity, consciousness of guilt is in it also, and our disconformity to God through sin: Isaiah
6:5, 6, Woe is me, for I am undone; I am a man of unclean lips, and I dwell in the midst of a people of
unclean lips, and mine eyes have seen the king, the Lord of hosts.’ So Peter: Luke 5:8, Depart from me, for I
am a sinful man.’ This raiseth a fear in us upon every eminent approach or discovery of God’s glory. Before
the fall, God and Adam were friends; he would have endured God to speak to him; yet after the fall, the
appearance of God became terrible. When he heareth his voice, he is afraid, and hideth himself; and
something of this fear sticketh to the best of his people, and when God is eminently near it is discovered;
for persons that have sin in them, to be near to so holy and glorious a majesty, that is a part of the reason
of this fear and trouble. Well, then, both these causes go together, the representation of the majesty of God,
and the sense of our own frailty and weakness.
Use. Is to press us to two things: —
1. To press us to an holy awe and reverence when we come near to God.
2. To take heed that our fear of God do not degenerate into a slavish fear.
First, To press us to an holy awe and reverence of God, when we draw nigh unto him. Surely we should in
all our worship have such thoughts of God as may leave a stamp of humility and some impressions of the
majesty and excellency of God upon us; and we should fall upon our faces, though not in a way of
consternation, yet in a way of adoration. And because usually we bewray much slightness and irreverence
in our converse with God and approaches to him, I shall press it a little.
1. I will show how the scriptures in the general do call for this holy awe of the majesty of God in all our
worship: Psalm 111:9, Holy and reverend is his name,’ and therefore never to be used by us but in an
awful and serious manner: Psalm 96:4, The Lord is great, and greatly to be praised; he is to be feared
above all gods.’ Whether we pray, or whether we praise God, still the heart must be deeply possessed with
a sense of his excellency; and we must admire him above all created or imaginable greatness whatsoever,
and so mingle reverence with our most delightful addresses to him. Again, Psalm 89:17, God is greatly to
be feared in the assembly of his saints, and to be had in reverence of all that are round about him.’ Holy
angels and sanctified men, who of all creatures have nearest access to God, should most adore and
reverence him, because they are best acquainted with him, and have the clearest sight of him that mortal
creatures are capable of. The angels are an assembly of holy ones, that always behold his face, therefore
always lauding and glorifying God. So God is said to be terrible in his holy place, Psalm 68:35, whether
heaven or the church. Indeed, the awful carriage of his people in his worship should be one means to
convince of the excellency and majesty of God, 1 Corinthians 14:25. The apostle showeth there that an
unbeliever, coming into the Christian assemblies when they are managed with gravity and awe, is
convinced and judged, and will fall down on his face and worship God, and say, God is in you of a truth;’
that is, seeing their humility, brokenness of heart, hearing their praises and admirations of God, and
seeing their orderliness and composedness of spirit; whereas rudeness, slightness, and irreverence doth
pollute and stain the glory of God in their minds.
2. Other addresses will not become faith and love.
[[@Page:341]] [1.] Faith, for whosoever cometh to God must fix this principle in his mind, that God is,’
Hebrews 11:6. We do not worship God aright if we do not worship him as believers; and if we worship
him as believers, we will worship him with reverence and godly fear. Faith giveth us not only a thought of
God, but some kind of sight of God, and sight will leave an impression upon the heart of reverence and
seriousness. Surely a sight or believing thought of God should be able to do anything upon the soul. It is
the great work of faith to see him that is invisible,’ Hebrews 11:27. We should in our whole conversation
live as in his sight, and live as those that remember God standeth by and seeth all that we are about: but
especially in our worship — we then set ourselves as before the Lord. Pray as to our Father that seeth
what we do: Matthew 6:6, Pray to thy Father, which is in secret; and thy Father which seeth in secret will
reward thee openly.’ Hear as before the Lord: Acts 10:33, We are all here present before God, to hear all
things that are commanded thee of God;’ then the soul should turn the back upon all other things, that the
mind may be taken up with nothing but God.
J2.] No other worship will become love. Worship is an act of love delight. Now love is seen in admiring the
excellencies of that glorious being whom we love, and ascribing all to him, as being deeply affected with
his goodness: Revelation 4:10, The four and twenty elders fall down before him that sat on the throne, and
worship him that liveth for ever and ever, and cast their crowns before the throne, saying, Thou art
worthy, Lord, to receive glory, honour, and power; for thou hast created all things, and for thy pleasure
they are and were created.’ They fell down, not out of astonishment, but reverence, and cast their crowns
before the throne. Whatever honour they have, they had it from God, and are content to lay it at his feet,
from whom they have life, and being, and all things. They have such an high esteem of God that before him
they cannot be too vile. They are unworthy to wear any crown in God’s presence, and are content that
their honour be a footstool to advance and extol his glory. Certainly those that are heartily affected to God
will go about his worship, as with cheerfulness, so with humility and reverence.
Secondly, To take heed that our humility and reverence do not degenerate into servile fear and
discouragement. It is apt to do so even in the best of God’s people. We can hardly keep the middle between
the extremes; our faith is apt to degenerate into presumption, and our humility into despondency of spirit,
and our fear into discouragement and distrust. So hard a matter is it to serve the Lord with fear, and to
rejoice with trembling,’ Psalm 2:11, or to walk in the fear of God, and in the comforts of the Holy Ghost.
Therefore, to avoid this consternation, do two things: —
1. Consider how amiable God hath represented himself in Jesus Christ, and how near he is come to us; and
within the reach of our commerce there is a new and living way through the veil of his flesh,’ Hebrews
10:20. So that, though our God be a consuming fire, yet there is a screen between us and this fire; though if
he should draw away the veil, a glimpse of his glory would kill us, yet this glory being veiled, we may have
access with confidence.’ Ephesians 3:12. There are naturally in our hearts fears, estrangedness, and
backwardness from God. But now God is incarnate, and hath been manifested in our flesh, we may have
more familiar thoughts of him, and they are made more sweet and acceptable to us.
2. Get your own peace with God made and confirmed to you more and more: Romans 5:1, 2, Being justified
by faith, we have peace with God, through Jesus Christ our Lord.’ So Ephesians 2:18, he preached peace to
you which were afar off, and to them that are nigh, for through him we both have an access by one Spirit to
the Father.’ See the breach made up between you and God, and be very tender of putting it to hazards any
more. God, that is a consuming fire to guilty souls, is a Sun of righteousness to the upright. When we are
accepted in the Beloved, those thoughts of God which [[@Page:342]] guilt will make amazing and terrible,
will be through peace comfortable and refreshing.
II. Their comfortable and gracious recovery by Christ, ver. 7, And Jesus came and touched them, and said,
Arise, be not afraid.’ He relieveth and helpeth them by three things: — (1.) His approach; (2.) His touch;
(3.) His word.
1. His approach. He came to them, you must understand, having laid aside his glory which he had in the
transfiguration, that he might more familiarly converse with them, and without prejudice. Because of their
weakness and infirmity he layeth aside his majesty, and re-assumeth the habit of his humiliation; as Moses
did put a veil upon his face, that the people might endure his sight and presence. God’s appearing at first
may be terrible; but the Issue is sweet and comfortable: a still calm voice followed the earthquake, wind,
and fire 1 Kings 19:And God doth good to his people after he hath humbled them and proved them,
Deuteronomy 8:16. Here, when the apostles lay, like dead men, Christ came and put new life and strength
into them. He came out of love and pity to them, that nothing more grievous might happen to them, either
loss of life or senses. He would not let them perish in these amazements.
2. His touch He touched them. Christ’s touch is powerful, and a means of application. Usually thus Christ
conveyed and applied his power: Mat 8:3 He touched the leper and cleansed him. Matthew 8:15 He
touched Peter’s wife’s mother and cured her of a fever. So Mat 9:19 He touched the two blind men and
they received their sight; and in many other places. So this touching of the apostles was to apply his
power, and to recover them out of their trance
3. His speech: And said, Arise, and be not afraid.’ The glorious voice of the Father affrights them, and the
gracious voice of the Son reviveth and refresheth them. He comforts those whom the terrors of the
Almighty had cast down. He doth not chide them for their fear or little faith, as he doth at other times; he
considered the greatness of the cause, their natural infirmity, the governing of which was not in their
power, and the terribleness and suddenness left no time for deliberation; therefore he doth not chide
them, but encourageth them. The like was done in other cases, as to Ezekiel in his trance: Ezekiel 2:1, Son
of man, arise, stand on thy feet, and I will speak to thee.’ So too the apostle John: Revelation 1:17, 18, When
I saw him, I lay at his feet as dead. And he laid his right hand upon me, saying, Fear not; I am the first and
the last.’ So here, be not afraid We must reverence Christ, but not be scared at him. Such a fear as may
stand with our duty is required, but not that which disableth us for it, or discourageth us in it; that is no
more pleasing to God than security.
[1.] Observe Christ’s tender care over his disciples in their faintings and discouragements.
(1.) That he comforteth and reviveth his disciples. Christ alone can help us, and confirm us against our
fears; the disciples did not stir, but lay prostrate upon their faces, till he came and touched them and said,
Arise, be not afraid.’ In all the troubles and perplexities of his people, he will be owned as the causer and
curer of them: Hosea 6:1, Come, let us return unto the Lord: for he hath torn, and he will heal us, he hath
smitten, and he will bind us up.’ So Job 5:18, He maketh sore and bindeth up, he woundeth and his hands
make whole.’ As all our troubles and perplexities are from his hands, so must the healing be. If he make
the wound, all the world cannot find a plaster to heal it; and no wound given by himself is above his own
cure; and he woundeth not as an enemy, but as a chirurgeon, not with a sword, but a lancet. All other
means are blasted till we come to him.
(2.) That he is exceeding ready, and hath great pity and tenderness towards them. As appeareth by laying
aside his glory, and coming to the disciples, when they came not to him; and speedily, that he might not
leave them long in the trance, lest worse effects should follow. And is he not like [[@Page:343]] affected to
all his people in their perplexities and troubles? Yes, verily. See Isaiah 57:16, I will not contend for ever,
nor will I be always wroth: for the spirit should fail before me, and the souls which I have made.’ He
speaketh as if he were afraid lest man’s spirit should fail, being long overwhelmed with terror and trouble.
So the apostle, 2 Corinthians 2:7, Comfort him, lest he be swallowed up with overmuch sorrow.’ The Lord
Christ is full of bowels and compassions, pitieth his people in their infirmities, fears, and troubles.
[2.] The manner and way which he taketh is considerable also — by touch and speech. The touch noteth
the application of his power; and in his speech he saith, Arise, be not afraid.’ Christ doth not love to
confound, but comfort, his servants, and therefore taketh this double course, by secret power enlivening
and strengthening their hearts: Psalm 138:3, I cried unto the Lord, and thou answeredst me, and
strengthenedst me with strength in my soul;’ that is, God did secretly support him and strengthen him
under the trouble. He doth it also by a word; therefore we read of God’s speaking peace to his people:
Psalm 85:8, I will hear what God will say, for he will speak peace to his people and his saints.’ Besides an
inward strengthening, there is a necessity of a word from Christ’s own mouth ere we can cast off our
discouragements. Besides his touching or his laying his right hand upon us, there is need of his word to us.
Use. It teacheth us what to do when we have serious thoughts of appearing before God. For the case in
hand is about those that were affrighted and disquieted with divine visions, which was occasioned by
natural frailty, and partly by a sense of sin. Now al of! us must shortly come into God’s presence, but who
can dwell with devouring burnings? If your thoughts be serious, you will find that it is no slight thing to
appear before God, who is our creator and our judge, and who is an holy and glorious God, to whom we
have carried it very unthankfully and undutifully. Now who can relieve you in these perplexed thoughts
but the Lord Jesus Christ? Get a word from him that your iniquity is taken away, and your sin purged,
Isaiah 6:7; and wait on him till he settleth your souls in the peace and hope of the gospel, Isaiah 57:14; and
then you are relieved in your agonies of conscience; stand up, be not afraid: the gospel is a sovereign
plaster, but his hand must make it stick.
III. The event and issue of all, ver. 8, And when they had lift up their eyes, they saw no man save Jesus
only.’ This intimateth two things: —
1. That this testimony from heaven did only concern Jesus Christ, for Moses and Elias vanish out of sight,
and Jesus is left alone, as the person in whom God is well pleased, and all the church must hear him When
they are withdrawn, Christ remaineth as Lord and head of the church, and so it showeth the ceasing of
Moses’s law, and the continuance and authority of the law of Christ. The apostle telleth us, When that
which is perfect is come, that which is in part shall be done away.’ They only prophesied, prefigured Christ
to come, but now upon the exhibition, the legal ordinances vanished.
2. That God manifesteth himself, for time, measure, and degree, as he himself seeth fit for our good; for the
vision is removed when the intent of it is obtained. Here the spiritual banquet doth not always last; heaven
is a perpetual feast, but we must not look upon earth to be feasted always with spiritual suavities. There is
no permanency but perpetual vicissitudes, in our enjoyments within time; we have clear and cloudy days
in the world, a feast, a desertion: Solomon’s Song 5:1, 2, I am come into my garden, my sister, my spouse; I
have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my
wine with my milk: Eat, O friends; drink, yea, drink abundantly, O beloved. I sleep, but my heart waketh; it
is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled;
for my head is filled with dew, and my locks with the drops of the night.’ And ver. 6, I opened to my
beloved; but my beloved [[@Page:344]] hath withdrawn himself and was gone.’ After the greatest
manifestations of Christ’s love, there may be a withdrawing; we cannot bear perpetual comforts, and God
reserveth them for a better time, when we are more prepared for them. There must be day and night in
this world, and winter and summer; but in heaven it is all day, there is a perpetual sunshine, never
clouded nor overcast.

Christ’s Eternal Existence and the Dignity of His Person Asserted and
Proved, in Opposition to the Doctrine of the Socinians.
To The Christian Reader.
HERE are presented to thy view some of the further profitable and pious labours of that eminent divine,
Dr Manton (now with God), who though, like a tree full of fruit, he has already yielded much fruit, yet still
more and more falls from him. Since his much to be lamented death, two very large volumes (with some
lesser) of his sermons have been published, which give a clear discovery to the world of his great abilities
for, and great diligence in, the office and work of the minis try. Now this small piece succeeds, which, in
comparison of the former, is but a poor stripling, — but as the shaking of an olive tree, as the gleaning
grapes when the vintage is over.’ Yet let it not be rejected or slighted upon that account; for though it is
not so bulky as they, yet, according to its proportion, it is of equal value, and shows the same head and
heart which they do.
My pen (upon this opportunity) would fain be launching forth into the commendation of the worthy
author, but I will not suffer it, considering how little he needs that from any, and how much he is above it
as from me. Neither will I suffer it to run out in the commending of these sermons; for I hope, to impartial
and judicious readers, they will commend themselves (the best way of commending). I only recommend
them, as judging them worthy of the perusal of all who are desirous of a fuller knowledge of our Lord
Jesus.
For he is the grand subject treated of in them. His person, offices, works, blessings, are here described,
asserted, vindicated, and improved. Our redemption by his blood; his being the image of the invisible God,
the first-born of every creature; his creating and sustaining all things; his headship over the church, pre-
existence before all created beings; his being the first-born from the dead, the union of the two natures in
his person; his reconciling of sinners to God through the blood of his cross, — these are the heads insisted
upon in these sermons (the author following the apostle, Colossians 1:14-20).
And are not these great points, of a very sublime nature, containing the very vitals of gospel revelation?
Can ministers preach, print too much of them? Can private Christians hear, read, meditate too much of
them? Oh, they are the τὰ βάθη, ‘the deep things of God.’ in which is manifested the πολυποίκιλος σοφία, ‘the
manifold wisdom of God.’ which ‘the angels desire to look into.’ which are the wonder and astonishment of
heaven, which put such a transcendent excellency upon the knowledge of Christ. Should we not, therefore,
thankfully receive and diligently peruse all discourses that may clear up our light in and about these
profound mysteries? I hope the consideration hereof will make these sermons acceptable to many
gracious souls. They all hanging upon this string, and pointing to this argument (of what Christ is, has
done, suffered, and procured for believers), they are not unfitly put together, and printed by themselves,
in this small volume.
Several of the points mentioned are controversial; for a long track of time there has been hot disputes
about them. What volumes pro and con have been written, both by ancient and modern [[@Page:345]]
divines, about them! But our reverend author does not so much concern himself in what is polemical and
controversial, but chose rather in a plainer way (as best suiting with sermon-work) to assert and prove
the truth by scriptural testimonies and arguments: and that he has done to the full.
Header, whoever thou art into whose hands these sermons shall come, let me assure thee they are the
genuine work of the person whose name they bear. They were copied out from, and according to, his own
notes, by one who I am sure would be as exact therein as possibly he could. But how earnestly could I
wish, if God had not seen it good to order it otherwise, that the author himself might have lived to have
reviewed and polished them; for what hand so fit to polish the stone as that which cuts it? But now what is
amiss must be left to the understanding reader to discover, and to the candid reader to pardon.
Christian, I commit thee to God; may he bless thee, and all the labours of his faithful servants (whether
living or dead), to the promoting of thy spiritual and eternal good. Which he ardently desires, who is, —
Thine to serve thee in our Lord Jesus,
Tho. Jacomb.
[[@Page417]]

Redemption by Christ.
Sermon 1.
Colossians 1:14. — In whom we have redemption through his blood, even the
forgiveness of sins.
THE apostle, in the former verse, had spoken of our slavery and bond age to Satan, from which Christ
came to deliver us; now, because sin is the cause of it, he cometh to speak of our redemption from sin: In
whom we have redemption through his blood, even the forgiveness of sins.’ Here is —
I. The author.
II. The benefit.
III. The price.
The point is this: —
Doct. That one principal part of our redemption by Christ is remission of sins. Here I shall show you: —
1. What remission of sins is.
2. The nature of redemption.
3. That remission of sins is a part, and a principal part of it.
First, What remission of sins is. Both terms must be explained — what sin is, and what is the forgiveness of
sin.
For the first, sin is a violation of the law of the eternal and living God: 1 John 3:4, ‘Whosoever committeth
sin, transgresseth also the law, for sin is the transgression of the law.’ God is the lawgiver, who hath given
a righteous law to his subjects, under the dreadful penalty of a curse. In his law there are two things — the
precept and the sanction. The precept is the rule of our duty, which showeth what we must do, or not do.
The sanction or penalty showeth what God will do, or might justly do, if he should deal with us according
to the merit of our actions. Accordingly, in sin, [[@Page:346]] there is the fault and the guilt.
[1.] The fault: that man, who is God’s subject, and so many ways obliged to him by his benefits, instead of
keeping this law, should break it upon light terms, and swerve from the rule of his duty, being carried
away by his own ill-disposed will and base lusts. It is a great and heinous offence, for which he becometh
obnoxious to the judgment of God.
[2.] The guilt: which is a liableness to punishment, and that not ordinary punishment, but the vengeance of
the eternal God, who every moment may break in upon us. Where there is sin, there will be guilt; and
where there is guilt, there will be punishment, unless we be pardoned, and God looseneth the chains
wherewith we be bound.
Secondly, Forgiveness of sin is a dissolving the obligation to punishment, or a freedom, in God’s way and
method, from all the sad and woful consequences of sin. Understand it rightly.
[1.] It is not a disannulling the act, as it is a natural action; such a fact we did, or omitted to do; factum,
infactum fieri nequit — that which is done, cannot be undone. And, therefore, though it be said, Jeremiah
50:20, The iniquity of Jacob shall be sought after, and the sins of Judah, and they shall not be found; for ‘I
will pardon them whom I reserve;’ yet that must not be understood as if God would abolish the action, and
make it as if it had never been, for that is impossible. But he would pass by, and overlook it as to
punishment.
[2.] Nor is it abolished as a faulty or criminal action, contrary to the law of God. The sins we have
committed are sins still, such actions as the law condemneth. Forgiveness is not the making of a fault to be
no fault. An accused person may be vindicated as innocent, but if he be pardoned, he is pardoned as an
offender. He is not reputed as one that never culpably omitted any duty, or committed any sin, but his
fault is forgiven upon such terms as our offended governor pleaseth ‘I will be merciful to their
unrighteousness, and forgive all their sins,’ Hebrews 8:12. They are pardoned as sins.
[3.] Nor is the merit of the sinful act lessened; in itself it deserveth condemnation to punishment. Merito
operis, it is in itself damnable, but quoad eventum: Romans 8:1, ‘There is no condemnation to them that
are in Christ Jesus.’ &c.; because the grace of the gospel dischargeth us from it. We must still own
ourselves deserving the wrath of God, which maketh for our constant humiliation and admiration of grace;
so that he that is pardoned still deserveth punishment.
[4.] It remaineth, therefore, that forgiveness of sin is a dissolving the obligation to punishment, or passing
by the fault, so as it shall not rise up in judgment against us to our confusion or destruction: the fault is the
sinner’s act, the punishment the judge’s, which he may forbear on certain terms stated in the law of grace.
He passeth by the fault so far, that it shall not be a ground of punishment to us. I prove it: —
(1.) From the nature of the thing; for there is such a relation between the fault and the guilt, the sin and
the punishment, that the one cannot be without the other. There can be no punishment without a
preceding fault and crime. Therefore, if the judge will not impute the fault, there must needs be an
immunity from punishment, for the cause being taken away, the effect ceaseth, and the sin committed by
us is the meritorious cause of punishment. If God will cover that, and overlook it, then forgiveness is a
dissolving the obligation to punishment.
(2.) From the common rule of speaking used among men, for surely the scripture speaketh intelligibly.
Now in the common way of speaking, he cannot be said to forgive or remit a fault that exacteth the whole
punishment of it. How can a magistrate be said to forgive an offender, when the offender beareth the
punishment which the law determineth? And what do men pray for to God, [[@Page:347]] when they pray
for the forgiveness of sins, but that they may be exempted from the punishment which they have
deserved?
(3.) It would seem to impeach the justice and mercy of God, if he should exact the punishment where he
hath pardoned the offence. His justice, to flatter men with hopes of remitting the debt, where he requireth
the payment; his mercy, in making such fair offers of reconciliation, when still liable to his vindictive
justice. There may be indeed effects of his fatherly anger, but not of his vindictive wrath.
(4.) The phrases, and way of speaking in scripture, by which forgiveness of sin is set forth, show God doth
blot out our sins: Psalm 51:2, ‘Wash me thoroughly from my iniquity, and cleanse me from my sin.’ And
cover them: Psalm 32:1, Blessed is he whose transgression is forgiven, whose sin is covered.’ To cast them
behind his back: Isaiah 38:17, ‘Thou hast cast all my sins behind thy back.’ And cast them into the bottom
of the sea: Micah 7:19, ‘Thou wilt cast all their sins into the depths of the sea.’ To remember them no more:
Jeremiah 31:34, ‘I will forgive their iniquity, and I will remember their sin no more.’ By such emphatical
metaphors doth it express God’s free and full forgiveness, if we seriously enter into his peace; and do
clearly show, that if God punisheth sins, he doth remember them; if he avenge them, he imputeth them; if
they are brought into the judgment against us, they are not covered; if he searcheth after them, he doth
not cast them behind his back; if he bringeth them into light, he doth not cast them into the depths of the
sea; much more if he punish us for them.
Secondly, The nature of redemption.
What is redemption by the blood of Christ?
In opening it to you, I shall prove six things: —
1. A captivity or bondage.
2. That from thence we are freed by a ransom, or price paid.
3. That none but Christ was fit to give this ransom.
4. That nothing performed by Christ was sufficient till he laid down his life.
5. That thence there is a liberty resulting to us.
6. That we do not actually partake of the benefit of this ransom till we be in Christ.
[1.] Our being redeemed supposeth a captivity and bondage. All men in their unrenewed estate are slaves
to sin and Satan, and subject to the wrath of God. That we are slaves to sin appeareth by scripture and
experience: Titus 3:3, ‘Serving divers lusts and pleasures;’ John 8:34, ‘Whosoever committeth sin, is the
servant of sin.’ Men imagine a life spent in vanity and pleasure to be a very good life; it were so, if liberty
were to be determined by doing what we list, rather than what we ought. But since it is not, experience
showeth that they are convinced of their brutish satisfactions as mean and base, yet they cannot leave
them, for that true and solid happiness offered by Christ. ‘Now as they are under sin, so they are under
Satan, who worketh in the children of disobedience,’ Ephesians 2:2; and hath a great power over wicked
men in the world, who fall to his share, as the executioner of God’s curse, and are taken captive by him at
his will and pleasure, 2 Timothy 2:26. This is the woful captivity and servitude of carnal men, that they fall
as a ready prey into the mouth of the roaring lion. ‘Now, for this they are liable to the curse and wrath of
God; therefore called children of wrath, even as others,’ Ephesians 2:3; that is, obnoxious to his righteous
displeasure and punishment. Thus were we lost in ourselves under sin, Satan, and the wrath of God, from
which we could no way free ourselves; and if grace had not opened a way for us to escape, what should we
have done?
[2.] To recover us, there was a price to be paid by way of ransom to God. We are not delivered
[[@Page:348]] from this bondage by prayer or entreaty, nor by strong hand or mere force, nor yet by the
sole condescension and pity of the injured party, without seeking reparation of the wrong done, but by the
payment of a sufficient price, and just satisfaction to provoked justice. This price was not paid indeed to
Satan, who detaineth souls in slavery as a rigid usurping tyrant or merciless jailor (from him indeed we
are delivered by force), but the price was paid to God. Man had not sinned against Satan, but against God,
to whom it belongeth to condemn or absolve. And God being satisfied, Satan hath no power over us, but is
put out of office, as the executioner hath nothing to do when the judge and law is satisfied; Now, that
redemption implieth the paying of a price is clear, because the word importeth it, and the scripture often
uses this metaphor: Matthew 20:28, ‘The Son of man came not to be ministered unto, but to minister, and
to give his life a ransom for many;’ 1 Timothy 2:6, ‘Who gave himself a ransom for all, to be testified in due
time.’ Redemption in the general is a recovery out of our lost estate. God could have saved men by the
grace of confirmation, but he chose rather by the grace of redemption. This recovery was not by a forcible
rescue, but by a ransom. Christ, in recovering his people out of their lost estate, is sometimes set forth as a
lamb, sometimes as a lion. In dealing with God, we consider him as the lamb slain, Revelation 5:5, 6: in
dealing with Satan, and the enemies of our salvation, he doth as a lion recover the prey. But why was a
ransom necessary? Because God had made a former covenant, which was not to be quit and wholly made
void but upon valuable consideration, lest his justice, wisdom, holiness, veracity, authority should fall to
the ground.
(1.) The honour of his governing justice was to be secured and freed from any blemish, that the awe of God
might be kept up in the world: Romans 3:5, 6, and Genesis 18:25, ‘That be far from thee, to do after this
manner, to slay the righteous with the wicked; and that the righteous should be as the wicked, that be far
from thee: shall not the judge of all the earth do right?’ If God should absolutely pardon without
satisfaction equivalent for the wrong done, how should God else be known and reverenced as the just and
holy governor of the world? Therefore Romans 3:25, 26, it is said, ‘Whom God hath set forth to be a
propitiation through faith in his blood, to declare his righteousness. for the remission of sins that are past,
through the forbearance of God; to declare, I say, at this time his righteousness; that he might be just, and
the justifier of him which believeth in Jesus.’
(2.) His wisdom. The law was not given by God in jest, but in the greatest earnest that ever law was given.
Now, if the law should be recalled without any more ado, the lawgiver would run the hazard of levity,
mutability, and imprudence in constituting so solemn a transaction to no purpose. Paul was troubled
when forced to retract his word, 2 Corinthians 1:17, 18; that his word should be yea to-day, and nay to-
morrow. Therefore, when God had said, Thus I will govern the world, he was not to part with the law upon
light terms.
(3.) His holy nature would not permit it. There needed some way to be found out, to signify his purest
holiness, his hatred and detestation of sin, and that it should not be pardoned without some marks of his
displeasure. His soul hates the wicked, and the righteous God loveth righteousness, Psalm 11:6.
(4.) His authority. It would be a derogation from the authority of his law, if it might be broken, and there
be no more ado about it. Now, that all the world might know that it is a dangerous thing to transgress his
laws, and might hear and fear, and do no more presumptuously, God appointed this course, that the
penalty of his law should be executed upon our surety, when he undertook our reconciliation with God,
Galatians 4:4.
(5.) The veracity and truth of God. It bindeth the truth of God, which sinners are apt to question: Genesis
3:5, ‘Hath God said?’ and Deuteronomy 29:19, 20. We look upon the threatenings of the [[@Page:349]] law
as a vain scarecrow; therefore, for the terror and warning of sinners for the future, God would not release
his wrath, nor release us from the power of sin and Satan, which was the consequent of it, without a price
and valuable compensation.
[3.] None was fit to give this ransom but Jesus Christ, who was God-man. He was man to undertake it in
our name, and God to perform it in his own strength; a man that he might be made under the law, and
humbled even to the death of the cross for our sakes; and all this was elevated beyond the worth of
created actions and sufferings by the divine nature which was in him, which perfumed his humanity, and
all done by it and in it. This put the stamp upon the metal, and made it current coin, imposed an infinite
value upon his finite obedience and sufferings. By taking human nature a price was put into his hands to
lay down for us: Hebrews 10:15, and his divine nature made it sufficient and responsible, for it was the
blood of God: Acts 20:28, ‘Feed the church of God, which he hath purchased with his own blood;’ and
Hebrews 9:13, ‘For if the blood of bulls and goats, and the ashes of an heifer, sprinkling the unclean,
sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who through the Spirit
offered himself without spot to God, purge your conscience from dead works to serve the living God?’ It
was that flesh and blood which was assumed into the unity of his person as a slip or branch grafted into a
stock is the branch of the stock, and the fruit of it is the fruit of the stock. A naked creature without this
union could not have satisfied the justice of God for us. This made his blood a precious blood, and his
obedience a precious obedience. In short, God-man, the Son of God and the son of Adam, was he that
redeemed us. So, in short, there were different parties to be dealt with before the fruit of redemption
could be obtained: God, satan, man. God was an enemy that could not be overcome, but must be
reconciled; Satan was a usurper, and was to be vanquished with a strong hand; man was unable and
unwilling to look after the fruits of redemption, and our obstinacy and unbelief could only be overcome by
the Spirit of Christ.
[4.] Nothing performed by Christ could be a sufficient ransom for this end, unless he had crowned all his
other actions and sufferings by laying down his life, and undergoing a bloody and violent death. This was
the completing and crowning act. Partly to answer the types of the law, wherein no remission was
represented without a bloody sacrifice; partly from the nature of the thing, and the fulness of the
satisfaction required until all that was finished, John 8:20. Death was that which was threatened to sin,
death was that which was feared by the sinner. Many ignorant people will say the least drop of Christ’s
blood was enough to save a thousand worlds. If so, his circumcision had been enough without his death.
But Christ is not glorified but lessened by such expressions. Surely his death was necessary, or God would
never have appointed it; his bloody death suited with God’s design. God’s design was to carry on our
recovery in such a way as might make sin more hateful, and obedience more acceptable to us.
(1.) Sin more hateful by his agonies, blood, shame, death; no less remedy would serve the turn, to procure
the pardon and destruction of it: Romans 8:3, ‘By sin he condemned sin in the flesh;’ that is, by a sin-
offering. God showed a great example of his wrath against all sin by punishing sin in the flesh of Christ. His
design was for ever to leave a brand upon it, and to furnish us with a powerful mortifying argument
against it, by the sin-offering and ransom for souls. Surely it is no small matter for which the Son of God
must die! At Golgotha, sin was seen in its own colours — there he showed how much he hateth it, and
loveth purity.
(2.) To commend obedience. Christ’s suffering death for the sin of man at the command of his Father was
the noblest piece of ser vice and the highest degree of obedience that ever could be performed to God —
beyond anything that can be done by men or angels. There was in it so much love to God, pity to man, so
much self-denial, so much humility and patience, and so much resignation of himself to God, who
appointed him to be the redeemer and surety of man, to do this [[@Page:350]] office for him, as cannot be
paralleled. The great thing in it was obedience: Romans 5:14, ‘By the obedience of one shall many be made
righteous;’ so Philippians 2:7, God was not delighted in mere blood, but in blood offered in obedience. All
his former actions, together with his death and sufferings, make but one entire act of eminent obedience;
but his painful and cursed death, so willingly and readily undergone, was the crowning act. The formal
reason of the merit was that ‘Christ came to fulfil the will of God, by which will we are sanctified,’ Hebrews
10:10, therefore his death was necessary.
[5.] From this ransom and act of obedience there is a liberty resulting unto us, for the redeemed are let go
when the ransom is paid. Now this liberty is a freedom from sin, that we may become the servants of God:
Romans 6:22, ‘Being made free from sin, ye became servants of righteousness.’ Christ came not to free us
from the duty of the law, but the penalty and curse thereof. To free us from the duty of the law is to
promote the devil’s interest. No; he freed us from the wrath of God that we may serve him cheerfully, to
establish God’s interest upon surer and more comfortable terms, to restore us to God’s favour and service:
to God’s favour, by the pardon of sin; to his service by writing his laws on our hearts and minds.
Sometimes our redemption from the curse is spoken of: Galatians 3:13, ‘Christ hath redeemed us from the
curse of the law, being made a curse for us.’ Sometimes our redemption from sin: Titus 2:14, ‘Who gave
himself for us, that he might redeem us from all iniquity;’ and so by consequence from the power of the
devil, which is built on the curse of the law and reign of sin. Satan’s power over us doth flow from the
sentence of the condemnation pronounced by the law against sinners, and consists in that dominion sin
hath obtained over them. If the curse of the law be disannulled, and the power of sin broken, he is spoiled
of his power: Colossians 2:14,. 15, ‘Blotting out the handwriting of ordinances that was against us, which
was contrary to us, and took it out of the way, nailing it to his cross; and having spoiled principalities and
powers, he made a show of them openly, triumphing over them.’
[6.] That we are not partakers of this liberty, nor of the benefit of this ransom, till we are in him, and
united to him by faith, for the text saith, ‘In whom we have redemption by his blood.’ Certainly we must be
turned from Satan to God before we are capable of receiving the forgiveness of sins, Acts 26:18. We do not
actually partake of the privileges of Christ’s kingdom till we be first his subjects: Who hath delivered us
from the power of Satan, and hath translated us into the kingdom of his dear Son: ‘in whom we have
redemption through his blood, the forgiveness of sins.’ Christ and his people are an opposite state to the
devil and his instruments. ‘While we are under the opposite power we belong not to Christ, and the
privileges of his kingdom belong not to us; but as soon as we are translated and put into another estate,
then we have the first privilege, remission of sins.’ Look, as in the fall there was sin before guilt, so in our
reparation there must be conversion, renovation, or repentance before remission. We are first effectually
called or sanctified, and then justified and glorified. Man’s recovery to God is in the same method in which
he fell from him. It is first brought about by a new nature, and communication of life from Christ. He
regenerateth that he may pardon, and he pardoneth that he may further sanctify and make us
everlastingly happy.
Thirdly, That remission of sins is a part, and a principal part of redemption.
1. How is it a part or fruit of redemption?
I answer — Redemption is taken either for the impetration or application.
[1.] The impetration or laying down the price, that was done by Christ upon the cross. So it is said,
Hebrews 9:12, ‘Christ by his own blood obtained eternal redemption for us.’ Then was God propitiated,
the deadly blow given to the kingdom and power of the devil, and the merit and ransom interposed, by the
virtue of which we are pardoned. The obtained redemption and remission of sins is a fruit flowing from it,
and depending upon it as an effect upon the cause.
[[@Page:351]] [2.] The scripture considers redemption in its application. Besides laying down the price,
there is an actual deliverance and freedom by virtue of that price. This is either begun or complete. The
complete redemption, or freedom from sin and misery, is that which the godly shall enjoy at the last day:
Romans 8:23, ‘We which have the first-fruits of the Spirit, even we ourselves groan within ourselves,
waiting for the adoption, to wit, the redemption of our body;’ Ephesians 4:30, ‘Grieve not the Holy Spirit of
God, whereby ye are sealed unto the day of redemption;’ Ephesians 1:14, ‘In whom also, after ye believed,
ye were sealed with that Spirit of promise, which is the earnest of our in heritance, until the redemption of
the purchased possession.’ The inchoate or begun deliverance is that measure of deliverance which
believers enjoy now by faith, which consists of two parts — justification and sanctification. Sanctification:
1 Peter 1:18, Titus 2:14, ‘Who gave himself for us, that he might redeem us from all iniquity, and purify
unto himself a peculiar people, zealous of good works;’ when we are free from the power and weight of
sin. Justification, so it is in the text, and Eph, 1:7; when sin is freely pardoned, and our debt cancelled, and
we are delivered from evil and wrath to come.
2. As it is a part, so it is a principal part. This will appear if you consider the evil we are freed from.
[1.] The power of the devil is destroyed. All the advantage which he hath against us is as we are sinners,
guilty sinners before God. For we are put into his hands when we have forfeited the protection of our
righteous Lord, but forgiveness of sins gives us a release from him, Acts 26:18. When Christ came to
procure it he destroyed the devil’s power; when we are converted we are interested in the privilege.
[2.] The reign of sin is broken, or sanctifying grace is inseparable from pardoning grace; yea, I will venture
to say, that the gift of the sanctifying Spirit is a part of our pardon executed and applied; for a part of the
punishment of sin was spiritual death, or the loss of God’s image: Colossians 2:13, ‘He hath quickened you
together with Christ, having forgiven all your trespasses.’ When God pardoneth he sanctifieth and createth
us anew, that we may be fit for his service, so that we are renewed by the Spirit, as well as recovered out
of the snares of the devil.
[3.] We are eased of tormenting fears in a great measure. Man can have no firm peace and comfort in his
own soul while sin remaineth upon him. Our case is dangerous, whether we be sensible of it or no,
because our condition is not to be valued by our sense and feeling, but by the sentence of the law of God,
which we have broken and violated. If there be any difference in the case, the more insensible we are, the
more miserable. The generality of men indeed are senseless and care less, put far away the evil day from
them, and so make light work of reconciling themselves to God. But are they the more safe for this? No; if
they will dance about the brink of hell, and go merrily to their execution, it argues not their safety, but
their stupidness. The thought of danger is pat off when the thing itself is not put away, but if they be
serious they cannot be without trouble: Romans 1:32, ‘Knowing the judgment of God, they conclude that
they that do such things are worthy of death.’ The very light of nature will revive many unquiet thoughts
within them. The justice of the supreme Governor of the world will still be dreadful to them, whose law
they have br6ken, and whose wrath they have justly deserved. They may lull the soul asleep by the
stupifying potion of carnal delights, and while conscience is asleep please themselves with stolen waters,
and bread eaten in secret, which is soon disturbed by a few serious and sober thoughts of the world to
come. God is offended, and what peace can they have?
[4.] Death is unstinged. That is the usual time when convictions grow to the height, and the stings of an
awakened conscience begin, to be felt, 1 Corinthians 15:56. Then the thoughts of death and judgment to
come are very terrible to them, and men begin to see what it is to bear their own sins, and how happy they
are who are sure of a pardon.
[[@Page:352]] [5.] The obligation to eternal punishment ceases. Pardon is dissolving and loosing that
obligation. Now the punishment is exceeding great; hell and damnation are no vain scarecrows. Eternity
makes everything truly great, the poena damni, an everlasting separation from the comfortable presence
of the Lord: Matthew 25:41, ‘Go, ye cursed;’ Luke 13:27, ‘Depart, ye workers of iniquity.’ When God turned
Adam out of paradise his case was very sad, but God took care of him in his exile, made him coats of skin,
gave him a day of patience, afterwards promised the seed of the woman, who should recover the lapsed
estate of mankind, intimated hopes of a better paradise. That estate, therefore, is nothing comparable to
this, for now man is stripped of all his comforts, sent into an endless state of misery, whence there is no
hopes of ever changing his condition. So for the poena sensus, the pain: Mark 9:44, ‘Where their worm
never dieth, and their fire is never quenched.’ The worm is the worm of conscience reflecting on past folly
and disobedience. See here a man may run away from the rebukes of conscience by many shifts —
sleeping, sporting, distracting his mind with a clatter of business; but there not a thought free, but is
always thinking of slighted means, abused mercies, wasted time, the offences done to a merciful God, and
the curse wherein they have involved themselves; the fire is the wrath of God, or these unknown pains
that shall be inflicted on body and soul, which must needs be great when we fall into the hands of the
living God. If a little mitigation, a drop to cool your tongue be thought a great matter, oh! what a
blessedness is it to be freed from so great an evil. Perhaps you coldly entertain the offer of a pardon now,
but then to be freed from wrath to come — Oh, blessed Jesus! 1 Thessalonians 1:10.
II. The good depending on it: Luke 1:77, ‘To give us the knowledge of salvation by the remission of sins.’
Eternal life dependeth on it, for you are not capable of enjoying God till his wrath be appeased. As all evil
was introduced by sin, so all happiness by pardon. This is an initial blessing, which maketh way for the
rest.
Use, of exhortation: To persuade you to seek after this benefit. All of us once needed it, and the best of us,
till we are wholly freed from sin, still need it.
1. We all of us once needed it; for we are not only criminal persons liable to condemnation, but actually
condemned in the sentence of God’s law: John 3:18, ‘He that believeth not is condemned already.’ Now,
should not a condemned man make means to be pardoned? and should not we accept of God’s terms,
especially when there is but the slender thread of a frail life between us and execution? He that securely
continues in his sins, despiseth both the curse of the law and the grace of the gospel. Oh, consider! nothing
but a pardon will serve the turn — not forbearance on God’s part, nor forgetfulness on yours.
[1.] Not forbearance of the punishment on God’s part. God may be angry with us while he doth not
actually strike, as the psalmist saith: Psalm 7:11-13, God is angry with the wicked every day; if he
turn not he will whet his sword. ‘He hath bent his bow and will make it ready.’ God, who is a
righteous judge, will not dispense with the offences of wicked men, by which he is continually
affronted and provoked. Though in the day of his patience he doth for a while spare, yet he is ready
to deal with them comminus, hand to hand, for he is sharpening his sword; eminus, at a distance, for
he is bending his bow. The arrow is upon the string, and how soon he may let it fly we can not tell.
We are never safe till we turn to him, and enter into his peace, and so the obligation to punishment
be dissolved.
[2.] On our part, our senseless forgetfulness will do us no good. Carnal men mind not things which
relate to God, or the happiness of their immortal souls; but they are not happy that feel least
troubles, but they that have least cause. A benumbed conscience cannot challenge this blessedness.
They put off the thoughts of that which God hath neither forgiven nor covered; and so do but skin
the wound till it festers and rankles into a dangerous sore. Our best course [[@Page:353]] is to see
we be justified and pardoned.
2. The best of us still need it: partly because though we be justified, and our state be changed, yet renewed
sins need a new pardon. We are still sinning against God — either we are omitting good, or committing
evil. What will we do if we be not forgiven? Renewed sins call for renewed repentance. We do not need
another Redeemer, or another covenant, or another conversion; yet we do need renewed pardon, partly
because our final sentence of pardon is not yet passed, nor shall be passed till the last judgment: Acts 3:19,
‘Repent ye, therefore, and be converted, that your sins may be blotted out, when the times of refreshing
shall come from the presence of the Lord.’ We are now pardoned and justified constitutively by the tenor
of the new covenant, and there by description. The sincerity of our faith and repentance is not presently
evident; it is possible, but difficult, to know that we are sincere penitent believers; but at last, when our
pardon is actually pronounced by our judge’s mouth, sitting on the throne, then all is clear, evident, plain,
and open. And partly because daily infirmities call for daily repentance. We do not carry ourselves with
that gravity and watchfulness, but that we need to cry for pardon every day.
[[@Page427]]

Sermon 2.
Colossians 1:15. — Who is the image of the invisible God, the first-born of every
creature.
THE apostle having mentioned our redemption, doth now fall upon a description of the Redeemer. He is
set forth by two things: —
First, His internal relation to God.
Secondly, By his external relation to the creature.
Doct. It is a great part of a believer’s work to have a deep sense of the Redeemer’s excellency imprinted
upon his mind and heart.
Here I shall show: —
I. How it is set forth in this verse.
II. Why this should be much upon our minds and hearts.
I. How it is set forth in this scripture: —
1. That ‘he is the image of the invisible God.’
2. The ‘first-born of every creature.’
For the first expression there I shall consider: —
1. What belongs to an image.
2. In what respects Christ is the image of God.
3. How he differeth from other persons.
1. What belongeth to an image, and that all this is in Christ. In an image there are two things — impression
and representation. Both are in Christ. There is a divine impression upon him, and he doth represent God
to us.
[1.] For impression, there is: —

(1.) Likeness; for an image must be like him whom it representeth. An artificial image of God,
or such as may be made by us, is forbidden upon this account: Isaiah 40:18, ‘To whom, then,
will ye liken God? or what likeness will ye compare unto him?’ What is [[@Page:354]] there
among all the creatures that can be like such an infinite and almighty essence? or by what
visible shape or figure would they represent or resemble God?
(2.) Deduction and derivation. The image is taken from him whom it is intended to represent. It
is not some casual similitude between two men that have no reference or dependence one
upon another; hut such as is between a father and his only-begotten son; as it is said of Adam,
Genesis 5:1, ‘He begat a son in his own image;’ and so it is verified in Christ because of his
eternal generation. Like him, because begotten of him.
(3.) There is not a likeness in a few things, but a complete and exact likeness; so Christ, as the
second person, is called, Hebrews 1:3, ‘The express image of his person.’ There is not only
likeness, but equality. God cannot make a creature equal to himself, nor beget a son unequal to
himself.
 [2.] Representation; for an image it serveth to make known and declare that thing whose image it is.
If light produce light, the light produced doth represent the light and glory producing; and the more
perfect and immediate the production is, the more perfect is the resemblance; a lively expression of
the pattern and exemplar. And this is the reason why the word invisible is added, because God, who
in his own nature is invisible, and incomprehensible to man, revealeth himself so far as is necessary
to salvation to us by Christ. Visible things are known by their visible images, with more delight, but
not with more accuracy. The image is not necessary to know the thing; but here it is otherwise. We
cannot know God but by Christ: John 1:18, ‘No man hath seen God at any time; the only-begotten
Son, which is in the bosom of the Father, he hath declared him.’ God is invisible, and
incomprehensible by any but Jesus Christ, who being his only Son, and one in essence with the
Father, he doth perfectly know him, and reveal unto mankind all that they know of him. Thus you see
what belongs to an image.
2. In what respects Christ is the image of God.
[1.] In respect of his eternal generation. So Christ is the ‘express image of his person’ — not
substance, but subsistence. We do not say that milk is like milk, nor one egg like another, because
they are of the same substance; so Christ is not said to be of the same substance, but of the same
subsistence. He is, indeed, of the same substance with him whom he doth resemble, but the image is
with respect to the subsistence; so he resembleth the Father fully and perfectly. There is no
perfection in the Father but the same is in the Son also. He is eternal, omnipotent, infinite in wisdom,
goodness, and power.
[2.] As God incarnate, or manifested in our flesh; so the perfections of the Godhead shine forth in the
man Christ Jesus, in his person, word, and works.
(1.) In his person. They that had a discerning eye might see something divine in Christ: John 1:14, ‘We
beheld his glory, as the glory of the only-begotten of the Father.’ There is the as of similitude, and the as of
congruity; as if a mean man taketh state upon him, we say he behaveth himself as a king, but if we say the
same of a king indeed, we mean he behaveth himself king-like, that is, becoming the majesty of his high
calling. So we beheld his glory as, &c., that is, such a glory as was suitable and becoming God’s only Son. So
Christ was angry with his disciples because they were too importunate to see the Father, though they saw
him ordinarily, conversing with him: John 14:7, ‘If ye had known me ye should have known my Father
also, and from henceforth ye know him and have seen him.’ The Father is no otherwise to be known but as
he hath revealed himself in Christ; and having seen and known Christ, who was his image, they might both
see and know him; and when Philip saith ‘Show us the Father and it sufficeth us’ — this will convince us
all without [[@Page:355]] further argument — Christ answereth, John 14:9, ‘He that hath seen me hath
seen the Father.’ They might see the Father’s infinite power acting in him, his wisdom teaching by him, his
goodness in the whole strain of his life; so that in Christ becoming man, God doth in and by him represent
all his own attributes and properties, his wisdom, goodness, and power.
(2.) In his word; where God is revealed to us savingly, so as we may be brought into communion with him,
so it is said, ‘lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them,’
2 Corinthians 4:4. As God shineth forth in Christ, so doth Christ shine forth in the gospel. There we have
the record of his doctrine, miracles, and the end for which he came into the world; and this is the great
instrument by which the virtue and power of God is conveyed to us, for the changing of our hearts and
lives: 2 Corinthians 3:18, ‘Beholding the glory of the Lord as in a glass, we are changed into his image and
likeness, from glory to glory.’ Some sight of God we must have, or else we cannot be like him: the
knowledge or sight of God with mortal or bodily eyes is impossible; the external manifestations and
representations in the creature is imperfect, and sufficeth rather for conviction than conversion, or to
leave us without excuse, than to save the soul, Romans 12:1 (they have not the excuse of fault less
ignorance). To know him in the law, or covenant of works, doth but work wrath, Romans 4:15, or revive in
us a stinging sense of our hopeless condition. To know him in person, or to see his glorious works, or hear
his glorious words, was a privilege vouchsafed but to few, and to many that made no good use of it;
therefore there is only reserved his word to bring us into communion with God, or the glass of the gospel
to represent the glory of the Lord, that we may be changed into his likeness from glory to glory; there the
knowledge of God is held out powerfully in order to our salvation.
(3.) His works — all which in their whole tenure and contexture showed him to be God-man. If at any time
there appeared any evidence of human weakness, lest the world should be offended and stumble thereat,
he did at the same time give out some notable demonstrations of his divine power. When he lay in a
manger at his birth, a star appeared, and angels proclaimed his birth to the shepherds; when he was
swaddled as an infant, the wise men came and worshipped him; when he was in danger of suffering
shipwreck, he commanded the winds and the waves, and they obeyed him; when he was tempted by
Satan, he was ministered unto by the angels, Matthew 4:11; when they demanded tribute for the temple, a
fish brought it to him, Matthew 17:26; when he was deceived in the fig-tree (which, was an infirmity of
human ignorance), he suddenly blasted it, discovering the glory of a divine power; when he hung dying on
the cross, the rocks were rent, the graves opened, the sun darkened, and all nature put into a rout. Though
he humbled himself to purchase our mercies, yet he assured our faith by some emissions and breakings
forth of his divine power. Well, then, though it be our duty to seek and find out God’s track and foot-print
in the whole creation, and to observe the impressions of his wisdom, goodness, and power, in all the
saints; especially this is our duty to admire his image in Jesus Christ, for in his humanity the perfections of
the Godhead shine forth in the highest lustre. Whatever perfection we conceive to be in his person, word,
or works, the same may we conclude to be in the Father also. Did the winds and seas obey Christ? the
whole creation is at the beck of God. Did Christ show himself to be the wisdom, goodness and power of
God? surely God is infinitely wise. Was Christ holy and undefiled? surely so is God — light in whom is no
darkness at all. Was Christ loving, pitiful, and compassionate, not abhorring the most vile and miserable,
whether in soul or body, that came to him for relief? surely God is love, and he will not be strange to those
that seek him in Christ.
3. How he differeth from other persons; for the saints also are made after the image of God: Colossians
3:10, And ‘have put on the new man, which is renewed in knowledge after the image of him that created
him;’ Ephesians 4:24, And ‘that ye put on the new man, which after God is created in righteousness and
true holiness.’ I answer, There is a great difference between the image of God [[@Page:356]] in man and
the image of God in Christ.
[1.] Man resembleth God hut imperfectly. Man was made, and is now made, after the image of God,
but with much abatement of this high perfection which is in Christ, for he hath all the substantial
perfection which his Father hath. In other creatures there is some resemblance, but no equality:
other creatures are made like God, but he is begotten like God.
[2.] It is derivative from Christ. God would recover man out of his lapsed estate by setting up a
pattern of holiness in our nature: Romans 8:29, ‘Whom he did foreknow he also did predestinate to
be conformed to the image of his Son, that he might be the first-born among many brethren.’ None
was fit to restore this image of God that was lost, but God incarnate, for thereby the glory of God was
again visible in our nature. God is a pure spirit, and we are creatures, that have indeed an immortal
soul, but it dwelleth in flesh; therefore to make us like God, ‘the Word was made flesh,’ that he might
represent the perfections of God to us, and commend holiness by his own example.
Secondly, The next thing ascribed to ‘Christ is that he is the first born of every creature:’ that is, born of
God before any creature had a being, or begotten of the Father of his own proper essence, and equal with
him before anything was created and brought forth out of nothing. But here the adversaries of the eternal
Godhead of Christ triumph, and say, The first-born of the creatures is a creature, one of the same kind. I
answer — If we grant this that they allege, they gain nothing, for Christ had two natures — he was God-
man. ‘As God, he is the Creator, and not a creature; for the apostle proveth that by him all things were
made:’ but as man, so he is indeed a creature. This double consideration must not be forgotten: Romans
1:3, 4. ‘Our Lord Jesus Christ was made of the seed of David according to the flesh, but declared to be the
Son of God, with power according to the Spirit;’ therefore we must distinguish between Christ and Christ,
what he is according to the Spirit, and what he is according to the flesh.
2. I answer — That metaphors must be taken in the sense in which they are intended. Now what is the
apostle’s intention in giving Christ the appellation of the first-born?
Four things are implied by this metaphor: —
[1.] Identity of nature.
[2.] Likeness of original.
 [3.] Antiquity.
[4.] Dignity.
Nothing else can be insinuated into the mind of man by such a form of speech but identity and sameness of
nature between the brethren, which is true as to Christ’s humanity: Hebrews 2:14, Forasmuch then as the
children are partakers of flesh and blood, ‘he also took part of the same;’ or else sameness of stock, which
is true also, for the same reason: Hebrews 2:11, For both he that sanctifieth and they who are sanctified
are all of one; for which cause he is not ashamed to ‘call them brethren;’ or priority of time, for the first-
born is before all the rest; or else dignity, authority, and pre-eminence. Now, which of these doth the
apostle intend? The two last the pre-existence of Christ before anything was made, as appeareth by this
reason, Hebrews 2:16, ‘For by him all things were made, whether they be in heaven or in earth;’ and also
his dignity and authority above them, as appeareth by the frequent use of the word. For the first-born in
families had authority over the rest. When Jacob had got the birthright, this was a part of Isaac’s blessing:
Genesis 27:29, ‘Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy
mother’s sons bow down to thee.’ Sovereignty was implied in the birthright, so ‘David is called the first-
born of the kings of the earth,’ Psalm 89:27, as the most glorious amongst them. So here nothing else is
intended but that Christ is in time and dignity before all creatures.
[[@Page:357]] Thirdly, Though Christ be called the first-born of every creature, it doth not imply that he is
to be reckoned as one of them, or accounted a creature. It is true, when it is said, Romans 8:29, that ‘he is
the first-born among many brethren,’ it implieth that he is head of the renewed estate, that he and all new
creatures are of the same kind — allowing him the dignity of his rank and degree; for God is his God, and
their God his Father and their Father. But here it is not the first-born amongst the creatures, but the first-
born of every creature. And for further confirmation, here is not identity of nature, for he is not at all of the
same nature with the angels — those principalities and thrones, dominions and powers, spoken of in the
next verse — nor issued of the same stock with any of them. Mark, he is called the first-born, not first
created, which must be understood of his divine nature and eternal generation of the Father before all
creatures. The creatures are not begotten and born of God, but made by him. So Christ is primogenitus —
that is, unigenitus, the first-born, that only-begotten. In the following verse he is brought in, not as a
creature, but the creator of all things. The first-born is not the cause of the rest of the children. Peter was
the first-born, yet may be a brother to James and John, but not a father to them. Now all the rest of the
creatures are created and produced by him; he is not reckoned among them as one of them — he is the
image of the invisible God.
II. Why this excellency of our Redeemer should be so deeply impressed upon our minds and hearts? For
many reasons.
1. This is needful to show his sufficiency to redeem the world. The party offended is God, who is of infinite
majesty; the favour to be purchased is the everlasting fruition of God; and the sentence to be reversed is
the sentence of everlasting punishment. Therefore there needed some valuable satisfaction to be given to
reconcile these things to our thoughts; that we may be confident that we shall have redemption by his
blood, even the remission of sins. There are three things that commend the value of Christ’s sacrifice —
the dignity of his person, the greatness of his sufferings, and the merit of his obedience. But the two latter
without the former will little quiet the heart of scrupulous men. His sufferings were great, but temporary
and finite — the merit of his obedience much; but how shall the virtue of it reach all the world? And if he
be but a mere creature, he hath done what he ought to do. I confess a fourth thing may be added — God’s
institution, which availeth to the end for which God hath appointed it; but the scripture insists most on the
first — the dignity of his person — which putteth a value on his sacrifice: Acts 20:18; Hebrews 9:13, 14; at
least there is an intrinsic worth. This answers all objections. His sufferings were temporary and finite; but
it is the blood of God, — he hath offered up himself through the eternal Spirit.
2. To work upon our love, that Christ may have the chief room in our hearts. There is no such argument to
work upon our love as that God over all, blessed for ever, should come to relieve man in such a
condescending way: 1 John 3:16, Hereby we perceive the love which God hath to us, in that he laid down
his life for us: that very person that died for us was God. There was power discovered in the creation,
when God made us like himself out of the dust of the ground; but love in our redemption, when he made
himself like us. The person that was to work out our deliverance was the eternal Son of God. That God that
owes nothing to man, and was so much offended by man, and that stood in no need of man, having infinite
happiness and contentment in himself, that he should come and die for us! Hereby perceive we the love of
God. When we consider what Christ is, we shall most admire what he hath done for us.
Thirdly, That we may give Christ his due honour; for God will have all men to honour the Son as they
honour the Father, John 5:23, he being equal in power and glory. The setting forth of his glory is a rent due
to him from all creatures. We are to praise him both in word and deed, in mind, and heart, and practice,
which we can never do unless we understand the dignity of his person. We are apt to have low thoughts of
Christ, therefore we should often revive the considerations that may [[@Page:358]] represent his worth
and excellency.
Fourthly, That we may place all hope of salvation in him, and may make use of him to the ends which he
came to accomplish. We can hardly consider the work of redemption but some base thoughts arise in our
minds, nor entertain this mystery, with due respect to the truth, and greatness, and admirableness of it,
without raising our thoughts to the consideration of the dignity of the person who is to accomplish it:
Hebrews 3:1, Therefore, brethren, consider the Lord Jesus, ‘the great high priest and apostle of our
profession.’
Fifthly, That we may the better understand two things: —
1. The humiliation of the Son of God.
2. The way how we may recover the lost image of God.
1. The humiliation of the Son of God. Certainly, he that came to redeem us was the brightness of his
Father’s glory and the express image of his person. Now, how did he humble himself? Was he not still the
image of God in our nature? Yes, but the divine glory and majesty was hidden under the veil of our flesh:
little of it did appear, and that only to those who narrowly did observe him; the brightness of his glory did
not conspicuously shine forth. Was this all? No; his dignity was lessened; there was capitis diminutio, the
lessening of a man’s estate or condition, — as of a man degraded from the senatorian order to the degree
of knight, thence to the plebeian. Thus was the eternal Son of God lessened, less than God, as mediator:
John 14:28, ‘My Father is greater than I.’ As God incarnate he took an office designed to him by God, and
obeyed him in all things. They were one in essence, John 10:30; yet with respect to his office to save souls,
he was lessened. Nay, not only less than God, but lesser than the angels: Hebrews 2:7, ‘He was made a little
lower than the angels.’ Not born so, but made so. Man is inferior to an angel as a man in the rank and order
of beings; the angels die not: therefore his incarnation and liableness to death is a great lessening of his
dignity; so not in respect of office only, but human nature assumed.
2. It showeth us how the image of God may be recovered; if we be changed into the likeness of Christ, for
he is the image of God. His merit should not only be precious to us, but his example. It is a great advantage
not only to have a rule but an example; because man is so prone to imitate, that an example in our nature
maketh it the more operative. His excuse is ready at hand: we are flesh and blood — what would you have
us do? Therefore Christ came incarnate to be an example of holiness. He had the interests of flesh and
blood to mind as well as we; and so would show that a holy life is possible to those that are renewed by his
grace. He obeyed God in our nature; therefore in the same nature we may obey, please, and glorify God,
though still in a self-denying manner. The foundation of it is laid in the new birth. The Spirit that formed
Christ out of the substance of the Virgin, the same Spirit is ready to form Christ in you. He maketh new
creatures; so that there is not only Christ’s example, but Christ’s power.
Use 1. Then let the excellency and dignity of Christ’s person be more upon your minds and hearts; think
often of those two notions in the text — that he is the image of the invisible God, that therein you may be
like him. You cannot be the image of God so as he was, but you must be in your measure. ‘The fulness of
the Godhead dwelt in him bodily,’ but you must be partakers of the ‘divine nature.’ He showed himself to
be the Son of God by his works, when the Jews said he blasphemed when he said he was the Son of God:
John 10:27, ‘If I do not the works of my Father, believe me not.’ He allowed them to doubt of them, if he did
not those works which were proper to one sent from God. Certainly this is the glory of man, to be the
image of God; there is no greater perfection than to live in the nearest resemblance to his Creator. Christ is
more excellent, because he hath more of the image of God upon him.
[[@Page:359]] 2. Consider, again, that he is Lord of the whole creation, and therefore called ‘the first-born
of every creature.’ Well, then, we should be subject to him, and with greater diligence apply ourselves to
the obedience of his holy laws, and use the means appointed by him to obtain the blessedness offered to
us. There is in us a natural sentiment of the authority of God, and we have a dread upon our hearts if we
do what he hath forbidden; but we have not so deep a sense of the authority of Christ, and play fast and
loose with religion, as fancy and humour and interest lead us. Now, from this argument, you see we should
honour the Son as we honour the Father, and be as tender of his institutions as we are of the
commandments evident by natural light; for he is not only the messenger of God, but his express image,
and the first-born of every creature. Not to believe him, and obey him, and love him, is to sin, not only
against our duty, but our remedy and the law of our recovery.
[[@Page434]]

Sermon 3.
Colossians 1:16. — For by him were all things created, that are in heaven, and
that are in earth, visible and invisible, whether they be thrones, or dominions,
or principalities, or powers: all things were created by him, and for him.
THE apostle had told us in the former verse that Jesus Christ is the first-born of every creature. The Arians
thence concluded that he himself was created out of nothing in order of time before the world. ‘But it is
not the first created of any creature.’ but the ‘first-born.’ which noteth a precedency, not only in point of
antiquity, but dignity; and is as much as to say, Lord of every creature. For the first-born was the lord of
the rest, and the title may be given either relatively or comparatively.
1. Relatively; when the rest are of the same stock, or have the relation of brethren to him that hath the pre-
eminence. So it is given to Christ with respect to new creatures: Romans 8:29, ‘That he might be the first-
born among many brethren.’
2. Comparatively only; when several persons or things be compared, though there be no relation between
them. So David is called ‘the first-born of the kings of the earth.’ Psalm 89:27 — that is, superior in dignity
and honour. So here it is taken not relatively, for so Christ is primogenitus, the first-born, that he is also
unigenitus, the only-begotten. None went before, or come after him, that are so begotten of God. What he
asserteth in that verse, he now proveth by the creation of all things, in Psalm 89:16, and the conservation
of all things, Psalm 89:17. We are now upon the first proof. Surely he that created all things is supreme
lord of all things, or hath the right of the first-born over them. Two ways is Christ said to have a right to
the creatures: as God, and as mediator. His right as God is natural and perpetual; his right as mediator is
by grant and donation. It is a power acquired and obtained. His natural right is antecedent to his actual
susception of the office of mediator; for it comes to him by creation. He made all, and it is fit that he should
be sovereign and lord of all. But the other power and sovereignty is granted to him as a part of his reward
and recompense for the sorrows of his humiliation: Philippians 2:9, 10, ‘Wherefore God also hath highly
exalted him, and given him a name above every name; that at the name of Jesus every knee should bow, of
things in heaven, and things in earth, and things under the earth.’ The apostle speaks not of this latter
now, but of the former — his right as the only-begotten Son of God: he is the first-born, that is, Lord of the
whole creation. And good reason, ‘for by him were all things created that are in heaven, and that are in
earth,’ &c. In the words, the creation of the world is ascribed to Christ. Take notice —
1. Of the object of this creation.
2. Christ’s efficiency about it.
[[@Page:360]] 1. The object of creation is spoken collectively and distributively.
[1.] Collectively: ‘By him were all things created.’
[2.] Distributively: ‘They are many ways distinguished.’
(1.) By their place: ‘Things in heaven, and things in earth.’
(2.) By their nature: ‘Things visible and invisible.’
(3.) By their dignity and office: ‘Thrones, dominions, principalities, and powers’ — words often used in
scripture to signify the angels, whether good or bad. The good angels: Ephesians 1:21, ‘Far above all
principality and power, and might and dominion;’ Ephesians 3:10, ‘That unto principalities and powers in
heavenly places might be known by the church the manifold wisdom of God.’ Sometimes this term is given
to the bad angels: ‘We wrestle not against flesh and blood, but against principalities and powers,’
Ephesians 6:12; and Romans 8:38, ‘Nor angels, nor principalities, nor powers.’ So that the meaning is, the
angelical creatures, together with their degree and dignity, as well among themselves as over the lower
world; of what rank and degree soever they are, they are all created by him. He insisteth more on them
than on the other branches, because some cried up the dignity of the angels, to the lessening of the honour
and office of Christ, and because they were the noblest and most powerful creatures. And if the most
glorious creatures were created by him, surely all others had their being and life from him. Well, then,
there is a gradation notable in setting forth the object of the creation. Christ made not only things in earth
but things in heaven; not only the visible things of heaven, the sun, moon, and stars, but the invisible, the
angels — not the lower sort of angels only, but the most noble and the most potent — thrones, dominions,
principalities, and powers.
2. Christ’s efficiency about them; in these words, they were ‘created by him, and for him.’
[1.] By him; as an equal. co-operating cause, or co-worker with God the Father: John 5:19, ‘Whatsoever
things the Father doeth, those doeth the Son likewise.’ To bring a thing out of nothing belongeth unto God.
The distance of the terms is infinite; so must the agent be. Creation is an act of divine power.
[2.] They are for him: they are by him as their first cause; they are for him as their last end. God is often
represented in scripture as first and last: Isaiah 41:4, ‘I the Lord, the first and the last, I am he;’ Isaiah 44:6,
‘I am the first and the last; there is no God besides me;’ so Isaiah 48:2, ‘I am the first; I am also the last.’
Now all this is repeated and applied to Christ: Revelation 1:17, He said unto me, ‘Fear not; I am the first
and the last; I have the keys of death and hell;’ Revelation 2:8, These things saith ‘the first and the last,
which was dead, and is alive;’ Revelation 22:13, ‘I am Alpha and Omega, the beginning and the end, the
first and the last.’ Now these expressions do imply his eternal power and Godhead. He hath been before all
things were made, and shall be when all things in the world are ended. He is the first being from whom all
things are, and the last end to whom all things are to be referred. He is the efficient and final cause of all
the creatures.
Doct. That all creatures, angels not excepted, owe their very being to Christ, the Son of God, our blessed
and glorious Redeemer.
I shall take the method offered in the text, and show you: —
First, That all things were created by him.
Secondly, Why the creation of angels is so particularly mentioned and insisted upon.
Thirdly, That all things were created for him.
First, For creation by him. This is often asserted in scripture: John 1:3, ‘All things were made by
[[@Page:361]] him, and without him was not anything made that was made.’ John begins his Gospel with
the dignity of Christ’s person; and how doth he set it forth? By the creation of the world by the eternal
Word. And what he saith is an answer to these questions — When was the Word? ‘In the beginning;’
Where was the Word? ‘With God;’ What was the Word? ‘He was God;’ What did he then do? ‘All things
were made by him;’ What! all without exception? Yes, ‘Without him nothing was made that was made.’ be
it never so small, never so great. From the highest angel to the smallest worm, they had all their being
from him. Two things are to be explained: —
1. How he made all things.
2. When he made the angels.
1. How he made all things. Freely, and of his own will: Revelation 4:11, ‘Thou art worthy, O Lord, to receive
honour, and glory, and power: for thou hast created all things, and for thy pleasure they are and were
created.’ They use three words to set forth the honour that is due to Christ for creating the world: ‘glory,
because of his excellencies discovered; honour, which is the ascription or acknowledgment of those,
excellencies; and power, because the invisible things of his Godhead and power are seen by the things that
are made,’ Romans 1:20. For in the creating of the world he exercised his omnipotency. And this they do,
not to express their affection, but his own due desert: ‘Thou art worthy, O Lord.’ The reason they give is,
because he hath created all things for his own pleasure, or according to his own will — not out of
necessity. There was no tie upon him to make them, but only he of his good pleasure thought fit to do so.
He might have done it in another manner, or at another time, or in another order. There is nothing in the
world that hath a necessary connexion with the divine essence, so as, if God be, that must be; nothing
external cometh from God by necessity of nature, but all is done according to the counsel of his own will.
Some thought all created things did come forth from the Creator by way of emanation, as rivers flow out of
their fountain; but there is no stream floweth out of any fountain but it was before a part of that fountain
while it was in it. But that cannot be said of any creature in respect of God, that it was any part of God
before it came out from him. Others say the creatures came out from God by way of representation, as an
image in the glass from him that passeth by or looketh on it; but before the world was made there was no
such glass to represent God. Others would express it thus — that the world cometh out from God as a
shadow from the body. But yet this will not fit the turn neither: for the shadow doth not come out from the
body, but follows it, because of the deprivation of light from the interposition of another body. Others say
— all cometh from God as a footprint, or track in clay or sand, from one that passeth over it; but there was
nothing on which God, by passing, might make such an impression. Whatever good intention they might
have by setting forth the creation by these expressions, yet you see they are not proper and accurate.
These expressions may have their use to raise man’s understanding to contemplate the excellency and
majesty of the Creator; for they all show his incomparable excellency and perfection, together with the
vanity, nothingness, or smallness of the creature if compared with him, as great a bulk as it beareth in our
eye. They are but as a ray from the sun, a stream from the fountain, or a drop to the ocean; an image in the
glass, or a shadow to the substance; or like a footprint of a man in the clay or sand; and so are but certain
signs leading up to the thing signified, or letters and syllables out of which we may spell God — as the
streams lead us to the fountain, the image to the man, the shadow to the body, or the track to the foot that
made it. But the scripture, leaving those comparisons, showeth us that the world came out from the
Creator as .the workmanship from the artificer, the building from the architect, Hebrews 11:10. Now
every artificer and builder worketh merely out of the counsel of his own will. And herein they resemble
God; but only what they do with great labour, God doth with the beck of his own will and word: Psalm
33:6, ‘By the word of the Lord the heavens were made, and all the host of them by the breath of his mouth.’
A bare word of his immediately created all the world, the heavens and earth, and all that is in them.
[[@Page:362]] 2. When did he make the angels? for in the history of Moses there seemeth to be a great
silence of it.
I answer — We read, Genesis 1:1, that in the beginning — that is, when God did first set himself to create
— that then he created the heaven and the earth; but we read again in Genesis 1:20, ‘That in six days the
Lord made heaven and earth, and the sea, and all that in them is.’ I argue, that if within that compass of
time, the Lord made heaven and earth, and all things that are in them, angels are included in that number,
being the inhabitants of heaven, as men and beasts are of the earth, and fishes of the sea; as here, by things
in heaven, the apostle principally understands the angels, and by things on earth, men. Therefore, as
things on earth were not made but after the earth, so things in heaven were not created but after the
heavens were created. The heavens were not created till the second day, nor perfected and fitted till the
fourth. Therefore, as God did furnish the earth with plants and beasts before men, so did he adorn the
heaven with stars before he filled it with angels; for he first framed the house and adorned it before he
brought in the inhabitants. Therefore, probably they were made the fourth day. If this seemeth too short a
time before the fall of the apostate angels, you must remember how soon man degenerated. Some think he
did not sleep in innocency, quoting that Psalm 49:12, ‘Man being in honour abides not, but is like the
beasts that perish.’ The word signifies a night’s lodging in an inn — shall not lodge or stay a night. Others
make his fall on the next day, the Sabbath, for at the end of the sixth day all was good, very good. The
angels fell from their first state as soon as they were created — so short and uncertain is all created glory.
Secondly, All things were created for him — that is, for the honour of the Son, as well as for the honour of
the Father and the Holy Ghost. Now this is necessary to be thought of by us, because there is a justice in
the case that we should return and employ all in his service from whom we have received all, even though
it be with the denial of our nearest and dearest interest. He is worthy of this glory and honour from us,
and that we should trust upon him as a faithful Creator in the midst of all dangers.
1. I will prove that the greatest glory the creature is capable of is to serve the will and set forth the praise
of its Creator, for everything that attaineth not its end is vain. What matter is it whether I be a dog, or a
man, a beast, or an angel, if I serve not the end for which I was made? And that is not the personal and
particular benefit of any creature, but the glory of the Creator, for God made all things for himself,
Proverbs 16:4; whether he made beasts, or man, or angels, it was still with a respect to his own glory and
service. God is independent and self-sufficient of himself and for himself. Self-seeking in the creature is
monstrous and incongruous. It is as absurd and un beseeming to seek its own glory as to attribute to itself
its own being: Romans 11:36, ‘Of him, and through him, and to him are all things.’ God’s glory is the end of
our being and doing, for being and doing are both from him, and therefore for him alone. Above all, it
concerneth man to consider this: who can glorify God not only objectively by the impressions of God upon
him, and passively, as God will over rule all his actions to his own glory, but actively, as he is the mouth of
the creation — not only to honour God himself, but to give him the praise which resulteth from all his
works. It was well said of a heathen, Si essem luscinia — if I were a nightingale I would sing as a
nightingale; Si alauda — if I were a lark I would pere as a lark. When I am a man what should I do but
know, love, and praise God without ceasing, and glorify my Creator? Things are unprofitable or misplaced
when they do not seek or serve their end; therefore for what use are we meet, who are so unmeet for our
proper end? Like the wood of the vine that is good for nothing, not so much as to make a pin whereon to
hang anything, Ezekiel 15:2 — good for nothing but to be cast into the fire unless it be fruitful. What are
we good for if we be not serviceable to the ends for which we were created?
2. The design of God was that the whole creation should be put in subjection to the Word incarnate
[[@Page:363]] — not only this lower world, wherein man is concerned, but the upper world also. Our
Redeemer, who hath bought us, hath an interest in all things that may concern us, that they may be
disposed of to his own glory and our good and advantage. All are at the making and at the disposal of our
Lord Jesus Christ. Therefore it is said, Hebrews 2:10, ‘For whom are all things, and by whom are all things.’
God that frameth all things ordereth all things to their proper end. His works are many, and some are
more excel lent and glorious than others; and one of the chief of them is the salvation of man by Jesus
Christ. Therefore all things are subordinated thereunto, to the glory of the Mediator by whom this is
accomplished: 1 Corinthians 8:6, ‘But to us there is but one God, the Father, of whom are all things, and we
in him; and one Lord Jesus Christ, by whom are all things, and we by him.’
Secondly, Why the creation of angels is so particularly and expressly mentioned? I answer — For three
reasons: —
1. To show the glory and majesty of the Redeemer. The angels are said to ‘excel in strength,’ Psalm 103:20,
and elsewhere they are called ‘mighty angels.’ This potency they have from their Creator, who giveth
power and strength to all his creatures as it pleases him. Their strength may be conceived by that
instance, that one angel in a night slew one hundred and eighty-five thousand in Sennacherib’s camp.
Now, these potent creatures are infinitely inferior to our Redeemer, by whom and for whom they were
made. Though they are the most excellent of all the creatures, yet they are his subjects and ministers, at
his beck and command, both by the law of their creation, as Christ is God, and also by the Father’s
donation, as he is Mediator and God incarnate: 1 Peter 3:25, ‘He is set down on the right hand of God;
angels, authorities, and powers being made subject to him.’ And again, Ephesians 1:21, ‘He hath set him far
above all principality, and power, and might, and dominion, and every name that is named, not only in this
world, but in that which is to come.’ They have a great name, but ‘Christ hath a more excellent name than
they,’ Hebrews 1:4, for they are all bound to worship him, ver. 6, and serve him, for he employeth them for
the defence and comfort of the meanest of his people. They are subject not only to God, but to Christ, or
God incarnate. Look, as it is the glory of earthly kings to command mighty and powerful subjects — ‘Are
not my princes altogether kings?’ Isaiah 10:8, that so many princes held under him as their sovereign and
served him as their commander; and when God speaks of the Assyrian he calleth him a ‘king of princes,’
Hosea 8:10, namely, as he had many kings subject and tributary to him) — so is this the majesty of our
Redeemer, that he hath these powerful creatures, the mighty angels, in his train and retinue. These
heavenly hosts make up a part of that army which is commanded by the Captain of our salvation.
2. This is mentioned to obviate the errors of that age. Both the Jews and the Gentiles had a high opinion of
spirits and angels, as God’s ministers and messengers: for he doth not always immediately administer the
affairs of mankind. Now, as they were right in the main as to their service, so they added much of curiosity
and superstition to the doctrine of angels, and by their vain speculations infected the minds of many in the
Christian church, who were but newly come out from among them, insomuch that they fell to the
worshipping of angels as mediators to God; as the apostle intimateth, Colossians 2:18. Now, because this
was to the disparagement of Christ, the apostles did set themselves to check this curiosity of dogmatising
about angels, and the superstition or idolatry of angel-worship thence growing apace. Now this they did
by asserting the dignity of Christ’s person and office. As Paul, Colossians 2., and the author to the Hebrews,
Hebrews 1:1, 2, 3; ‘Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all
things, by whom also he made the worlds, who being the brightness of his glory, and the express image of
his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat
down on the right hand of the Majesty on high.’ It is true, Christ was [[@Page:364]] sent from heaven as
the angels are, and he came in a despicable way of appearance to promote our salvation and recovery, as
they assumed bodies suitable to their message; yet his superiority and pre-eminence above the angels is
clear and manifest. He was not only equal to them, but far above them, Hebrews 1:3. Seven things are
observable in that verse: —
(1.) Christ came as the eternal Son of God: ‘He hath spoken unto us by his Son.’ When he cometh to the
angels, he saith, they are servants and ministering spirits. For a short while he ministered in the form of a
servant in the days of his flesh — they continue to be so from the beginning to the end of the world.
(2.) He was heir of all things — that is, Lord of the whole creation — they only principalities and powers,
for certain ends, to such persons and places, over which Christ sets them.
(3.) He was the Creator of the world. ‘By whom also he made the worlds,’ saith the apostle. They are noble
and divine creatures indeed, but the work of Christ’s hands.
(4.) ‘He is the brightness of his Father’s glory, and the express image of his person’ — that is, the essential
image of God; they only have some strictures of the divine majesty.
(5.) ‘The upholding all things by the word of his power’ — that is, the conserving cause of all that life and
being that is in the creature. The angels live in a continual dependence upon Christ as their creator, and
without his supporting influence, would be soon annihilated.
(6.) ‘By himself he purged our sins.’ He was sent into the world for that great and glorious work of
mediation, which none of them was worthy to undertake, none able to go through withal, but himself
alone. They are sent about the ordinary concernments of the saints, or the particular affairs of the world:
‘he is the author of the whole work of redemption and salvation, and they but subordinate assistants in
the particular promotion of it.’
(7.) ‘He sat down on the right hand of the Majesty on high;’ they are spirits near the throne of God, ever in
his presence, attending on him like princes. God never made any of them universal and eternal king, for he
set Christ at his right hand, not the angels. To sit at God’s right hand, is not only to be blessed and happy in
enjoying those pleasures which are there for evermore, not only to be advanced to the highest place of
dignity and honour next to God, but to be invested with a supreme and universal power above all men and
angels. Take these, or any one of these, and he is above the angels, though they be the most noble and
excellent creatures that ever God made.
3. Because Christ hath a ministry and service to do by them. He makes use of them partly to exercise their
obedience, without which they forsake the law of their creation and swerve from the end for which they
were made: Psalm 103:20, ‘They do his commandments, hearkening to the voice of his word.’ They do
whatsoever he commandeth them, with all readiness and speed imaginable, and therein they are an
example to us: Matthew 6:10, ‘Thy will be done in earth, as it is in heaven.’ They are our fellow-servants
now in the work, hereafter in the recompense, when we are admitted into one society, under one common
head and Lord, Hebrews 12:27, who shall for ever rejoice in the contemplation of God’s infinite
excellencies. Well, then, if these excellent creatures, so great in power, be always so ready and watchful to
do the will of God, and count it their honour to assist in so glorious a work as the saving of souls, or do any
other business he sendeth them about, how should we, that hope to be like the angels in happiness, be like
them in obedience also!
2. Because the church’s safety dependeth upon it. We stand in need of this ministry of angels. The service
of the angels is protection to the people of God — vengeance on their enemies.
[[@Page:365]] (1.) For protection. Christ hath the heavenly host at his command, and sendeth them forth
for the good of his people: Psalm 68:17, ‘The chariots of the Lord are twenty thousand, even thousands of
angels: the Lord is among them in Sinai in the holy place.’ Mark, that thousands of angels are his chariots,
conveying him from heaven to earth, and from earth to heaven; and mark, the Lord is among them — that
is, God incarnate — for he presently speaketh of his ascending up on high. ‘Thou hast ascended up on high,
and led captivity captive; thou hast received gifts for men,’ Psalm 68:18. Among them in his holy place that
is, in heaven. It is added, as in Mount Sinai — that is, as at the giving of the law. They were then there, and
still attend on the propagation of the gospel. For more particular cases, see Hebrews 1:14, ‘Are they not all
ministering spirits, sent forth to minister for them who shall be heirs of salvation?’ So Psalm 34:7, ‘The
angel of the Lord eucampeth round about them that fear him, and delivereth them.’ All that obediently
serve and wait on God have the promise of this protection.
(2.) The other part of this ministry and service is to restrain and destroy the devil and his instruments.
The scripture often speaks of God’s executing judgments by the angels. Their influence doth not always
personally appear, yet it is great and powerful. Though the powers and authorities on earth, and their
messengers and forces, be often employed against the saints, yet the Captain of our salvation is in heaven,
and all the mighty angels are subject to him, and at his disposal. By this means the prophet Elisha
confirmed himself and his servant, when the king of Syria sent chariots and horses, a great host, to attack
him in Dothan: 2 King 6:14, 15, And when his servant saw it early in the morning, he said, ‘Alas, my
master! what shall we do?’ The prophet answered, 2 King 6:16, ‘They that be with us are more than they
that be against us.’ And then, 2 King 6:17, he prayed, ‘Lord, open his eyes that he may see; and the Lord
opened his eyes, and behold the mountain was full of chariots and horses of fire, round about Elisha.’
These fiery horses and chariots were nothing else but the angels of God. Here is force against force,
chariots against chariots, horse against horse, if we could open the eye of faith and shut that of sense. We
read, Acts 12:23, that an angel smote Herod in the midst of his pride and persecution: the angel of the Lord
smote him.
Use 1. Let us more deeply be possessed with the majesty of our Redeemer. He is the Creator of all things, of
angels as well as men, and so more excellent than all the men in the world, whether they excel in power or
holiness, which the psalmist expresseth thus: ‘Fairer than the children of men,’ Psalm 45:29. But also,
then, the most excellent and glorious angels; he is their creator as well as ours, head of principalities and
powers, as well as of poor worms here upon earth. Surely the representing and apprehending of Christ in
his glorious majesty is a point of great consequence.
1. Partly to give us matter for praise and admiration, that we may not have mean thoughts of his person
and office. He is a most glorious Lord and King, that holdeth the most powerful creatures in subjection to
himself. If Christians did know and consider how much of true religion consists in admiring and praising
their Redeemer, they would more busy their minds in this work.
2. Partly to strengthen our trust, and to fortify us against all fears and discouragements in our service.
When we think of the great Creator of heaven and earth, and all things visible and invisible, angels, men,
principalities, &c., surely the brightness of all creature glory should wax dim in our eyes: ‘Our God is able
to deliver us,’ Daniel 3:18, and will, as he did by his angel. This was that which fortified Stephen: Acts 5:55,
56, ‘He saw Jesus standing at the right hand of God.’ It is easy for him who made all things out of nothing to
help us. See Psalm 121:2, ‘My help standeth in the name of the Lord, who made heaven and earth.’ The
Almighty Creator, ruler, and governor of the world, what cannot he do? As long as I see those glorious
monuments of his power standing, I will not distrust he can afford me seasonable help by his holy angels,
through the intercession of his Son, who hath assumed my nature.
[[@Page:366]] 3. Partly to bind our duty. All creatures were made by him and for him; therefore we
should give up ourselves to him, and say with Paul, Acts 27:23, ‘His I am, and him I serve.’ His by creation
and redemption, therefore everything we have and do ought to have a respect to his glory and service.
There is a variety of creatures in the world, of different kinds and different excellencies. In the whole and
every kind there is somewhat of the glory of God and Christ set forth. Now this should strike our hearts —
Shall we only, who are the persons most obliged, be a disgrace to our Lord, both Creator and Redeemer,
when the good angels are so ready to attend him at his beck and command, and that in the meanest
services and ministries? Shall poor worms make bold with his laws, slight his doctrine, despise his
benefits? Hebrews 2:2, 3, ‘If the word spoken by angels was steadfast, and every transgression and
disobedience received a just recompense of reward, how shall we escape if we neglect so great salvation?’
4. And lastly, to make us more reverent in our approaches to him; for he sits in the assembly of the gods,
the holy angels are round about him: Psalm 138:1, ‘Before the gods will I sing praise to thee’ — that is, in
the presence of the holy angels: 1 Corinthians 10:10; Ecclesiastes 5:6, ‘Suffer not thy mouth to cause thy
flesh to sin, neither say thou before the angel that it was an error.’ The angels in heaven observe our
behaviour in God’s worship — what vows we make to God, what promises of obedience. But, above all,
there is our glorious Redeemer himself: Hebrews 12:28, 29, with what reverence and godly fear should we
approach his holy presence!
Use 2. Is to quicken us to thankfulness for our redemption; that our creator is our Redeemer. None of the
angels did humble himself as Christ did do, to do so great a piece of service, and yet he is far above them.
There is a congruity in it, that we should be restored by him by whom we were made; but he made the
angels as well as men, but he did not restore them. No; they were not so much as in a condition of
forbearance and respite; he assumed not their nature, he created all things, but he redeemed mankind.
‘His delights were with the sons of men; he assumed our nature, and for a while was made a little lower
than the angels,’ Hebrews 2:9. We cannot sufficiently bless God for the honour done to our nature in the
person of Christ, for it is God incarnate that is made head of angels, principalities, and powers — God in
our nature, whom all the angels are called upon to adore and worship. The devil sought to dishonour God,
as if he were envious of man’s happiness: Genesis 3:5, ‘God doth know that in the day ye eat thereof ye
shall be as gods.’ And he sought to depress the nature of man, which in innocency stood so near to God.
Now, that his human nature should be set so far above the angelical, in the person of Christ, and be
admitted to dwell with God in a personal union, this calleth for our highest love and thankfulness.
Use 3. Is an encouragement to come to Christ for sanctifying and renewing grace. I have three arguments:
—
1. The person to whom we come. To whom should we come but to our Creator, God infinitely good, wise,
and powerful? The creation showeth him good, and whatever is good in the creatures is wholly derived
from his goodness. It is but like the odour of the sweet ointments, or the perfume that he leaveth behind
him where he hath been, James 1:19. He is infinitely wise. When he created and settled the world, he did
not jumble things in a chaos and confusion, but settled them in a most perfect order and proportion, which
may be seen, not only in the fabric of the world, but in the disposition of the parts of man’s body, yea, or in
any gnat or fly. Now cannot he put our disordered souls in frame again? If the fear of God be true wisdom,
to whom should we seek for it but from the wise God? His infinite power is seen also in the creation, in
raising all things out of nothing. And if a divine power be necessary to our conversion, to whom should we
go but to him who calleth the things that are not as though they were? Romans 4:17; ‘According as his
divine power hath given unto us all things that pertain unto life and godliness,’ 2 Peter 1:7.
[[@Page:367]] 2. From the work itself, which is a new creation, which carrieth much resemblance with the
old: Ephesians 2:10, ‘For we are his workmanship, created in Christ Jesus unto good works;’ 2 Corinthians
4:6, ‘For God, who commanded the light to shine out of darkness, hath shined into our hearts, to give the
light of the knowledge of the glory of God in the face of Jesus Christ.’ It is such an effect as comes from a
being of infinite power, wisdom, and goodness, that man may be in a capacity to love, please, and serve
God. What was lost in Adam can only be recovered by Christ.
3. From the relation of the party that seeketh it: Psalm 119:73, ‘Thine hands have made me and fashioned
me; give me understanding, that I may learn thy commandments.’ We go to him as his own creatures. This
plea hath great force because of God’s goodness to all his creatures. (1.) Not only the angels, but every
worm and fly had their being from Christ; there is a great variety of living things in the world, but they are
all fed from the common fountain; therefore we may comfortably come to him for life and quickening,
John 1:4. We need not be discouraged by our baseness and vileness, for the basest worm had what it hath
from him. (2.) ‘That Christ, as Creator, beareth such affection to man as the work of his hands: Is it good
unto thee that thou shouldst despise the work of thy hands?’ Job 10:3. Artificers, when they have made an
excellent work, are very chary of it, and will not destroy it and break it in pieces: Job 14:15, ‘Thou wilt
have a desire to the work of thine hands.’ As creatures beg relief and help; if you cannot plead the
covenant of Abraham, plead the covenant of Noah. (3.) God forsakes none of the fallen creatures but those
that forsake him first: 2 Chronicles 15:2, ‘The Lord is with you while you be with him, and if ye seek him
he will be found of you, but if ye forsake him he will forsake you;’ 1 Chronicles 28:9, ‘If thou seek him he
will be found of thee, but if thou forsake him he will cast thee off for ever.’ (4.) Especially will Christ be
good to man seeking after him for grace, that we may serve and obey him. For he is no Pharaoh, to require
brick and give no straw. Creating grace laid the debt upon us, and his redeeming grace provideth the
power and help, that we may discharge it. Now, when we acknowledge the debt and confess our
impotency to pay it, and our willingness to return to our duty, will Christ fail us? A conscience of our duty
is a great matter, but a desire of grace to perform it is more. Therefore, come as creatures earnestly
desiring to do their Creator’s will, and to promote his glory. God will not refuse the soul that lieth so
submissively at his feet.
[[@Page444]]

Sermon 4.
Colossians 1:17. — And he is before all things, and by him all things consist.
The apostle had asserted the dignity of Christ’s person by ascribing the work of creation to him: now the
work of conservation and providence. By the same divine power by which Christ made all things he doth
preserve and sustain all things.
In this verse two things are ascribed to Christ: —
First, His precedency in point of time, or his antiquity before all creatures: and he is before all things —
that is, he had an eternal being before anything that now is created.
Secondly, His sustaining all things by his almighty power: and by him all things do consist. All creatures
owe their continuance and preservation to him.
The first point is his precedency and pre-existence before all creatures whatsoever.
Doct. That Jesus Christ had a being before any of the creatures were made.
1. That he had a being long before he was born of the Virgin, for he was in the time of the [[@Page:368]]
patriarchs, as John 8:48, ‘Before Abraham was, I am;’ to say nothing of that godlike way of speaking — I
am; not I was, but I am; that which I now plead for is, that he was before Abraham. The words are
occasioned by Christ saying that Abraham saw his day and was glad, which the Jews understood not of a
prophetical but of a real vision, and therefore objected the impossibility that he was not yet fifty years old,
and how could he see Abraham, or Abraham see him? Christ doth not answer to their ill interpretation,
but showeth that their very objection contained no absurdity if taken in their own sense, for he was not
only in the time of Abraham, but long before, and so affirmeth more than that objection required. The Jews
thought it absurd that Christ should be in the time of Abraham, but Christ affirmeth more, and that with a
strong asseveration. He was not only by the constitution of God, but really existing before Abraham, for
the predestination not only of Christ but of Abraham, and all the elect, was before the foundation of the
world. If, in respect of special prediction, mark then what must follow. Then Cyrus must be in the time of
Isaiah, Josiah must be in the time of Jeroboam, the calling of the Gentiles must be in the time of Moses, for
they prophesied of these things.
2. That he had a being at the time of the creation, that is also clear; for it is said, ‘In the beginning was the
Word.’ John 1:1 — that is, when Christ set himself to create all things. The word beginning, signifies many
things, but chiefly the beginning of all time, especially when it is put absolutely, without any limitation to
the matter in hand. So John 8:44, The devil was a murderer from the beginning that is, almost as soon as
created; Matthew 19:4, ‘He that made them at the beginning, made them male and female.’ So Hebrews
1:10, And ‘thou in the beginning hast laid the foundations of the earth;’ and in many other places.
Therefore Christ had a being when the world and all creatures were made, visible and invisible. So
Proverbs 8:22-31, The Lord possessed me in the beginning of his way, before his works of old. I was set up
from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought
forth; when there were no fountains abounding with water. Before the mountains were settled, before the
hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the
dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the
depth: when he established the clouds above: when he strengthened the fountains of the deep: when he
gave to the sea his decree, that the waters should not pass his commandment: when he appointed the
foundations of the earth: then I was by him, as one brought up with him: and ‘I was daily his delight,
rejoicing always before him; rejoicing in the habit able parts of his earth; and my delights were with the
sons of men.’ There the Wisdom of God, or the eternal Word, describeth the antiquity of his person. All the
question is, what this Wisdom is that is there spoken of?
(1.) It is not human, but divine; for the Wisdom there spoken of was before the world was.
(2.) Whatever it be, it is not a divine attribute, but a divine person; for those things which are there
ascribed to Wisdom cannot properly belong to an attribute, to be begotten, brought forth, Proverbs 8:23,
24. to have the affections of love, Proverbs 8:27, delight, Proverbs 8:31. All along the expressions agree
only to a person. That Wisdom which inviteth sinners, promises the Spirit, threatens eternal destruction
to those which hearken not to him, commendeth not the laws of Moses, but requireth obedience to his
own laws — what can this Wisdom be but a person? If the intent were only to express that God is wise,
what strange expressions would these be! To what purpose were it to give us notice that he was wise from
the beginning, if there were no other mystery in it?
(3.) This person was Christ, who is the Wisdom of God, 1 Corinthians 1:24; ‘And in whom are hid all the
treasures of wisdom and knowledge,’ Colossians 2:3.
3. Thirdly, That Christ was before the world was, from all eternity: Micah 5:2, ‘His goings forth are
[[@Page:369]] from everlasting.’ The prophet there speaketh of his birth at Bethlehem, and his eternal
generation, and distinguishes the one from the other: But thou, ‘Bethlehem Ephrata, though thou be little
among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel;
whose goings forth have been from of old, from everlasting;’ or from the days of eternity. This last clause
is added lest any should look upon this ruler as only man, and beginning to be at his incarnation. He that
was born at Bethlehem was also true God, begotten of the Father from all eternity.
4. Fourthly, That Christ was God subsisting in the divine nature. I shall bring two places to prove that. The
first, Philippians 2:6, ‘Who being in the form of God, thought it not robbery to be equal with God, but
emptied himself, and made himself of no reputation.’ He was first in the form of God, before he appeared
in the form of a servant. The form of God is his divine glory and blessedness, every way equal to God; the
form of a servant is either his coming in the similitude of sinful flesh, or his subjecting himself to the curse
of the law, or his humble and mean condition while he lived among men. It consists in one of these, or in
all three. Now before he submitted to this, he existed in the form of God that is, was clothed with divine
majesty, and in all things equal with God the Father: his being and existence which he then had was truly
divine. The form of God — is the very divine essence, as clothed with glory and majesty; this did justly and
naturally belong to him, and was not usurped by him. The other place is Christ’s prayer: John 17:5, And
now, ‘O Father, glorify thou me with thy own self, with the glory which I had with thee before the world
was.’ God is said to glorify any person when he giveth him glorious qualities and powers; or by revealing
and manifesting those glorious qualities which he hath; or when he doth receive him and treat him
agreeably to his glory. The meaning of Christ’s prayer, then, must be of one or other of all these senses.
When he prayeth that the Father would glorify him with that glory that he had with him before the world
was, if you take it in the first sense, he desireth that God would bestow upon him as Mediator, or God
incarnate, a glory suitable to that glory be had with him from all eternity; if in the second sense, he
desireth his glory may be revealed, or become conspicuous in his human nature; if in the third, that God
would receive him honourably and agreeably to that glory: which sense is the chiefest, for it containeth
the other two. The meaning, then, in short, is, that he might be received to the full enjoyment of that glory
which he had before the world was. Christ was from all eternity the glorious God. This glory of his
Godhead, by his humiliation was not diminished and lessened, but obscured and hidden; and therefore
prayeth that he may be received by the Father, and openly declared to the world to be the Son of God; or
that the glory of his Godhead might shine forth in the person of Christ, God-man. Well, then, before any
creature was, Christ had a divine glory. How had it he? The enemies of this truth say, By decree or
designation, not by possession. But that can not be: he that is not, hath nothing. If he had not a divine
being, how could he have divine glory before the world? None can say Paul was an apostle of Christ before
the world was, because he was appointed or designed to this work; yea, none can say he had faith and
brotherly love when he was yet an unbeliever and persecutor; yet it pleased God to separate him from his
mother’s womb, and predestinated him to have these things. Again, then, ‘all true believers may thus pray
to God, Glorify me with,’ &c., for they are thereunto appointed. But this is absurd. Besides, if he had it then,
how could he want it now? The decree is the same. It remaineth, then, that Christ had a being and
substance in the Godhead before any of the creatures were made.
Use 1. This serveth for the confutation of those atheists, that say, Christ took upon him the appellation of a
god to make his doctrine more authentic and effectual. They confess the morals of Christianity are most
excellent for the establishment of piety and honesty, but, men’s inclination carrying them more powerfully
to vice than virtue, this doctrine would not be received with any reverence if it came recommended to
them by a mere man, and therefore Christ assumed the glorious appellation of the Son of God, or
pretended to be God — a blasphemy very derogatory [[@Page:370]] both to the honour of Christ and
Christianity, and quite contrary to the drift of the scriptures, both of the Old and New Testament. The
Messiah promised in the Old Testament was to be God, all the prophets agree in that. Jesus Christ proved
himself to be God by his word and works, and the apostles still assert it. Could they that lived in so many
several ages as the prophets and apostles did, lay their heads together and have intelligence one with
another to convey this imposture to the world? Surely, if Christ be the Messiah promised in the Old
Testament, as clearly he is, then he is God, for that describeth him to be such; and if Christ usurped this
honour, how did God so highly favour him with such extra ordinary graces, by inspiring him with the
knowledge of the best religion in the world, to authorise him with miracles, to raise him from the dead?
And must this religion, that condemneth all frauds, and doing evil that good may come of it, be supported
by a lie? Or cannot God govern the world without countenancing such a deceit? Or is it possible that such
holy persons as our Lord Jesus and his apostles were, could be guilty of such an imposture? Did they do
this by command of God? No, surely; for God, which is the God of truth, would not command them to teach
a lie, or to make use of one. He hath power enough to cause the truth to be embraced by some other
means; and a greater injury cannot be done him than to go about to gratify him with what he hateth; much
less would God have commanded a mere man to call himself his eternal Son, and God equal to him, which
is a blasphemy and sacrilege as well as a lie — the greatest of the kind, for mortal man to take upon
himself to be the eternal God. If it were not by his express commandment, would he suffer such an attempt
to go unpunished? Would he witness from heaven, ‘This is my beloved Son in whom I am well pleased’?
Would he have raised him from the dead, and so engaged the world to believe in him and adore him? Acts
17:31.
2. If Christ were before all things, let us prefer him above all things. This consideration is of great use to
draw off our hearts from all created things, and to lessen our respects to worldly vanities, that they may
be more earnestly fixed on what is eternal and glorious. He that was before the world was will be when
the world shall be no more. Christ is from everlasting to everlasting, Psalm 90:2. To him should we look,
after him should we seek: he is first and last, the beginning and ending. It is for an everlasting blessedness,
for the enjoyment of an eternal God, that our souls were made. He that was from the beginning, and will be
when all things shall have an end, it is he that should take up our minds and thoughts. How can we have
room for so many thoughts about fading glories, when we have an eternal God and Christ to think of?
What light can we see in a candle when the sun shineth in his full strength? All things in the world serve
only for a season, and then wither; and that season is but a short one. You glory in your riches and pre-
eminence now, but how long will you do so? To-day that house and lands is thine, but thou canst not say it
will be thine to-morrow. But a believer can say, ‘My God, my Christ, is mine to-day, and will be mine to all
eternity.’ Death taketh all from us — honours and riches, and strength, and life; but it cannot take God and
Christ from us. They are ours, and ever lastingly ours.
Secondly, We come now to the second point — his sustaining all things by his almighty power: and ‘by him
all things consist.’
Doct. 2. That as Christ made all things, so he doth sustain them in being and working.
Let me explain this, how the creatures are preserved by Christ.
1. This is to be understood not only meritoriously as a moral cause, but efficiently as a natural cause of the
creature’s sustentation: for the apostle doth not consider here so much what Christ doth as a Mediator, as
what he doth as God. It is true Christ, as Mediator, hath reprieved the world from that ruin which might
come upon it for man’s sin; but here his merit is not considered, but his power: Hebrews 1:3, ‘He
upholdeth all things by the word of his power.’ The weight of the whole creation lieth upon his hands. As
Daniel telleth Belshazzar, that his breath and his ways were in the [[@Page:371]] hand of God, Daniel
5:23, so is the being, life, and operation of all the creatures. If he should withdraw his withholding hand,
they would quickly return to their first nothing; which showeth the great power of our Redeemer. Moses
complaineth, Numbers 11:11, 12, Thou hast laid the burden of all this people upon me. Have I conceived
this people? have I begotten them, that thou shouldst say unto me, ‘Carry them in thy bosom?’ But Christ
hath the care and charge of all the world, not to rule them only, but to sustain them. A king or a governor
hath a moral rule over his subjects, but Christ giveth them being and existence, and doth preserve and
keep them in their present state and condition from dissolution.
2. Not only indirectly, but directly. Indirectly, Christ may be said to sustain and preserve the creatures, as
he keepeth off evil, or removeth those things that may be destructive to them: as he preserveth a town
that repelleth their enemies. But directly, he preserveth them as he continueth his providential influence:
Acts 17:28, ‘For in him we live, and move, and have our being;’ as the root feedeth the fruit, or the breath
of the musician maintains the sound: Psalm 104:29, ‘Thou takest away thy breath, and they die, and return
to their dust.’ Life, and all the joys and comforts of it, every minute depend upon God. It is by his
providential influence and supportation we subsist. The greatest creature cannot preserve itself by its
power and greatness, and the least is not neglected; both would sink into nothing without this continued
influence.
3. He doth this not only mediately, by means appointed, but immediately, as his efficacy pierceth through
all. God preserveth the creatures by means, for he giveth them those supplies which are proper for them:
as to man, food and raiment; for other creatures, what may relieve them; and the wise dispensing these
supplies, without any care and solicitude of the creatures, is a notable part of his providence. But here we
consider his intimate presence with all things, by which he upholdeth their beings; which all the means of
the world cannot do without him. God doth as it were hold the creatures in his own hand, that it may not
sink into its old nothing, as a man holdeth a weighty thing. This is supposed to be alluded unto, Job 6:9,
‘Let him loose his hand and cut me off.’ If he doth but loose his almighty grasp, all the creatures fall down.
4. Christ doth this so as that he doth not overturn their nature; he worketh by natural and necessary
causes necessarily, with voluntary causes voluntarily. He that enlighteneth the world by the sun, causes
man to discourse and reason; the sun would not shine if Christ were not the light of it, nor man discourse
if he did not continue the faculty: John 1:4, ‘In him was life, and this life was the light of man.’ It is man
seeth, man heareth, man talketh, man acteth, but ‘yet the seeing eye, and hearing ear, is of the Lord,’
Proverbs 20:12. As God hath made both, so he sustaineth both in their operation and exercise. All that we
do naturally and spiritually we have from Christ.
5. He is not the bare instrument of God in sustaining the creature, but as a co-equal agent. As he made the
world, and with the Father created all things, so he doth support and order all things. It is as well the work
of the Son as of the Father, for he is God, equal with him in glory and power: John 5:17, ‘My Father
worketh hitherto, and I work.’ And he hath a command of all the creatures, that they can do nothing
without him, how much* soever they attempt to do against him.
Secondly, Let me give you the reasons of this, why all things must subsist by him.
1. Because preservation is but a kind of continued creation, or a continuance of the being which God hath
caused. God’s will in creation maketh a thing to be, his will in preservation maketh it continue to be. The
same omnipotency and efficacy of God is necessary to sustain our beings as at first to create them.
Therefore, it is said, Psalm 104:2, ‘Thou stretchest out the heavens like a curtain,’ which noteth a
continued act. God erected them at first, and still sustaineth them by his secret power in this posture; so
that, with respect to God, it is the same action to conserve as to create. That the creature may have a being,
the influence of God is necessary to produce it; that the [[@Page:372]] creature may continue its being, it
is necessary that God should not break off that influence, or forsake the creature so made; for the being of
the creature doth so wholly depend on the will of God, that it can not subsist without him. Nothing can be
without the will of God, which is the cause both of the being and existence of all creatures. Therefore their
being cannot be continued unless God will; therefore it belongeth to the same power to make anything out
of nothing, and to keep anything that is made from returning to its first nothing.
2. It is impossible to cut off the dependence of the creature upon the first cause, for no creature hath a self-
sufficiency to maintain and support itself. Things of art may subsist without the artificer, as a carpenter
maketh a house, and then leaveth it to stand of itself, the shipwright maketh a ship, and then leaveth it to
the pilot to guide it; but all things of nature depend upon God that made them, because they have their
whole being from him, matter, and form, which he continueth no longer than he pleaseth, whether they be
things in earth, or things in heaven, visible or invisible. No impression of the agent remaineth in the effect
when his action ceaseth; when the effect wholly dependeth on the cause, as when the air is enlightened
which receiveth light from the sun, but when the sun is gone the light ceases: so when God withdraws the
creature vanishes, for they have no other being than God is pleased to bestow upon them.
3. If it were not so, many absurdities would follow; as, for instance —
[1.] If things do subsist by themselves, then they would always be; for nothing would destroy itself.
[2.] Then the creature would be independent, and whether God will or no they would conserve their
being; and then how should God govern the world? Therefore it undeniably followeth, ‘Thou hast
made all things, and thou preservest them all.’
4. It would destroy all worship, and our piety and respect to God would be cold and languid. The service
we owe to God is reducible to these four heads: —
[1.] Adoration of his excellent nature above all other things.
[2.] Affiance in his goodness, with expectation of relief from him.
[3.] Thankfulness for his benefits.
[4.] Obedience to his precepts and commands.
Now, unless we acknowledge his intimate presence with and preservation of all things, these necessary
duties will either be quite abolished, or degenerate into a vain and needless superstition.
[1.] The adoration we owe to his excellent nature, above all other things in the universe. Alas! we see how
little reverence and respect we have for the great potentates of the earth, whose fame we hear of indeed,
but are not concerned in their favour or frowns, or have no dependence on them at all. The least justice of
peace or constable in our neighbourhood is more to us than all these mighty foreign princes, with whom
we have nothing to do but only to hear and read the reports of their greatness, when we have no other
business to divert us. So cold and careless would be our respect to God if we did not depend on him every
moment, and were neither concerned in his wrath nor love. ‘Those practical atheists that were settled on
their lees, and lived in a secure neglect of God, they fostered it by this presumption Tush! he will neither
do good nor evil,’ Zephaniah 1:13. Fine things may be told us of the excellency of his nature, but what is
that to us? He hath so shut up himself within the curtain of the heavens, that he takes no notice or care of
things here below. How soon would such a conceit dispirit all religion, and take away the life and vigour of
it! But if you would plant a reverence and due veneration of God, you must do it by this principle, ‘In his
hands is the soul of every living thing and the breath of all mankind.’ No creature can subsist without him
[[@Page:373]] for a moment. Now this respect is due not only to God the Father, but our Lord Jesus Christ.
[2.] As to. trust and dependence on his goodness for relief in all our straits and necessities. This is the
grand principle that keepeth up an acknowledgment of God in the world, by prayers and supplications:
Psalm 62:8, ‘Trust in the Lord at all times; ye people, pour out your heart before him.’ When you retire
your souls from all secular Confidences, and repose all your trust in him, you will be instant in prayer, and
earnestly beg his relief; you see all things subsist by him, and it is in vain to expect any real assistance
from the creature, but what God will communicate to us by it. Now, if it be not so, but the creatures could
stand of themselves, and live of them selves, this would blast all devotion, and prayer be withered and
dried up at the root; humbling ourselves to God in our straits and necessities would look like dejection or
poorness of spirit, whining to no purpose.
[3.] For thankfulness for benefits received, which is the great means to knit the hearts of men to God, and
the bellows which bloweth up the fire of love and religion in our hearts. How can we ascribe our
deliverances to God, if he hath not a hand in all things? But when we acknowledge his sustaining and
governing power, we see God in the face of the creature, and every benefit we receive representeth his
goodness to us. But, alas! they have no thought or care of praise and thanksgiving that think not
themselves obliged to God for the least hair of their heads. God is banished out of their sight, because they
look for all from the creature. But they cannot enough praise and bless God, who is the strength of their
lives, and the length of their days. They acknowledge that every good gift cometh from him, that he
heareth their prayers, relieveth their necessities, continues their lives to them every moment; therefore
God is all in all with them, but to others he is a shadow or nothing. His memory is kept up in the world by
his benefits, Acts 14:17.
[4.] For obedience and service to him. Certainly dependence begets allegiance and observance. We are
obsequious to those from whom we expect our dole and portion: Psalm 131:2, ‘As the eyes of servants
look to the hand of their masters, and the eyes of a maiden unto the hands of her mistress, so do our eyes
wait on the Lord our God.’ The masters gave the men-servants their portion and allowance; and the
mistress to the maid-servants: they looked for all from their hands, and therefore to them they performed
their service; so do the people of God. What reverence do we owe to him who is our Creator and
preserver, as well as Redeemer! As he made all things, so he supporteth all things. Did we see God in us
and in all things round about us, these thoughts would be more frequent in us, and we will still be
considering what we shall render unto the Lord for all his benefits towards us. But obedience soon
languisheth where men think they subsist of themselves without God: Psalm 55:19, ‘Because they have no
changes, therefore they fear not God.’ They are not interrupted in their sinful course, and therefore have
no reverence and respect to God.
Use 1. This doth strengthen our dependence and reliance on our blessed Redeemer. By him all things do
subsist, therefore he can hear all prayers, relieve us in all our straits, supply us in all wants, preserve us in
all dangers. All nations are in his hands, our whole life is in his keeping, and upheld by his intimate
presence with us; our days cannot be longer nor shorter than he pleaseth. If he were absent from us, he
might forget us or neglect us; but he is within us, and round about us in the effects of his power and
goodness. Since he is so near us, why should we doubt of his particular care and providence? All nations
are in his hands, the lives and hearts of friends and enemies, therefore our eyes should be upon him:
Psalm 16:8, ‘I have set the Lord always before me, he is at my right hand, I shall not be moved.’ We set the
Lord before us both in point of reverence and dependence — for fear and trust agree in their common
nature — and so it may note our care to please him, or our trust and quietness in him. All means are
nothing to us, can do nothing for us without him.
[[@Page:374]] 2. It teaches us a lesson of humility. We depend on him every moment, can do nothing
without him, either in a way of nature or grace; not in a way of nature, for God hath not left us to stand by
ourselves on the first foundation of our creation. The creatures are not capable of subsistence without
dependence on the first cause, but merely live and act by his power: ‘In him we live and move and have
our being:’ Psalm 104:29, ‘Thou takest away their breath and they die, and return to their dust.’ The
withdrawing his concurrence and supportation is the cause of all our misery. When he sees fit, all the
creatures soon return to the elements of which they are compounded; all the strokes and judgments
which light upon them are dispensed according to his pleasure. In a way of grace we are nothing, can do
nothing without him, John 15:5. He must have all the praise, Luke 16:14, 1 Corinthians 15:10, Galatians
2:20. The more perfections we have, the more prone we are to fall if he sustain us not: witness the fallen
angels, and Adam in innocency.
3. It teaches us a lesson of reverence and obedience. If God be so near, let us observe him, and take notice
of his presence. He knoweth what he doth when he sustaineth such a creature as thou art. This thought
should continually affect us — that God is with us, still by us, not only without us, but within us,
preserving our life, upholding our being. It should be a check to our sluggishness, and mispense of time —
Doth God now continue me? to what end and purpose? If God were absent or gone, it were more
justifiable to loiter or indulge the ease of the flesh; but to spend my time vainly and foolishly, which he
continueth for service, what have we to say?
[[@Page453]]
 Sermon 5.
Colossians 1:18. — And he is the head of the body, the church: who is the
beginning, the first-born from the dead; that in all things he might have the
preeminence.
The context is spent in representing the dignity and excellency of Christ. He is set forth by three things: —
1. By the excellency of the benefits we have by him — the greatest the fallen creature is capable of for the
present, Colossians 1:14.
2. By the excellency of his person; so he is set forth as the eternal and only-begotten Son of God, Colossians
1:15, and proved by his being the Creator and preserver of all things. The Creator, Colossians 1:16; the
preserver, Colossians 1:17. Now the apostle cometh to the third thing.
3. The excellency of his office. This is done in the text; where, observe, that next after the Son of God there
is nothing more venerable and august than Christ’s being head of the church. And again, that Christ hath
another title to us than that of Creator: he is Redeemer also. The same God that created us by his power
hath redeemed us by his mercy. By the one he drew us out of no thing, by the other he recovered us out of
sin. Therefore, after he had declared what Christ is to the world and the church too, he showeth what
Christ is particularly to the church. He hath a superiority over angels and all creatures, but he is our head:
Ephesians 1:22, ‘He hath put all things under his feet, and gave him to be head over all things to the
church.’ Christ is the sovereign of the world, but, by a special relation to his people, ‘he is the head of the
body, the church: who is the beginning, the first-born from the dead,’ &c.
In which words observe: —
1. The titles which are given to Christ with respect to the church: he is the head, the beginning, the
first-born from the dead.
2. The consequence of it: that in all things he might have the preeminence.
[[@Page:375]] 1. The titles ascribed to Christ. They are three: —
[1.] The first is the head of the body, the church’ — where observe two correlatives, the head and the
body; the head is Christ, the body is the church. The head is the most eminent part of the body, the noblest
both as to nature, and place, or situation. As to nature, the head is the most illustrious throne of the soul,
as being the seat not only of the nerves and senses, but of the memory and understanding. In place, as
nearest heaven, the very situation doth in a manner oblige the other parts to respect it. These things agree
to Christ, who, as to his essence, is infinitely of much more worth than the church, as being the only-
begotten Son of God. As to office, in him there is a fulness of perfection to perform the office of a head to
such a crazy and necessitous body as the church is. All the treasures of wisdom and knowledge are in our
head for the use of the body, Colossians 2:3; and he is also the fountain of life and grace to every particular
member, John 1:16. And, for place, he reigneth in heaven with his Father, and from thence he vieweth all
the necessities of the body, and sendeth forth such influences of grace as are needful to every particular
member.
For the other correlative — the church is the body. By the church is meant the church mystical, or all such
as are called out of the world to be a peculiar people unto God. Now, these considered collectively or
together, they are a body; but singly and separately, every believer is a member of that body: 1
Corinthians 12:29, ‘Now ye are the body of Christ, and members in particular.’ All the parts and members
joined together are a spiritual body, but the several persons are members of that body. Yea, though there
be many particular churches, yet they are not many bodies, but one body, so it is said, 1 Corinthians 12:12,
‘As the body is one, and hath many members, and all the members of that body, being many, are one body,
so also is Christ.’ He is the head, and the many and divers members of the universal Christian church are
but one body. The universal invisible church of real believers is one mystical body knit by faith to Christ,
their head, and by love among themselves. And the visible universal church is one politic body, conjoined
with Christ their head, and among themselves, by an external entering into covenant with God, and the
serious profession of all saving truths. They have all the same king and head, the same laws — the word of
God — the same sacraments of admission and nutrition, which visibly, at least, they subject themselves
unto, and have a grant of the same common privileges in the gospel. But of this more anon.
[2.] The next title is arche`, the beginning. I understand it that he is the root and the beginning of the
renewed estate. The same degree which Christ hath in the order of nature, he hath in the order of grace
also: he is the beginning both of creation, so also of redemption: he is origo mundi melioris, still the
beginning and ending of the new creature as well as the old, Revelation 1:8. He is called, in short, the
beginning, with respect to the life of grace; as in the next title, ‘the first born from the dead,’ with respect
to the life of glory.
[3.] The third title is, the first-born from the dead. He had before called him the first-born of every
creature, now the first-born from the dead: Revelation 1:5, ‘The first-begotten from the dead,’ because
those that arise from the dead are, as it were, new-born; whence also the resurrection from the dead is
called a regeneration, Matthew 19:20: and St Paul referreth that prophecy, Psalm 2:7, ‘Thou art my Son;
this day have I begotten thee,’ in Acts 13:33, to the resurrection of Christ. Things are said to be when they
are manifested to be: compare Romans 1:4, ‘Declared to be the Son of God with power, according to the
Spirit of holiness, by the resurrection from the dead.’ He was declared to be the true, and everlasting Son
of, God, and head of the church: so the adoption of believers shall appear by their resurrection: Romans
8:19, ‘The earnest expectation of the creature waiteth for the manifestation of the sons of God;’ Romans
8:23, ‘We ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of the body.’
2. The sequel and consequent of these things: that in all things he might have the pre-eminence —
[[@Page:376]] that is, as well in the spiritual estate of the church as in the creation and natural estate of
the world: Romans 8:29, That he might be the first-born among many brethren.’
I begin with the first.
Doct. 1. That this is the honour appropriate and peculiar to Jesus Christ, to be head of the church.
1. Here I shall show what the church is to which Christ is an head.
2. How is he an head to this body.
3. The reasons why this body must have such an head.
1. What the church is. A society of men called out of the world by God’s effectual grace, according to the
purpose of his election, and united to Christ by faith and the participation of his Spirit, and to one another
by the band of charity that after remission of sins obtained in this world, together with regenerating grace,
they may at length be brought to eternal life. Let us a little open this description. By effectual calling God
worketh faith, which uniteth us to Christ, and that effectual calling is the fruit of election; and the effect of
this union is remission of sins, and the necessary consequence of this communion is salvation or eternal
life. This society of men is called a church in the text. The word church is taken in divers acceptations.
First, and most properly, it signifies those whom I have now described, the universal collection of all and
every one of those who, according to the good pleasure of God, are, or may be, called out of a state of sin
into a state of grace, to obtain eternal glory by our Lord Jesus Christ. This is the church of the first-born
whose names are written in heaven, Hebrews 12:22 — that chosen generation, that royal priesthood, that
holy nation, that peculiar people, whom to show forth his praises God hath called out of darkness into his
marvellous light, 1 Peter 2:9. This church, most generally and properly taken, is the kingdom of God, the
body and spouse of Christ: Solomon’s Song 6:9, My dove, my undefiled one, is but one.’ This is that one fold
under one shepherd, John 10:16. And it was prophesied of Christ that he should die to gather together in
one the children of God that were scattered abroad, John 11:52.
Secondly, Of this universal church there are two parts — one of travellers, the other of comprehensors, or
the church militant and triumphant; they both belong to God’s family: Ephesians 3:15, ‘Of whom the whole
family, whether in heaven or earth, is named;’ so Colossians 1:10. That part of the family which is in
heaven triumpheth with God there — that which is in earth is yet warring against sin, Satan, and the
world.
Thirdly, This part, which is the military, comes in the second place to be called by the name of the
universal church, because, being scattered and dispersed throughout the whole world, it comprehendeth
all and every one that belongeth to Christ’s flock, which are found in several folds: known to God they are,
and to themselves, and do indeed belong to Christ’s body and his kingdom. This is often and not un
deservedly called the invisible church, because, so far as it is the church of God, their reality and sincerity
is rather believed by faith than seen by the eyes of the body. This church, this kingdom of God, though it be
yet in this world, yet it is not of the world, neither doth it come with observation, for the faithful have this
kingdom of God within them, Luke 17:20. The world knows them not, other believers know them not, but
God knoweth those that are his, 2 Timothy 2:19.
Fourthly, The universal visible church. While they are in the way, and in the midst of their conflicts, it is
possible many hypocrites may take up the profession, as in the great house are many vessels, some to
honour, some to dishonour. From these ariseth an external promiscuous multitude, who also are called
the catholic church, for the sake and with respect to those holy ones among them who truly belong to
Christ’s mystical body. We read often the kingdom is like to a net wherein are [[@Page:377]] good and
bad fishes, Matthew xiii.; to a thrashing-floor wherein is chaff and wheat; to a field wherein groweth good
corn and also tares, Matthew 13:24, 25. Now all these ways is the universal church taken.
Fifthly, There are particular churches wherein the ordinances and means of grace are dispensed, as the
church of Corinth, Cenchrea, Galatia, Greek, Roman. None of these particular churches contain all believers
or the elect of God, that out of them or any of them there should be no salvation. Again, the universal
church may remain in the world total and entire, though these particular churches, one or other of them,
may successively be destroyed, as it hath often fallen out. And it is a great sin so to cry up a particular
church as to exclude all the rest from saving communion with Christ; and for any one particular church to
arrogate power over the others, they being but members.
This church is called a body in two respects: —
(1.) In regard of the union of all the parts.
(2.) Dependence upon one and the same head.
(1.) With respect to union, as in man all the members make but one body, quickened by the same soul, so
in the mystical body of Christ all the parts makeup but one body, animated by the same vital principle,
which is the Spirit of Christ, and are joined together by certain bonds and ligaments — faith and love; and
all is covered with the same skin — the profession of the faith of Christ. Look, what the soul is in man, the
form in the subject, life in the body, and proportion in the building; that in the universal church of God is
the union and communion of the several and single parts, with the head among themselves. Take away the
soul from man, the form from the subject, life from the body, proportion and conjunction from the parts of
the building, and what will man be but a carcase, and the building but ruin and confusion? So take away
union and communion from the universal church, then Jerusalem will become a Babel, and Bethel a
Bethaven, and for life there will be death, and for salvation eternal destruction. How else shall all that
come out from one, return again to one, and all and every one have all things in one, that at length they
may acquiesce in the enjoyment of one — that is God — as their chiefest good? Alas! without this union
with the head, and among themselves in necessary things, what can they expect but wrath and the curse,
and everlasting destruction?
(2.) With respect to dependence on one head: Romans 12:5, ‘We, being many, are one body in Christ, and
every one members of one another’ — that is, all things make up one body, of which Christ is the head, and
are fellow-members in respect of one another. As necessary and as desirable as it is to be united to God, to
life and glory ever lasting, so necessary and desirable it is to depend upon Christ, the head; for no man,
after the entrance of sin, can return to God, or enjoy God, without Christ the mediator: John 14:6, ‘I am the
way, the truth, and the life; no man cometh to the Father but by me.’ Acts 4:12; ‘There is no other name
under heaven by which we can be saved, but only Jesus Christ.’ 1 Corinthians 3:11; ‘Other foundation can
no man lay, but that which is laid, Jesus Christ.’ 1 John 5:12; ‘He that hath the Son hath life, and he that
hath not the Son hath not life.’ God proclaimed from heaven, Matthew 3:17, ‘This is my beloved Son, in
whom I am well pleased.’ He being one God with the Father and the Spirit, of the same substance and
essence, he only can procure merit, and effect our union with God. He first assumed our nature, and united
it to his own person, and so became one flesh with us: but then all those that belong to that nature, if they
believe in him, and enter into his covenant, are not only literally one flesh, but mystically one body, and so
also one Spirit, 1 Corinthians 6:17 — that is, by the bond of the Spirit he hath brought them into the state
and relation of a body to himself. To gather up all: Man’s return to God is necessary to his blessedness, that
he may be inseparably conjoined to him as his chiefest good. To [[@Page:378]] this purpose the Son of
God assumed our nature in the unity of his person, and there by bringeth about the union of the church
with himself as our head, and our communion with one another in faith and charity, if we desire to be
blessed, and so is according to Christ’s prayer: John 17:21, That they may be all one, as thou, Father, art in
me and I in thee, that they also may be one in us;’ John 17:23, ‘I in them and thou in me, that they may be
made perfect in one.’ So that as there is one God, and ‘one mediator between God and man,’ and one
church united to Christ as his body, to this church we must every one of us be united if we mean to be
saved, and in the church with Christ, and by Christ with God; therefore out of this mystical body there is
no salvation.
2. How is Christ a head to this body? This must be explained by answering two questions: —
[1.] What are the parts of his headship?
[2.] According to what nature doth this office belong to him — divine or human?
[1.] The parts and branches of this headship. He is our head with respect to government and sovereignty;
and in regard of causality and influence; he governeth, he quickeneth.
(1.) It implies his authority to govern, as is manifest by Ephesians 5:22, 23, ‘Wives, submit yourselves to
your own husbands as unto the Lord, for the husband is the head of the wife, even as Christ is the head of
the church.’ So that to be the church’s head implies superiority or right to govern.
(2.) For the other notion, in regard of influence, that is evident in scripture also: Colossians 2:19, ‘Not
holding the head, from which all the body by joints and bands having nourishment ministered, and knit
together, increases with the increase of God.’ The head is the root from whence the vital faculty is diffused
to all the members. We use to say Homo est arbor inversa, a tree turned upside down; if this be so, the
head is the root of this tree. So doth life flow from Christ to the church; the Spirit is from him either to
begin the union or to continue the influence. But let us speak of these branches apart.
(1st.) His authority and power to govern. His excellency gives him fitness, but his office right to rule and
govern the church. When he sent abroad his officers and ambassadors to proselyte the world in his name,
he pleadeth his right: Matthew 28:18, ‘All power is given to me both in heaven and in earth.’ Now the acts
which belong to Christ as a governor may be reduced to these heads: —
First, To make laws that shall universally bind all his people.
Secondly, To institute ordinances for worship.
Thirdly, To appoint officers.
Fourthly, To maintain them in the exercise of these things.
First, The first power that belongeth to a governing head is legislation or making laws. Now Christ’s
headship and empire being novum jus imperii, a new right which he hath as mediator for the recovery of
lapsed mankind, his law is accordingly. It is lex remedians, a law of grace, which is given us in the gospel of
our salvation. The sum of his own proper remedial laws are faith in our Lord Jesus Christ, and repentance
towards God, Acts 20:21. Without repentance our case is not compassionable, without faith we do not own
our Redeemer, by whom we have so great a benefit: yet because this new right of empire is accumulative,
not privative, beneficial to us, indeed, but not destructive of our duty to God; therefore the whole law of
God, as purely moral, hath still a binding force upon the conscience, as it is explained in the word of God.
Now to these laws of Christ none can add, none diminish, and therefore Christ will take an account of our
fidelity at the last day, 2 Thessalonians 1:8.
[[@Page:379]] Secondly, He hath instituted ordinances .for the continual exercise and regulation of our
worship and the government of his people, that they may be kept in the due acknowledgment and
obedience to him, such as the preaching of the word, sacraments, and the exercise of some government.
Now all the rules and statutes which Christ hath made for the ordering of his people must be kept pure
until his coming. His institutions do best preserve his honour in the world. Great charges are left: 1
Timothy 5:21, ‘I charge thee before God and our Lord Jesus Christ, and his elect angels, that thou observe
these things;’ where he speaketh of ecclesiastical censures and disciplines; he conjureth him by all that is
sacred and holy, that it be rightly used: 1 Timothy 6:14, ‘Keep this commandment without spot and
unrebukable unto the appearing of Jesus Christ.’ The doctrines are so deter mined by Christ that they
cannot be changed, the worship not corrupted, the discipline not abused, to serve partial humours and
private or worldly interests.
Thirdly, God hath appointed officers, who have all their ministries and services under Christ and for
Christ: Ephesians 4:11, ‘He gave some apostles, some prophets, and some evangelists, and some pastors
and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of
Christ.’ Mark there, he doth not describe all the officers, for the deacon is not mentioned, but only such as
labour in the word and sacraments; and observe, he mentioneth ordinary and extraordinary — apostles to
write scripture, prophets to attest it, pastors and teachers to explain and apply it. And mark, Christ gave
some; it is his prerogative, as head of the church, to appoint the several sorts of offices and officers. He
gave them at first, and will raise up some still, according as the exigence of the times requireth it. ‘The end
why, to perfect the saints’ — that is, to help them on to their final perfection — and ‘for the work of the
ministry.’ All offices under Christ are a ministry, not a power; and imply service, not lordship or
domination over the flock of Christ. Lastly, the great end is to prepare and fit men more and more to
become true members of Christ’s mystical body.
Fourthly, To maintain and defend his people in the exercise of these things, to preserve the verity of
doctrine and purity of worship. Alas! many times, where neither worship nor government is corrupted,
yet the church may be in danger to be dissipated by the violence of persecutions. Now, therefore, it is a
part of Christ’s office, as head of the church, to maintain verity of doctrine, purity of worship, and a lawful
order of government, for all which he hath plenty of spirit. The papists think this cannot be without some
universal visible head to supply Christ’s office in his absence; and so are like the Israelites: Exodus 31:1,
‘Make us gods that shall go before us.’ They would have a visible head that should supply Christ’s room in
his absence — an external, infallible head. But that is a vain conceit; for since the pope hath his residence
in Home, and cannot perform these functions but by the intervention of ordaining pastors, why should it
be more difficult for Christ in heaven to govern the church than for the pope in Rome — when he sitteth at
the right hand of God till he hath made his foes his footstool? Is he less powerful to govern the church, and
to preserve and defend his people against the violence of those that would root out the memorial of
religion in the world? Who is more powerful than Jesus Christ, who hath all judgment put into his hands?
John 5:22.
(2d.) In regard of influence: So Christ is an head to the church as he giveth us his Spirit. That Spirit which
gives life to believers is often called Christ’s Spirit: Galatians 4:6, ‘God hath sent forth the Spirit of his Son
into your hearts.’ It is purchased by his merit, Titus 3:6; conveyed to us by his power: John 15:26, ‘I will
send the Comforter from the Father.’ The communication is by his ordinances. The word: 2 Corinthians
3:18, ‘Beholding as in a glass the glory of the Lord, we are changed into the same image from glory to
glory, even as by the Spirit of the Lord.’ Sacraments: 1 Corinthians 12:13, ‘For by one Spirit are we all
baptized into one body, whether we be Jews or Gentiles, whether we be bond or free: and have all been
made to drink into one Spirit.’ To promote [[@Page:380]] the religion which he hath established: John
16:13, 14, When the Spirit of truth is come, he will guide you into all truth: for he shall not speak of
himself, but whatsoever he shall hear that he shall speak: and he will show you things to come. ‘He shall
glorify me: for he shall receive of mine, and shall show it unto you.’ He comes to us as his members, and by
influence from him, as in the natural body the animal spirits are from the head, are by the members
conveyed to all the parts of the body. So Christ in this spiritual union worketh in us a quickening Spirit:
Ephesians 4:15, 16, ‘We grow up to him in all things, which is the head, even Christ: from whom the whole
body joined together maketh increase,’ &c. The Spirit is not given to any one believer, but derivatively
from Christ to us. First, it is given to Christ, as mediator, and to us only by virtue of our union with him. He
is in Christ as radically inherent, but in us operatively, to accomplish certain effects; or he dwelleth in our
head by way of radiation, in us by way of influence and operation.
[2.] According to what nature doth this office belong to Christ — divine or human?
I answer — Both; for it belongeth to him as God incarnate.
(1.) He must be man, that there may be a conformity of nature between the head and the rest of the
members; therefore Christ and the church have one common nature between them: he was man as we are
men — ‘bone of our bone, and flesh of our flesh,’ Ephesians 5:30. We read of a monstrous image that was
represented to Nebuchadnezzar in a dream, where the head was gold, the breast and arms of silver, the
belly and thighs of brass, and the legs and feet part of iron and part of clay, Daniel ii.; all the parts of a
different nature. In every regular body there is a proportion and conformity. ‘So it is in the mystical body
of Christ’ — ‘because the brethren took part of flesh and blood, he also took part of the same.’ The
Godhead, which was at such a distance from us, is brought down in the person of Christ in our nature, that
it might be nearer at hand, and within the reach of our commerce; and we might have more
encouragement to expect pity and relief from him.
(2.) God he also must be. None was fit to be head of the church but God, whether you respect government
or influence.
First, For government: to attend all cases, to hear all prayers, to supply all wants, defend us against all
enemies, to require an absolute and total submission to his laws, ordinances, and institutions, so as we
may venture our eternal interests upon his word: Psalm 45:11, ‘He is thy God, worship thou him.’
Secondly, For influence: none else hath power to convey the Spirit, and to become a vital principle to us,
for that is proper to God to have life in himself, and to communicate it to others: 1 Timothy 6:13, ‘I charge
thee in the sight of God, who quickeneth all things.’ &c. Whatever men may think of the life of grace, yet
surely as to the life of glory he is the only life-making Spirit, 1 Corinthians 15:45. Now this honour is not
given to the angels, much less is it due to any man, nor can it be imagined by him, for none can influence
the heart of man but God.
3. The reasons why this body must have such a head.
[1.] Every society must be under some government, without which they would soon dissolve and
come to nothing. Much more the church, which, because of its manifold necessities, and the high
ends unto which it is designed, more needs it than any other society.
[2.] The privileges are so great, which are these: pardon of sins and sanctifying grace, and at length
eternal glory.
(1.) Pardon of sins. ‘By this union with him, he is made sin for us, that we might be made the
[[@Page:381]] righteousness of God in him.’ 2 Cor 5:21. A sacrifice for sin, that we might be justified and
accepted with God.
(2.) Sanctifying grace by the communication of his Spirit. We not only agree with him in the same common
human nature, but the same holy nature may be in us that was in Christ, Hebrews 2:11. We are doubly
akin, ratione incarnationis suae, et regenerationis nostrae.
(3.) At length eternal glory followeth. For what is the condition of the head, that is also the condition of the
members. First Christ then they that are Christ’s. And also Christ is set up as a pattern, to which the church
must be conformed, Romans 8:29. Bating the preeminence due to the head, we are to be glorious as he is
glorious.
[3.] The duties are far above bare human power and strength therefore we need the influence of our head,
John 15:5. ‘To obey God’ to believe in his name, to deny ourselves in what is most dear and precious to us
in the world, to be fortified against all temptations are duties not so easily done as said.
[4.] We have so foully miscarried already that he will no more trust his honour in our hands, but hath put
the whole treasure of grace into the hands of Christ for our use, John 1:16. So John 3:35, 36, The Father
hath put all things into his hands. ‘He that believes on the Son hath everlasting life: and he that believes
not the Son hath not seen life.’ God would not leave us to ourselves to live apart from him, but hath put all
things that belong to our happiness into his hands, that, being united to him, virtue might be
communicated to us, even all the gifts and graces of the Spirit. They are not intrusted with us, but with
him; and we shall have no more of pardon, grace, and glory, but what we have in and from the Son of God.
Use 1. Is information, to show how much we are bound to God for putting this honour upon us, that Christ
should be our head. Christ is over the angels in point of superiority and government, but not properly said
to be an head to them, in that strict notion which implies relation to the church. As to influence, he is not a
head to them. You will say they are confirmed by him; but the mediation of Christ presupposes the fall of
Adam, for Christ had not been mediator if Adam had never fallen. Now, if Christ should come to confirm
angels, if this had not been, is groundless; besides, Christ merited for those that have benefit by him, and
the consummate act of his merit is his death. But where is it said that he died for angels?
Use 2. It informs us of the shameless usurpation abetted by the papists, who call the pope head of the
church. None can be a head of the church to whom the church is not a body; but it would be strange to say
the church is the pope’s body. None can be a governing head of the church but he who is a mediatorial
head of vital influence. The papists, indeed, distinguish these things — ascribe the one to the pope, the
other to Christ; but the scripture allows not this writ of partition. None can be the one but he must also be
the other. But they say he is a ministerial head; but a ministerial universal head that shall give law to other
churches and Christian societies, and if they depend not on him, shall be excluded from the privileges of a
Christian church. This is, as to matter of right, sacrilege; for this honour is too great for any man, and
Christ hath appointed no such head, and therefore it is a manifest usurpation of his royal prerogative
without his leave and consent. And, as to matter of fact, it is impossible — the church being scattered
throughout all parts of the world, which can have no commerce with such an head in matters essential to
its government and edification. They that first instituted such an universal head, besides that they had no
authority or commission so to do, were extremely imprudent, and perverters of Christianity. Therefore let
us consider how it came up at first, and how it hath been exercised. It came up at first for the prevention of
schisms and divisions among Christians. They thought fit the church should be divided into certain
dioceses, according to the secular divisions of the empire, which at first were [[@Page:382]] thirteen in
number, under the names of patriarchs and bishops of the first see, who should join in common care and
counsel for the good of the Christian commonwealth. Among these, some who, in regard of the cities
wherein they resided, were more eminent than the rest, and began to encroach upon the others’
jurisdiction, till at length they were reduced to four. The bishop of Home, being the imperial city, had the
precedency, not of authority super reliquos, but of place and order inter reliquos. It was potestas
honoraria, a difference or authority by courtesy, afterwards ordinaria, an ordinary power; then what was
de facto given was afterwards challenged de jure.
2. Let us consider how this power hath been exercised to the introduction of idolatry, and divers
corruptions and superstitions, to the destruction of kingdoms, the blood of the martyrs, and tumults and
confusions too long to relate.
Use 3. To persuade you to accept Christ as your head. We are to preach him as Lord, 2 Corinthians 4:5; you
are to receive him as Lord, Colossians 2:6; our consent is necessary. God hath appointed him, and the
church appointeth him — God by authority, the church by consent. We voluntarily acknowledge his
dignity, and submit unto him, both with a consent of dependence and subjection. Some God draweth to
Christ and gives them to him, and him to them, John 6:44. All that live within hearing have means to seek
this grace, and if they so do, they shall not lose their labour. God sets not men about unprofitable work:
mind but the duties of the baptismal covenant, and the business is at an end, Acts 2:39.
Use 4. To put us upon self-reflection. If Christ be your head —
1. You must stand under a correspondent relation to Christ; be members of his mystical body, which is
done by faith and repentance.
2. None can be a true member of Christ’s body who doth not receive vital influence from him, Romans 8:9.
It is not enough to be members of some visible church; they that are united to him have life, there is an
influence of common gifts according to the part we sustain in the body. A common Christian hath common
graces, those gifts of the Spirit which God gives not to the heathen world; as know ledge of the mysteries
of godliness, ability of utterance about heavenly things, Hebrews 6:4.
3. If Christ be our head, we must make conscience of the duties which this relation bindeth us unto; as
obedience and self-denial.
[1.] Obedience to his laws and the motions of his Spirit. His laws Luke 6:46, ‘Why call you me Lord, Lord,
and do not the things which I say?’ The motions of his Spirit: Romans 8:14, ‘As many as are led by the
Spirit of God, they are the sons of God.’
[2.] Self-denial. Christ spared not his natural body to promote the good of his mystical body; he exposed
his life for our salvation, we should hazard all for his glory. Nature teaches us to lift up the hands to save
the head.
4. There must be suitableness and imitation: 1 John 2:6, ‘He that abideth in him, ought to walk as he
walketh.’
5. If you be planted into this mystical body, you will make conscience of love and tenderness.
Use 5. Let us triumph in this head, depend on him. There are two arguments — his ability and his
sympathy.
1. His ability. He can give us life, strength, health: Ephesians 3:16, ‘That he would grant you [[@Page:383]]
according to the riches of his glory to be strengthened with might by his Spirit in the inner man:’
Colossians 1:11, ‘Strengthened with all might, according to his glorious power, unto all patience and long-
suffering with joyfulness.’
2. His sympathy. He is touched with the feeling of our infirmities: Hebrews 4:15, ‘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.’ The head is concerned for the members.
[[@Page464]]

Sermon 6.
Colossians 1:18. — Who is the beginning, the first-born from the dead.
I Come now to consider the first particular title which is given to Christ.
There are two other titles given to Christ — the one respects the state of grace, the other .the state of
glory. And,
First, With respect to the state of grace, he is called arche`, the beginning — that is, Origo mundi melioris,
the beginning of the new creature as well as the old; for the same place and dignity which Christ hath in
the order of nature he hath in the order of grace also. Therefore he is called ‘the beginning of the creation
of God.’ Revelation 3:14. The word ἄρχε is not taken there passively, as if it were the first thing that was
created, but actively, that he giveth a being and beginning to all things that are created, and by the creation
of God is meant the new creation. So that the point is —
Doct. That Jesus Christ is the author and beginning of the new creation.
I shall briefly explain this, and pass to the next branch. Christ is the beginning two ways: —
I. In a way of order and dignity.
II. In a way of causality.
I. In a way of order, as first and chief of the renewed state. This is many ways set forth in scripture. Two
things I shall take notice of: —
1. That he is the builder of the church.
2. The lord and governor of it.
1. As founder and builder of the church: Matthew 16:18, ‘Thou art Peter, and upon this rock will I build my
church.’ Christ challenges it to himself as his own peculiar prerogative to build the church. More fully, the
apostle, Hebrews 3:3-5, For this man was counted worthy of more glory than Moses, inasmuch as he that
builded the house hath more honour than the house; for every house is built by some man, but he that
buildeth all things is God. And again, ‘Moses was faithful in all his house as a servant, but Christ as a Son
over his own house.’ The scope of the apostle is to prove that Christ must have the pre-eminence above all
others that have been employed in and about God’s house. Moses was one of the chief of that sort, that had
greater familiarity with God than others, and intrusted by him in very great and weighty matters; yet
Christ was not only equal to Moses, but far above him. He proveth it by a comparison taken from a builder
and an house, and from a lord of the house and a servant in the house; but Christ is the builder of the
house, and Moses but a part of the house. Christ is the Lord, and Moses but the servant, therefore Christ is
more excellent and worthy of greater honour. One of the noblest works of God is the church of the first-
born; none could build, frame, and constitute this but the Son of God coming down in our flesh, and so
recovering the lost world into an holy society which might be dedicated to God. For the materials of this
house are men sinful and guilty. ‘Neither men nor angels could raise them up [[@Page:384]] into an holy
temple to God; none but the eternal Word or the Son of God incarnate: he that buildeth all things is God’ —
τὰ πάντα, all these things, the things treated of; he doth not speak of the first creation, but the second, the
restoring of the lapsed world to God.
2. The other honour is that Christ is Lord of the new creation, as well as the founder and builder of it; for
the world to come is put in subjection to him, not to the angels, Hebrews 2:7. By the world to come is not
meant the state of glory, but the state of the church under the times of the gospel. It is made subject to God
the Redeemer; it is solely and immediately in his power, and under his authority, and cast into a
dependence upon him.
II. In a way of causality. So he is the beginning, either as a moral or efficient cause.
1. As a moral meritorious cause. We are renewed by God’s creating power, but through the intervening
mediation of Christ, or God’s creating power is put forth with respect to his merit. The life of grace is
purchased by his death: 1 John 4:9, ‘God sent his only-begotten Son into the world, that we might live by
him.’ Here spiritually, hereafter eternally. For life is opposite to death incurred by sin. We were dead
legally, as sentenced to death by the law; and spiritually, as disabled for the service of our Creator. And
how by him? That he speaketh of ver. 10 — by his being a propitiation. We were in the state of death when
the doors of mercy were first opened to us, under the guilt and power of sin; but we live when the guilt of
sin is pardoned, and the power of sin broken. But this life we have not without Christ being a propitiation
for our sins, or doing that which was necessary, whereby God without impeachment of honour might
show himself placable and propitious to mankind.
2. As an efficient cause; by the efficacy of his Spirit, who worketh in us as members of Christ’s mystical
body. Wherefore it is said, 2 Corinthians 5:17, ‘If any man be in Christ, he is a new creature;’ and
Ephesians 2:10, ‘We are his workmanship, created in Christ Jesus unto good works.’ Whatever grace we
have cometh from God through Christ as Mediator, and from him we have it by virtue of our union with
him. It is first applied by the converting grace, and then continually supplied by the confirming grace of
the Spirit. The influence we have from him as our head is life and likeness.
[1.] Life: Galatians 2:20, ‘I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me;
and the life which I now live in the flesh,’ &c. Christ is the beginning of the new life, therefore he is called
the prince, or author of life. All life is derived from the head to the body, so we derive life from Christ: John
6:57, ‘As I live by the Father, so he that eateth me shall live by me.’ We derive life from Christ, as he from
the Father.
[2.] Likeness: Galatians 4:19, ‘My little children, of whom I travail in birth till Christ be formed in you,’ and
2 Corinthians 3:18. It is for the honour of Christ that his image and superscription should be upon his
members, to distinguish them from others. In short, as to life, he is the root: John 15:1, 2, ‘I am the true
vine,’ and &c. As to likeness, he is the pattern: Romans 8:29, ‘Whom he did foreknow, he also did
predestinate, to be conformed to the image of his Son, that he might be the first-born among many
brethren.’
Secondly, The reasons of this.
1. It is for the honour of the Son of God that he should be head of the new world. In the kingdom of Christ
all things are new. There is a new covenant, which is the gospel; a new paradise, not that where Adam
enjoyed God among the beasts and trees of the garden, but where the blessed enjoy God amongst the
angels. A new ministry, not the family of Aaron, or tribe of Levi, but the ministry of reconciliation, whom
God hath qualified and fitted to be dispensers of these holy mysteries. New [[@Page:385]] ordinances; we
serve God not in the oldness of the letter, but the newness of the Spirit; new members, or new creatures,
that are made partakers of the benefits, therefore also a new head, or a second Adam, that must be the
beginning of this new creation, and that is the Lord Jesus Christ, who is made a quickening spirit to all his
members: 1 Corinthians 15:45, ‘The first Adam was made a living soul, the second a quickening spirit.’
Adam communicated natural life to his posterity, but from Christ we have the Spirit.
2. It is suited to our lost estate. We were in a state of apostasy and defection from God, averse from all
good, prone to all evil. Now that we might have a new being and life, the Son of God came in our nature to
rectify the disordered creation. The scripture representeth man as blind in his mind, perverse in his will,
rebellious in his affections, having no sound part left in him to mend the rest; therefore we must be
changed. But by whom? who shall make us of unclean to become pure and holy? Not one amongst all the
bare natural sons of men, Job 14:4. Of carnal to become spiritual? We must be new made and new born:
John 3:6, That which is born of the flesh is flesh, and that which is ‘born of the Spirit is Spirit;’ that we may
mind the things of the Spirit, and not of the flesh. Of worldly to become heavenly? ‘He that formeth us for
this very thing is God.’ 2 Corinthians 5:5. He that is the framer and maker of all things; a God of infinite
wisdom, power, and love, he frameth and createth us anew.
Use 1. To show us the necessity of regeneration.
Use 2. The excellence of it.
1. The necessity. We must have another beginning than we had as bare creatures: it is one thing to make
us men, another to make us saints or Christians. We have understanding, will, affections, and senses as
men, but we have these sanctified as Christians. The world thinketh Christianity puts strange names upon
ordinary things; but is it an ordinary thing to row against the stream of flesh and blood, and to raise men
to those inclinations and affections to which nature is an utter stranger — to have a divine nature put into
us? 2 Peter 1:4. The necessity is more bound upon us if we look upon ourselves not only as men but
Christians; for whosoever is in Christ is a new creature. Some are in Christ by external profession, de jure;
they are bound to be new creatures, that they may not dishonour their head. Others by real internal union.
They not only ought to be, but de facto are, new creatures, because they are made partakers of his Spirit,
and by that Spirit are renewed and sanctified. Little can they make out their recovery to God, and interest
in Christ, who are not sensible of any change wrought in them, who have the old thoughts, the old
discourses, the old passions, and the old affections, and their old conversations still; the same deadness to
holy things, the same proneness to please the flesh, the same carelessness to please or honour God; and
the drift and bent of their lives is as much for the world, and as little for God and heaven as before.
2. The excellency of regeneration or renewing grace. What a benefit it is, it appeareth in two things: —
1. That it is the fruit of reconciling grace: 2 Corinthians 5:18, All things are of God, who hath reconciled us
to himself by Jesus Christ, and hath given to us the ministry of reconciliation.’ God gives grace only as the
God of peace, as pacified by the death of Christ. The Holy Spirit is the gift of his love, and the fruit of this
peace and reconciliation which Christ made for us. Our Lord Jesus Christ merited this grace by the value of
his sacrifice and bloody sufferings, Titus 3:5, 6.
2. It is applied to us by the almighty power of his Spirit. Christ is first the ransom for, then the fountain of
life to, our souls; and so the honour of our entire and whole recovery is to be ascribed only to our
Redeemer, who, as he satisfied the justice of God for our sins, so he also purchased a [[@Page:386]] power
to change our hearts; and he purchased this power into his own hands, not into another’s, and therefore
doth accomplish it by his Spirit, 2 Corinthians 3:18. We should often think what a foundation God hath laid
for the dispensation of his grace, and how he would demonstrate his infinite love in giving us his Son to be
a propitiation for us, and at the same time showeth forth his infinite power in renewing and changing the
heart of man, and all to bring us back to him, to make us capable of serving and pleasing him.
I come now to the other title, which respects the life of glory: ‘The first-born from the dead.’ The same
appellation almost is given to Christ when he is called, Revelation 1:5, ‘The first-begotten from the dead.’
The reason of both is, because those that arise from the dead are, as it were, new born, and, therefore, the
resurrection from the dead is called a regeneration, Matthew 19:28. And as to Christ in particular, the
grave, when he was in it, is represented as being under the pains and throes of a woman in travail: Acts
2:24, λύσας τὰς ὠδῖνας τοῦ θανάτου, God having loosed the pains of death, for it was not possible that ‘he
should be holden of it;’ but which is not only a metaphor, but a higher mystery. St Paul referreth that
prophecy, Psalm 2:7, ‘Thou art my Son, this day have I begotten thee,’ in Acts 13:33, to the resurrection of
Christ: God hath raised up Jesus from the dead; as it is also written, ‘Thou art my Son, this day have I
begotten thee.’ Things are said to be done when they are manifested to be done. Compare Romans 1:4,
‘Declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the
dead.’ So the adoption of believers shall appear by their resurrection: Romans 8:19, ‘The earnest
expectation of the creature waiteth for the manifestation of the sons of God;’ ver. 23, And not only they,
but ourselves also, ‘which have the first-fruits of the Spirit, even we ourselves groan within ourselves,
waiting for the adoption, to wit, the redemption of our body;’ 1 John 3:2, ‘It doth not yet appear what we
shall be, but we know that when he shall appear we shall be like him, for we shall see him as he is.’ ‘This
for the title of First-born from the dead.’
Doct. That Christ’s rising from the dead is the evidence and assurance of a Christian’s happy resurrection.
1. Let me open the terms.
2. Vindicate the notion.
3. Show you how this is an evidence and assurance to all good Christians of their happy and joyful
resurrection.
1. For the terms. ‘He is here called The first-born from the dead.’ If the grave was as the womb to him, and
his resurrection as a birth, then Christ was in a manner born when he rose again. Only he hath the
precedency — he is the first-born, he rises first, and surely others will follow after him. So we read, Acts
26:23, ‘That he should be the first-born that should rise from the dead;’ as he saith elsewhere, ‘First Christ,
then they that are Christ’s.’ Christ hath the primacy of order and the principality of influence. So again ‘he
is said to be the first-fruits of them that slept,’ 1 Corinthians 15:20. As in the consecrating of the first-fruits
the whole harvest is also consecrated, so Christ by rising himself raises all others with him to eternal glory
and happiness. And so his resurrection is a certain proof that others shall have a resurrection also.
2. Let us vindicate the notion here used by the apostle. How was he the first-born, the first-fruits, the first
raised from the dead? Two objections lie against it: —
[1.] That many were raised from the dead before Christ.
[2.] Concerning the resurrection of the wicked. They are not parts of his mystical body, and in
respect of them how could Christ rise as the first-born and the first-fruits?
I. For the first objection, how was Christ the first, since many were raised before him? As the
[[@Page:387]] widow of Sarepta’s son, who was raised to life by Elijah, 1 Kings 17.; the Shunammite’s son
by Elisha, 2 Kings 4.; a dead man by the touch of Elisha’s bones, 2 Kings 13:21. Our Saviour in his lifetime
raised the widow of Nam’s only son, Luke 7:15; Jairus’s daughter, Luke 8:55; Lazarus, John 11:44; some
others at his death, Matthew 27:52. How was he then the first? I answer —
[1.] We must distinguish of a proper and an improper resurrection. Christ was the first-born from the
dead, because he arose from the dead by a proper resurrection, which is to arise again to a life immortal;
others were raised again to a mortal estate, and so the great disease was rather removed than cured.
Christ’s resurrection is a resurrection to immortality, not to die any more; as the apostle saith, ‘Death hath
no more power over him.’ They only returned to their natural life, ‘they were raised from the dead, but
still mortal; but he whom God raised again shall see no corruption,’ Acts 13:34.
[2.] Others are raised by the power and virtue of his resurrection, but he hath risen again by his own
power, John 10:18, ‘I have power to lay down my life, and power to take it up again.’ Raising the dead is a
work of divine power, for it belongs to him to restore life who gave it at first. Therefore Christ is said not
only to be raised again, but to rise from the dead: Romans 4:25, ‘He died for our offences, and rose again
for our justification.’ as the sun sets and rises by his own motion.
[3.] All those that rose again before Christ, arose only by special dispensation, to lay down their bodies
once more when God should see fit, and rose only as private and single persons; but Christ rose as a public
person. His resurrection is the cause and pattern of ours, for head and members do not rise by a different
power; he rose again to show the virtue that should quicken our mortal bodies, and raise them at length.
2. The second objection is concerning the raising of the wicked. Christ cannot be the first-born or the first-
fruits to them, they belong not to his mystical body. The first-born implieth a relation to the rest of the
family; and offering of the first-fruits did not sanctify the tares, the cockle, or the darnel, or the weeds that
grow amongst the corn, but only the corn itself. I answer —
[1.] Certain it is that the wicked shall rise again, there is no question of that, Acts 24:15. I believe a
resurrection of the dead, both of the just and the unjust, all that have lived, whether they have done good
or evil: Matthew 5:45, ‘He makes his sun to rise on the evil and the good, and sendeth rain on the just and
on the unjust;’ and it is said, John 5:28, 29, ‘All that are in their graves shall hear his voice, and shall come
forth, they that have done good to the resurrection of life, and they that have done evil to the resurrection
of damnation.’ Both must rise, that both may receive a full recompense according to their several ways;
and though it be said, Psalm 1:5, ‘The ungodly shall not stand in the judgment, nor sinners in the
congregation of the righteous.’ it doth not infringe this truth. The sense is, those unhappy miscreants shall
not be able to abide the trial, as being self-condemned. To stand in the judgment is to make a bold defence.
And whereas it is said, also, they shall not stand in the congregation of the righteous, you must know that
at the day of doom there is a congregation or a gathering together of all men, then a segregation, a
separating the sheep from the goats, then an aggregation — ‘He shall set the sheep on his right hand and
the goats on his left’ — so that they make up two distinct bodies, one of the good, which is there called the
congregation of the righteous, the other of the wicked, who are to be judged by Christ as a just and
righteous judge, assisted with his holy angels, and the great assembly and council of saints. Not one of the
sinners shall remain in the company of the righteous, nor appear in their society.
[2.] The wicked are raised ex officio judicis, not beneficio mediatoris; they are raised by Christ as a judge,
but not by him as a Redeemer. The .one sort are raised by the power of his vindicative [[@Page:388]]
justice, the other by the Holy Ghost by virtue of his covenant: Romans 8:11, ‘He shall quicken your mortal
bodies by his Spirit that dwelleth in you.’ The one by Christ’s power from without, put forth by him as
judge of dead and living; the other by an inward quickening influence that flows from him as their proper
head. When the reaper gathers the wheat into his barn, the tares are bound in bundles and cast into
unquenchable fire, Matthew 13:30.
[3.] The wicked are forced to appear, and cannot shift that dreadful tribunal, the other go joyfully forth to
meet the bridegroom; and when the sentence of condemnation shall be executed upon the one, the other
by virtue of Christ’s life and resurrection shall enter into the possession of a blessed and eternal life,
wherein they shall enjoy God and Christ, and the company of saints and angels, and sing hallelujahs for
ever and ever.
Thirdly, How is this an evidence and assurance to all good Christians of their happy and glorious
resurrection?
1. The resurrection of Christ doth prove that there shall be a resurrection.
2. That to the faithful it shall be a blessed and glorious resurrection.
1. There shall be a resurrection: it is necessary to prove that; partly because it is the foundation of all
godliness. If there were not another life after this, there were some ground for that saying of the atheists,
‘Let us eat and drink, for to-morrow we shall die,’ 2 Corinthians 15:32. If there be no future estate nor
being after this life, let us enjoy the good things of the world whilst we can, for within a little while death
cometh, and then there is an end of all. These atheistical discourses and temptations to sensuality were
more justifiable if men were annihilated by death. No! the soul is immortal, and the body shall rise again,
and come into the judgment; and unless we live holily, a terrible judgment it will be to us. Partly because
we cannot easily believe that the same body shall be placed in heaven which we see committed to the
grave to rot there. Of all articles of religion this is most difficultly assented unto. Now there is relief for us
in this business in hand: ‘Christ is the first-born from the dead.’ There were many praeludia
resurrectionis, foretokens and pledges of the resurrection given to the old world, in the translation of
Enoch, the rapture of Elijah, the reviving of these few dead ones which I spake of before; but the great and
public evidence that is given for the assurance of the world is Christ’s rising from the grave. This makes
our resurrection: —
[1.] Possible.
[2.] Easy.
[3.] Certain and necessary.
[1.] Possible. The least that we can gather from it is this, that it is not impossible for dead men to rise; for
that which hath been may be. We have the proof and instance of it in Christ; see how the apostle
reasoneth: 1 Corinthians 15:13, ‘If there be no resurrection from the dead, then Christ is not risen, and
then our whole faith falleth to the ground.’ For all religion is bottomed on the resurrection of Christ; if
therefore Christ be risen, why should it seem an incredible thing to us that others should be raised also?
[2.] It is easy. For by rising from the dead he hath conquered death and gotten the victory of it, 1
Corinthians 15:57. A separation there will be of the soul from the body, but it is not such as shall last for
ever. The victory over sin is the victory over death, and the conquest of sin makes death an entrance into
immortality. The scriptures often speak of Christ destroying the power of death: Hebrews 2:14, ‘That
through death he might destroy him that had the power of death.’ The devil’s design was, by tempting men
to sin, to keep them for ever under the power of death, but Christ came to rescue men from that power by
a resurrection from death to life. Again it is said, ‘He hath [[@Page:389]] abolished death, and brought life
and immortality to light in the gospel.’ He hath voided the power of death by taking a course for the
destruction of sin, and made a clear revelation of that life and immortality which was not so certainly
known before. We look to the natural impossibilities, how what is turned to dust may be raised again,
because we do not consider the power of God; but the moral impossibility is the greater, for ‘the sting of
death is sin, and the strength of sin is the law;’ that which makes sin able to do us hurt is the guilt of sin,
otherwise it would be but as a calm sleep; and this guilt is bound upon us by the law of the righteous God,
which threateneth eternal death to the sinner. Now get free from sin, and it is easy to believe the conquest
of death. I will prove two things — that Christ’s resurrection shows both his victory over sin, and his
victory over death.
[1.] His victory over sin. That he hath perfectly satisfied for sin, and appeased the wrath of God, who is
willing to be reconciled with all those that come to the faith and obedience of the gospel, which could not
be if Christ had remained under the power of death; for the apostle saith, 1 Corinthians 15:17, ‘If Christ
had not risen, ye are yet in your sins’ — that is, God is not pacified, there is no sufficient means of
atonement or foundation laid for our reconciliation with him. But his resurrection declareth that he is fully
satisfied with the ransom paid for sinners by Jesus Christ, for it was in effect the releasing of our surety
out of prison; so it is said, Romans 4:15, ‘He was delivered for our offences, and raised up for our
justification.’ He died to expiate and do away sin, and his resurrection showeth it was a sufficient ransom,
and therefore he can apply the virtue of it to us.
[2.] His victory over death. For he got out of it, which not only shows there is a possibility for a man by the
power of God to be raised from death to life, but a facility; as a second Adam he brought resurrection into
the world — there were two Adams, the one man brought death, and another brought resurrection into
the world. The sentence of death is gone out against all the children of Adam as such, and the regenerate
believers that are recovered by Christ shall be raised to immortal life: he hath gotten out of the power of
death, so shall we.
[3.] Certain and necessary. For several reasons.
First, Our relation to Christ, he is the head of the body. Now the head will not live gloriously in heaven and
leave his members behind him under the power of death. Believers are called the fulness of him that filleth
all things, Ephesians 1:23. Head and members make up one perfect man, or mystical body, which is called
the fulness of Christ, Ephesians 4:13. Otherwise it would be a maimed Christ, or a head without a body,
and therefore we should not doubt but he will raise us up with him.
Secondly, The charge and office of Christ, which he will attend upon and see that it be carefully performed:
John 6:39, ‘This is the Father’s will which hath sent me, that of all which he hath given me I should lose
nothing, but raise it up again at the last day;’ as none so nothing; in the prophet’s expression concerning
the good shepherd, not so much as a leg or a piece of an ear, that he should be careful to preserve every
one who belongs to his charge, and what ever befalls them here, he is to see them forthcoming at the last
day, and to give a particular account of them to God. Now certainly Christ will be very careful to fulfil his
charge and make good his office.
Thirdly, There is the mercy of God through the merits of Christ towards his faithful ones who have
hazarded their bodies and their bodily interests for his sake: 1 Thessalonians 4:14, ‘If we believe that Jesus
died and rose again, even those also which sleep in Jesus will God bring with him.’ Upon the belief of
Christ’s death and resurrection depends also the raising of their bodies that die for the testimony of Christ,
or by occasion of faith in Christ, and that so certainly and speedily, that they that die not at all shall at the
day of judgment have no advantage of those that have lain in the [[@Page:390]] grave so many years, the
raising of the one being in the same twinkling of an eye with the change of the other, for the apostle saith,
they that are alive shall not prevent them that are asleep. So 2 Corinthians 4:14, ‘Knowing that he that
raised up the Lord Jesus, shall raise us up also with Jesus, and present us with you.’ He gives it as the
reason why he had the same spirit of faith with David, who in his sore afflictions professed his confidence
in God, because he believed he spake. So they do profess the faith of Christ, though imminent death and
danger is always represented to them as before their eyes. Because they steadfastly believed that God
would raise them to a glorious estate through Christ, therefore did they openly proclaim what they did
believe concerning him. To the same purpose to confirm Timothy against all danger of death: 1 Timothy
6:13, ‘I give thee charge in the sight of God, who quickeneth all things’ — that is, as thou believest that God
is able and will raise thee from the dead, that thou hold out constantly unto the death, and do not shrink
for persecution.
2. It proveth that to the faithful it shall be a blessed and a glorious resurrection.
[1.] Because Christ’s resurrection is not only a cause but a pattern of ours; there is not only a communion
between the head and members in the mystical body, but a conformity. The members were appointed to
be conformed to their head, as in obedience and sufferings, so in happiness and glory; here in the one,
hereafter in the other: Romans 8:29, ‘He hath predestinated us to be conformed to the image of his Son.’
‘As Christ was raised from the dead, so we shall be raised from the dead. God raised him from the dead,
and gave him glory and honour, that your faith and hope might be in God,’ 1 Peter 1:21. So God will raise
us from the dead and put glory and honour upon us. There is indeed a glory put upon Christ far surpassing
the glory of all created things; but our glory is like his for quality and kind, though not for quantity, degree,
and measure, as to those prerogatives and privileges which his body in his exaltation is endowed withal.
Such a glory it is that Christ shall be admired in his saints; the world shall stand gazing at what he means
to do.
[2.] By the grant of God. They have a right and title to this glorious estate; being admitted into his family,
they may hereafter expect to be admitted into his presence. The Holy Spirit abideth in them as an earnest,
till it be accomplished: Ephesians 1:14, ‘Ye were sealed with that holy Spirit of promise, which is the
earnest of our in heritance, until the redemption of the purchased possession.’ The Spirit of holiness
marketh and distinguished them as heirs of promise from all others. The mark or seal is the impression of
Christ’s image on the soul; this seal becomes an earnest or part of payment, which is a security or
assurance to us that more will follow, a fuller conformity to Christ in the glorious estate; and this earnest
doth continue till the redemption of the purchased possession; the purchased possession is the church,
and their redemption is their final deliverance, Ephesians 4:30, when their bodies are redeemed from the
bands of the grave. See Romans 8:28.
Use 1. Is to persuade you to the belief of two grand articles of faith — the resurrection of Christ, and your
own resurrection.
1. The resurrection of Christ. The raising of Christ from the dead is the great prop and foundation of our
faith: 1 Corinthians 15:14, ‘If Christ be not risen, then is our preaching vain, and your faith also is vain.’ ‘All
the apostles’ preaching was built upon this supposition, that Christ died and rose again. Partly because
this is the great evidence of the truth of the Christian religion; for hereby Christ was evidenced to be what
he gave out himself to be, the eternal Son of God, and the Saviour of the world, whereof he hath given
assurance to all men, in that ‘he raised him from the dead,’ Acts 23:31, that is the ground of faith and
assurance. So Acts 13:33, ‘God hath raised Jesus from the dead, for it is written, Thou art my Son,’ &c.
Partly to show that he is in a capacity to convey life to others, both spiritual and eternal; which, if he had
remained under the state of death, could not be. [[@Page:391]] The life of believers is derived from the
life of Christ: John 14:19, Because ‘I live.’ &c. If he had been holden of death, he had neither been a fountain
of grace nor glory to us: 1 Peter 1:3, ‘He hath begotten us unto a lively hope by the resurrection of Christ
from the dead.’ Partly because the raising of Christ is the pledge of God’s omnipotency, which is our relief
in all difficult cases; the power which raised Christ exceedeth all contrary powers, Ephesians 1:20, 21.
Now the resurrection of Christ, besides the veritableness of the report manifested by the circumstances,
when a great stone was rolled at the mouth of the sepulchre, a guard of soldiers set to watch against all
fraud and impostures, yet he brake through; his frequent apparitions to the apostles, yea, to five hundred
disciples at once, 1 Corinthians 15:6, a great part of which were alive to testify the truth of it for some
competent space of time; his pouring out of the Spirit; the apostles witnessing the truth of it in the teeth of
opposition; his appearing from heaven to Paul; the prophecies of the Old Testament foretelling of it; the
miracles wrought to confirm it; the holiness of the persons who were employed as chosen witnesses; their
unconcernedness in all temporal interests; their hazarding of all; their success. It would make a volume to
give you the evidences.
2. Your own resurrection, what may facilitate our belief and hope of it?
[1.] Consider it is a work of omnipotency. We are apt to say, How can it be, that when our bodies are
turned into dust, and that dust mingled with other dust, and hath undergone many transmutations, that
every one shall have his own body and flesh again? Why, consider the infinite and absolute power of God,
and this will make it more reconcilable to your thoughts, and this hard point will be of easier digestion to
your faith. To an infinite power there is no difficulty at all: Philippians 3:21, ‘According to the working
whereby he is able to subdue all things to himself.’ He appeals to God’s power, how much God’s power
outworks our thoughts; for he were not infinite if he might be comprehended. We are not fit judges of the
extent of his power; many things are marvellous in our eyes which are not so to his, Zechariah 8:6.
Therefore we must not confine God to the limits of created beings or our finite understandings. Alas! our
cockleshell cannot empty an ocean: we do no more know what God can do than a worm knoweth a man.
He that made the world out of nothing, cannot he raise the dead? He that brought such multitudes of
creatures out of the dark chaos, hath he forgotten what is become of our dust? He that gave life and being
to that which before was not, cannot he raise the dead? He that turned Moses’ rod into a serpent, and from
a serpent into a rod again, cannot he raise us out of dust into men, and turn us from men into dust, and
from the same dust raise us up into the same men and women again?
[2.] We have a relief from the justice of God. All will grant that God is, and that God is a rewarder of good
and bad. Now in this life he doth not dispense these rewards. Many times here instruments of public good
are made a sacrifice to public hatred, and wicked men have the world at will; therefore there is a judgment
when this life is ended; and if there be a judgment, men must be capable to receive reward and
punishment. You will say, so they are by having an immortal soul; ay! but the soul is not all of a man, the
body is a part: it hath had its share in the work, and therefore it is most equal to conceive it shall have its
share in the reward and punishment. It is the body which is gratified by the pleasure of sin for a season,
the body which hath endured the trouble and pain of faithful obedience unto Christ, therefore there shall
be a resurrection of just and unjust, that men may receive according to what they have done in the body.
God made the whole man, therefore glorifies and punishes the whole man. The apostle urgeth this as to
the godly, 1 Corinthians 15:29,
[3.] God’s unchangeable covenant love, which inclines him to seek the dust of his confederates. God hath
taken a believer into covenant with himself, body and soul; therefore Christ proveth the resurrection from
God’s covenant title, Matthew 22:31. To be a God is certainly to be a benefactor, Genesis 25:26; not
‘Blessed be Shem,’ but ‘Blessed be the Lord God of Shem.’ And to be a benefactor, becoming an infinite
eternal power. If he had not eternal glory to bestow upon us, he [[@Page:392]] would not justify his
covenant title, Hebrews 11:16. To whom God is a benefactor, he is a benefactor not to one part only, but to
their whole persons. Their bodies had the mark of his covenant upon them, their dust is in covenant with
him, and wherever it is dispersed, he will look after it. Their death and rotting in the grave doth not make
void his interest, nor cause his care and affection towards them to cease.
[4.] We have relief also from the redemption of Christ, which extendeth to the bodies of the saints, as it is
often interpreted in scripture; as where Christ speaks of his Father’s charge — this was a special article in
the eternal covenant: John 6:39, 40. ‘This is the will of my Father, that of all that he hath given me I should
lose nothing, but raise it up at the last day.’ Christ hath engaged himself to this; he is the guardian of the
grave, as Rispah kept the dead bodies of Saul’s sons, 2 Samuel 21:10. Christ hath the keys of death and
hell; he hath a charge of the elect to the very day of their resurrection that he may make a good account of
them, and may not lose so much as their dust, but gather it up again. What shall I say? When the intention
of his death is spoken of: 1 Thessalonians 5:10, ‘That whether we wake or sleep, we should live together
with him;’ that is, whether dead or alive; for they that are dead in the Lord, are said to be fallen asleep.
Whether we live or die, we should live a spiritual life here, and eternal life in glory hereafter. So where the
obligation: 1 Corinthians 6:20, ‘Ye are bought with a price.’ There would be no consequence if Christ had
not purchased the body as well as the soul, and Christ will not lose one jot of his purchase; if he expect
duty from the body, you may expect glory for the body; so redemption is particularly applied to the body:
Romans 8:23, ‘Waiting for the adoption, the redemption of our bodies.’ Then is Christ’s redemption full,
when the body is exempted from all the penalties induced by sin.
[5.] The honour which is put upon the bodies of the saints.
(1.) They are members of Christ: 1 Corinthians 6:15, Know ye not that your bodies are members of Christ?
shall I then take the members of Christ and make them members of an harlot? ‘God forbid.’ No members of
Christ can for ever remain under death, but shall certainly be raised up again. When a godly man dieth, the
union between soul and body is dissolved, but not the union between him and Christ, as Christ’s own
natural body in the grave was not separated from his person, and the hypostatical union was not
dissolved; — it was the Lord of glory which was crucified, and the Lord of glory which was laid in the
grave, — so the mystical union is not dissolved between Christ and his people, who are his mystical body,
when they are dead.
(2.) They are temples of the Holy Ghost; therefore if they be destroyed they shall be built up again: 1
Corinthians 6:19, ‘Know ye not that your bodies are temples of the Holy Ghost?’ As Christ redeemed not
the soul only, but the whole man, so the Spirit in Christ’s name takes possession both of body and soul; the
body is cleansed and sanctified by the Spirit, as well as the soul; and therefore it is quickened by the Spirit:
Romans 8:11, ‘If the Spirit of him that raised Jesus from the dead dwell in you, he shall also quicken your
mortal bodies by his Spirit which dwelleth in you.’ The Holy Ghost will not leave his mansion or dwelling-
place; the dust of believers belongs to them who were once his temple. So it is a pledge of the resurrection.
Now therefore labour with yourselves, think often of it.
[[@Page476]]

Sermon 7.
Colossians 1:19; — For it pleased the Father that in him should all fulness
dwell.
with,

Colossians 2:9. — For in him dwelleth all the fulness of the Godhead bodily.
[[@Page:393]] These words are produced to prove that there is no defect in the evangelical doctrine, and
therefore there needeth no addition to it from the rudiments of men. That there is no defect, he proveth
from the author of it, Jesus Christ, who was not only man, but God; and beyond the will of God we need not
look. If God will come from heaven to teach us the way thither, surely his teaching is sufficient, his
doctrine containeth all things necessary to salvation. This is the argument of these words, ‘For in him
dwelleth all the fulness of the Godhead bodily.’
In which words, observe three things: —
First, The house: in Him.
Secondly, The inhabitant: all the fulness of the Godhead.
Thirdly, The manner of dwelling: in the word bodily.
First, the house, or place of residence: ‘in Him.’ In the man Christ Jesus, or in that human nature in which
he carried on the business of our salvation; as despicable and abject as it was in the eyes of men, yet it was
the temple and seat of the Godhead.
Secondly, The inhabitant: ‘the fulness of the Godhead;’ not a portion of God only, or his gifts and graces (as
we are made partakers of the divine nature, 1 Peter 1:4.), but the whole Godhead.
Thirdly, The manner, συμβολικός, ‘bodily.’ The word may relate —
1. To the shadows and figures of the law, and so it signifieth essentially, substantially. God dwelt in the
tabernacle, temple, or ark of the covenant, sumbolikos, because of the figures of his presence. In Christ,
somatikos, bodily, as his human nature was the true tabernacle or temple in which he resideth. Christ calls
his human nature a temple, John 2:19. Or else,
2. With respect to the intimacy and closeness of the union. So somatikos may be rendered personally; for
body is often put for a person. The two natures were so united in him, that he is one Christ.
Doct. That Jesus Christ is true God and true man in one person.
I shall prove the point: —
1. By testimonies of scripture.
2. By types.
3. By reasons taken from Christ’s office.
1. By testimonies of scripture. I shall pass by those that speak of the reality of either nature apart, and only
allege those that speak of both together. Now these do either belong to the Old Testament or the New. I
begin with the former, the testimonies of the Old Testament, because this union of the two natures in the
person of Christ is indeed a mystery, but such as was foretold long before it came to pass; and many of the
places wherein it was foretold were so understood by the ancient Jews. The controversy between them
and Christians was not whether the Messiah were to be both God and man — they agreed in that — but
whether this was fulfilled, or might be applied to Jesus of Nazareth. But the latter Jews, finding themselves
not able to stand to the issue of that plea, say that we attribute many things to Jesus of Nazareth which
were not foretold of the Messiah to come, [[@Page:394]] as namely, that he should be God-man in one
person; therefore it is necessary that this should be proved, that the Old Testament aboundeth with
predictions of this kind. Let us begin with the first promise touching the Messiah, which was made to
Adam after his fall, for the restoring of mankind: Genesis 3:15, ‘The seed of the woman shall bruise the
serpent’s head.’ That is to say, one of her seed, to be born in time, should conquer the devil, death, and sin.
Now, when he is called the seed of the woman it is apparent he must be man, and made of a woman. And
when it is said that ‘he shall break the serpent’s head,’ who can do this but only God? It is a work of divine
omnipotency, for Satan hath much more power than any bare man. Therefore it is said, Romans 16:20,
‘The God of peace shall bruise Satan under your feet shortly.’ Come we next to the promise made to
Abraham, Genesis 12:3, ‘In thee shall all the families of the earth be blessed.’ In thee, that is, in thy seed, as
it is often explained: Genesis 22:18, ‘In thy seed shall all the nations of the earth be blessed.’ This seed was
Christ, the Messiah to come. Now he was to be God-man: he was to be man, for he is the seed of Abraham;
God, because that blessedness is remission of sins, or justification. For it is said, Galatians 3:8, The
scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto
Abraham, saying, ‘In thee shall all nations of the earth be blessed.’ Regeneration and the renovation of our
natures is also included in it, as a part of this blessing: Acts 3:25, 26, Ye are children of the prophets, and of
the covenant which God made with our fathers, saying unto Abraham, In thy seed shall all the kindreds of
the earth be blessed. Therefore unto you ‘first God, having raised up his Son Jesus, sent him to bless you, in
turning away every one of you from his iniquities.’ There is also redemption from the curse of the law, and
the gift of eternal life included in it. Now all these are works proper to God alone. Let us come to the
promise made to David: 2 Samuel 7:12, 13, I will set up thy seed after thee, and I will establish the throne
of thy kingdom for ever.’ It is spoken in the type of Solomon, but in the mystery of Christ, who is true man
as David’s seed, and true God, for his kingdom is everlasting. And so David interpreteth it: Psalm 45:6, ‘Thy
throne, O God, is for ever and ever.’ The kingdom of the Messiah is never to have an end. And the apostle
affirmeth expressly that those words are spoken to Christ the Son of God, Hebrews 1:7. Let me next allege
Job’s confession of faith, which was very ancient: Job 19:25, 26, ‘I know that my Redeemer liveth, and that
he shall stand at the latter day upon the earth; and though after my skin worms destroy this body, yet in
my flesh I shall see God.’ His Redeemer was true man, as appeareth by his title Goel; and because he shall
stand on the earth, and be seen by his bodily eyes; true God, for he calleth him so: ‘I shall see God.’ Go we
on in the scriptures: Isaiah 4:2, Christ is prophesied of: ‘In that day the branch of the Lord shall be
beautiful, and glorious, and the fruit of the earth shall be excellent and comely.’ When he is called ‘the
branch of the Lord,’ his Godhead is signified; ‘when he is called the fruit of the earth,’ his manhood. So
again, Isaiah 7:14, A virgin shall conceive and bear a son, and thou shall call his name Immanuel — that is
to say, ‘God with us;’ which can agree to none but to him that is God and man. So that this mystery of God
incarnate was not hid from the church of the Old Testament, for his very name did import God with us, or
God in our nature reconciling us to himself. So Isaiah 9:6, To us a child is born, to us a son is given, and the
government shall be upon his shoulders, and his name shall be called ‘The Wonderful, Counsellor, the
mighty God, the ever lasting Father, the Prince of Peace.’ Who can interpret these speeches and attributes
but of one who is God-man? How could he else be a child and yet the everlasting Father — born of a virgin,
and yet the mighty God? So Isaiah 11:1, with the 4th verse, A rod out of the stem of Jesse, and a branch out
of his roots: therefore man; and ver. 4, He shall smite the earth with the rod of his mouth, and with the
breath of his lips shall he slay the wicked: therefore God. So Isaiah 53:8, ‘He shall be taken from prison and
judgment:’ therefore man; ‘yet who shall declare his generation?’ therefore God. So Jeremiah 23:5, 6, ‘A
branch raised unto David from his dead stock: therefore man: yet the Lord, or Jehovah our righteousness;’
therefore God. Shall I urge that speech whereby Jesus did silence divers of the learned pharisees? Psalm
110:1, ‘The Lord said to my Lord, Sit thou on my right hand, [[@Page:395]] until I make thy foes thy
footstool.’ He was born in the mean estate of human flesh and King David’s seed, and yet David’s Lord;
which he could not be if he were not God himself, the King of kings, and Lord of lords. Well, then, he was
David’s son as man, but David’s Lord as he was God. And so do many of the ancient Jewish rabbins
interpret this place. So again, Micah 5:2, ‘Thou Bethlehem Ephratah, though thou be little among the
thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings
forth have been from old, from everlasting.’ He is born in Bethlehem, yet his goings forth are from
everlasting. He came out of Bethlehem, and therefore man; his goings forth are from everlasting, and
therefore God. So Zechariah 12:10, ‘I will pour out the spirit of grace and supplication, and they shall look
upon me whom they have pierced.’ He is God, because he giveth the Spirit of grace; man, because he is
pierced or crucified. So Zechariah 13:7, ‘Against the man, my fellow.’ A man he was, but God’s companion,
his only-begotten Son, and co-essential with himself, and so God.
Secondly, Come we now to the New Testament, in which this mystery is more plainly and fully
demonstrated. There often the Son of Man is plainly asserted to be also the Son of God. Thomas calleth
him his Lord, his God, John 20:28. We are told that the Word was made flesh, John 1:14; that God
purchased the church with his own blood, Acts 20:28, which can be understood of no other but Christ, by
whose blood we are redeemed, and who, being incarnate, hath blood to shed for us. But God, as a pure
spirit, hath not flesh and blood and bones as we have: so Romans 1:3, 4, ‘Jesus Christ was made of the seed
of David, according to the flesh, but declared to be the Son of God with power, according to the spirit of
holiness,’ &c. In respect of his divine subsistence, he was begotten, not made; in regard of his human
nature, made, not begotten. True man, as David was, and true God, as the Spirit and divine nature is. Again,
Romans 9:5, ‘Whose are the Father’s, and of whom as concerning the flesh, Christ came, who is over all,
God blessed for ever.’ Than which nothing can be said more express as to that nature which is most apt to
be questioned; for surely he that is God over all cannot be said to be a mere creature. The Jews confessed
him to be man, and one of their blood, and Paul asserteth him to be God over all; they accounted him to be
accursed, and Paul asserteth him to be blessed for ever; they thought him inferior to the patriarchs of
whom he descended; and Paul over all. So that no word is used in vain; and when he saith ‘according to
the flesh,’ he insinuateth another nature in him to be considered by us. The next place is 1 Corinthians 2:8,
‘They crucified the Lord of glory.’ He was crucified — there his human nature is acknowledged; but in
respect of the divine nature he is called ‘the Lord of glory:’ as in Psalm 24, the ‘Lord or King of glory is
Jehovah Sabaoth, the Lord of hosts.’ Go we further: Philippians 2:6, 7, ‘Who being in the form of God,
thought it not robbery to be equal with God, but made himself of no reputation, and took upon him the
form of a servant, and was made in the likeness of men.’ By the form of God is meant not only the divine
majesty and glory, but also the divine essence itself — for without it there can be no true divine majesty
and glory. Now this he kept hidden under his human nature, letting only some small rays sometimes to
shine forth in his miracles. But that which was most sensible and conspicuous in him was a true human
nature in a low and contemptible estate. Again, 1 Timothy 3:16, ‘Great is the mystery of godliness, God
manifested in our flesh’ — that is, the eternal Son of God became man, and assumed the human nature
into the unity of his person. Once more: 1 Peter 3:18, ‘He was put to death in the flesh, but quickened in
the Spirit’ — that is, died according to his human nature, but by his divine nature raised from the dead. It
is not meant of his soul. Quickened signifies not one remaining alive, but made alive — that power
belongeth to God.
Secondly, By types. Those that come to hand are these: —
1. Melchisedec: Genesis 14:18, ‘Melchisedec, King of Salem, brought forth bread and wine to Abraham.’
Which type is interpreted by the apostle, Hebrews 7:2, 3, ‘First being by interpretation [[@Page:396]]
King of righteousness, and after that also King of peace; without father and without mother; having
neither beginning of days nor end of life, but made like unto the Son of God, abideth a priest continually.’
What Melchisedec was is needless to dispute. The apostle considereth him only as he is represented in the
story of Moses, who maketh no mention of his father or mother, birth or death. Certainly he was a very
man; but as he standeth in scripture there is no mention of father or mother, beginning or end, what he
was, or of whom he came. So is Christ as God without mother, as man without father; as God without
beginning, as God-man without ending of life.
2. Another type of him was Jacob’s ladder, the top of which reached heaven, and the bottom reached earth,
Genesis 28:12; and the angels of God were ascending and descending upon it. This ladder represented
Christ the Son of man, upon whom the angels of God ascend and descend, John 1:51. The bottom, which
reached the earth, represented Christ’s human nature and conversing with men; the top, which reached
heaven, his heavenly and divine nature; and in both his mediation with God for men. Ascende per
hominem, et pervenies ad Deum. Christ reaches to heaven in his divine original; to earth in his manhood,
and him the angels serve. By his dwelling in our nature, this commerce between earth and heaven is
brought about.
The third type is the fiery cloudy pillar: Exodus 13:21, And the Lord went before them in the day in a pillar
of a cloud; and by night in a pillar of fire, to give them light; to go by day and night.’ This figured Christ’s
guidance and protection of his church travelling through this world to his heavenly rest. The cloud
signified his humanity, the fire his divinity. There were two different substances, the fire and the cloud, yet
but one pillar. So there are two different natures in Christ, his divinity shining as fire, his humanity
darkening as a cloud, yet but one person. That pillar departed not from them all the while they travelled in
the wilderness; so, while the church’s pilgrimage lasteth, Christ will conduct us, and comfort and shelter
us by his presence. His mediatory conduct ceaseth not.
The fourth type is the tabernacle, wherein God dwelt symbolically, as in Christ bodily. There God sat on
the mercy-seat, which is called ἱλαστεριον, Hebrews 9:5. So Christ: Romans 3:25, ‘A propitiation.’ He there
dwelt between the cherubim s, and did exhibit himself graciously to his people, as now he doth to us by
Christ. The next shall be of the scape-goat on the day of expiation, Leviticus 16:10. One goat was to be
slain, the other kept alive. The slain goat signified τεν σάρκα τὸ παθετον, his flesh, or human nature
suffering; the live goat, τὸ ἀνάθες θεὸτετος, his immortal deity, or as the apostle expresseth it, 2 Corinthians
13:4, That ‘Christ was to be crucified through weakness,’ yet ‘to live by the power of God;’ or as we heard
before, 1 Peter 3:18, ‘Put to death in the flesh, and quickened by the Spirit.’ Because these two things could
not be shadowed by any one beast, which the priest having killed, could not make alive again; and it was
not fit that God should work miracles about types, therefore he appointed two, that in the slain beast his
death might be represented, in the live beast his immortality. The like mystery was represented also in the
two birds for the cleansing of the leper, Leviticus 14:6, 7.
Thirdly, I prove it by reasons taken from his office, which may be considered in the general; and so it is
expressed by one word, Mediator; or in particular, according to the several functions of it, expressed by
the terms of King, Priest, and Prophet; or with respect to the persons that are to be considered and
concerned in Christ’s mediation.
1. His office considered in the general: so he is called, ‘Jesus the mediator of the New Testament,’ Hebrews
12:24. It was agreeable that μεσιτες, a mediator, should be mese, a middle person, of the same essence
with both parties, and that his operative mediation should presuppose his substantial mediation; that,
being God-man in the same person, he should make an atonement [[@Page:397]] between God and man.
Sin hath made such a breach and distance between us and God, that it raiseth our fears, and causeth
backwardness to draw nigh unto him, and so hindereth our love and confidence in him. How can we
depend upon one so far above us, and out of the reach of our commerce? Therefore a mediator is
necessary, one that will pity us, and is more near and dear to God than we are. One in whom God doth
condescend to man, and by whom man may be encouraged to ascend to God. Now, ‘who is so fit for this as
Jesus Christ, God manifested in our flesh’? The two natures met together in his person, and so God is
nearer to man than he was before in the pure deity; for he is come down to us in our flesh, and hath
assumed it into the unity of his person; and man is nearer to God, for our nature dwelleth with him so
closely united, that we may have more familiar thoughts of God, and a confidence that he will look after us,
and concern himself in our affairs, and show us his grace and favour, for surely he will not hide himself
from his own flesh, Isaiah 58:7. This wonderfully reconcileth the heart of man to God, and maketh our
thoughts of him more comfortable, and doth encourage us to free access to God.
2. Come we now to the particular offices by which he performeth the work of a mediator, and they all
show the necessity of both natures: these offices and functions are those of prophet, priest, and king.
[1.] Our mediator hath a prophetical office belonging to his administration, that he may be made wisdom
to us, and therefore he must be both God and man. God, that he may not only teach us outwardly, as an
ordinary messenger or minister, but inwardly, putting his law into our minds, and writing it upon our
hearts: Hebrews 8:10, and 2 Corinthians 3:3, ‘Ye are manifestly declared to be the epistle of Christ
ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in
the fleshly tables of the heart.’ Men may be the instruments, but Christ is the author of this grace, and
therefore he must be God. To convince men’s understandings of their duty, and to incline their hearts to
perform it, requireth no less than a divine power. If such an infinite virtue be necessary to cure the
blindness of the body; how much more to cure the natural blindness and darkness of the mind! A man he
must also be; for the great prophet of the church was to be raised up among his brethren like unto Moses,
Deuteronomy 18:15. Till such an one came into the world, they were to hear Moses; but then they were to
hearken to him. He that was to come was to be a lawgiver as Moses was, but of a far more absolute and
perfect law — a lawgiver that must match and overmatch Moses every way. He was to be a man as Moses
was in respect of our infirmities, such an one as Moses was whom the Lord had known face to face; but of
a far more divine nature, and approved to the world by miracles, signs, and wonders, as Moses was. Again,
it was prophesied of him that, as the great prophet of the world, he should be anointed, that he might
come and preach the gospel to the poor, Isaiah 62:1; which could not be if he had spoken from heaven in
thunder, and not as a man conversed with men. Again, he was to approve himself as one who had grace
poured into his lips, Psalm 45:2; that all might wonder at the gracious speeches that came from his mouth,
as they did at Christ’s. In short, that Wisdom of the Father, which was wont to assume some visible shape
for a time, when he would instruct the patriarchs concerning his will, that he might hide his majesty and
put a veil upon his glory, was now to assume our nature into the unity of his person, not a temporary and
vanishing appearance; that ‘God who at sundry times and in divers manners spake in time past unto the
fathers by the prophets, might in these last days speak to us by his Son,’ Hebrews 1:1, 2. Then God
delivered his will by parcels, now by him he would settle the whole frame of the gospel.
[2.] Jesus Christ, as he is the apostle of our profession, so also he is the high priest, Hebrews 3:1, and so
must be both God and man. Man, that he might be made sin for us; God, that we might be made the
righteousness of God in him, 2 Corinthians 5:21. Man, to undertake our redemption; God, to perform it.
Man, that he might suffer; God, that he might satisfy by suffering and make our [[@Page:398]] atonement
full — we are purchased by the blood of God. Man, that he might have a sacrifice to offer; God, that the
offering might be of an infinite price and value, Hebrews 9:14. Man, that he might have a life to lay down
for us; God, that the power of laying it down and taking it up again might be in his own hands: John 10:17,
18, ‘I lay down my life, that I may take it again. No man taketh it from me, but I lay it down of myself. I have
power to lay it down, and I have power to take it again.’ This was fit that his suffering should be a pure
voluntary act, required, indeed, by God, but not enforced by man. He had a liberty, at his own pleasure, as
to anything men could do, and thereby commendeth his love to sinners. What shall I say? He was man that
he might die; he was God that by death he might destroy him that had the power of death. He was man,
that by his death he might ratify the new covenant; God, that he might convey to the heirs of promise these
precious legacies of pardon and life. Man, that he might be a merciful high priest, touched with the feeling
of our infirmities; God, that we, coming boldly to the throne of grace, might find mercy and grace to help in
every time of need, Hebrews 4:15, 16.
[3.] His kingly office. He that was to be King of kings and Lord of lords needed to be both God and man.
God, that he might cast out the prince of this world, and having rescued his church from the power of
darkness, might govern it by his word and Spirit, and finally present it to himself a glorious church,
without spot or wrinkle, or any such thing. Man he needed to be for his own glory, that ‘he might be the
first-born among many brethren.’ — and head and members might suit, and be all of a piece, — and for
our consolation, that we might be heirs of God and joint-heirs with Christ, Romans 8:17, — and for the
greater terror and ignominy of Satan, that the seed of the woman might break the serpent’s head. In short,
God, that he might govern and influence a people so scattered abroad upon the face of the earth, and raise
them up at the last day; man, that our nature (the dignity of which was so envied by Satan) might be
exalted at the right hand of Majesty, and placed so near God, far above the angelical.
Thirdly, With respect to the persons who are to be considered and concerned in Christ’s mediation: God, to
whom we are redeemed; Satan, from whom we are redeemed; and we ourselves who are the redeemed of
the Lord. And you shall see, with respect to God, with respect to Satan, with respect to ourselves, our
Mediator ought to be both God and man.
1. God he need to be. With respect to God, that he may be appeased by a valuable compensation given to
his justice. No mere man could satisfy the justice of God, appease his wrath, procure his favour; therefore
our surety needed to be God to do this. And with respect to Satan, that he might be overcome. Now none
can bind the strong one and take away his goods but he that is stronger than he, Luke 11:21. Now no mere
man is a match for Satan; the conqueror of the devil must be God, that by strong hand he may deliver us
from his tyranny. And with respect to man, that he may be saved. Not only because of the two former
respects must he be God, but also there is a special reason in the cause — the two former respects evince
it; for unless God be appeased, man cannot be reconciled, and unless the devil be overcome, man cannot
be delivered. If a God be needful for that, man cannot be saved unless our Redeemer be God; but there is a
special reason, because of our own obstinacy and rebellion, which is only overcome by the divine power. It
is necessary man should be converted and changed, as well as God satisfied and Satan overcome. Now
who can convert himself or change his own heart? That work would cease for ever unless God did
undertake it by his all-conquering Spirit. Therefore our Mediator must be God, to renew and cleanse our
hearts, and by his divine power to give us a divine nature.
2. Man also he ought to be with respect to these three parties: With respect to God, that the satisfaction
might be tendered in the nature which had sinned, that ‘as by man came death, by man also might come
the resurrection from the dead,’ 1 Corinthians 15:21, 22; that ‘as in Adam all die, so by Christ shall all be
made alive.’ So with respect to the devil, that he might be overcome in the [[@Page:399]] nature that was
foiled by his temptations. ‘And with respect to us, that he that sanctifieth and they that are sanctified,
might be of one,’ Hebrews 2:11. The priest that wrought the expiation, and the people for whom it was
wrought, were of one stock; the right of redeeming belonged to the next kinsman. Christ is our Goel who
redeemed us, not only jure proprietatis, as his creatures — to God as God — but jure propinquitatis, as his
kinsmen. So as man we are of kin to him, as he came in our nature, and as he sanctifieth; doubly akin, not
only by virtue of his incarnation but our regeneration, as he was made of a woman, and we born of God.
These are the reasons.
Use. Let me press you to admire this mystery of godliness. The man Christ Jesus in whom the fulness of the
Godhead dwelt bodily. The life and strength of our faith depends upon it, for as he is true man, flesh of our
flesh, and bone of our bone, he will not be strange to us, and as he is God, he is able to help us.
Two things I will press you to: —
1. Consider what a fit object he is for your faith to close with.
2. Own him as your Lord and your God.
First, To raise your trust and confidence, consider what a fit object he is for your faith, how he is qualified
for all his offices of prophet, priest, and king.
1. As your prophet, consider how necessary it was that God dwelling in man’s nature should set afoot the
gospel. Partly because when ever you come seriously to consider this matter, this thought will arise in you,
that this blessed gospel could not be without repealing the law of Moses, given with such solemnity by
God himself, and it was not fit it should be abrogated by any but him who was far above Moses, to wit, by
the Son of God himself, not any fellow-servant equal to Moses. The apostle telleth us that Moses was
faithful in God’s house as a servant, but Christ as a Son over his own house, Hebrews 3:5, 6. The servant
must give place when the Son and Lord himself cometh. But rather take it from what Moses foretold
himself: Deuteronomy 18:18, 19, I will raise them up a prophet from among their brethren like unto thee,
and I will put my words into his mouth, and he shall speak unto them all that I command him; and it shall
come to pass, that he that will not hearken to my word which he shall speak in my name, ‘I will require it
of him.’ Now these words cannot be verified in any other prophet after Moses until Christ, for that of these
prophets there arose none in Israel like unto Moses, Deuteronomy 34:10. They had no authority to be
lawgivers as Moses had, but were all bound to the observation of his law till Christ should come, whom
Moses calleth a prophet like unto himself, that is a law-maker, exhorting all men to hear and obey him.
None of the prophets did take upon them that privilege; they must let that alone till the Messiah should
come, whose office it is to change the law given upon Mount Sinai, and instead thereof to propagate or
promulgate a new law to begin at Zion: Isaiah 2:3, ‘The law shall go forth of Zion, and the word of the Lord
from Jerusalem.’ And in another place, ‘The isles shall wait for his law,’ Isaiah 42:4. Well, now, this is a
mighty confirmation of our religion, and bindeth both our faith and obedience to consider Christ’s
authority, that a greater than Moses is here. Partly because it concerneth us to receive the gospel as an
eternal doctrine that shall never be changed, for it is called an everlasting covenant; and nothing
conduceth to that so much as to consider that it is promulgated by the eternal God himself, ‘by him in
whom the fulness of the Godhead dwelleth bodily.’ Partly because the gospel, if we would profit by it, is to
be received by all believers, not only as an everlasting covenant, but as certain, perfect, and saving. Now if
the fulness of the Godhead dwelt in him who gave this covenant, we cannot deny either the certainty or
the perfection, or the savingness of it; for if we receive it from him who is truth itself, we cannot be
deceived. It is certain if he taught us in person; surely all his works are perfect. Subordinate [[@Page:400]]
ministers may mingle their weaknesses with their doctrine; if we have it from a Saviour, surely it is a
doctrine that bringeth salvation.
2. Consider what a fit object here is for your faith. As Christ is a priest, so his great business is to reconcile
us to God in the body of his flesh through death, who once were strangers and enemies, Colossians 1:21.
Consider how fit he was for this; God and man were first united in his person, before they were united in
one covenant. If you consider the fruits of his redemption and reconciliation; the evil from whence we
were to be delivered, the good that was to be procured, Christ is every way a commodious Mediator for us
as God-man. If you consider the evil from whence we are delivered, he was man, that the chastisement of
our peace might be put upon his shoulders; God, that by his stripes we might be healed, Isaiah 53:5. Or, if
you consider the good to be procured, he doth it as God-man. He was a man, that as by the disobedience of
one many were made sinners, so by the obedience of one many might be made righteous; God, that as sin
reigned unto death, so grace might reign through righteousness unto eternal life, by Jesus Christ our Lord,
Romans 5:19, 21. As he is God, his merit is full; as he is man, we are partakers of the benefit of it.
3. Consider how fit an object he is for our faith as king. For as the fulness of the Godhead dwelt in him
bodily, he is the greatest and most glorious person that ever was in the world, infinitely superior above all
power that is named in this world, or in the world to come. The man who is our shepherd is fellow to the
Lord of hosts. The thought of Immanuel maketh the prophet startle, and break out into a triumph when
Sennacherib brake in with his forces like a deluge in the land of Judah: They fill thy land, ‘O Immanuel,’
Isaiah 8:8. Then Isaiah 8:9, 10, ‘Associate yourselves, and ye shall be broken in pieces; gird yourselves, and
ye shall be broken in pieces; take counsel together, it shall come to nought; speak the word, it shall not
stand: for God is with us.’ Or because of Immanuel. Surely Christ is the foundation of the church’s
happiness, and may afford us comfort in the most calamitous condition; we are in his hands, under his
pastoral care and protection: John 10:28, ‘I give unto them eternal life, and they shall never perish, neither
shall any pluck them out of my hand.’ Neither man nor devil can break off totally and finally their union
with him. In short, he that assumed our nature to himself, will communicate himself to us. All union is in
order to communion — here is a commodious and a blessed Saviour represented unto you.
Secondly, Own him as your Lord and your God. This was the profession of Thomas’s faith: John 20:28, ‘My
Lord and my God.’ I shall insist on that scripture. In the history there are these remarkables: —
1. Thomas, his absence from an assembly of the disciples, when Christ had manifested himself to them,
John 20:24. Being absent, he not only missed the good news which many 32 brought, but also the
comfortable sight of Christ, and was thereby left in doubts and snares.
2. When these things were told him he betrays his incredulity, John 20:25. When they told him, he said
unto them, ‘Except I see in his hands the print of the nails, and put my finger into the print of the nails, and
thrust my hand into his side, I will not believe.’ This un belief was overruled by God’s providence for the
honour of Christ. His incredulity was an occasion to manifest the certainty of Christ’s resurrection. If
credulous men, or those hasty of belief, had only seen Christ, their report had been liable to suspicion.
Solomon maketh it one of his proverbs, ‘The simple believeth every word.’ Here is one that had sturdy and
pertinacious doubts, yet brought at last to yield. However, this is an instance of the proneness of our

32
Query, ‘Mary’? — ED.
hearts to unbelief, especially if we have not the objects of faith under the view of the senses, and how apt
we are to give laws to heaven, and require our terms of God.
[[@Page:401]] 3. Christ’s condescension in two things: —
[1.] In appearing again, John 20:26, on the first day of the next week, to show how ready he is to
honour and bless his own day, and to give satisfaction to poor doubting souls by coming again to
them; and it was well Thomas was there at this time.
[2.] In giving Thomas the satisfaction of sense: John 20:27, ‘Reach hither thy finger, and behold my
hands, and reach hither thy hand, and thrust it into my side.’ With what mildness doth our Lord treat
him, though under such a distemper. Unbelief is so hateful to Christ, that he is very careful to have it
removed, and in condescension grants what was his fault to seek.
4. The next thing is Thomas his faith: John 20:28, And he answered and said, ‘My Lord, and my God.’ He
presumeth not to touch Christ, but contents himself only to see him, and having seen him, makes a good
confession, ho kurios mou, ho Theo`s mou.
[1.] Observe the two titles given to Christ: God and Lord. He is God, the fountain of all our happiness,
and Lord, as he hath a dominion over us, to guide and dispose of us at his own pleasure.
[2.] Observe the appropriation or personal application to himself. my God and my Lord.
Hence we may observe: —
1. That God leaveth some to themselves for a while, that them selves and others may be more confirmed
afterwards. Thomas his faith was as it were dead and buried in his heart, and now, upon the sight of
Christ, quickened and revived. We must not judge of men by a fit of temptation, but stay till they come to
themselves again. Who would have thought that out of an obstinate incredulity so great a faith should
spring up suddenly?
2. We may observe Thomas, that is with much ado awakened, makes a fairer confession than all the rest.
They call him their Lord, but he his Lord and God.
3. We may observe, again, that true believing with the heart is joined with confession of the mouth: Psalm
116:10, ‘I believed, therefore have I spoken.’
4. Hence you may take notice of the reality of the two natures in the unity of Christ’s person, for he is both
Deus and Dominus. But how cometh he to acknowledge Christ’s Godhead? He did not feel the divinity of
Christ in hands, or side, or feet. Videbat tangebatque hominem, et confitebatur Deum, quem non videbat
neque tangebat, saith Austin. Herein his faith was beyond sense, he felt the manhood and acknowledged
the deity.
5. Hence we may observe, that those that are rightly conversant about Christ and the mysteries of his
death and resurrection, should take Christ for their Lord and their God. Thomas saith, ‘My Lord and my
God.’ and his confession should be the common confession of all the faithful. I shall quit the three first, and
insist only on the two last. I therefore begin with the fourth observation.
Fourthly, Hence you see the reality of the two natures in the unity of Christ’s person. The name of God is
joined with the title of Lord; therefore the name of God belongeth to him no less than the title of Lord.
Thomas, when he saith my Lord, he seemeth not to have satisfied himself till he had added this other
name and title, my God: now this importeth the reality of his divine nature, for these three reasons: —
1. Those things which are proper to God cannot, ought not, to be transferred to a mere creature; but this
title of my God is a covenant title, and so often used in scripture, and therefore Christ was God.
[[@Page:402]] 2. To whom truly and properly the names and titles of things do belong, to him that which
is signified by those names and titles doth belong also; for otherwise this would destroy all certainty of
speech. You cannot speak or write, unless words signify what in vulgar use they are applied unto; there
could be no reasoning a signo ad rem significatam, from the sign to the thing signified. If I should call a
brute a man, or a creature God, how can we understand what is spoken or written? The argument is the
more cogent, because a name is an implicit contracted definition, as a definition is a name explained and
dilated. As when I say a man is a reasonable creature, so a God is one that hath power over all, blessed for
ever.
3. The greater any person is, the more danger there is of giving him titles that do not belong to him; for
that is to place him in an honour to which he hath greater pretensions than others, but no right; especially
doth this hold good in religion — it is true in civils. To give one next the king, the title of king, would
awaken the jealousy of princes, and breed much inconvenience. But especially doth this hold good in
religion, where God is so jealous of giving his glory to another, Isaiah 42:8. Therefore the greater the
dignity of Christ was above all other creatures, the more caution was necessary that the name of God
might not be ascribed to him, if he were only mere man, and it did not properly agree to him; for the more
dangerous the error, the more cautiously should we abstain from it.
4. Consider the person by whom this title was given; by a godly man. No godly man would call an idol, or a
magistrate, or a teacher, or a king, or an angel, or any created thing above an angel, his Lord and his God.
But this was done by Thomas, one bred up in the religion taught by Moses and the prophets; and the chief
point of that religion was, that God is but one: Deuteronomy 6:4, ‘Hear, O Israel, the Lord our God is one
Lord.’ This was one of the sentences written on the fringes of their garments, and it is quoted by Christ,
whose disciple Thomas also was, Mark 12:29, and explained by a learned scribe which came to him: Mark
12:32, ‘Well, master, thou hast said the truth, for there is but one God, and there is none other but him.’
Now, Thomas knowing this, and the first commandment, ‘Thou shalt have no other gods before me,’ if he
were not persuaded of it, would he say to Christ, ‘My Lord and my God’?
5. The person to whom he spake it: ‘He said to him;’ not to the Father, but to Jesus of Nazareth: ‘My Lord
and my God.’ Surely as the saints would not derogate from God, so Christ would not arrogate what was
proper to his Father. Therefore as his disciples would have been tender of giving it to him, so he would
have refused this honour, being so holy, if it had not been his due. But Christ reproved not, but rather
approved this confession of faith; therefore it was right and sound. Christ had said to him, ‘Be not faithless,
but believing,’ and then Thomas saith, ‘My Lord and my God.’ And Jesus saith to him, ‘Thomas, because
thou hast seen me, thou hast believed; blessed are they that have not seen, and yet have believed.’ There is
no rebuke for ascribing too much to him.
6. The conjunction of the divine and human nature is so necessary to all Christ’s functions and offices, that
less would not have been sufficient than to say, .My Lord, my God.’ The functions and offices of Christ are
three — to be a prophet, priest, and king.
[1.] To be a prophet, Matthew 23:10, ‘One is your master, even Christ.’ Now to be our master and teacher,
it is necessary that he should have the human nature and divine conjoined. The human nature, that he
might teach men by word of mouth, familiarly and sweetly conversing with men; and also by his example,
for he perfectly teacheth that teacheth both ways, by word and deed. And it is a mighty condescension,
that God would come down, and submit to the same laws we are to live by. His divine nature was also
necessary, that he might be the best of teachers; for who is such a teacher as God? and that he might teach
us in the best way, and that is, when God, taking the nature of man, doth vouchsafe to men his familiar
converse, ea ting and drinking and walking with [[@Page:403]] them, offering himself to be seen and
heard by them; as he of old taught Abraham, Genesis xviii., accepting his entertainment; nothing more
profitable, or honourable to men can be thought of. In Christ’s prophetical office, four things are to be
considered: —
(1.) What he taught.
(2.) How he taught.
(3.) By what arguments he confirmed his doctrine.
(4.) How he received it from the Father.
(1.) What he taught. Christ preached, but chiefly himself; he revealed and showed forth God, but by
revealing and showing forth himself, John 14:9; he called men, but to himself; he commanded men to
believe, but in himself, John 14:1; he promised eternal life, which he would give, but to men believing in
himself; he offered salvation to miserable sinners, but to be had by himself; he wrought a fear of judgment
to come, but to be exercised by himself; he offered remission of sins, but to those that believed in himself;
he promised the resurrection of the dead, which he by his own power and authority would bring to pass.
Now who could do all this but God? A mere man, if faithful and holy, would have turned off men from
himself to God: 2 Corinthians 4:5, ‘For we preach not ourselves, but Christ Jesus the Lord, and ourselves
your servants for Jesus’ sake.’ They designed no honour to themselves, but only to Christ; they were loth
to transfer any part of this glory to themselves; so would Christ if he had not been God. Therefore what
should his disciples say, but ‘My Lord, my God’?
(2.) How he taught. There is a twofold way of teaching — one human, by the mouth, and sound of words
striking the ear; the other divine, opening and affecting the heart. Christ used both ways. As the human
nature was necessary to the one, so the divine to the other. As the organs of speaking cannot be without
the human nature, so the other way of teaching cannot be without a divine power. When the disciples
came to Christ, ‘Lord, increase our faith,’ Luke 17:5, he did not answer, as Jacob did to Rachel (when she
said, ‘Give me children or I die’), ‘Am I in the place of God?’ Christ after his resurrection did not only open
the scriptures, as was said before, but, Luke 24:45, ‘He opened their understandings, that they might
understand the scriptures.’ And he opened the heart of Lydia, Acts 16:14; and poured the Holy Spirit on
the apostles on the day of Pentecost, Acts ii.; and by the same efficacy teacheth the church, wherever it is
scattered.
(3.) If you consider by what arguments he confirmed his doctrine. By many, and the greatest miracles, not
done by the power of another, but his own; and he required men to believe it: Matthew 9:28, ‘Believe ye
that I am able to do this?’ Whence had he the power to know the thoughts of men, to cure all sorts of
diseases in a moment, to open the eyes of the blind, to raise the dead, to dispossess devils, but from that
divine nature which was in him? Was it in his body and flesh? then it was finite, and in some sort material.
Was it in his soul, understanding, will, or phantasy, or sensitive appetite? How could it work on other
men’s bodies? Therefore it was from his divine nature: ‘My Lord, my God.’
(4.) How he received this doctrine from the Father. Did God ever speak to him, or appear to him? Is there
any time, or manner, or speech noted by the evangelists when God made this revelation? None at all. If he
were a mere creature, or nothing but a man, surely that should have been done. He revealed the most
intimate counsels and decrees of God, as perfectly knowing them; but when or how they were revealed to
him by his Father is not said, which, if he had been mere man, would have conduced to the authority of his
message and revelation. But all this needed not, he being a divine person, of the same essence with his
Father. Therefore, ‘My Lord, my God.’
[2.] His priestly office. The human nature was necessary for that, for the reasons alleged by the apostle,
Hebrews 2:14, 17. And also the divine nature, that there might be a priest as well as a [[@Page:404]]
sacrifice. There had been no sacrifice if he had not been man, and no priest, if he had not been God, to offer
up himself through the eternal Spirit, Hebrews 9:14. The sacrifice must suffer, the priest act; and besides,
he could not enter into the heavenly sanctuary to present himself before God for us, Hebrews 9:24. Then
the heavenly sanctuary and tabernacle need first to be made before he entered. For as the earthly priest
made the earthly tabernacle before he ministered in it, so the true priest was to make the heavenly
tabernacle, as the author to the Hebrews saith in many places. But to leave that; the priest was to expiate
sins by the offering of a sacrifice instead of the sinner. So Christ was to satisfy the justice of God for sinners
by his mediatory sacrifice. Now this he could not do unless he had been God as well as man. The dignity of
his person did put a value upon his sufferings. Without this, how shall we pacify conscience, representing
to us the evil of sin, and the dreadfulness of God’s wrath, and the exact justice of the judge of all the world,
Romans 3:25, 26; especially when these apprehensions are awakened in us by the curse of the law and the
stinging sense of God’s threatenings, which are so absolute, universal, and every way true and evident,
unless we know a sufficient satisfaction hath been made for us? If you think the promises of the gospel are
enough, alas! when the threatenings of the law are so just, and built upon such evident reason, the soul is
exposed to doubtfulness. And if the threatenings of the law seem altogether in vain, the promises of the
gospel will seem less firm and valid. The truth and honour of God’s government must one way or other be
kept up, and that will not be unless there be a fair passage from covenant to covenant, and that the former
be not repealed or relaxed but upon valuable consideration, as it is when our mediator and surety beareth
our sorrows and griefs, and satisfieth for us. But now, if he were mere man, it would not have that esteem
and value as to be sufficient for so many men, and so many sins as are committed against an holy God.
Therefore he needeth to be God also.
[3.] His kingly office. How can that be exercised without an infinite power? Because by our king and judge,
all our enemies are to be overcome; the world, sin, death, and the devil. And what is necessary to do this
every man may soon understand. And as an infinite power is necessary, so an infinite knowledge; that all
things in heaven and earth may be naked and open to him, and that he search the heart, and try the reins:
and then, that he may subject all things to himself, raise all the dead to life, govern and protect the faithful
in all the parts of the world; that he may be present with them, in every age and place, to help and relieve
them. In short, to do all things both in heaven and in earth, that fall within the compass of his office. Now
what is a divine and infinite power, if this be not? What can the Father do which the Son cannot do also?
yea, what doth the Father do which the Son doth not likewise? John 5:19. Is there any work which the one
doth that the other cannot do? Besides, there needeth infinite authority and majesty, therefore the king of
the church must be in finite. But how is he infinite, if he hath only a finite nature, such as a mere creature
hath? Or how could his finite nature, without change and conversion into another nature, be made
infinite? For without doubt that nature is infinite which hath an infinite power of under standing, willing,
and acting. Well, then, Christ cannot be truly owned, unless he be owned as Lord and God.
Fifthly, Those that are rightly conversant about Christ, and the mysteries of his death and resurrection,
should take Christ for their Lord and their God. Every one of them should say, My God, on whom I depend;
my Lord, to whose use I resign myself. I shall —
1. Explain in what sense these words may and ought to be used.
2. Give you the reasons why it becomes Christians to be able to say, ‘My Lord, my God.’
1. In what sense these words may and ought to be used, ‘My Lord, and my God.’ There are two things
considerable in those words: —
[1.] An appropriation or a claim, and challenge of interest in him.
[[@Page:405]] [2.] A resignation or dedication of ourselves to his use and service.
Both are implied in these titles, ‘My Lord, my God.’ Christ was his God or benefactor, and also his Lord and
Master. However that be in the mutual stipulation of the covenant, it is evident: Solomon’s Song 2:16, ‘I am
my beloved’s, and my beloved is mine.’ There is the appropriation of faith, and the resignation of
obedience: Ezekiel 36:28, ‘Ye shall be my people, and I will be your God;’ Zechariah 13:9, I will say, It is my
people, and they shall say, ‘The Lord is my God.’
(1.) The one is the fruit and effect of the other. God saith, ‘I am thy God;’ and the soul answereth, ‘I am thy
servant.’ As when Christ said, ‘Mary,’ she presently said, ‘Rabboni.’ God awakeneth us by the offer of
himself and all his grace to do us good, and then we devote ourselves to his service, and profess subjection
to him. If he will be our God, we may well allow him a dominion and lordship over us, to rule us at his
pleasure. We choose him, because he chooseth us, for all God’s works leave their impression upon our
hearts — he cometh with terms of peace, and we with profession of duty. God loveth first, and most, and
purest, and therefore his love is the cause of all.
(2.) The one is the evidence of the other. If God be yours, you are his. He is yours by gift of himself to you,
and you are his by gift of yourselves to him. The covenant bindeth mutually. Many will be ready to apply,
and call God their God, that do not dedicate and devote themselves to God. If you be not the Lord’s, the
Lord is not yours. He refuseth their claim that say, Hosea 8:2, Israel shall cry unto me, ‘My God, we know
thee. Israel hath cast off the thing that is good.’ In their distress they pleaded their interest in the covenant,
but God would not allow the claim, because they denied obedience.
(3.) The one is more sensible and known to us than the other. A believer cannot always say God is mine,
but he will always say, I am his: Psalm 119:94, ‘I am thine, save me.’ I am thine, and will be thine, only
thine, wholly thine, and always thine. Appropriation hath more of a privilege in it, resignation is only a
duty. We have leave and allowance to say God is my God, but we cannot always say it without doubt and
hesitancy, because our interest is not always alike evident and clear. When you cannot say, My God, yet be
sure to say, My Lord. We know God to be ours by giving up ourselves to be his. His choice and election of
us is a secret till it be evidenced by our choice of him for our God and portion our act is more sensible to
the conscience. Be more full and serious in the resignation of your selves to him, and in time that will
show you your interest in God.
(4.) God’s propriety in us by contract and resignation speaketh comfort, as well as our propriety and
interest in God. You are his own, and therefore he will provide for you and care for you: 1 Timothy 5:8, ‘If
any provide not for his own, he hath denied the faith, and is worse than an infidel.’ Interest doth strangely
endear things to us. ‘The world will love its own,’ John 5:19; and will not God love his own, and Christ love
his own? John 13:1. You may trust him, and depend upon him, and serve him cheerfully, for you are his
own. So that if we had no interest in God established by the covenant, if God had not said to us, I am yours,
yet our becoming his would make it comfortable. For every one taketh himself to be bound to love his
own, provide for his own, and to defend his own, and do good to his own. Indeed, God is ours, as well as
we are his; but our being his draweth along with it much comfort and blessing. But to speak of these apart:
—
(1st.) The appropriation or claim of interest is a sweet thing. If God be your God, why should you be
troubled? Psalm 16:5, 6, The Lord is the portion of my inheritance, and of my cup. Thou maintainest my
lot. The lines are fallen unto me in pleasant places, yea, ‘I have a goodly heritage.’ You have a right to God
himself, and may lay claim to all that he hath for your comfort and use. His attributes yours, his
providences yours, his promises yours, what may not you promise yourselves from him? Support under
all troubles, relief in all necessities. You may take hold of his covenant, [[@Page:406]] Isaiah 56:4, and lay
claim to all the privileges of it. It is all yours.
(2nd.) This dedication, this resignation of ourselves to God’s use, to be at his disposing without
reservation or power of revocation, is often spoken of in scripture: Isaiah 44:5, ‘One shall say, I am the
Lord’s, another shall call himself by the name of Jacob, and another shall subscribe with his hand to the
Lord, and surname himself by the name of Israel.’ The meaning is, to give up their names to God, to be
entered into his muster-roll, and to be listed in his service: Romans 6:13, ‘Yield up yourselves to God, as
those that are alive from the dead.’ It is the immediate fruit of grace and new life infused in us. A natural
man liveth to himself, to please himself, and give satisfaction to his own lusts. Grace is a new being and life,
that inclines us to live and act for God. As soon as this life is begotten in us by the power of his Spirit, our
hearts are inclined towards God, and you devote yourselves to serve and please him. As your work and
business was before to serve the devil, the world, and the flesh, so now to please, serve, and glorify God.
Secondly, The reasons why it becometh Christians to be able to say, ‘My Lord, my God.’
1. Because our interest in him is the ground of our comfort and confidence. It is not comfortable to us that
there is a God, and that there is a Lord, that may be terrible to us. The devils believe, and the damned
spirits feel there is a God and there is a Lord; but their thoughts of God is a part of their misery and
torment, James 2:19. The more they think of God, the more their horror is increased; to own a God, and
not to see him as ours, the remembrance of it will be troublesome to us: 1 Samuel 30:6, ‘David comforted
himself in the Lord his God.’ There was the comfort, that he had a God to go to when all was lost, and that
God was his God. So Habakkuk 3:18, ‘I will rejoice in the Lord, I will joy in the God of my salvation.’ If God
be our God, we have more in him than trouble can take from us. So Luke 1:47, ‘My spirit hath rejoiced in
God my Saviour.’ When you make particular application to yourselves, it breeds strong comfort.
2. Because nothing strikes upon the heart with such an efficacy, as what nearly concerns us affects us
most. The love of Christ to sinners in general doth not affect us so much as when it is shed abroad in our
own hearts by the Spirit: Galatians 2:20, ‘He loved me, and gave himself for me;’ that draws out our hearts
to God again, and is a quickening motive to stir us up to the life of love and faith. So Ephesians 1:13, ‘In
whom ye trusted, after ye heard the word of truth, the gospel of your salvation.’ It is not sufficient to know
that the gospel is a doctrine of salvation to others only, but to find it a doctrine of salvation to themselves
in particular, that they may apply the promises to their own heart. A Christian is affected most with things
according as he is concerned in them himself. It bindeth our obedience the more firmly when we know
that we are particularly engaged to God, and have chosen him for our God and our Lord.
3. Because without a real personal entering into covenant, the covenant doth us no good; unless every one
of us do choose God for our God and Lord, and particularly own him. Every man must give his hand to the
Lord, and personally engage for himself. It is not enough that Christ engage for us in being our surety, but
we must take a bond upon ourselves. Something Christ did for us and in our name, he interposed as the
surety of a better testament, Hebrews 7:22. Something must be done personally by us before we can have
benefit by it. You must give up yourselves to the Lord. It is not enough that the church engage for us, but
every man must engage his own heart to draw nigh to God: Jeremiah 30:21, ‘Who is he that engageth his
heart to draw nigh to me?’ It is not enough that our parents did engage for us, Deuteronomy 29:10-12.
They did in the name of their little ones avouch God to be their God, as we devote, dedicate, and engage
our children to God in baptism; but no man can savingly transact this work for another. We ratify the
covenant in our own persons, 2 Corinthians 9:13, by a professed subjection to the gospel of Christ. This is
a work cannot be done by a proxy, or assignees; unless we personally enter into covenant with God for
[[@Page:407]] ourselves, our dedication by our parents will not profit us, we shall be as children of the
AEthiopians unto God, Amos 9:7; though children of the covenant, all this will not serve — these are
visible external privileges. But there is something required of our persons, every one must say for himself,
‘My Lord, and my God.’ And this must not only be done in words, and by some visible external rites that
may signify so much. As for instance, coming to the Lord’s Supper, that is the new testament in Christ’s
blood, Luke 22:20. It is interpretative — a sealing the new covenant between Christ and us. God giveth,
and you take the elements as a pledge and token that God and you are agreed. That he will give you
himself, his Christ, and all his benefits; and you will walk before him in newness of life. Now to rest in the
ceremony, and neglect the substance, is but a mockery of God. As many rend the bond yet prize the seal,
care much for the sacrament, that never care for the duty it bindeth them unto. If your hearts be hearty
and well with God, you come now personally to enter into covenant with him; but this business must not
be done only externally, but internally also. It is a business done between God and our souls, though no
outward witnesses be conscious to it. God cometh speaking to us by his Spirit in this transaction: Psalm
35:3, ‘Say unto my soul, I am thy salvation.’ And we speak to God, Lamentations 3:24, The Lord is my
portion, saith my soul.’ There is verbum mentis, as well as verbum oris. This covenant is carried on in soul
language: Psalm 16:21 , O my soul, thou hast said unto the Lord, Thou art my Lord.’ So Psalm 27:8, When
thou saidst, Seek ye my face, my heart said, Thy face, Lord, will I seek.’ The Lord offereth or representeth
himself as our Lord, and we profess ourselves to be the Lord’s. No eye seeth, or ear heareth what passeth
between God and the soul. Now, without this personal inward covenanting, all the privileges of the
covenant will do us no good. And this personal inward covenanting amounts to full as much as My Lord,
my God.’ Therefore it concerneth every one of us to see whether we have thus particularly owned Christ; if
there have been any treaty between God and our souls; and whether it came to any conclusion, and
particular soul engagement; that you could thus own Christ, not only as God and Lord, but as your God and
your Lord.
[[@Page494]]

Sermon 8.
Colossians 1:20. — And having made peace by the blood of his cross, to
reconcile all things to himself; by him, I say, whether they be things in earth, or
things in heaven.
In these words observe: —
First, What Christ was to do.
Secondly, The manner how he did it; or,
First, The end for which he was appointed. To be our Mediator and Redeemer, and accordingly promised
and sent into the world to reconcile all things to God, Whether they be things in heaven, or things in earth.’
Secondly, The means by which he accomplished it: Having made peace by the blood of his cross;’ that is, by
his bloody sacrifice on the cross, thereby answering the sacrifices of atonement under the law. In the first
branch take notice of: —
1. The benefit: reconciliation with God.
2. The person procuring it: by him; and it is repeated again, I say, by him.
3. The persons to whom this benefit is intended, expressed —

[1.] Collectively, πάντα, all things.

[2.] Distributively: whether they be things in earth or things in heaven.
[[@Page:408]] As they are collectively expressed, it teaches us that grace is revealed and offered in the
most comprehensive expressions, that none may be excluded, or have just cause to exclude themselves. As
it is distributively expressed, the latter clause is of a dubious interpretation. ‘Some by things on earth,’
understand men, but ‘by things in heaven’ the angels. Surely not the fallen angels, for they are not in
heaven, neither was Christ sent to reconcile them, nor relieve them in their misery and reduce them to
God, Hebrews 2:16, ouk epilambanetai ton angelon. ‘What then shall we understand by things in heaven’?
Some think the holy angels, others the glorified saints. (1.) Those that assert the first argue thus: ‘that the
angels are properly inhabitants of heaven, and so fitly called things in heaven; and they are enemies to
men whilst they are ungodly, idolatrous, and rebels to God (as good subjects hold with their prince, and
have common friends and enemies with him), but are reconciled to them as soon as they partake of the
benefits of Christ’s death, as we are told of joy in heaven among the angels of God, at the conversion of one
sinner.’ Luke 15:10. Now if there be so much joy over one sinner repenting, how much more when many
sinners are snatched out of the jaws of hell? They make the sense to be thus: before, for the sins of men,
they were alienated from them, but then reconciled. But this scripture speaks not of the reconciliation of
angels and men, but the reconciliation of all things to God; for so it is expressly in the text, to reconcile all
things to himself. Now the good angels cannot be said to be reconciled to God, for there was never a
breach between them, Se nunquam cum matre in gratiam rediisse. (2.) Therefore, I interpret it of the
glorified saints. See the like expression, Ephesians 1:10, ‘To gather together in one all things to Christ
which are in heaven and in earth.’ And more clearly, Ephesians 3:15, ‘Of whom the whole family in heaven
and earth is named.’ Meaning thereby the faithful who are already in heaven, and those who are now
remaining upon earth. This is a comfortable note, and teaches us: —
1. That the apostle Paul knew no purgatory, or third place for souls after death.
2. That the saints departed are now in heaven as to their souls, and gathered to the rest of the spirits of
just men made perfect.
3. The souls now in heaven once needed the merit of Christ, even as we do. None come thither but they
were first reconciled to God. By him their peace was made, and they obtained remission of sins by the
blood of his cross, as ye do. In short, all that go to heaven go thither by the mediation, sacrifice, and
meritorious righteousness of the same Redeemer.
Doct. One great benefit we have by Christ is peace and reconciliation with God. Here I shall show: —
1. What this reconciliation is.
2. How it was obtained.
3. What assurance we have that it is obtained.
4. How and upon what terms it is applied to us.
1. What this reconciliation is.
I answer: It is not an original peace, but a returning to amity after some foregoing breach. Now the breach
by sin consisted in two things — an aversion of the creature from God, and an aversion of God from the
creature. So before peace and reconciliation can be made, two things must be removed — God’s wrath,
and our sinful nature: God must be pacified, and man converted. God’s wrath is appeased by the blood of
Christ, and our natures are changed and healed by the Spirit of grace. First, God’s wrath is appeased, and
then the Spirit is bestowed upon us; for while God is angry and offended, no saving benefit can be
expected from him. This text speaks not how he took away our enmity, but how he appeased God for us,
not so much of the application as the [[@Page:409]] impetration of this benefit. The application is spoken
of ver. 21, how it is applied to us, but here the apostle more directly speaks of the impetration, how it was
procured and obtained for us namely, by Christ’s satisfying God’s justice for that wrong which caused the
breach, or the dying of the Son of God for a sinful world. Now this hath an influence on God’s pardon and
our conversion, for by virtue of this reconciliation we are justified and pardoned. Therefore, we are said to
be justified by his blood, Romans 8:9, that is, the price is paid by Christ and accepted by God. There
needeth nothing more to be done on the Mediator’s part. By virtue of the same peace made we are also
sanctified and converted unto God, 2 Corinthians 5:18. The gift of the sanctifying Spirit is given us as the
fruit of Christ’s death.
2. How it was obtained — by the blood of his cross he made peace. This implieth death, and such a death
as in appearance was accursed; for the death of the cross is the vilest and most cruel death: Galatians 3:13,
Christ hath redeemed us from the curse of the law, being made accursed for us: for it is written, ‘Cursed is
every one that hangeth on a tree.’ Now we must see the reasons of this course or way of reconciling the
world, that we may not mistake God’s design, nor be possessed with any imaginations which are
derogatory to God’s honour — as, suppose, if we should hence conceit that God is all wrath and justice,
unwilling of himself to be reconciled to man, or that he delighteth in blood, and is hardly drawn to give out
grace. Oh, no! these are false misprisions and misrepresentations of God. Therefore let us a little inquire
into the reasons why God took this way to reconcile all things to himself, and ordained Christ to bear the
chastisement of our peace. I answer: That the justice of God might be eminently demonstrated, the law
giver vindicated, and the breach that was made in the frame of government repaired; and God manifested
to be a hater of sin, and yet the sinner saved from destruction; and that the love of God might be eminently
and conspicuously discerned; and our peace the better secured. As let us a little see these things more
particularly. I begin —
[1.] With the holiness of God’s nature, who is of purer eyes than to behold iniquity, Habakkuk 1:13, — that
is, so as to approve of it, or altogether connive at it, so as to let it go without punishment or mark of his
displeasure; therefore some way must be found out to signify his purest holiness, and his hatred and
detestation of sin, and that it should not be pardoned without some testimony of his displeasure against it.
We are told God hateth the workers of iniquity, Psalm 5:5, and the righteous Lord loveth righteousness,
Psalm 11:7; and, therefore, when God was to grant his universal pardon he would not do it without this
propitiatory atonement.
[2.] The honour of his governing justice was to be secured, and freed from any blemish, that the awe of
God might be kept up in the world. In the mystery of our redemption we must not look upon God only as
pars laesa, the wronged party; but as rector mundi. God was to carry himself as the governor of the world.
Now there is a difference between a private person and a governor — private persons may pass by
offences as they please, but a governor must do right, and what conduces to the public good. There is a
twofold notion that we have of public right, justum est quod fieri debet, and justum est quod fieri potest.
That which ought to be done, or we are unjust; as for instance, to punish the righteous equally with the
wicked, that Abraham pleadeth, Genesis 18:25, That be far from thee, to do after this manner, to slay the
righteous with the wicked, and that the righteous should be as the wicked, that be far from thee. ‘Shall not
the judge of all the earth do right?’ Not that Abraham mindeth God of his office, but he was confidently
assured of the nature of God that he could not do otherwise. But now there is justum quod fieri potest,
which if it be done, or if it be not done, the party is not unjust. The first part of justice is paying of debts;
the second, exacting or requiring of debts. Now the Judge of the world doth all things wisely and
righteously. The question is, therefore, whether God, passing by the offences of the world without any
satisfaction required, doth deal justly? As a free Lord he may make what laws he pleases; but
[[@Page:410]] as a just Judge, with respect to the ends of government, he doth that which is for public
good. The right of passing by a wrong, and the right of releasing a punishment, are different things;
because punishment is a common interest, and is referred to a common good to preserve order and
government, and for example to the future. The government of the world required it that God should
stand on the satisfaction of Christ, and the submission of the sinner, that he may be owned and reverenced
as the just and holy governor of the world. A valuable compensation is insisted on for this end: Romans
2:25, 26, Whom God hath set forth to be a propitiation through faith in his blood, to declare his
righteousness for the remission of sins that are past, through the forbearance of God. To declare, I say, ‘at
this time his righteousness, that he might be just, and the justifier of him which believeth in Jesus.’
[3.] To keep up the authority of his law. God had made a former covenant, which was not to be quitted and
wholly made void but upon valuable consideration; therefore if it be broken, and no more ado made about
it, all respect and obedience to God would fall to the ground. The law may be considered either as to the
precept or sanction. The authority of the precept is kept up by Christ’s submission to the law, and living by
the same rules we are bound to live by, and performing all manner of obedience to God; for it behoved him
to fulfil all righteousness, Matthew 3:15, being set up as a pattern of holiness in our nature, to which we
are to be conformed. But that which is most considerable in this case is the sanction or penalty. If this
should be relaxed, and no satisfaction required, it might leave upon God the blemish of levity, mutability,
and inconstancy. The law was not given in jest, but in the greatest earnest that ever law was given; and so
solemn a transaction was not constituted to no purpose, therefore God will not part with the law upon
light terms: Galatians 4:4, 5, ‘When the fulness of time was come, God sent forth his Son made of a woman,
made under the law, to redeem them that were under the law.’ That men may know that it is a dangerous
thing to transgress his law, and that they may fear and do no more presumptuously; partly that it might
not foster in us hopes of impunity, which are very natural to us, Genesis 3:5. The devil seeks to weaken the
truth of God’s threatenings, Deuteronomy 29:19, 20. We are apt to look upon the threatenings of the law
as a vain scarecrow; therefore, for the terror and warning of sinners for the future, God would not release
us from the punishment till our surety undertook our reconciliation with God by bearing the chastisement
of our peace.
[4.] Christ’s death was necessary to make sin odious, and obedience more acceptable to us.
(1.) Sin more odious or hateful — no other remedy would serve the turn to procure the pardon and
destruction of it than the bloody death of the cross, Romans 8:3. Surely it is no small thing for which the
Son of God must die. When you read or hear of Christ’s sufferings, you should never think an extenuating
and favourable thought of it more.
(2.) To commend obedience: for Christ’s suffering death at the command of his Father was the noblest
piece of service, and highest act of obedience that ever could or can be performed unto God. It is beyond
anything that can be done by men or angels. There was in it so much love to man, so much self-denial,
humility, and patience, so much resignation of himself to God, who had appointed him to be our
Redeemer, that it cannot be paralleled. The great and most remarkable thing in Christ’s death was
obedience: Romans 5:18; Philippians 2:7, 8. God delighteth not in mere blood, but blood offered in
obedience as the best way to impress upon man a sense of his duty, and to teach him to serve and please
God at the dearest rate.
[5.] This death commendeth the love of God to us, for it is the great demonstration of it. Many draw a quite
contrary conclusion, as if he were with much ado brought to have mercy on us; but they forget that he is
first and chief in the design: 2 Corinthians 5:19, ‘God was in Christ reconciling the world unto himself.’
Christ came from heaven to declare to us the greatness of God’s love. God [[@Page:411]] thought nothing
too dear for us — not the Son of his love, nor his death, ignominy, and shame: Romans 5:8, God
commendeth his love in that while we were yet sinners Christ died for us. When we had alienated our
hearts from God, refused his service, and could expect nothing but the rigour of his law and vindictive
justice, then he spared not his own Son to bring about this reconciliation for us.
[6.] As God is pacified, so it gives us hopes our business lieth not with a God offended, but with a God
reconciled. If we had not to do with a pacified God, who could lift up his face to him, or think a comfortable
thought of him? But this gives us hope: Romans 5:10, ‘For if when we were enemies we were reconciled to
God by the death of his Son, much more, being reconciled, we shall be saved by his life.’ We were enemies
by sin in us, which God hateth, and declareth his wrath against it in the law. Then by the satisfaction
wrought by Christ we were restored to his favour, so far that free and easy conditions were procured in
the gospel, and his Spirit is offered to prepare and fit us for a life of glory. We have heard what Christ hath
done.
Thirdly, What assurance have we that this peace is obtained? Consciences are not easily settled, therefore
some visible evidences are necessary that God is pacified. I shall name three or four: —
1. Christ’s resurrection and ascension into glory. This shows that God was propitiated, and hath accepted
the ransom that was given for souls. We read, Romans 4:25, that he died for our offences, and rose again
for our justification. His dying noteth his satisfaction, his rising again the acceptance of it. God by raising
him up from the dead showed that he had received the death of his Son as a sufficient ransom for our sins
— for he died in the quality of a surety, and in that quality was raised up again. By his death he made the
payment; by his resurrection the satisfaction of it was witnessed to the world — for then our surety was
let out of prison: Isaiah 53:8, ‘He shall be taken from prison and from judgment.’ In his death he was in
effect a prisoner, under the arrest of divine vengeance; but when he rose again he was discharged.
Therefore there is great weight laid upon it as to our acquittance: Romans 8:34, ‘Yea, rather, that is risen
again, who is even at the right hand of God.’ There is some special thing in his resurrection comparatively
above his death which hath influence on our justification — that is, it was a visible evidence given to the
world that enough was done for the expiation of sins, and to assure us of our deliverance if we be capable;
and his ascension into glory doth further witness it. He being exalted to the greatest dignity, is able to
defend and protect his people, and hath the advantage of interceding with his Father for the supply of all
our wants.
2. The grant of the new covenant — which is therefore called the covenant of his peace: Isaiah 54:10, ‘The
covenant of my peace shall not be removed;’ Ezekiel 37:26, ‘I will make a covenant of peace with them.’ It
is so called not only because thereby this peace and reconciliation is offered to us, but the terms are
stated, and the conditions required are far more equitable, gracious, and commodious for us than the
terms of the law covenant. Man, as a sinful creature, is obnoxious to God’s wrath for the violation of the
law of nature, and so might perish without remedy, and no impeachment to God’s goodness can happen
thereby. But when God will give bounds to his sovereignty over him, and enter into terms of covenant
with him, and give him a bottom to stand upon, whereon to expect good things from him, upon the
account of his faithfulness and righteousness — this is a condescension; and so far condescended in the
first covenant, that after that man hath cast away the mercies of his creation, and his capacity to fulfil that
covenant, this was mere mercy and grace. That God would enter into a second covenant, it is not from any
mutableness in God, but from the merit and satisfaction of a Redeemer. Surely there must be some great
and important cause to change, alter, and abrogate a covenant so solemnly made and established — to lay
aside one covenant, and to enter into another, especially since the former was so holy, righteous, and
equal, fit for God to give, and us, in the state we then were in, to receive. [[@Page:412]] Now, what was the
important reason? Christ came to salve God’s honour in the first covenant, and to secure the ends of his
government. Though a second covenant should be set up, the blood of his cross hath made this covenant
everlasting, Hebrews 13:20, and upon gracious terms doth convey great and precious privileges to us.
Thirdly, The pouring out of the Spirit, which certainly was the fruit and effect of Christ’s death, and also an
evidence of the worth and value of it. ‘The apostle telleth us that Christ was made a curse for us, that the
blessing of Abraham might come upon the Gentiles by faith in Jesus Christ.’ And what blessing was that?
The gift of the Spirit, Galatians 5:13, 14. ‘And in another place, when he interpreteth the types of the law,
he telleth us that the fathers did all eat of the same spiritual meat that we do, and did all drink of the same
spiritual drink, for they drank of the rock that followed them, and that rock was Christ.’ If the rock was
Christ, the water that gushed out of the rock was the Spirit, often compared to waters in scripture, John
4:14, 7:38, 39; and the rock yielded not this water till it was smitten with the rod of Moses — a figure of
the curses of the law. Christ was stricken and smitten of God, and so procured the Spirit for us: John 7:39,
The Holy Ghost was not yet given, for Jesus was not yet glorified; that is, had not finished his passion, and
the acceptance of it was not yet attested to the world, till he was advanced at the right hand of God, and
then this effect declared it. The Spirit was given before, but more sparingly, because it was given upon
trust, and with respect to the satisfaction that was afterwards to be made and accepted. And then it was
witnessed to the world by a more copious and plentiful effusion of the Spirit. Therefore it is said: Acts
2:33, ‘Therefore Jesus being by the right hand of God exalted, and having received of the Father the
promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.’ The merit and value of the
sacrifice is thus visibly attested, therefore this is one of the witnesses: Acts 5:30-32, The God of our fathers
raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a
prince and a Saviour, for to give repentance to Israel, and remission of sins. ‘And we are his witnesses of
these things; and so is also the Holy Ghost, whom God hath given to them that obey him.’ And what was
the evidence given to the church in general, is the evidence given also to every particular believer.
Fourthly, Some have obtained the effects and fruits of Christ’s death; this peace begun here hath been
perfected in heaven. The text saith, He hath reconciled all things to himself, whether they be things in
heaven, or things in earth.’ Here many are pardoned and accepted with God, and have the comfort of it in
their own souls. Others are gone home to God, and have the full of this peace. All were by nature children
of wrath, under the curse as well as others. Now, if some in all generations have enjoyed the love, favour,
and friendship of God in this world, and upon their departure out of it have entered into glory upon this
account, it is evident that Christ is accepted to the ends for which God sent him — thus Abraham, the
father of the faithful, and all the blessed souls who are gathered into his bosom, and are alive with God in
heaven. Certain it is they were all sinners by nature, for there is no difference between any of the children
of men, and yet God admits them into his peace. Was it a personal privilege peculiar to them only? No; the
apostle tells us, Romans 4:23, ‘It was not written for his sake alone;’ and ‘Paul obtained mercy for them
that should hereafter believe on Christ for life everlasting,’ 1 Timothy 1:16. Therefore all penitent
believers may be assured that this sacrifice is sufficient, and will avail for their acceptance with God. We
take it for a good token of a healing water when we see the crutches of cripples that had been cured. All
the blessed saints in heaven are witness to a sincere soul — they all obtained this blessed condition
through the blood of his cross reconciling them to God. There is none in glory but had his pardon sealed
through the blood of Christ.
4. How and upon what terms is it applied to us? for we have considered hitherto only how Christ hath
made peace or made the atonement. Yet if we receive not the atonement we may perish for [[@Page:413]]
ever for all that; besides the work done on the cross by Christ alone, there is a work to be done in our
hearts; the work of making peace is sufficiently done by Christ, there needeth nothing to be added to it, no
other ransom, nor sacrifice, nor propitiation. Christ hath so fully satisfied divine justice, that he hath
obtained the new covenant; but we are not actually admitted into this peace till we have personally
accepted the covenant. Now here it sticketh. God hath been in Christ reconciling the world unto himself,
there was the foundation laid; but, therefore, we pray you to be reconciled, 2 Corinthians 5:20. There is
our title, claim, actual right, security. But how do we receive this atonement? or how are we interested in
it? The conditions and terms are gracious, such as the nature of the business calleth for. As to our entrance
into this peace, no more is required but faith and repentance. The gospel is offered to all; but the penitent
believer, as being only capable, is possessed of it.
1. Faith is required; that we believe what the Son of God hath done and purchased for us: Romans 5:1,
Being justified by faith, we have peace with God through our Lord Jesus Christ.’ If we sincerely embrace
the gospel, we are reconciled to God and accepted with him. The faith that justifieth is partly an assent to
the truth of the Christian religion, especially the fundamental truth that Jesus is the Son of God and
Saviour of the world; and partly an acceptance of Christ as God offers him, a serious, thankful, broken-
hearted acceptance of Christ as your Lord and Saviour: serious, because of the weight of the business;
broken-hearted, because of the condition of the person accepting, a self-condemning sinner, or one that
hath an awakening sense of his sin and misery. Thankful, because reconciliation with God and fruition of
them in glory is so great a benefit: and you take him as Lord; for every knee must bow to Christ, he is a
Saviour by merit and efficacy. By his meritorious righteousness you obtain all benefits; by the efficacy of
his Spirit you perform all duties. The last thing is trust and dependence, Ephesians 1:13. Trust is such an
expectation of the benefits offered by Christ, that forsaking all other things you entirely give up yourselves
to the conduct of his word and Spirit.
2. The next thing is repentance, which is a turning from sin to God. We turn from sin by hatred, and we
turn to God by love. We turn from sin by hatred; hatred of sin is the ground of all mortification. There is a
twofold hatred — of abomination and of enmity. We turn to God by love, which is the great principle to
incline us to God, and is the bottom of vivification or living to God. Now all this is necessary to actual
peace, for our refreshing begins in conversion, Acts 3:19. There is no peace allowed to the wicked; we
must take Christ’s yoke, or we shall find no rest for our souls, Matthew 11:29. We are not reconciled to
God till our enmity be broken and overcome: then, of enemies, we become friends; of strangers, intimates
— then we are reconciled. This, then, is required of you; only let me add this caution, what is at first vows
and purposes must be afterwards deeds and practices; and having engaged yourselves to God, to live to
him, to keep your selves from sin, and to follow after holiness, this must be your business all the days of
your lives, for so you continue your peace and interest in God: Galatians 6:16, ‘And as many as walk
according to this rule, peace be on them, and mercy, and on the Israel of God.’
Use 1. To exhort you to enter into this peace, that you may be partakers of the fruit of Christ’s blood, and
the virtue of his cross may be effectual in you.
[1.] Let me reason, a periculo, from the danger. Consider what it is to be at odds with God, and how soon
and how easily be can revenge his quarrel against you, and how miserable they will be for ever that are
not found of him in a state of peace: Psalm 7:11-13, ‘God is angry with the wicked every day. If he turn not,
he will whet his sword; he hath bent his bow, and will make his arrows ready.’ There the psalmist
representeth God and man as in a state of hostility against each other. The wicked man affronts his
holiness, questions his justice, slights his wrath, breaks his laws, wrongeth his people, and saith, Tush! I
shall have peace though I add drunkenness to thirst. God [[@Page:414]] for a while giveth time and
warning; but every moment can break in upon us, for he is able easily to deal with us, comminus, hand to
hand, for he hath his sword; eminus, at a distance, for he hath his bow. He is not only able to deal with
them, but ready, for he is whetting his sword and hath bent his bow, the arrow is upon the string, though
not as yet sent or shot out. What remedy, then, is there? ‘There is but one exception: if he turn not.’ If he be
not reduced and brought home to God by a timely repentance, he falleth into the hands of the living God.
Now, no persons are in so dangerous an estate as those that have peace offered and despise it: Isaiah 27:4,
‘Let him take hold of my strength;’ when God is ready to strike. A man that is fallen into the power of his
enemy will take hold of his arm. We are always in God’s power, his vengeance may surprise us before we
are aware. What is our business, but to be found of him in peace?
[2.] Ab utili, from the happiness of being at peace with God. Your great work is over, and you have a world
of benefit by it — you stop all danger at the fountain-head. When you are at peace with God, you are at
peace with the creatures: Ezekiel 34:25, I will make with them a covenant of peace, and will cause the evil
beasts to cease out of the land. Danger might waylay us at every turn. Then for men: Proverbs 10:17,
‘When a man’s ways please the Lord, he makes his enemies to be at peace with him.’ Then peace in your
own consciences: Romans 15:13, ‘Now the God of hope fill you with joy and peace in believing.’ To have a
man’s conscience settled on sound terms is a great mercy. ‘Peace with the holy angels; instead of being
instruments of vengeance, they are ministering spirits.’ Hebrews 1:14. Lastly, Communion with God
himself: Romans 5:1, 2, ‘Therefore being justified by faith, we have peace with God through our Lord Jesus
Christ: by whom also we have access by faith,’ &c.; Ephesians 2:17, 18, ‘Preaching peace, by whom also we
have access by one Spirit unto the Father.’
[3.] ‘I reason from the confidence we may have of this benefit’ if we submit to godly terms.
1. God is willing to give it: Ephesians 1:19, ‘It pleased the Father that in him all fulness should dwell.’ There
is God’s authority and good pleasure in it. The first motive came from God, who received the wrong, not
from him that gave it. God was in Christ, 2 Corinthians 5:14. Among men, the inferior should seek to the
superior, the party off ending to the party offended, the weaker to the stronger, they that need the
reconciliation, to him that needeth it not; but here all is contrary.
2. You may be confident of it upon another ground, the sufficiency of Christ to procure all fulness. The
whole divine nature did inhabit and reside in the man Christ Jesus, and so he is completely fitted and
furnished for this work. He hath paid a full price for this peace when he bare our sins and carried our
sorrows; and by his Spirit he changes our hearts as well as pacifies the wrath of God. And then he
preserveth this peace by his constant intercession, Hebrews 2:17, 18. Now, shall we doubt of it but that we
may get it?
[1.] Let us take the way of entrance by faith and repentance. It concerns us much to see whether we be in
peace or trouble: if in trouble, you see the cure; if in peace, the next question is, is it God’s peace? That is
had by the blood of Christ, the merit of which we must depend upon, and devote ourselves to God, break
off our old league with sin, and bind ourselves with a bond to live unto God, to be the Lord’s for evermore.
[2.] When this peace is made, be very tender of it, that no breach fall out between you and God: Psalm
85:8, He will speak peace to his people, and to his saints: but let not them turn again to folly.’
[3.] ‘Let us be thankful to God for this fruit of Christ’s death; it is an act of free and undeserved mercy, and
to be imputed to nothing but his mere grace that God hath appointed such a way: It pleased the Father to
bruise him,’ Isaiah 53:9. That he sendeth ambassadors to publish it: Acts 10:36, ‘The word which God sent
unto the children of Israel, preaching peace by Jesus Christ (he is [[@Page:415]] Lord of all):’ and that he
appointeth a ministry. It is a great privilege in itself; for by this peace we have not only the beginnings but
the increase of grace till all be perfected in heaven: Hebrews 13:20, 21, ‘Now the God of peace, that
brought again from the dead our Lord Jesus, make you perfect in every good work to do his will, working
in you that which is well pleasing in his sight.’ 1 Thessalonians 1:23, ‘The God of peace sanctify you, that
you may be preserved blameless unto the coming of our Lord Jesus Christ.’ This peace doth encourage us
in all temptations from the devil: Romans 16:20, ‘The God of peace shall bruise Satan under your feet
shortly.’ From the world: Ephesians 6:15, ‘Shod with the preparation of the gospel of peace.’ Fears of the
wrath of God, and doubts about our eternal condition: Romans 14:17, ‘The kingdom of God is not meat
and drink, but righteousness, peace, and joy in the Holy Ghost.’ Here are three words — comfort, peace,
and joy. These succeed one another as so many degrees: comfort is support under trouble, peace a ceasing
from trouble, joy a lively sense of the love of God.
The End of Vol. 1.