I. The first part of the preface is "Our Father." Father is

I. The first part of the preface is "Our Father." Father is

5:14. And sure we pray according to his will—when we pray according to the pattern he has set us. So much for the introduction to the Lord's prayer, "This, then, is how you should pray."

The prayer itself consists of three parts:

1. A Preface.

2. Petitions.

3. The Conclusion.

1. The preface to the prayer includes, "Our Father;" and, "Who is in heaven."

I. The first part of the preface is "Our Father." Father is sometimes taken personally, "My Father is greater than I" (John 14:28); but Father in the text is taken essentially for the whole Deity. This title, Father, teaches us that we must address ourselves in prayer to God alone. There is no such thing in the Lord's prayer, as, "O saints or angels, hear us"; but, "Our Father in heaven."

In what order must we direct our prayers to God? Here the Father alone is named. May we not direct our prayers to the Son and Holy Spirit also?

Though the Father alone is named in the Lord's prayer—yet the other two Persons are not excluded. The Father is mentioned because he is first in order; but the Son and Holy Spirit are included because they are the same in essence. As all the three Persons subsist in one Godhead. So, in our prayers, though we name but one Person, we must pray to all.

To come more closely to the first words of the preface, "Our Father." Princes on earth give themselves titles expressing their greatness, as "High and Mighty." God might have done so—and expressed himself thus, "Our King of glory, our Judge:" but he gives himself another title, "Our Father," an expression of love and condescension. That he might encourage us to pray to him—he represents himself under the sweet notion of a Father. "Our Father." [Sweet is the name of Father.] The name Jehovah carries majesty in it—the name Father carries mercy in it!

In what sense is God a Father?

(1) By creation; it is he who has made us: "We are also his offspring." Acts 17:28. "Have we not all one Father?" Mal 2:10. Has not one God created us? But there is little comfort in this; for God is Father in the same way to the devils by creation; but he who made them will not save them.

(2) God is a Father by election, having chosen a certain number to be his children, upon whom he will entail heaven. "He has chosen us in him." Eph 1:4.

(3) God is a Father by special grace. He consecrates the elect by his Spirit—and infuses a supernatural principle of holiness, therefore they are said to be "born of God." 1 John 3:9. Such only as are sanctified can say, "Our Father in heaven."

What is the difference between God being the Father of Christ—and the Father of the elect?

He is the Father of Christ in a more glorious and transcendent manner. Christ has the primogeniture; he is the eldest Son, a Son by eternal generation; "I was set up from everlasting, from the

beginning, before the earth was." Proverbs 8:23. "Who shall declare his generation?" Isaiah 53:8. Christ is a Son to the Father, as he is of the same nature with the Father, having all the incommunicable properties of the Godhead belonging to him. But we are sons of God by adoption and grace, "That we might receive the adoption of sons. Gal 4:5.

What is that which makes God our Father?

Faith. "You are all the children of God by faith in Christ Jesus." Gal 3:26. An unbeliever may call God his Creator—and his Judge—but not his Father. Faith legitimizes us—and makes us of the blood-royal of heaven. "You are the children of God by faith." Baptism makes us church members—but faith makes us children. Without faith the devil can show as good a coat of arms as we can.

How does faith make God to be our Father?

As it is a uniting grace. By faith we have union with Christ—and so the kindred comes in; being united to Christ, the natural Son, we become adopted sons. God is the Father of Christ; faith makes us Christ's brethren—and so God comes to be our Father. Heb 2:11.

Wherein does it appear that God is the best Father?

(1) In that he is most ANCIENT. "The Ancient of days did sit." Dan 7:9. A figurative representation of God, who was before all time, which may cause veneration.

(2) God is the best Father, because he is PERFECT. "Your Father in heaven is perfect;" he is perfectly good. Matthew 5:48. Earthly fathers are subject to infirmities; Elijah, though a prophet, "was a man subject to like passions" (James 5:17); but God is

perfectly good. All the perfection we can arrive at in this life, is sincerity. We may resemble God a little—but not equal him; he is infinitely perfect.

(3) God is the best Father in respect of WISDOM. "The only wise God." 1 Tim 1:17. He has a perfect idea of wisdom in himself; he knows the fittest means to bring about his own designs. The angels light at his lamp. In particular, one branch of his wisdom is, that he knows what is best for us. An earthly parent knows not, in some intricate cases, how to advise his child, or what may be best for him to do; but God is a most wise Father; he knows what is best for us; he knows what comfort is best for us: he keeps his cordials for fainting. "God who comforts those who are cast down." 2 Cor 7:6. He knows when affliction is best for us—and when it is fit to give a bitter potion. "If need be you are in heaviness." 1 Peter 1:6. He is the only wise God; he knows how to make evil things work for good to his children. Romans 8:28. He can make a sovereign remedy of poison. Thus he is the best Father for wisdom.

(4) He is the best Father, because the most LOVING. "God is love." 1 John 4:16. He who causes affection in others, must needs have more love in himself. The affections in parents are but marble and adamant, in comparison of God's love to his children; he gives them the cream of his love—electing love, saving love. "He will rejoice over you with joy; he will rest in his love; he will rejoice over you with singing." Zeph 3:17. No father like God for love; if you are his child you cannot love your own soul so entirely, as he loves you.

(5) He is the best Father, for RICHES. He has land enough to give to all his children; he has unsearchable riches. Eph 3:8. He gives the hidden manna, the tree of life, rivers of joy. He has treasures that cannot be exhausted, gates of pearl, pleasures that cannot be ended.

If earthly fathers should be ever giving, they would have nothing left to give; but God is ever giving to his children—and yet has not the less. His riches are imparted, not impaired; like the sun that still shines—and yet has not less light. He cannot be poor who is infinite. Thus he is the best Father; he gives more to his children than any father or prince can bestow!

(6) God is the best Father, because he can REFORM his children. When his son takes bad courses, a father knows not how to make him better; but God knows how to make his elect children better—he can change their hearts. When Paul was breathing out persecution against the saints, God soon altered his course—and set him praying. "Behold, he prays." Acts 9:11. None of those who belong to the election are so roughcast and unhewn—but God can polish them with his grace—and make them fit for the inheritance.

(7) God is the best Father, because he NEVER DIES. "Who alone has immortality." 1 Tim. 6:16. Earthly fathers die—and their children are exposed to many injuries—but God lives forever. "I am Alpha and Omega, the beginning and the ending." Rev 1:8. God's crown has no successors.

Wherein lies the dignity of those who have God for their Father?

(1) They have greater honor than is conferred on the princes of the earth; they are precious in God's esteem. "Since you were precious in my sight, you have been honorable." Isaiah 43:4. The wicked are dross (Psalm 119:119)—and chaff (Psalm 1:4); but God numbers his children among his jewels. Mal 3:17. He writes all his children's names in the book of life. "Whose names are in the book of life." Phil 4:3. Among the Romans, the names of their senators were written down in a book. God enrolls the names of his

children—and will not blot them out of the register. "I will not blot his name out of the book of life." Rev 3:5. God will not be ashamed of his children. "God is not ashamed to be called their God." Heb 11:16. One might think it were something below God—to father such children as are dust and sin mingled; but he is not ashamed to be called our God. That we may see he is not ashamed of his children, he writes his own name upon them. "I will write upon him the name of my God;" that is, I will openly acknowledge him before all the angels—to be my child. I will write my name upon him, as the son bears his father's name. Rev 3:12. What an honor and dignity is this!

(2) God confers honorable titles upon his children. He calls them the excellent of the earth, or the magnificent, as Junius renders it. Psalm 16:3. They must needs be excellent, who are of the blood royal of heaven! They are the spiritual phoenixes of the world, the glory of the creation. God calls his children his glory. "Israel, my glory." Isaiah 46:13. He honors his people with the title of kings. "And has made us kings." Rev 1:6. All God's children are kings, though they have not earthly kingdoms. They carry a kingdom about them. "The kingdom of God is within you." Grace is a kingdom set up in the hearts of God's children. Luke 17:21. They are kings to rule over their sins, to bind those kings in chains. Psalm 149:8. They are like kings. They have their ensigns of royalty and majesty. They have their crown. In this life they are kings in disguise; they are not known, therefore they are exposed to poverty and reproach. "Now are we the sons of God—and it does not yet appear what we shall be." 1 John 3:2. Why, what shall we be? Every son of God shall have his crown of glory, and white robes. 1 Peter 5:4; Rev. 6:2: Robes signify dignity—and white signifies sanctity.

(3) The honor of those who have God for their Father is, that they are all heirs! The youngest son is an heir. God's children

are heirs to the things of this life. God being their Father, they have the best title to earthly things, they have a sanctified right to them. Though they have often the least share, they have the best right; and with what they have they have the blessing of God's love and favor. Others may have more of the venison—but God's children have more of the blessing. Thus they are heirs to the things of this life. They are heirs to the eternal world. "Heirs of salvation" (Heb 1:14); "Joint heirs with Christ" (Romans 8:17). They are co-sharers with Christ in glory. Among men—the eldest son commonly carries away all; but God's children are all joint-heirs with Christ, they have a copartnership with him in his riches. Has Christ a place in the celestial mansions? So have the saints. "In my Father's house are many mansions. I go to prepare a place for you." John 14:2. Has he his Father's love? So have they. "That the love with which you have loved me, may be in them." Psalm 146:8; John 17:26. Does he sit upon a throne? So do God's children. Rev 3:21. What a high honor is this!

(4) God makes his children equal in honor to the angels. Luke 20:36. They are equal to the angels; nay, those saints who have God for their Father, are in some sense superior to the angels; for Jesus Christ having taken our nature—has ennobled and honored it above the angelic. Heb 2:16. God has made his children, by adoption, nearer to himself than the angels. The angels are the friends of Christ: believers are his members—and this honor have all the saints. What a comfort is this, to God's children who are here despised—and loaded with calumnies and invectives! "We are made as the filth of the world," etc. 1 Cor 4:13. But God will put honor upon his children at the last day—and crown them with immortal bliss, to the envy of their adversaries!

How may we know that God is our Father? All cannot say, "Our Father." The Jews boasted that God was their Father. "We have

one Father, even God." John 8:41. Christ tells them their true pedigree. "You are of your father the devil!" ver 44. Those who are of Satanic spirits, and make use of their power to beat down the power of godliness, cannot say, God is their Father; they may say, "Our father, who is in hell." How then may we know that God is our Father?

(1) By having a CHILDLIKE disposition, which is seen in four things.

[1] To melt in tears for SIN, as a child weeps for offending his father. When Christ looked on Peter, and Peter remembered his sin in denying him—he fell to weeping. Clement reports of Peter—that he never heard a rooster crow, but he wept. It is a sign that God is our Father when the heart of stone is taken away—and there is a gracious thaw in the heart; and it melts into tears for sin. He who has a childlike heart, mourns for sin in a spiritual manner, as it is sin he grieves for, as it is an act of pollution. Sin deflowers the virgin soul; it defaces God's image; it turns beauty into deformity; it is called the plague of the heart. 1 Kings 8:38. A child of God mourns for the defilement of sin; sin has to him a blacker aspect than hell.

He who has a childlike heart, grieves for sin, as it is an act of enmity towards God. Sin is diametrically opposed to God. It is called walking contrary to God. "If they shall confess their iniquity—and that they have walked contrary unto me." Lev 26:40. It does all it can to spite God; if God is of one mind—sin will be of another; sin would not only unthrone God—but strike at his very being! If sin could help it—God would no longer be God! A childlike heart grieves for this; "Oh!" says she, "that I should have so much enmity in me, that my will should be no more subdued to the will of my heavenly Father!" This springs a leak of godly sorrow.

A childlike heart weeps for sin, as it is an act of ingratitude. It is an abuse of God's love; it is taking the jewels of his mercies—and making use of them to sin. God has done more for his children than others; he has planted his grace and given them some intimations of his favor; and to sin against kindness, dyes a sin in grain—and makes it crimson; like Absalom, who soon as his Father kissed him, and took him into favor, plotted treason against him. Nothing so melts a childlike heart in tears, as sins of unkindness. "Oh, that I should sin against the blood of a Savior—and the affections of a Father! I condemn ingratitude in my child—yet I am guilty of ingratitude against my heavenly Father." This opens a vein of godly sorrow—and makes the heart bleed afresh. Certainly it evidences God to be our Father, when he has given us a childlike frame of heart, to weep for sin as it is sin, an act of pollution, enmity and ingratitude. A wicked man may mourn for the bitter fruit of sin—but only a child of God can grieve for the odious nature of sin.

[2] A childlike disposition is to be full of SYMPATHY. We lay to heart the dishonors reflected upon our heavenly Father. When we see his worship adulterated—and his truth mingled with the poison of error, it is as a sword in our bones, to see his glory suffer. "I beheld the transgressors, and was grieved." Psalm 119:158. Homer describing Agamemnon's grief when forced to sacrifice his daughter Iphigenia, brings in all his friends weeping and condoling with him; so, when God is dishonored, we sympathize—and are as it were, clad in mourning. A child that has any good nature, is cut to the heart to hear his father reproached; so an heir of heaven takes a dishonor done to God, more heinous than a disgrace done to himself.

[3] A childlike disposition, is to LOVE our heavenly Father. He is unnatural, who does not love his father. God who is crowned with excellency, is the proper object of delight; and every true child

of God says as Peter, "Lord, you know that I love you!" But who will not say that he loves God? If ours be a true genuine love to our heavenly Father—it may be known by the effects. Then we have a holy fear. There is the fear which rises from love to God, of losing the visible tokens of his presence. Eli's "heart trembled for the ark." 1 Sam 4:13. It is not said his heart trembled for his two sons Hophni and Phinehas; but his heart trembled for the ark, because the ark was the special sign of God's presence; and if that were taken, the glory was departed. He who loves his heavenly Father, fears lest the tokens of his presence should be removed, lest profaneness should break in like a flood, lest Popery should make headway—and God should go from his people.

The presence of God in his ordinances, is the glory and strength of a nation. The Trojans had the image of Dallas—and they had an opinion that as long as that image was preserved among them, they would never be conquered; so, as long as God's presence is with a people they are safe. Every true child of God fears lest God should go —and the glory depart. Let us try by this whether we have a childlike disposition. Do we love God—and does this love cause fear and jealousy? Are we afraid lest we should lose God's presence, lest the Sun of Righteousness should move out of our horizon? Many are afraid lest they should lose some of their worldly profits—but not lest they should lose the presence of God. If they may have health and wealth—they care not what becomes of the ark of God. A true child of God fears nothing so much as the loss of his Father's presence. "Woe to them when I depart from them." Hos 9:12.

Love to our heavenly Father is seen by loving his children. "Everyone who loves the Father loves his children, too." 1 John 5:1. If we love God, the more we see of him in any—the more we love them. We love then though they are poor, as a child loves to see his father's picture,

though hung in a poor frame. We love the children of our Father, though they are persecuted. "Onesiphorus was not ashamed of my chain." 2 Tim 1:16. Constantine kissed the hole of Paphnusius's eye, because he suffered the loss of his eye for Christ. They have no love to God, who have no love to his children; they care not for their company; they have a secret disgust and antipathy against them. Hypocrites pretend great reverence to departed saints; they canonize dead saints—but persecute living ones! I may say of these, as the apostle in Heb 12:8: they are "bastards, not sons."

If we love our heavenly Father, we shall be advocates for him—and stand up in the defense of his truth. He who loves his father will plead for him when he is traduced and wronged. He has no childlike heart, no love to God, who can hear his name dishonored and be silent. Does Christ appear for us in heaven—and are we afraid to appear for him on earth? Such as dare not own God and true religion in times of danger, God will be ashamed to be called their God; it will be a reproach to him to have such children, as will not own him.

A childlike love to God is known by its degree. We love our Father in heaven above all other things; above estate, or relations, as oil runs above the water. Psalm 73:25. A child of God seeing a supereminence of goodness and a constellation of all beauties in God—is carried out in love to him in the highest measure. As God gives his children electing love, such as he does not bestow upon the wicked, so his children give to him such love as they bestow upon none else. They give him the flower and best of their love; they love him with a love joined with worship; this spiced wine they keep only for their Father to drink of. Canticles 8:2.

[4] A childlike disposition is seen in HONORING our heavenly Father. "A son honors his father." Mal 1:6.

We show our honor to our Father in heaven, by having a reverential awe of him upon us. "You shall fear your God." Lev 25:17. This reverential fear of God, is when we dare do nothing that he has forbidden in his Word. "How can I do this great wickedness—and sin against God?" Gen 39:9. It is part of the honor a son gives to a father —that he fears to displease him. We show our honor to our heavenly Father, by doing all we can to exalt him and make his excellencies shine forth. Though we cannot lift him up higher in heaven—yet we may lift him higher in our hearts—and in the esteem of others! When we speak well of God, set forth his renown, display the trophies of his goodness; when we ascribe the glory of all we do to him; when we are the trumpeters of his praise—this is honoring our Father in heaven— and a sure sign of a childlike heart. "Whose offers praise, glorifies me." Psalm 123.

(2) We may know God is our Father by RESEMBLING him. The child is his father's picture. "Each one resembled the children of a king", every child of God resembles the king of heaven. Judg 8:18. Herein God's adopted children and man's adopted children differ. A man adopts one for his son and heir, who does not at all resemble him; but whoever God adopts for his child is like him; he not only bears his heavenly Father's name—but his image. "And have put on the new man, which is renewed after the image of him that created him." Col 3:10.

He who has God for his Father, resembles him in holiness, which is the glory of the Godhead. Exod 15:11. The holiness of God is the intrinsic purity of his essence. He who has God for his Father, partakes of the divine nature; though not of the divine essence—yet of the divine likeness; as the seal sets its print and likeness upon the wax, so he who has God for his Father, has the print and image of his holiness stamped upon him. "Aaron, the saint of the Lord." Psalm

106:16. Wicked men desire to be like God hereafter in glory—but do not want to be like him here in grace; they give it out to the world that God is their Father—yet have nothing of God to be seen in them; they are unclean: they are not only without his image—but hate it.

(3) We may know God is our Father by having his SPIRIT in us.

[1] By having the INTERCESSION of the Spirit. He is a Spirit of prayer. "Because you are sons, God has sent forth the Spirit of his Son into your hearts, crying Abba, Father." Gal 4:6. Prayer is the soul's breathing itself into the bosom of its heavenly Father. None of God's children are born dumb. [The Holy Spirit fills his instrument— and the Spirit of God touches the hearts of the saints like the threads of harp-strings. Prosper] "Behold, he prays." Acts 9:11. But it is not every prayer that evidences God's Spirit in us. Such as have no grace, may excel in gifts, and affect the hearts of others in prayer, when their own hearts are not affected; as the lute makes a sweet sound in the ears of others—but itself is not sensible.

How shall we know our prayers to be indited by the Spirit?

When they are not only vocal—but mental; when they are not only gifts—but groans. Romans 8:26. The best music is in concert: the best prayer is when the heart and tongue join together in concert.

When they are zealous and fervent. "The effectual fervent prayer of a righteous man avails much." James 5:16. When the eyes melt in prayer—and the heart burns. Fervency is to prayer—as fire to incense, which makes it ascend to heaven as a sweet perfume.

When prayer has faith mingled with it. Prayer is the key of heaven—and faith is the hand which turns it. "We cry, Abba,

Father." Romans 8:15. "We cry," there is fervency in prayer; "Abba, Father," there is faith. Those prayers suffer shipwreck, which dash upon the rock of unbelief. We may know God is our Father, by having his Spirit praying in us; as Christ intercedes above, so the Spirit intercedes within.

[2] By having the RENEWING of the Spirit, which is nothing else but regeneration, which is called a being born of the Spirit. John 3:5. This regenerating work of the Spirit is a transformation, or change of nature. "Be transformed, by the renewing of your mind." Romans 12:2. He who is born of God has a new heart: new, not for substance —but for qualities. The strings of a violin may be the same—but the tune is altered. Now, there are spiritual pangs, much heart-breaking for sin. It is called a circumcision of the heart. Col 2:11. In circumcision there was a pain in the flesh; so in spiritual circumcision there is pain in the heart; there is much sorrow arising from a sense of guilt and wrath. The jailor's trembling was a pang in the new birth. Acts 16:29. God's Spirit is a spirit of bondage, before He is a spirit of adoption. This blessed work of regeneration spreads over the whole soul; it irradiates the mind; it consecrates the heart— and reforms the life! Though regeneration is but in part—yet it is in every part. 1 Thess 5:23. Regeneration is the signature and engraving of the Holy Spirit upon the soul, the new-born Christian is bespangled with the jewels of the graces, which are the angels' glory. Regeneration is the spring of all true joy. At our first birth—we come weeping into the world—but at our new birth there is cause of rejoicing; for now, God is our Father—and we are begotten to a living hope of glory. 1 Peter 1:3. We may try by this our relation to God. Has a regenerating work of God's Spirit passed upon our souls? Are we made of another spirit, humble and heavenly? This is a good sign of sonship—and we may say, "Our Father in heaven."

[3] We know God is our Father by having the CONDUCT of the Spirit. We are led by the Spirit. "As many as are led by the Spirit of God, they are the sons of God." Romans 8:14. God's Spirit does not only quicken us in our regeneration—but leads us on until we come to the end of our faith. It is not enough that the child has life—but he must be led every step by the parent. "I taught Ephraim to go, taking them by their arms." Hos 11:3. As the Israelites had the cloud and pillar of fire to go before them—and be a guide to them, so God's Spirit is a guide to go before us—and lead us into all truth—and counsel us in all our doubts—and influence us in all our actions. "You shall guide me with your counsel." Psalm 73:24. None can call God Father but such as have the conduct of the Spirit. Try then what spirit you are led by. Such as are led by a spirit of envy, lust, and avarice--are not led by the Spirit of God! It would be blasphemy for them to call God their Father! They are led by the spirit of Satan, and may say, "Our father, who is in hell."

[4] By having the WITNESS of the Spirit. "The Spirit himself bears witness with our spirit, that we are the children of God." Romans 8:16. This witness of the Spirit, suggesting that God is our Father, is not a vocal witness or voice from heaven. The Spirit in the Word witnesses: the Spirit in the Word says—he who is a hater of sin and a lover of holiness—is a child of God, and God is his Father. If I can find such qualifications wrought in my heart—it is the Spirit witnessing with my spirit that I am a child of God. We may carry it higher. The Spirit of God witnesses to our spirit by making more than ordinary impressions upon our hearts, and giving some secret hints and whispers that God has purposes of love to us, which is a concurrent witness of the Spirit with conscience, that we are heirs of heaven, and God is our Father. This witness is better felt than expressed; it scatters doubts and fears, and silences temptations. But what shall one do, who has not this witness of the Spirit? If we lack

the witness of the Spirit, let us labor to find the work of the Spirit; if we have not the Spirit testifying, let us labor to have him sanctifying, and that will be a support to us.

(4) If God is our Father, we are of PEACEABLE spirits. "Blessed are the peacemakers: for they shall be called the children of God." Matthew 5:9. Grace infuses a sweet, amicable disposition; it files off the ruggedness of men's spirits; it turns the lion-like fierceness into a lamb-like gentleness. Those who have God to be their Father, follow peace as well as holiness. God the Father is called the "God of peace," Heb 13:20: God the Son, the "Prince of Peace," Isaiah 9:6: God the Holy Spirit, a Spirit of peace; "the unity of the Spirit in the bond of peace." Eph 4:3. The more peaceable, the more like God. God is not the Father of those who are fierce and cruel, as if, with Romulus, they had sucked the milk of a wolf! "The way of peace have they not known." Romans 3:17. They sport in mischief, and are of a persecuting spirit, as Maximinus, Diocletian, Antiochus, who, as Eusebius says, took more tedious journeys, and ran more hazards in vexing and persecuting the Jews, than any of his predecessors had done in obtaining victories. These furies cannot call God their Father. If they do, they will have as little comfort in saying Father, as Dives had in hell, when he said, "Father Abraham." Luke 16:24.

Nor can those who are makers of division. "Mark those who cause divisions, and avoid them." Romans 16:17. Such as are born of God, are makers of peace. What shall we think of such as are makers of divisions? Will God father these? The devil made the first division in heaven. They may call the devil their father! They may give the cloven foot in their coat of arms; their sweetest music is in discord; they unite to divide. Samson's fox tails were tied together only to set the Philistine corn on fire. Judges 15:4. Papists unite only to set the

church's peace on fire. Satan's kingdom grows up by making divisions. Chrysostom observes of the church of Corinth, that when many converts were brought in, Satan knew no better way to dam up the current of religion—than to throw in an apple of strife, and divide them into parties: one was for Paul, and another for Apollo—but few for Christ. Can Christ endure to have his body rent? Surely, God will never father those who are not sons of peace. Of all those whom God hates, he is named for one who is a sower of discord among brethren. Proverbs 6:19.

(5) If God is our Father, we shall love to be near him, and to have CONVERSE with him. A sincere child delights to approach near to his father, and go into his presence. David envied the birds which built their nest near God's altars, when he was debarred his Father's house. Psalm 84:3. True saints love to get as near to God as they can. In the Word they draw near to his holy oracle; in the Lord's Supper they draw near to his table. A child of God delights to be in his Father's presence; he cannot stay away long from God; his heart has been often melted and quickened in an ordinance; he has tasted that the Lord is good, therefore he loves to be in his Father's presence; he cannot keep away long from God. Such as care not for ordinances cannot say, "Our Father in heaven." Is God the Father of those—who cannot endure to be in his presence!

Use 1. For INSTRUCTION. See the amazing goodness of God, that he is pleased to enter into the sweet relation of a Father to us. He had no need not to adopt us. He did not need a son—but we needed a Father! He showed power in being our Maker—but mercy in being our Father. When we were enemies, and our hearts stood out as garrisons against God—he conquered our stubbornness, and made us his children! He wrote his name, and put his image upon us, and bestowed a kingdom of glory on us! What a miracle of mercy is

this! "How great is the love the Father has lavished on us, that we should be called children of God! And that is what we are!" 1 John 3:1. Every adopted child may say, "Even so, Father, for so it seemed good in your sight." Matthew 11:26.

If God is a Father, then I infer—that whatever he does to his children, is in love.

(1) If he smiles upon them in PROSPERITY, it is in love. They have the world not only with God's leave—but with his love. He says to every child of his, as Naaman to Gehazi, "Take two portions." So God says to his child, "I am your Father—take two portions. Take health—and take my love with it; take an estate—and take my love with it. Take two portions!" His love is a sweetening ingredient in every mercy.

How does it appear that God gives his children worldly things in love?

Because he has a good title to them. God is his father, therefore he has a good title. A wicked man has a civil title to the creature—but no more; he has it not from the hand of a father; he is like one who takes up cloth at the draper's, and it is not paid for. But a believer has a good title to every foot of land he has—for his Father has settled it upon him!

A child of God has worldly things in love, because they are sanctified to him. They make him better, and are loadstones to draw him nearer to God. He has his Father's blessing with them. A little that is blessed by God, is sweet. "He shall bless your bread and your water." Exod 23:25. Esau had the venison—but Jacob got the blessing. While the wicked have their food sauced with God's wrath; believers have their comforts seasoned with God's blessing. Psalm 78:30, 31. It was

a sacred blessing from God, which made Daniel's vegetables nourish him more, and made him look fairer than those who ate of the king's food. Dan 1:15.

A child of God has worldly things in love, because whatever he has is a pledge of more; every bit of bread is a pledge of glory!

(2) God being a Father, if he frowns, if he dips his pen in gall, and writes bitter things, if he DISCIPLINES—it is all done in love! A father loves his child as well when he chastises and disciplines him—as when he settles his inheritance on him. "Those whom I love—I rebuke and discipline." Rev 3:19. "Afflictions are sharp arrows," says one—"but they are shot from the hand of a loving Father!" Correction is God's gymnasium. Correction is God's school of character. God afflicts His children--in love! He does it to humble and purify. Gentle correction is as necessary as daily bread; nay, as needful as ordinances, as Word and sacraments. There is love in all! God smites—that he may save. "For the Lord disciplines the one He loves, and punishes every son whom He receives." Hebrews 12:6. "God disciplines us for our good, that we may share in His holiness." Hebrews 12:10

(3) God being a Father, if he DESERTS and hides his face from his child—it is in love. Spiritual desertion is sad in itself—it is a short hell. Job 6:9. When the light is withdrawn, the dew falls. Yet we may see a rainbow in the cloud—we may see the love of a Father in all this. God hereby quickens grace. Perhaps grace lay dormant. Canticles 5:2. It was as fire in the embers, and God withdrew comfort to invigorate and exercise it. Faith like a star, sometimes shines brightest in the dark night of desertion. Jonah 2:4. When God hides his face from his child, he is still a Father, and his heart is towards his child. As when Joseph spoke roughly to his

brethren, and made them believe he would take them for spies—his heart was full of love, and he was glad to go aside and weep. Just so, God's affections yearn towards his children when he seems to look harshly on them. "In a little wrath I hid my face from you—but with everlasting kindness will I have mercy on you." Isaiah 54:8. Though God may have the look of an enemy—yet still he has the heart of a Father!

Learn hence the deplorable case of the wicked. They cannot say, "Our Father in heaven." They may say, "Our Judge," but not "Our Father." They fetch their pedigree from hell—"You are of your father—the devil." John 8:44. Such as are unclean and worldly, are the vile brood of the old serpent, and it would be blasphemy for them to call God their Father! The case of the wicked is deplorable; if they are in misery, they have none to make their moan to. God is not their Father! He disclaims all kindred with them. "I never knew you! Depart from me—you who work iniquity." Matthew 7:23. The wicked, dying in their sins, can expect no mercy from God as a Father. Many say, He who made them will save them; but "It is a people of no understanding; therefore he who made them—will not have mercy on them." Isaiah 27:11. Though God was their Father by creation—yet because they were not his children by adoption, therefore He who made them would not save them.

Use 2. For INVITATION. Let all who are yet strangers to God, labor to come into this heavenly kindred; never cease until they can say, "Our Father in heaven."

But will God be a Father to me—who has profaned his name, and have been such a great sinner?

If you will now at last seek God by prayer, and break off your sins, he has the affections of a Father for you, and will never cast you out!

When the prodigal arose and went to his father, "his father had compassion, and ran and fell on his neck, and kissed him!" Luke 15:20. Though you have been a prodigal, and almost spent all upon your lusts—yet if you will give a bill of divorce to your sins, and flee to God by repentance, know that he has the affections of a Father; he will embrace you in the arms of his mercy, and seal your pardon with a kiss. What though your sins have been heinous? Your wound is not so broad—as the plaster of Christ's blood. The sea covers great rocks. Just so, the sea of God's compassion can drown your great sins! Therefore be not discouraged, go to God, resolve to cast yourself upon his Fatherly compassion. He may be entreated of you, as he was of Manasseh. 2 Chron 33:13. "No matter how deep the stain of your sins, I can remove it. I can make you as clean as freshly fallen snow. Even if you are stained as red as crimson, I can make you as white as wool!" Isaiah 1:18

Use 3. For comfort. Here is comfort for such as can, upon good grounds, call God their Father. There is more sweetness in this word Father, than if we had ten thousand worlds! David thought it a great matter to be son-in-law to a king. "What is my father's family, that I should be son-in-law to the king?" 1 Sam 18:18. But what is it to be born of God, and have him for our Father!

Wherein lies the happiness, of having God for our Father?

(1) If God is our Father—he will TEACH us. What father will refuse to counsel his son? Does God command parents to instruct their children, and will not he instruct his children? Deut 4:10. "I am the Lord your God, who teaches you to profit." Isaiah 48:17. "O God, you have taught me from my youth." Psalm 71:17. If God is our Father, he will give us the teachings of his Spirit. "The natural man receives not the things of God, neither can he know them." 1 Cor

2:14. The natural man may have excellent notions in theology—but God must teach us to know the mysteries of the gospel after a spiritual manner. A man may see the figures upon a dial—but he cannot tell how the day goes unless the sun shines; so we may read many truths in the Bible—but we cannot know them savingly—until God by his Spirit shines upon our soul. God teaches not only our ear —but our heart! He not only informs our mind—but inclines our will. We never learn anything—until God teaches us. If he is our Father, he will teach us how to order our affairs with discretion (Psalm 112:5) and how to live wisely. "David behaved himself wisely." 1 Sam 18:5. He will teach us what to answer when we are brought before governors; he will put words into our mouths. "You shall be brought before governors and kings for my sake; but take no thought how or what you shall speak; for it is not you who speaks—but the Spirit of your Father who speaks in you." Matthew 10:18, 19, 20.

(2) If God is our Father—he has great LOVE towards us. If it is so unnatural for an earthly father not to love his child, can we think God can be defective in his love? All the affections of parents come from God—yet are they but a spark from his flame. He is the Father of mercies. 2 Cor 1:3. He begets all the mercies and affections in the creature; his love to his children is a love which passes knowledge. Eph 3:19. It exceeds all dimensions; it is higher than heaven, it is broader than the sea!

That you may see God's fatherly love to his children: Consider, God makes a precious valuation of them. "Since you were precious in my sight." Isaiah 43:4. A father prizes his child above his jewels. Their names are precious, for they have God's own name written upon them. "I will write upon him the name of my God." Rev 3:12. Their prayers are a precious perfume. God bottles their tears. Psalm 56:8. He esteems his children as a crown of glory in his hands. Isaiah 62:3.

God loves the places where they were born, for their sakes. "Of Zion it shall be said, This and that man was born in her"; this and that believer was born there. Psalm 87:5. He loves the ground his children tread upon; hence, Judea, the seat of his children and chosen ones, he calls a delightsome land. Mal 3:12. It was not only pleasant for situation and fruitfulness—but because his children, who were his Hephzibah, or delight, lived there. He charges the great ones of the world not to injure his children, because their persons are sacred. "He allowed no man to do them wrong, yes, he reproved kings for their sakes, saying, Touch not my anointed ones!" Psalm 105:14, 15. By anointed is meant the children of the high God, who have the unction of the Spirit, and are set apart for God.

He delights in their company. He loves to see their face, and hear their voice. Canticles 2:14. He cannot refrain long from their company; let but two or three of his children meet and pray together, he will be sure to be among them. "Where two or three are gathered together in my name—there am I in the midst of them." Matthew 18:20. He bears his children in his bosom, as a nursing father does the sucking child. Numb 11:12; Isaiah 46:4. To be carried in God's bosom shows how near his children lie to his heart. He is full of solicitous care for them. "He cares for you." 1 Peter 5:7. His eye is always upon them, they are never out of his thoughts. A father cannot always take care for his child, he sometimes is asleep; but God is a Father who never sleeps. "He shall neither slumber nor sleep." Psalm 121:4. He thinks nothing too good to part with, for his children; he gives them the honey out of the rock, and "wine on the lees well refined." Isaiah 25:6. He gives them three jewels more worth than heaven—the blood of his Son, the grace of his Spirit, and the light of his countenance.

Never was there such an indulgent, affectionate Father. If he has one love better than another, he bestows it upon them; they have the cream and quintessence of his love. "He will rejoice over you, he will rest in his love." Zeph 3:17. He loves his children with the same love as he loves Christ. John 17:26. It is the same love, for the unchangeableness of it. God will no more cease to love his adopted sons—than he will to love Christ, his Son.

(3) If God is our Father—he will be full of SYMPATHY towards his children. "As a father pities his children, so the Lord pities those who fear him." Psalm 103:13. "Is Ephraim my dear son? my affections are troubled for him." Jer 31:20. God pities his children in two cases.

[1] In case of infirmities. If the child is deformed, or has any bodily distemper—the father pities it. Just so, if God is our Father, he pities our weaknesses: and he so pities them as to heal them. "I have seen his ways, and will heal him." Isaiah 57:18. As he has affections to pity, so he has balm to heal.

[2] In case of injuries. Every blow to the child goes to the father's heart; so, when the saints suffer, God sympathizes. "In all their affliction he was afflicted." Isaiah 63:9. He did, as it were, bleed in their wounds. "Saul, Saul, why do you persecute me?" When the foot was trod on—the head cried out! God's soul was grieved for the children of Israel. Judges 10:16. As when one string in a lute is touched, all the rest sound; so when God's children are stricken, his affections sound. "He who touches you touches the apple of his eye." Zech 2:8.

(4) If God is our Father—he will take notice of the least good he sees in his children. If there is but a sigh for sin—he hears it. "My groaning is not hidden from you." Psalm 38:9. If there

is but a penitential tear which comes out of the eye—he sees it. "I have seen your tears." Isaiah 38:5. If there is but a good intention, he takes notice of it. "Since it was your desire to build a temple for My name, you have done well to have this desire." 1 Kings 8:18. He punishes intentional wickedness, and crowns intentional goodness. "You have done well to have this desire." He takes notice of the least spark of grace in his children. "Sara obeyed Abraham, calling him lord." 1 Peter 3:6. The Holy Spirit does not mention Sara's unbelief, or laughing at the promise. He puts a finger upon the scar, winks at her failing, and only takes notice of the good that was in her—her obedience to her husband. Nay, that good which the saints scarcely take notice of in themselves, God in a special manner observes. "I was hungry and you gave Me something to eat; I was thirsty and you gave Me something to drink. Then the righteous will answer Him— Lord, when did we see You hungry and feed You, or thirsty and give You something to drink?" Matthew 25:35, 37. They as it were overlooked and disclaimed their own works of charity—but Christ takes notice of them—"I was hungry and you gave Me something to eat." What comfort is this! God spies the least good in his children! He can see a grain of corn hidden under chaff. He can see a little grace, hidden under much corruption!

(5) If God is our Father—he will take all we do in good part. Those duties which we ourselves censure—he will crown. When a child of God looks over his best duties, he sees so much sin cleaving to them—that he is confounded. "Lord," he says, "there is more sulphur than incense, in my prayers." But for your comfort, if God is your Father, he will crown those duties which you yourselves censure. He sees there is sincerity in the hearts of his children—and this gold, though light, shall have grains of allowance. Though there may be many defects in the services of his children, he will not cast away their offering.

"The Lord healed the people." 2 Chron 30:20. The tribes of Israel, being straitened in time, lacked some legal purifications; yet because their hearts were right, God healed them and pardoned them. He accepts of the good intention. 2 Cor 8:12. An earthly father kindly receives a letter from his young child—though there are blots and bad spelling in it. What blottings are there in our holy things! Yet our Father in heaven accepts them. "It is my child!" God says, "I will look upon him, through Christ—with a merciful eye!"

(6) If God is our Father—he will correct us, in measure. "I will correct you, in measure." Jer 30:11. This he will do two ways. It shall be in measure—for the kind. He will not lay upon us more than we are able to bear. 1 Cor 10:13. He knows our frame. Psalm 103:14. He knows we are not steel or marble, therefore will deal gently—he will not over-afflict. As the wise physician, who knows the temper of the body, will not give too strong a medicine for the body, nor give one grain too much; so God, who is not only the great Physician—but has the affections of a loving father, will not lay too heavy burdens on his children, lest their spirits fail.

God will correct in measure—for duration; he will not let the affliction lie too long. "The rod of the wicked shall not rest upon the lot of the righteous," Psalm 125:3. It may be there—but not rest there. "I will not contend forever." Isaiah 57:16. Our heavenly Father will love forever—but he will not contend forever. The torments of the damned are forever. "The smoke of their torment ascends up forever and ever." Rev 14:11. The wicked shall drink a sea of wrath— but God's children only taste of the cup of affliction, and their heavenly Father will say, "let this cup pass away from them." Isaiah 35:10.

(7) If God is our Father—he will intermix mercy with all our afflictions. If he gives us wormwood to drink—he will mix it with honey. In the ark, the rod was laid up and manna; so with our Father's rod there is always some manna. Asher's shoes were iron and brass—but his foot was dipped in oil. Deut 33:24, 25. Affliction is the shoe of brass which pinches. But there is mercy in the affliction— there is the foot dipped in oil. When God afflicts the body, he gives peace of conscience; there is mercy in the affliction. An affliction comes to prevent falling into sin—there is mercy in an affliction. Jacob had his thigh hurt in wrestling—there was the affliction. But when he saw God's face, and received a blessing from the angel— there was the mercy in the affliction. Gen 32:30. In every cloud, a child of God may see a rainbow of mercy shining. As the painter mixes dark shadows and bright colors together—so our heavenly Father mingles the dark and bright together, crosses and blessings; and is not this a great happiness, for God thus to chequer his providence, and mingle goodness with severity?

(8) If God is our Father—the evil one shall not prevail against us. Satan is called the evil one, emphatically. He is the grand enemy of the saints; and that both in a military sense, as he fights against them with his temptations; and in a legal sense, as he is an accuser, and pleads against them; yet neither way, shall he prevail against God's children. As for shooting his fiery darts, God will bruise Satan shortly under the saints' feet. Romans 16:20. As for his accusing, Christ is an advocate for the saints, and answers all bills of indictment brought against them. God will make all Satan's temptations promote the good of his children:

[1] As they set them praying. 2 Cor 12:8. Temptation is a medicine for carnal security.

[2] As they are a means to humble them. "Lest I should be exalted above measure, there was given to me a thorn in the flesh, the messenger of Satan." 2 Cor 12:7. The thorn in the flesh was an affliction; but it was to pick the bladder of pride.

[3] As they establish them more in grace. A tree shaken by the wind is more settled and rooted; so the blowing of a temptation does but settle a child of God more in grace. Thus the evil one, Satan, shall not prevail against the children of God.

(9) If God is our Father—no real evil shall befall us. "There shall no evil befall you." Psalm 91:10. It is not said, no trouble; but, no evil. God's children are privileged people; they are privileged from being hurt by anything. "Nothing shall by any means hurt you." Luke 10:19. The hurt and malignity of the affliction is taken away. Affliction to a wicked man has evil in it; it makes him worse. "Men were scorched with great heat—and blasphemed the name of God." Rev 16:9. But no evil befalls a child of God; he is bettered by affliction. "That we might be made partakers of his holiness." Heb 12:10. What hurt does the furnace to the gold? It only makes it purer. What hurt does affliction to grace? Only refine and purify it. What a great privilege it is to be freed, though not from the stroke— yet from the sting of affliction! No evil shall touch a saint. Christ has drawn the poison out of every affliction, that it cannot injure a child of God. Again, no evil befalls a child of God, because no condemnation. "No condemnation to those who are in Christ Jesus." Romans 8:1. God does not condemn them, nor does conscience. When both jury and judge acquit—no evil befalls the accused; for nothing is really an evil—but that which damns!

(10) If God is our Father—we may go with cheerfulness to the throne of grace. Were a man to petition his enemy—there is

little hope; but when a child petitions his father—he may hope with confidence to succeed. The word "Father" works upon God; it touches his very heart. What can a father deny his child? "If his son asks bread—will he give him a stone?" Matthew 7:9. This may embolden us to go to God for pardon of sin, and further degrees of sanctity. We pray to a Father of mercy—sitting upon a throne of grace! "If you then, being evil, know how to give good gifts to your children—how much more shall your heavenly Father give the Holy Spirit to those who ask him?" Luke 11:13. This quickens the church, and adds wings to prayer. "Look down from heaven." Isaiah 63:15. "Doubtless you are our Father"; ver 16. For whom does God keep his mercies but for his children? Three things may give boldness in prayer:

We have a Father to pray to.

We have the Spirit to help us to pray.

We have an Advocate to present our prayers.

God's children should in all their troubles—run to their heavenly Father, as the sick child in 2 Kings 4:19: "He said unto his father—My head, my head." So pour out your complaint to God in prayer. "Father, my heart, my heart! My dead heart—quicken it! My hard heart—soften it in Christ's blood! Father, my heart, my heart!" Surely God, who hears the cry of ravens, will hear the cry of his children!

(11) If God is our Father—he will stand between us and danger. A father will keep off danger from his child. God calls himself a shield. As a shield he defends the head, guards the vitals, and wards off dangers from his children. "I am with you, and no man shall set on you to hurt you." Acts 18:10. God is a hiding-place. Psalm 27:5. As God has a breast to feed—so he has wings to cover his

children. "He shall cover you with his feathers, and under his wings shall you trust." Psalm 91:4. He appoints his holy angels to be a lifeguard about his children. Heb 1:14. Never was any prince so well guarded, as a believer.

[1] The angels are a numerous guard. "The mountain was full of horses of fire round about Elisha." 2 Kings 6:17. "The horses and chariots of fire" were the angels of God to defend the prophet Elisha.

[2] The angels are a strong guard. One angel, in one night, slew a hundred and eighty-five thousand. 2 Kings 19:35. If one angel slew so many, what could an army of angels have done?

[3] The angels are a swift guard; they are ready in an instant to help God's children. They are described with wings to show their swiftness: they fly to our help. "As soon as you began to pray, an answer was given, which I have come to tell you." Dan 9:23. Here was swift motion for the angel, to come from heaven to earth between the beginning and ending of Daniel's prayer.

[4] The angels are a watchful guard; not like Saul's guard, asleep when their king was in danger. 1 Sam 26:12. The angels are a vigilant guard; they watch over God's children to defend them. "The angel of the Lord encamps round about those who fear him." Psalm 34:7. There is an invisible guardianship of angels surrounding God's children.

(12) If God is our Father—we shall not lack anything that he sees to be good for us. "Those who seek the Lord shall not lack any good thing." Psalm 34:10. God is pleased sometimes to keep his children on hard fare—but it is good for them. As sheep thrive best on short pasture, so God sees that too much may not be good for his people; plenty might breed surfeit. [In prosperity, men's characters

run riot.] God sees it good sometimes to diet his children, and keep them light—that they may run the heavenly race the better. It was good for Jacob that there was a famine in the land; it was the means of bringing him to his son Joseph. Just so, God's children sometimes see the world's emptiness, that they may acquaint themselves more with Christ's fullness. If God sees it to be good for them to have more of the world—they shall have it. He will not let them lack any good thing.

(13) If God is our Father—all the promises of the Bible belong to us. His children are called "heirs of the promise." Heb 6:17. A wicked man can lay claim to nothing in the Bible, but the curses; he has no more to do with the promises—than a ploughman has to do with the city charter. The promises are children's bread; they are the breasts of the gospel, milking out consolations; and who are to suck these breasts—but God's children? The promise of pardon is for them. "I will pardon all their iniquities, whereby they have sinned against me." Jer 33:8. The promise of healing is for them. Isaiah 57:19. The promise of salvation is for them. Jer 23:6. The promises are the supports of faith; they are God's sealed deed; they are a Christian's cordial. Oh, the heavenly comforts which are distilled from the promises! Chrysostom compares the Scripture to a garden: the promises are the fruit trees which grow in this garden. A child of God may go to any promise in the Bible, and pluck comfort from it! He is an heir of all the promises!

(14) If God is our Father—he makes all his children conquerors. They conquer themselves; [he who conquers himself is stronger than he who conquers the stoutest ramparts.] The saints conquer their own lusts; they bind these princes in fetters of iron. Psalm 149:8. Though the children of God may be sometimes foiled, and lose a single battle—yet not the final victory.

They conquer the world. The world holds forth her two breasts of profit and pleasure—and many are overcome by it. But the children of God have a world-conquering faith. "This is the victory that overcomes the world, even our faith." 1 John 5:4.

They conquer their enemies. How can that be, when their enemies often take away their lives? They conquer—by not complying with them; as the three children would not fall down to the golden image. Dan 3:18. They would rather burn—than bow. Thus they were conquerors. He who complies with another's lust, is a captive; he who refuses to comply, is a conqueror. God's children conquer their enemies by heroic patience. A patient Christian, like the anvil, bears all strokes invincibly. Thus the martyrs overcame their enemies by patience.

God's children are more than conquerors. "We are more than conquerors." Romans 8:37. How are they more than conquerors? Because they conquer without loss, and because they are crowned after death, which other conquerors are not.

(15) If God is our Father—he will now and then send us some token of his love. His children live far from home, and meet sometimes with coarse usage from the unkind world; therefore, to encourage them, he sends them tokens and pledges of his love. What are these? He gives them an answer to prayer, which is a token of love. He quickens and enlarges their hearts in duty, which is a token of love. He gives them the first fruits of his Spirit, which are love tokens. Romans 8:23. As he gives the wicked the first fruits of hell— horror of conscience and despair; so he gives his children the first fruits of his Spirit—joy and peace, which are foretastes of glory. Some of his children, having received those tokens of love from him, have

been so transported, that they have died for joy, as the glass often breaks with the strength of the wine put into it.

(16) If God is our Father—he will indulge and spare us. "I will spare them, as a man spares his own son that serves him." Mal 3:17. God's sparing his children, imports his clemency towards them. He does not punish them as he might. "He has not dealt with us after our sins." Psalm 103:10. We often do that which merits wrath, grieve God's Spirit, and relapse into sin. God passes by much and spares us. He did not spare his natural Son—and yet he spares his adopted sons. Romans 8:32. He threatened Ephraim to make him as the chaff driven with the whirlwind—but he soon repented. "Yet I am the Lord your God." Hos 13:4. "I will be your king;" ver 10. Here God spared him, as a father spares his son. Israel often provoked God with their complaints—but he was merciful towards them; he often answered their murmurings with mercies. Thus he spared them, as a father spares his son.

(17) If God is our Father—he will put honor and renown upon us at the last day.

[1] He will clear the innocence of his children. His children in this life are badly misrepresented. They are loaded with invectives. They are called factious, seditious; as Elijah, the troubler of Israel; and Luther, the trumpet of rebellion. Athanasius was accused to the Emperor Constantine as the raiser of tumults; and the primitive Christians were accused as "killers of their children, guilty of incest." Tertullus reported Paul to be a pestilent person. Acts 24:5. Wycliffe was called the idol of the heretics, and reported to have died drunk. If Satan cannot defile God's children—he will disgrace then; if he cannot strike his fiery darts into their consciences—he will put a dead fly to their names! But God will one day clear their innocence; he will

roll away their reproach. As he will make a resurrection of bodies, so of names. "The Sovereign Lord will wipe away the tears from all faces; he will remove the disgrace of his people from all the earth." Isaiah 25:8. He will be the saints' vindicator. "He shall bring forth your righteousness as the light." Psalm 37:6.

The night casts its dark mantle upon the most beautiful flowers; but the light comes in the morning and dispels the darkness, and every flower appears in its orient brightness. So the wicked may by misreports darken the honor and repute of the saints; but God will dispel this darkness, and cause their names to shine forth. "He shall bring forth your righteousness as the light." Thus God stood up for the honor of Moses when Aaron and Miriam sought to eclipse his fame. "Wherefore then were you not afraid to speak against my servant Moses?" Numb 12:8. So God will one day say to the wicked, "Why were you not afraid to defame and traduce my children? Having my image upon them, how dared you abuse my picture?" At last his children shall come forth out of all their calumnies, as "a dove covered with silver, and her feathers with yellow gold." Psalm 68:13.

[2] God will make an open and honorable recital of all their good deeds. As the sins of the wicked shall be openly mentioned, to their eternal infamy and confusion; so all the good deeds of the saints shall be openly mentioned, "and then shall every man have praise of God." 1 Cor 4:5. Every prayer made with melting eyes, every good service, every work of charity, shall be openly declared before men and angels. "I was hungry, and you gave me food. I was thirsty, and you gave me drink. I was naked, and you clothed me." Matthew 25:35, 36. Thus God will set a trophy of honor upon all his children at the last day. "Then shall the righteous shine forth as the sun in the kingdom of their Father!" Matthew 13:43.

(18) If God is our Father—he will settle a good inheritance upon us. "Blessed be the God and Father of our Lord Jesus, who has begotten us again unto a living hope—to an incorruptible, and undefiled inheritance." 1 Peter 1:3, 4. A father may have lost his goods, and have nothing to leave his son but his blessing; but God will settle an inheritance on his children, and an inheritance no less than a kingdom! "It is your Father's good pleasure to give you the kingdom!" Luke 12:32. This kingdom is more glorious and magnificent than any earthly kingdom; it is set out by pearls, precious stones, and the richest jewels. Rev 21:19. What are all the rarities of the world, the coasts of pearl, the islands of spices, the rocks of diamonds, compared to this glorious heavenly kingdom! In this heavenly kingdom—are satisfying, unparalleled beauty, rivers of pleasure—and that forever! "At your right hand are pleasures for evermore." Psalm 16:2. Heaven's eminence is its permanence; and this kingdom God's children enter into immediately after death.

There is a sudden transition and passage from death—to glory! "Absent from the body—present with the Lord!" 2 Cor 5:8. God's children shall not wait long for their inheritance; it is but a wink— and they shall see God! How should this comfort those of God's children who are low in the world! Your Father in heaven will settle a kingdom upon you at death, such a kingdom as eye has not seen; he will give you a crown not of gold—but glory; he will give you white robes lined with immortality. "It is your Father's good pleasure to give you the kingdom!"

(19) If God is our Father—it is a comfort in case of the loss of relations. Have you lost a father? If you are a believer, you are no orphan, you have a heavenly Father, a Father who never dies. "Who alone has immortality." 1 Tim 6:16. It is comfort in case of your own death. God is your Father—and death is but going to your

Father! Well might Paul say, "death is yours!" 1 Cor 3:22. Death is your friend, which will carry you home to your Father! How glad are children when they are going home! It was Christ's comfort at death that he was going to his Father. "I am leaving the world, and am going to the Father." John 16:28. "I ascend unto my Father." John 20:17. If God is our Father, we may with comfort, at the day of death, resign our souls into his hand. Thus did Christ. "Father, into your hands I commend my spirit." Luke 23:46.

If a child has any jewel, he will in time of danger put it into his father's hands, where he thinks it will be kept most safe; so the soul, which is our richest jewel, we may resign at death into God's hands, where it will be safer than in our own keeping. "Father, into your hands I commend my spirit." What a comfort it is that death carries a believer to his Father's house, where are delights unspeakable and full of glory! How glad was old Jacob when he saw the wagons and chariots to carry him to his son Joseph! "The spirit of Jacob revived." Gen 45:27. Death is a triumphant chariot, to carry every child of God to his Father's mansion-house.

(20) If God is our Father—he will not disinherit us. He may for a time desert his children—but will not disinherit them. The sons of kings have sometimes been disinherited by the cruelty of usurpers; but what power on earth can hinder the heirs of the promise from their inheritance? Men cannot, and God will not cut off his children. The Arminians hold falling away from grace, so that a child of God may be deprived of his inheritance. But God's children can never be degraded or disinherited, and their heavenly Father will not cast them off from being his children.

It is evident that God's children cannot be finally disinherited, by virtue of the eternal decree of heaven. God's decree is the very pillar

and basis on which the saints' perseverance depends. That decree ties the knot of adoption so fast, that neither sin, death, nor hell, can break it asunder. "Whom he did predestinate, them he also called," etc. Romans 8:30. Predestination is nothing else but God's decreeing a certain number to be heirs of glory, on whom he will settle the crown of heaven; for whom he predestinates, he glorifies. What shall hinder God's electing love, or make his decree null and void?

Besides God's decree, he has engaged himself by promise, that the heirs of heaven shall never be put out of their inheritance. His promises are not like blanks in a lottery—but as a sealed deed which cannot be reversed; they are the saints' royal charter; and one promise is, that their heavenly Father will not disinherit them. "I will make an everlasting covenant with them, that I will not turn away from them; but I will put my fear in their hearts, that they shall not depart from me." Jer 32:40. God's fidelity, which is the richest pearl of his crown, is engaged in this promise for his children's perseverance. "I will not turn away from them." A child of God cannot fall away while he is held fast in these two arms of God—his love, and his faithfulness. Jesus Christ undertakes that all God's children by adoption, shall be preserved in a state of grace until they inherit glory. The heathens feigned of Atlas—that he bore up the heavens from falling; but Jesus Christ is that blessed Atlas—who bears up the saints from falling away.

How does Christ preserve the saints' graces, until they come to heaven?

(1) By the influence of the Spirit. He carries on grace in the souls of the elect, by the influence and working of his Spirit. He continually excites and quickens grace in the godly; he by his Spirit

blows up the sparks of grace—into a holy flame. The Spirit is Christ's vicar on earth—his proxy, his executor, to see that all that he has purchased for the saints—be made good. Christ has obtained for them an inheritance incorruptible, and the Spirit is his executor, to see that the inheritance be settled upon them. 1 Peter 1:4, 5.

(2) He carries on his work perseveringly in the souls of the elect, by the prevalence of his intercession. "He ever lives to make intercession for them." Heb 7:25. He prays that every saint may hold out in grace—until he comes to heaven. Can the children of such prayers perish? If the heirs of heaven should be disinherited, and fall short of glory—then God's decree must be reversed, his promise broken, and Christ's prayer frustrated, which would be blasphemy to imagine.

(3) That God's children cannot be disinherited, or put out of their right to the crown of heaven, is evident from their mystic union with Christ. Believers are incorporated into him; they are knit to him as members to the head, by the nerves and ligaments of faith, so that they cannot be broken off. "The church, which is his body." Eph 1:22, 23. What was once said of Christ's natural body, is as true of his mystic body. "A bone of it shall not be broken." As it is impossible to separate the leaven and the dough when they are once mingled and kneaded together; so it is impossible, when Christ and believers are once united, that they should ever, by the power of death or hell—be separated. Christ and his spiritual members make one Christ. Is it possible that any part of Christ should perish? How can Christ lack any member of his mystic body—and be perfect? Every member is an ornament to the body, and adds to the honor of it. How can Christ part with any mystic member, and not part with some of his glory too?

By all this it is evident that God's children must needs persevere in grace—and cannot be disinherited. If they could be disinherited, the Scripture could not be fulfilled, which tells us of glorious rewards for the heirs of promise. "Truly there is a reward for the righteous." Psalm 58:11. If God's adopted children should fall away finally from grace, and miss of heaven—what reward would there be for the righteous? This would open a door to despair.

But the doctrine of final perseverance, and the certainty of the heavenly inheritance may lead to carnal security, and unholy walking.

Corrupt nature may suck poison from this flower; but he who has felt the efficacy of grace upon his heart, dares not abuse this doctrine. He knows that perseverance is attained in the use of means, and walks steadily, that in the use of the means he may arrive at perseverance. Paul knew that he would not be disinherited, and that nothing could separate him from the love of Christ; but who more holy and watchful than he was? "I keep my body under subjection." 1 Cor 9:27. "I press toward the mark." Phil 3:14. God's children have a holy fear which keeps them from self-security and wantonness; they believe the promise, therefore they rejoice in hope; they fear their hearts, therefore they watch and pray.

Thus you see what strong consolation there is for all the heirs of the promise. Such as have God for their Father are the happiest people on earth; they are in such a condition that nothing can hurt them; they have their Father's blessing, all things conspire for their good; they have a kingdom settled on them, and know that they can never be disinherited. How comforted should they be in all conditions, let the times be what they will! Their Father who is in heaven rules over all. If troubles arise, they carry them sooner to their Father. The

more violently the wind beats against the sails of a ship, the sooner it is brought to the haven; and the more fiercely God's children are assaulted, the sooner they come to their Father's house. "Therefore comfort one another with these words." 1 Thess 4:18.

Use 4. For exhortation. Let us behave as the children of such a Father.

(1) Let us depend upon him in all our straits and exigencies; let us believe that he will provide for all our needs. Children rely upon their parents for the supply of their needs. If we trust God for salvation, shall we not trust him for a livelihood? There is a lawful and prudent care to be used. But beware of being distrustful. "Consider the ravens: for they neither sow nor reap; and God feeds them." Luke 12:24. Does God feed the birds of the air, and will he not feed his children? "Consider the lilies how they grow: they spin not; yet Solomon in all his glory was not arrayed like one of these;" ver 27. Does God clothe the lilies, and will he not clothe his lambs? Even the wicked taste of his bounty. "Their eyes stand out with fatness." Psalm 73:7. Does God feed his slaves, and will he not feed his family?

His children may not have a liberal share in the things of this life; they may have but little meal in the barrel; they may be drawn low, and almost dry; but they shall have as much as God sees to be good for them. "Those who seek the Lord shall not lack any good thing." Psalm 34:10. If God gives them not what they want—he will give them what is good for them. If he gives them not always what they crave—he will give them what they need. If he gives them not a feast —he will give them enough along the way. Let them depend upon his fatherly providence; let them not give way to distrustful thoughts,

distracting cares, or sinful means. "Casting all your care upon him; for he cares for you." 1 Peter 5:7.

An earthly parent may have affection for his child, and would gladly provide for him—but may not be able; but God is never at a loss to provide for his children, and he has promised an adequate supply. "Truly you shall be fed." Psalm 37:3. Will God give his children heaven, and will he not give them enough to bear their charges there? Will he give them a kingdom, and deny them daily bread? O put your trust in him, for he has said, "I will never leave you, nor forsake you." Heb 13:5.

(2) If God is our Father, let us imitate him. The child not only bears his father's image—but imitates him in his speech, gesture and behavior. If God is our Father, let us imitate him. "Be followers of God, as dear children." Eph 5:1.

Imitate God in forgiving injuries. "I have blotted out, as a thick cloud, your transgressions." Isaiah 44:22. As the sun scatters not only thin mists—but thick clouds, so God pardons great offences. Imitate him in this. "Forgiving one another." Eph 4:32. Cranmer was a man of a forgiving spirit: he buried injuries and requited good for evil. He who has God for his Father, will have him for his pattern.

Imitate God in works of mercy. "The Lord frees the prisoners." Psalm 146:7. He opens his hand and satisfies the desire of every living thing. Psalm 145:16. He drops his sweet dew upon the thistle— as well as the rose. Imitate God in works of mercy; relieve the needs of others; be rich in good works. "Be merciful, as your Father also is merciful." Luke 6:36. Be not so hard hearted as to shut out the poor from all charity. Dives denied Lazarus a crumb of bread, and Dives was denied a drop of water!

(3) If God is our Father, let us submit patiently to his will. If he lay his strokes on us, they are the corrections of a Father—not the punishments of a judge. This made Christ himself patient. "The cup which my Father has given me, shall I not drink it?" John 18:11. He sees we need affliction. 1 Peter 1:6. He appoints it as a nutritious drink, to purge and sanctify us. Isaiah 27:9. Therefore dispute not— but submit. "We have had fathers of our flesh which corrected us, and we gave them reverence." Heb 12:9. They might correct out of ill humor—but God does it for our profit. Heb 12:10. Therefore say as Eli, "It is the Lord: let him do what seems good to him". 1 Sam 3:18. What does the child get by struggling—but more blows? What did Israel get by their murmuring and rebelling—but a longer and more tedious march, until, at last, their carcass fell in the wilderness!

(4) If God is our Father, let it cause in us a childlike reverence. "If I am a father, where is my honor?" Mal 1:6. It is part of the honor we give to God—to reverence and adore him; if we have not always a childlike confidence, let us always preserve a childlike reverence. How ready are we to run into extremes, either to despond or to grow wanton! Because God is a Father, do not think you may take liberty to sin; if you do, he may act as if he were no Father, and throw hell into your conscience. When David presumed upon God's paternal affection, and began to wax wanton under mercy—God made him pay dearly for it, by withdrawing the sense of his love; and, though he had the heart of a Father—yet he had the look of an enemy. David prayed, "Make me to hear joy and gladness." Psalm 51:8. He lay several months in desertion, and it is thought never recovered his full joy to the day of his death. O keep alive holy fear! With childlike confidence, preserve a humble reverence. The Lord is a tender Father, therefore love to serve him; he is the mighty God, therefore fear to offend him.

(5) If God is our Father, let us walk obediently. "As obedient children." 1 Peter 1:14. When God bids you to be humble and selfdenying, deny yourselves; part with your bosom sin. Be sober in your attire, savory in your speech, grave in your deportment. Obey your Father's voice; open to him as the flower to the sun. If you expect your Father's blessing, obey him in whatever he commands, both in first and second table duties. When a musician would make sweet music, he touches upon every string of the lute. The ten commandments are like a ten-stringed instrument, and we must touch every string, obey every commandment, or we cannot make sweet melody in religion. Obey your heavenly Father, though he commands things contrary to flesh and blood; when he commands to mortify sin, the sin which has been most dear—pluck out a right eye, that you may see better to go to heaven; when he commands you to suffer for sin. Acts 21:13.

Every good Christian has a spirit of martyrdom in him, and is ready to suffer for the truth rather than the truth should suffer. Luther said he had rather be a martyr than a monarch. Peter was crucified with his head downwards, as Eusebius relates. Ignatius called his chains his spiritual pearls, and wore his fetters as a bracelet of diamonds. We act as God's children, when we obey his voice, and count not our lives dear, so that we may show our love to him. "They loved not their lives unto the death." Rev 12:11.

(6) If God is our Father, let us show by our cheerful looks that we are the children of such a Father. Too much drooping and despondency disparages the joyful relation in which we stand to him. What though we meet with hard usage in the world! We are now in a strange land, far from home; it will be shortly better with us when we are in our own country, and our Father has us in his arms. Does not the heir rejoice in hope? Shall the sons of a king walk

dejected? "Why are you, being the king's son, so lean?" 2 Samuel 13:4. Is God an unkind Father? Are his commands grievous? Has he no land to give his heirs? Why, then, do his children walk so sad? Never had children such privileges as those who are of the seed-royal of heaven, and have God for their Father. They should rejoice—who are within a few hours of being crowned with glory!

(7) If God is our Father, let us honor him by walking very holily. "Be holy; for I am holy." 1 Peter 1:16. A young prince, having asked a philosopher how he should behave himself, the philosopher said, "Remember you are a king's son; do nothing but what befits the son of a king." So let us remember we are the adopted sons and daughters of the high God, and do nothing unworthy of such a relation. A debauched child is the disgrace of his father. "Is this your son's coat?" said they to Jacob, when they brought it home dipped in blood. So, when we see a person defiled with malice, passion, drunkenness, we may say, "Is this the coat of God's adopted son? Does he look like an heir of glory?" It is blaspheming the name of God to call him Father—and yet live in sin. Such as profess God to be their Father and live unholily—they slander and defraud; they are as bad to God as the heathen. "Are you not as children of the Ethiopians to me, O children of Israel? says the Lord." Amos 9:7. When Israel grew wicked, they were no better to God than Ethiopians, who were uncircumcised, a base and ill-bred people. Loose, scandalous livers under the gospel are no better in God's esteem than Pagans; nay, they shall have a hotter place in hell. Oh! let all who profess God to be their Father, honor him by their unspotted lives.

Scipio abhorred the embraces of a harlot, because he was the general of an army. Abstain from all sin, because you are born of God, and have God for your Father. "Abstain from all appearance of evil." 1

Thess 5:22. It was a saying of Augustus, that "an emperor should not only be free from crimes—but from the suspicion of them." By a holy life you should bring glory to your heavenly Father, and cause others to become his children. The fragrance of virtue, is attractive. Causinus, in his writings, speaks of a dove, whose wings being perfumed with sweet ointments, drew the other doves after her; so the holy lives of God's children are a sweet perfume to draw others to true religion, and make them to be of the family of God. Justin Martyr says, that which converted him to Christianity was beholding the blameless lives of the Christians.

(8) If God is our Father, let us love all that are his children. "How pleasant it is for brethren to dwell together in unity!" Psalm 133:1. It is compared to ointment for its sweet fragrance. "Love the brotherhood." 1 Peter 2:17. The motion of the soul is the same towards the image and the reality. The saints are the walking pictures of God. If God is our Father, we shall love to see his picture of holiness in believers. We pity them for their infirmities—but love them for their graces; we shall prize their company above others. Psalm 119:63. It may justly be suspected that God is not the Father of those who love not his children. Though they retain the communion of saints in their creed, they banish the communion of saints out of their company.

(9) If God is our Father, let us show heavenly-mindedness. Those who are born of God, set their affections on things that are above. Col 3:2. O you children of the high God! do not disgrace your high birth by sordid covetousness. What, a son of God—and a slave to the world! What, born from heaven—and buried in the earth! For a Christian, who pretends to derive his pedigree from heaven, wholly to mind earthly things, is to debase himself; as if a king should leave his throne, to play wih marbles. "Do you seek great things for

yourself?" Jer 45:5. As if the Lord had said, "What you Barak, you who are born of God, akin to angels, and by your office a Levite—do you debase yourself, and spot the silver wings of your grace by besliming them with earth! Do you seek great things? Seek them not." The earth chokes the fire; so earthliness chokes the fire of good affections.

(10) If God is our Father, let us own him as such in the worst times, stand up in his cause, and defend his truths. If suffering comes—do not deny God. He is a bad son who denies his father. Such as are ashamed to own God in times of danger, he will be ashamed to own for his children. "Whoever therefore shall be ashamed of me and of my words in this adulterous generation, of him also shall the Son of man be ashamed, when he comes in the glory of his Father, with the holy angels." Mark 8:38.

II. The second part of the preface is, "Who is in heaven." God is said to be in heaven, not because he is so included there as if he were nowhere else; for "the heaven of heavens cannot contain you." 1 Kings 8:27. But the meaning is, that he is chiefly resident in what the apostle calls "the third heaven," where he reveals his glory most to saints and angels. 2 Cor 12:2.

What may we learn from God being in heaven?

(1) That we are to raise our minds in prayer above the earth. God is nowhere to be spoken with, but in heaven. He never denied that soul its suit—who went as far as heaven to ask it.

(2) We learn his sovereign power. "Our God is in the heavens: he has done whatever he has pleased." Psalm 115:3. In heaven he

governs the universe, and orders all occurrences here below for the good of his children. When the saints are in straits and dangers, and see no way of relief, he sends from heaven and helps them. "He shall send from heaven, and save me." Psalm 57:3.

(3) We learn his glory and majesty. He is in heaven; therefore he is covered with light. Psalm 104:2. He is "clothed with honor." Psalm 104:1: He is far above all worldly princes, as heaven is above earth.

(4) We learn his omniscience. All things are naked and unmasked to his eye. Heb 4:13. Men plot and contrive against the church; but God is in heaven, and they do nothing but what he sees. If a man were on the top of a tower or theater, he might see all the people below; God in heaven, as on a high tower or theater, sees all the transactions of men. The wicked make wounds in the backs of the righteous, and then pour in vinegar; but God writes down their cruelty. "I have surely seen the affliction of my people." Exod 3:7. God can thunder out of heaven upon his enemies. "The Lord thundered in the heavens; yes, he sent out his arrows, and scattered them; and he shot out lightnings, and routed them." Psalm 18:13, 14.

(5) We learn comfort for the children of God. When they pray to their Father, the way to heaven cannot be blocked up. One may have a father living in foreign parts—but the way, both by sea and land, may be so blocked up, that there is no coming to him; but you, saint of God, when you pray to your Father, he is in heaven; and though you are ever so confined, you may have access to him. A prison cannot keep you from your God; the way to heaven can never be blocked up.

III. I shall next speak of the pronoun "our." There is an appropriation of the appellation, "Father." "Our Father." Christ, by the word "our," would teach us thus much—that in all our prayers to God, we should exercise faith. Father denotes reverence: Our Father, denotes faith. In all our prayers to God we should exercise faith. Faith baptises prayer, and gives it a name; it is called "the prayer of faith." James 5:15. Without faith, it is speaking, not praying. Faith is the breath of prayer; prayer is dead unless faith breathes in it. Faith is a necessary requisite in prayer. The oil of the sanctuary was made up of several sweet spices, pure myrrh, cassia, cinnamon. Exod 30:23, 24. Faith is the chief spice or ingredient in prayer, which makes it go up to the Lord as sweet incense. "Let him ask in faith." James 1:6. "Whatever you shall ask in prayer, believing, you shall receive." Matthew 21:22.

"Lord," said Cruciger, "I pray, though with a weak faith—yet with faith." Prayer is the gun we shoot with, fervency is the fire that discharges it, and faith is the bullet which pierces the throne of grace. Prayer is the key of heaven, faith is the hand that turns it. Pray in faith, "Our Father." Faith must take prayer by the hand, or there is no coming near to God. Prayer without faith is unsuccessful. If a poor craftsman, who lives by his labor, has ruined his tools, so that he cannot work, how shall he exsist? Prayer is the tool we work with, which procures all good for us; but unbelief spoils and blunts our prayers, and then we get no blessing from God. A faithless prayer is fruitless. As Joseph said, "You shall not see my face, except your brother be with you" (Gen 43:3); so prayer cannot see God's face unless it brings its brother faith with it. What is said of Israel, "They could not enter in because of unbelief," is as true of prayer; it cannot enter into heaven because of unbelief. Heb 3:19. Prayer often suffers shipwreck because it dashes upon the rock of unbelief. O mingle faith with prayer! We must say, "Our Father."

What does praying in faith imply?

Praying in faith implies having faith, and the act implies the habit. To walk implies a principle of life; so to pray in faith implies a habit of grace. None can pray in faith but believers.

What is it to pray in faith?

(1) It is to pray for that which God has promised. Where there is no promise, we cannot pray in faith.

(2) It is to pray in Christ's meritorious name. "Whatever you shall ask in my name, that will I do." John 14:13. To pray in Christ's name, is to pray with confidence in Christ's merit. When we present Christ to God in prayer; when we carry the Lamb slain in our arms; when we say, "Lord, we are sinners—but here is our surety; for Christ's sake be propitious," we come to God in Christ's name; and this is to pray in faith.

(3) It is to fix our faith in prayer on God's faithfulness, believing that he hears and will help. This is taking hold of God. Isaiah 64:7. By prayer we draw near to God, by faith we take hold of him. "They cried unto the Lord;" and this was the crying of faith. 2 Chron 13:14. They "prevailed, because they relied upon the Lord God of their fathers;" ver 18. Making supplication to God, and staying the soul on God, is praying in faith. To pray, and not rely on God to grant our petitions, "is to abuse and put a scorn on God." By praying we seem to honor God; by not believing we affront him. In prayer we say, "Almighty, merciful Father;" by not believing, we blot out all his titles again.

How may we know that we truly pray in faith?

(1) When faith in prayer is humble. A presumptuous person hopes to be heard for some inherent worthiness in himself; he is so qualified, and has done God good service, therefore he is confident God will hear him. See an instance in Luke 18:11, 12: "The Pharisee stood and prayed thus, God, I thank you, that I am not as other men are, extortioners, unjust. I fast twice in the week; I give tithes of all that I possess." This was a presumptuous prayer; but a sincere heart evinces humility in prayer as well as faith. "The publican, standing afar off, would not lift up so much as his eyes unto heaven—but smote upon his breast, saying, God be merciful to me a sinner." "God be merciful," there was faith; "to me a sinner," there was humility and a sense of unworthiness. Luke 18:13.

(2) We may know we pray in faith, when, though we have not the thing we pray for, we believe God will grant it, and are willing to wait his leisure. A Christian having a command to pray, and a promise, is resolved to follow God with prayer, and not give up; as Peter knocked, and when the door was not opened, continued knocking until at last it was opened. Acts 12:16. So when a Christian prays, and prays, and has no answer, he continues to knock at heaven's door, knowing an answer will come. "You will answer me." Psalm 86:7. Here is one that prays in faith. Christ says, "Pray, and faint not." Luke 18:1. A believer, at Christ's word, lets down the net of prayer, and though he catches nothing, he will cast the net again, believing that mercy will come. Patience in prayer, is nothing but faith spun out.

Use 1. For reproof of those who pray in formality, not in faith; those who question whether God hears—or will grant. "You ask, and receive not, because you ask amiss." James 4:3. He does not say, you ask that which is unlawful; but you ask amiss, and therefore you receive not. Unbelief clips the wings of prayer, that it will not fly to

the throne of grace! The rubbish of unbelief—stops the current of prayer!

Use 2. For exhortation. Let us set faith to work in prayer. The farmer sows in hope; prayer is the seed we sow, and when the hand of faith scatters this seed, it brings forth a fruitful crop of blessing. Prayer is the ship we send out to heaven; when faith makes an adventure in this ship, it brings home large returns of mercy. O pray in faith; say, "Our Father." That we may exercise faith in prayer, consider:

(1) God's readiness to hear prayer. Did God forbid all addresses to him, it would put a damp upon the trade of prayer; but his ear is open to prayer. One of the names by which he is known, is, "O you who hear prayer." Psalm 65:2. God is both ready to hear and grant prayer, which should encourage faith in prayer. Some may say, they have prayed—but have had no answer. God may hear prayer, though he does not immediately answer it. We write a letter to a friend, he may have received it, though we have yet had no answer to it. Perhaps you pray for the light of God's face; he may lend you an ear, though he does not show you his face. God may give an answer to prayer, when we do not perceive it. His giving a heart to pray, and inflaming the affections in prayer, is an answer to prayer. "In the day when I cried you answered me, and strengthened me with strength in my soul." Psalm 138:3. David's inward strength was an answer to prayer. Therefore let God's readiness to hear prayer, encourage faith in prayer.

(2) That we may exercise faith in prayer, let us consider that we do not pray alone. Christ prays our prayers over again. His prayer is the ground why our prayer is heard. He takes the dross out of our prayer, and presents nothing to his Father but pure gold.

He mingles his sweet fragrances with the prayers of the saints. Rev 5:8. Think of the dignity of his person, he is God; and the sweetness of his relation, he is a Son. Oh, what encouragement is here, to pray in faith! Our prayers are put into the hand of a Mediator. Christ's prayer is mighty and powerful.

(3) We pray to God for nothing but what is pleasing to him, and he has a mind to grant. If a son asks nothing but what his father is willing to bestow, it will make him go to him with confidence. When we pray to God for holy hearts, there is nothing more pleasing to him. "This is the will of God, even your sanctification." 1 Thess 4:3. We pray that God would give us hearts to love him, and there is nothing he more desires than our love. How should it make us pray in faith, when we pray for nothing but what is acceptable to God, and which he delights to bestow!

(4) To encourage faith in prayer, let us consider the many sweet promises that God has made to prayer. The cork keeps the net from sinking, so the promises are the cork to keep faith from sinking in prayer. God has bound himself to us by his promises. The Bible is bespangled with promises made to prayer. "He will be very gracious unto you at the voice of your cry." Isaiah 30:19. "The Lord is rich unto all who call upon him." Romans 10:12. "You shall find me, when you shall search for me with all your heart." Jer 29:13. "He will fulfill the desire of those who fear him." Psalm 145:19. The Syrians tied their god Hercules with a golden chain, that he should not leave; God has tied himself fast to us by his promises. How should these animate and spirit faith in prayer! Faith gets strength in prayer—by sucking from the breast of a promise.

(5) That we may exercise faith in prayer, consider that Jesus Christ has purchased that which we pray for. We may

think the things we ask for in prayer too great for us to obtain—but they are not too great for Christ to purchase. We pray for pardon. Christ has purchased it with his blood. We pray for the Spirit to animate and inspire us. The sending down of the Holy Spirit into our hearts, is the fruit of Christ's death. It should put life into our prayers, and make us pray in faith, to reflect that the things we ask, though more than we deserve—yet they are not more than Christ has purchased for us.

(6) To pray in faith, consider there is such bountifulness in God, that he often exceeds the prayers of his people. He gives them more than they ask! Hannah asked a son, and God not only gave her a son—but a prophet. Solomon asked wisdom, and God gave him not only wisdom—but riches and honor besides. Jacob prayed that God would give him food and raiment, and he increased his pilgrim's staff into two bands. Gen 32:10. God is often better to us than our prayers, as when Gehazi asked but one talent, Naaman would needs force two upon him. 2 Kings 5:23. We ask one talent, and God gives two. The woman of Canaan asked but a crumb, namely, to have the life of her child; and Christ gave her more, he sent her home with the life of her soul.

(7) The great success which the prayer of faith has found. Like Jonathan's bow, it has not returned empty. The little word father, pronounced in faith, has overcome God. "Deliver me, I pray you." Gen 32:11. This was mixed with faith in the promise. "You said, I will surely do you good;" ver 12. This prayer had power with God, and prevailed. Hos 12:4. The prayer of faith has opened prison doors, stopped the chariot of the sun, locked and unlocked heaven. James 5:17. The prayer of faith has strangled the plots of enemies in their birth, and has routed their forces. Moses' prayer against Amalek did

more than Joshua's sword; and should not this hearten and encourage faith in prayer?

(8) If all this will not prevail, consider how heartless and comfortless it is not to pray in faith! The heart misgives secretly that God does not hear, nor will he grant. Faithless praying must needs be comfortless; for there is no promise made to unbelieving prayer. It is sad sailing where there is no anchoring; and sad praying where there is no promise to anchor upon. James 1:7. The disciples toiled all night and caught nothing; so the unbeliever toils in prayer and catches nothing; he receives not any spiritual blessings, pardon of sin, or grace. As for the temporal mercies which the unbeliever has, he cannot look upon them as the fruit of prayer— but as the overflowing of God's bounty. Oh, therefore labor to exert and put forth faith in prayer!

But so much sin cleaves to my prayer, that I fear it is not the prayer of faith, and God will not hear it.

If you mourn for this, it hinders not but that your prayer may be in faith, and God may hear it. Weakness shall not make void the saint's prayers. "I said in my haste, I am cut off." Psalm 31:22. There was much unbelief in that prayer: "I said in my haste:" in the Hebrew, "in my trembling," David's faith trembled and fainted—yet God heard his prayer. The saints' passions do not hinder their prayers. James 5:17. Therefore be not discouraged, for though sin will cleave to your holy offering, yes, these two things may comfort you—that you may pray with faith—though with weakness; and God sees the sincerity— and will pass by the infirmity.

How shall we pray in faith?

Implore the Spirit of God. We cannot say, "Our Father," but by the Holy Spirit. God's Spirit helps us, not only to pray with sighs and groans—but with faith. The Spirit carries us to God, not only as to a Creator—but a Father. "God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father." Gal 4:6. "Crying:" there the Spirit causes us to pray with fervency. "Abba, Father:" there the Spirit helps us to pray with faith. The Spirit helps faith to turn the key of prayer, and then it unlocks heaven.

The First Petition in the Lord's Prayer

"Hallowed be your name." Matthew 6:9

Having spoken of the introduction to the Lord's prayer, "After this manner therefore pray," and the preface, "Our Father in heaven;" I come, thirdly, to the prayer itself, which consists of seven petitions.

The first petition is: "Hallowed be your name." In the Latin it is, "Sanctified be your name." In this petition, we pray that God's name may shine forth gloriously, and that it may be honored and sanctified by us, in the whole course and tenor of our lives. It was the angels' song, "Glory be to God in the highest;" that is, let his name be glorified and hallowed. This petition is set in the forefront, to show that the hallowing of God's name is to be preferred before all things. It is to be preferred before life. We pray, "Hallowed be your name," before we pray, "Give us this day our daily bread." It is to be preferred before salvation. Romans 9:23. God's glory is more worth than the salvation of all men's souls. As Christ said of love in Matthew 22:38, "This is the first and great commandment;" so I may

say of this petition, "Hallowed be your name:" it is the first and great petition; it contains the most weighty thing in true religion, which is God's glory.

When some of the other petitions shall be useless and out of date, as we shall not need to pray in heaven, "Give us our daily bread," because there shall be no hunger; nor, "Forgive us our trespasses," because there shall be no sin; nor, "Lead us not into temptation," because the old serpent is not there to tempt: yet the hallowing of God's name will be of great use and request in heaven; we shall be ever singing hallelujahs, which is nothing else but the hallowing of God's name. Every Person in the blessed Trinity, God the Father, Son, and Holy Spirit, must have this honor, to be hallowed; their glory being equal, and their majesty co-eternal. "Hallowed be your name." To admire God's name is not enough; we may admire a conqueror; but when we say, "Hallowed be your name," we set God's name above every name, and not only admire him—but adore him; and this is proper to the Deity only. For the further explanation, I shall propound three questions.

I. What is meant by God's name?

[1] His essence. "The name of the God of Jacob defend you" (Psalm 20:1); that is, the God of Jacob defend you.

[2] Anything by which he may be known. As a man is known by his name; so by his attributes of wisdom, power, holiness, and goodness, God is known as by his name.

II. What is meant by hallowing God's name?

To hallow, is to set apart a thing from the common use, to some sacred end. As the vessels of the sanctuary were said to be hallowed,

so, to hallow God's name, is to set it apart from all abuses, and to use it holily and reverently. In particular, hallowing God's name is to give him high honor and veneration, and render his name sacred. We can add nothing to his essential glory; but we are said to honor and sanctify his name when we lift him up in the world, and make him appear greater in the eyes of others. When a prince is crowned, there is something added really to his honor; but when we crown God with our triumphs and hallelujahs there is nothing added to his essential glory. He cannot be greater than he is—but we may make him appear greater in the eyes of others.

III. When may we be said to hallow and sanctify God's name?

[1] When we profess his name. Our meeting in his holy assembly is an honor done to his name. This is good—but it is not enough. All who wear God's livery by profession are not true servants; there are some professors against whom Christ will profess at the last day. "I will profess I never knew you." Matthew 7:23. Therefore, to go a little further:

[2] We hallow and sanctify God's name when we have a high appreciation and esteem of him, and set him highest in our thoughts. The Hebrew word to honor, signifies to esteem precious. We conceive of God in our minds as the most super excellent and infinite good; we see in him a constellation of all beauties and delights; we adore him in his glorious attributes, which are the several beams by which his divine nature shines forth; we adore him in his works, which are bound up in three great volumes — creation, redemption, and providence. We hallow and sanctify his name when we lift him highest in our souls; we esteem him a supereminent and incomprehensible God.

[3] We hallow and sanctify his name when we trust in it. "We have trusted in his holy name." Psalm 33:21. There is no way can we bring more revenues of honor to God, or make his crown shine brighter, than by confiding in him. Abraham "was strong in faith, giving glory to God." Romans 4:20. Here was hallowing God's name. Unbelief stains God's honor and eclipses his name. "He who believes not God—has made him a liar" (1 John 5:10); So faith glorifies and hallows his name. The believer trusts his best jewels in God's hands. "Into your hand I commit my spirit." Psalm 31:5. Faith in a Mediator does more honor, and sanctifies God's name more, than martyrdom or the most sublime acts of obedience.

[4] We hallow and sanctify God's name when we never make mention of it but with the highest reverence. His name is sacred, and it must not be spoken of but with veneration. When the Scripture speaks of God, it gives him his titles of honor. "Blessed be the most high God." Gen 14:20. "Blessed be your glorious name, which is exalted above all praise." Neh 9:5. To speak vainly or slightly of God is profaning his name, and is taking his name in vain. By giving God his venerable titles, we hang his jewels on his crown.

[5] We hallow and sanctify God's name when we love his name. "Let those who love your name be joyful." Psalm 5:11. The love which honors God's name must be special and discriminating love — the cream and flower of our love; such as we give to none besides; as the wife honors her husband by giving him such love as she gives to none else — a marital love. Thus we hallow God's name by giving him such love as we give to none else — a love joined with worship. "He is your Lord; and worship you him." Psalm 45:2.

[6] We hallow and sanctify God's name when we give him a holy and spiritual worship.

(1) When we give him the same kind of worship that he has appointed. "I will be sanctified in those who come near me:" that is, I will be sanctified with that very worship I have appointed. Lev 10:3. It is the purity of worship, that God loves better than the pomp. It dishonors his name to bring anything into his worship which he has not instituted; as if he were not wise enough to appoint the manner in which he will be served. Men prescribe to him and super add their inventions; which he looks upon as offering strange fire, and as a high provocation.

(2) When we give to God the same heart devotion in worship, which he has appointed. "Fervent in spirit; serving the Lord." Romans 12:11. The word for fervent is a metaphor, which alludes to water which seethes and boils over; to signify that our affections should boil over in holy duties. To give God outside worship, and not the devotion of the heart, instead of hallowing and sanctifying him in an ordinance, is to abuse him; as if one calls for wine and you give him an empty glass. We hallow God's name and sanctify him in an ordinance when we give him the vitals of religion, and a heart flaming with zeal.

[7] We hallow and sanctify God's name when we hallow his day. "Hallow the sabbath day." Jer 17:22. Our Christian Sabbath, which comes in the place of the Jews' Sabbath, is called the Lord's day. Rev 1:10. It was anciently called a day of light, wherein Christ the Sun of Righteousness shines in an extraordinary manner. It is an honor done to God to hallow his Sabbath.

(1) We must rest on this day from all secular works. "Bring in no burden on the sabbath day." Jer 17:24. As when Joseph would speak with his brethren he thrust out the Egyptians; so when we would converse with God on this day, we must thrust out all earthly

employments. Mary Magdalene refused to anoint Christ's dead body on the sabbath day. Luke 23:56. She had before prepared her ointment and spices—but came not to the sepulcher until the Sabbath was past; she rested on that day from civil work, even the commendable and glorious work of anointing Christ's dead body.

(2) We must in a solemn manner devote ourselves to God on this day; we must spend the whole day with God. Some will hear the word —but leave all their religion at church; they do nothing at home, they do not pray or repeat the word in their houses, and so rob God of a part of his day. It is lamentable to see how God's day is profaned. Let no man think God's name is hallowed, while his Sabbath is broken.

[8] We hallow and sanctify God's name when we ascribe the honor of all we do, to him. "Give unto the Lord the glory due unto his name." Psalm 96:8. Herod, instead of hallowing God's name, dishonored it by assuming that praise to himself which was due to God alone. Acts 12:23. We ought to take the honor from ourselves—and give it to God. "I labored more abundantly than they all;" one would think this had savored of pride: but the apostle pulls the crown from his own head and sets it upon the head of free grace: "Yet not I—but the grace of God which was with me." 1 Cor 15:10. If a Christian has any assistance in duty, or victory over temptation, he rears up a pillar and writes upon it, "Hitherto the Lord has helped me." John the Baptist transferred all the honor from himself to Christ; he was content to be eclipsed that Christ might shine the more. "He who comes after me is preferred before me." John 1:15. I am but the herald, the voice of one crying; he is the prince. I am but a lesser star; he is the sun. I baptize with water only; he with the Holy Spirit. This is hallowing God's name, when we transfer all honor from ourselves to God. "Not unto us, O Lord, not unto us—but unto your name give glory." Psalm 115:1.

[9] We hallow and sanctify God's name by obeying him. How does a son more honor his father, than by obedience? "I delight to do your will, O my God." Psalm 40:8. The wise men showed honor to Christ, not only by bowing the knee to him—but by presenting him with gold and myrrh. Matthew 2:11. We hallow God's name, not only by lifting up our eyes and hands to heaven and bowing the knee in prayer—but by presenting him with golden obedience. We trade for God and lay out our strength in his service. It was a saying of Dr Jewel, "I have spent and exhausted myself in the labors of my holy calling." "To obey is better than sacrifice." The cherubim representing the angels are set forth with their wings displayed, to show how ready they are to do service to God. To obey is angelic; to pretend honor to God's name, and yet not obey, is but a devout compliment. Abraham honored God by obedience; he was ready to sacrifice his son, though the son of his old age, and a son of the promise. "By myself have I sworn, says the Lord, for because you have done this thing, and have not withheld your son, your only son: that in blessing I will bless you." Gen 22:16, 17.

[10] We hallow and sanctify God's name when we lift up his name in our praises. God is said to sanctify, and man is said to sanctify. God sanctifies us by giving us grace; and we sanctify him by giving him praise. What were our tongues given for but to be organs of God's praise? "Let my mouth be filled with your praise and with your honor all the day." Psalm 71:8. "Blessing, and honor, and glory, and power, be unto him who sits upon the throne, and unto the Lamb forever." Rev 5:13. Thus God's name is hallowed and sanctified in heaven; the angels and glorified saints are singing hallelujahs. Let us begin the work of heaven here. David sang forth God's praises and doxologies in a most melodious manner, and was, therefore, called the sweet singer of Israel. 2 Samuel 23:1. Praising God is hallowing his name; it spreads his renown; it displays the trophies of his

excellency; it exalts him in the eyes of others. "Whoever offers praise, glorifies me." Psalm 123. This is one of the highest and purest acts of true religion.

In prayer we act like men; in praise we act like angels! Praise is the music of heaven, and a work fit for a saint. "Let the saints be joyful: let the high praises of God be in their mouth." Psalm 149:5, 6. None but saints can in a right manner thus hallow God's name by praising him. As everyone has not skill to play on the violin and organ, so everyone cannot rightly sound forth God's harmonious praises; only the saints can do it; they alone can make their tongue and heart join in concert. "I will praise the Lord with my whole heart." Psalm 111:1. "He was extolled with my tongue." Psalm 66:17. Here was joining in concert. This hallowing God's name by praise is very befitting a Christian. It is unbefitting to murmur, which is dishonoring God's name; but it becomes the saints to be spiritual choristers, singing forth the honor of his name. It is called the "garment of praise." Isaiah 61:3. How lovely and handsome is this garment of praise for a saint to wear! "Praise is lovely for the upright." Psalm 33:1. Especially is it a high degree of hallowing God's name—when we can speak well of him and bless him in an afflicted state. "The Lord has taken away; blessed be the name of the Lord." Job 1:21. Many will bless God when he gives—but to bless him when he takes away, is in a high degree to honor him and hallow his name. Let us thus magnify God's name. Has he not given us abundant matter for praising him? He has given us grace, a mercy spun and woven out of his affections; and he intends to crown grace with glory. This should make us hallow his name by being trumpets for his praise.

[11] We hallow and sanctify God's name when we sympathize with him; when we grieve when his name

suffers.

(1) We lay to heart his dishonor. How was Moses affected with God's dishonor! He broke the tables of the law. Exod 32:19. We grieve to see God's worship adulterated, the wine of truth mingled with error.

(2) We grieve when God's church is brought low, because his name suffers. Nehemiah lays to heart the miseries of Zion; his complexion begins to alter, and he looks sad. "Why is your countenance sad?" Neh 2:2. What! sad, when the king's cup-bearer, and wine is so near! Oh! but it fared badly with the church of God, and true religion seemed to lose ground, and God's name suffered; therefore Nehemiah grows weary of the court; he leaves his wine and mingles his drink with weeping. Such holy sympathy and grieving when God's name suffers, he esteems as honoring and sanctifying his name. Hezekiah grieved when the king of Assyria reproached the living God. He went to the temple, and spread the letter of blasphemy before the Lord. Isaiah 37:17. He no doubt watered the letter with his tears; he seemed not to be so much troubled at the fear of losing his own life and kingdom, as that God should lose his glory.

[12] We hallow and sanctify God's name when we give the same honor to God the Son, that we give to God the Father. "That all men should honor the Son, even as they honor the Father." John 5:23. The Socinians deny Christ's divinity, saying that he is a mere man: which is to make him below the angels. The human nature, considered in itself, is below the angelic, and thus they reflect dishonor upon the Lord of glory. Psalm 8:5. We must give equal honor to the Son as to the Father; we must believe Christ's deity; he is the picture of his Father's glory. Heb 1:3. If the Godhead be in Christ, he must needs be God; but the Godhead shines in him. "In him dwells all the fullness of the Godhead bodily;" therefore, he is

God. Col 2:9. How could these divine titles be given to Christ as omnipotence, in Heb 1:3; omnipresence, in Matthew 28:20; a power of sealing pardons in Matthew 9:6; co-equality with God the Father, both in power and dignity, in John 5:21, 23, if he were not crowned with Deity? When we believe Christ's Godhead, and build our hope of salvation on the corner-stone of his merit; when we see that neither the righteousness of the law, nor of angels, can justify—but flee to Christ's blood as to the altar of refuge; this is honoring and sanctifying God's name. God never thinks his name hallowed unless his Son is honored.

[13] We hallow God's name by standing up for his truths. Much of God's glory lies in his truths. His truths are his oracles. He entrusts us with his truths as a treasure; we have not a richer jewel to entrust him with than our souls, nor has he a greater jewel to entrust us with than his truths. His truths set forth his glory. When we are zealous advocates for his truths, it is an honor done to his name. Athanasius was called the bulwark of truth; he stood up in the defense of God's truths against the Arians, and so was a pillar in the temple of God. We had better have truth without peace, than peace without truth. It concerns the sons of Zion to stand up for the great doctrines of the gospel; as the doctrine of the Trinity, the hypostatic union, justification by faith, and the saints' perseverance. We are bid to contend earnestly, to strive as in an agony for the faith—that is, the doctrine of faith. Jude 3. This contending for the truth, brings great revenues to heaven's treasury; and hallows God's name. Some can contend for ceremonies—but not for the truth. We should count him unwise that should contend for a box of pennies, more than for his box of jewels.

[14] We hallow and sanctify God's name by making as many proselytes as we can to him; when, by all holy expedients,

counsel, prayer, example, we endeavor the salvation of others. How did Monica, Augustine's mother, labor for his conversion! She had sorer pangs in travail for his new birth than for his natural birth. It is hallowing God's name when we diffuse the sweet savor of godliness, and propagate true religion to others; when not only we ourselves honor God—but are instruments to make others honor him. Certainly when the heart is seasoned with grace, there will be an endeavor to season others. God's glory is as dear to a saint as his own salvation; and that this glory may be promoted he endeavors the conversion of souls. Every convert is a new member added to Christ. Let us then hallow God's name by laboring to advance piety in others; especially let us endeavor that those who are nearly related to us, or are under our roof, may honor God. "As for me and my house, we will serve the Lord." Josh 24:15. Let us make our houses Bethels, places where God's name is called upon. "Salute Nymphas, and the church that is in his house." Col 4:15. Let the parent endeavor that his children may honor God, and the master that his servants may honor him. Read the Word, drop holy instruction, perfume your houses with prayer. The Jews had sacrifices in their families, as well as in the tabernacle. Exod 12:3. This is hallowing God's name when we make proselytes to him, and endeavor that all under our charge should honor and sanctify his name.

[15] We hallow God's name when we prefer the honor of his name before the dearest things.

(1) When we prefer the honor of God's name before our own credit. The saints of old have, for the honor of God, been willing to endure reproach. "For your sake I have borne reproach." Psalm 69:7. David cared not what reproach he suffered, just so that God's name might not suffer. The prophet Elijah was called in derision, the "hairy prophet;" and the prophet Isaiah "the bearer of

burdens;" and the prophet Zephaniah, "the bitter prophet;" but these reproaches, were as a crown about their head. The honor of God's name was dearer to them than their own honor. Moses esteemed the reproach of Christ greater riches than the treasures of Egypt. Heb 11:26. The apostles went away rejoicing that they were counted worthy to suffer shame for the name of Christ! that they were graced so far as to be disgraced for the name of Christ. Acts 5:41. We hallow God's name when we are content to have our name eclipsed, that his name may shine the more.

(2) When we prefer the honor of God's name before our worldly profit and interest. "We have forsaken all, and followed you." Matthew 19:27. When these two, God and estate, come in competition, we would rather let estate go than God's love and favor. Thus that noble Marquis of Vice parted with a fair estate, using these words, "Let their money perish with them, who count all the gold and silver in the world worth one hour's communion with Jesus Christ."

(3) When we prefer the honor of God's name before our own life. "For your sake we are killed all the day long." Romans 8:36. The honor done to God's name is not by bringing the outward pomp and glory to him as we do to kings—but it comes in another way, and that is by the sufferings of his people. When the world sees how entirely his people love him, that they will die in his service—it exalts and honors his name. God's crown flourishes in the ashes of his martyrs. Basil speaks of a virgin, condemned to the fire, who having her life and estate offered her, if she would bow to the idol, answered, "Let life and money go, welcome Christ!" When God's glory weighs heaviest in the balance, and we are willing to suffer the loss of all rather than God's name should suffer, we do, in a high degree, hallow God's name.

[16] We hallow and sanctify God's name by a holy life. "You are a royal priesthood, a peculiar people; that you should show forth the praises of him who has called you." 1 Peter 2:9. As an unholy life dishonors God's name, "The name of God is blasphemed among the Gentiles through you;" Romans 2:24, so by our holy and Bible lives— we honor God's name. A holy life speaks louder than all the anthems and praises in the world. Though the main work of religion lies in the heart—yet when our light so shines, that others behold it, we glorify God. When our lives shine, his name shines in us. When we carry the picture of Christ about us in our holy example, we bring honor to God's name.

Use 1. See the true note and character of a godly person: he is a sanctifier of God's name. A true saint ambitiously endeavors to advance God's name. The question which he asks himself in everything he is going about is, "Will this action tend to the honor of God's name? Will it exalt God?" It was Paul's chief design that Christ might be magnified, that the crown upon his head might flourish. Phil 1:20. A godly man thinks it scarce worth his while to live—if he may not bring some revenues of honor to God's name.

Use 2. I may here take up a sad lamentation, and speak, as the apostle Paul, weeping. Phil 3:18. Consider how God's name, instead of being hallowed and sanctified, is dishonored. His name, which is worth more than the salvation of all men's souls, suffers deeply. We are apt to speak of our sufferings; alas! what are all our sufferings! God's name suffers most. His name is the dearest thing he has. How do men stand upon their name and honor! God's name is this day dishonored; it is like the sun in an eclipse. Theodosius took it heinously when they threw dirt upon his statue; but what is far worse, disgrace is thrown upon the glorious name of Jehovah. His

name, instead of being hallowed, is dishonored by all sorts; by heathens, by Turks, by Jews, by Papists, and by Protestants.

(1) By heathen; who have a knowledge of a godhead by the light of nature; yet dishonor him, and sin against the light of nature. Romans 1:19. The Egyptians worship an ox; the Persians worship the sun; the Grecians and Romans, Jupiter; and the Parthians worship the devil.

(2) God's name is dishonored by the Turks, who adore Mahomet their great prophet, as one divinely inspired. Mahomet was of an impure, wicked nature. He plucked the crown from Christ's head by denying his Deity.

(3) God's name is dishonored by the Jews, who give not equal honor and adoration to God the Son, as to God the Father. They expect a Messiah yet to come. They believe not in Christ; they blaspheme him; they reject imputed righteousness; they vilify the Christian Sabbath.

(4) God's name is dishonored by the Papists. Theirs is a Goddishonoring religion. They dishonor the name of God by their idolatry, which is spiritual adultery. Idolatry is to worship a false God, or the true God in a false manner. They dishonor God by their idolatry, in making graven images, and giving the same honor to those who is due to God. Images are teachers of lies. They represent God in a bodily shape. Hab 2:18. They dishonor God by their idolatry in the mass; worshiping the host, and offering it up as a sacrifice for sin. The apostle says, "By one offering, Christ has perfected forever those who are sanctified" (Heb 10:14); but as if his offering on the cross were imperfect, they offer him up daily in the mass, which is a dishonor to Christ's priestly office.

The Papist, instead of hallowing God's name, dishonors it by locking up the Scriptures in an unknown tongue. Like the Philistines, they

pluck out people's eyes, and then make sport with them. The Bible is a shining light—but they draw a curtain over it; they take away the key of knowledge, and hinder God's glory by hindering men's salvation. Luke 11:52.

Instead of hallowing God's name, they dishonor it by giving men indulgences. They say the Pope, as Peter's successor, has power to grant indulgences, by virtue whereof men are set free in the sight of God. This is to steal a flower from the crown of heaven. The Pope assumes a power to pardon, which is God's royal prerogative. "Who can forgive sins but God alone?" Mark 2:7. The Pope, by his indulgence, encourages men to sin. What need the Papists care what sins they commit, when they have a license from the Pope to commit sin?

Instead of hallowing God's name, they dishonor it by their invocation to saints. We are to pray to God only. "Pray to your Father;" not pray to a saint or the Virgin Mary—but pray to your Father in heaven. Matthew 6:6. We may pray to none but whom we may believe in. Romans 10:14. The saints in heaven are ignorant of our grievances. "Abraham is ignorant of us." Isaiah 63:16.

Instead of hallowing God's name, they dishonor it, by their luxury and uncleanness. At Rome, fornication keeps open shop, and is in some cases preferred before honorable matrimony. [The whole city is now a brothel.]

Instead of hallowing God's name, they dishonor it, by their blasphemies. They give equal, nay, more honor to the Virgin Mary than to Christ; they ascribe more to her breast-milk, than to his blood; they call her Scala Coeli, the ladder of heaven; Janua paradisi, the gate of Paradise. In their doxologies they say, "Praise be to the Virgin Mary, and also to Christ." What blasphemy is this, to set

the creature above the Creator! They say to her, "O happy Mother of a Son, who purges away our crimes!"

Instead of hallowing God's name, they dishonor it, by their lies. Their golden legend is an imposture, and is full of lying wonders. They show John Baptist's forehead for a relic in Spain—yet his whole head they affirm to be seen in St. Sylvester's in Rome. They show Peter's shadow at Rome. We read of Peter's shadow in Acts 5:15; but it is strange how the Papists could catch it, and keep it with them so long.

Instead of hallowing God's name, they dishonor it, by baptising sin with the name of virtue. Breach of oaths is with the Papists a virtue. If a man has bound his soul to God by an oath, to violate it is virtuous, if it may propagate the Catholic cause. Killing those who are of a different religion, is not only venial—but a virtue among Catholics! Destroying two hundred thousand of the Albigenses, who were Protestants, was commended as a glorious action, honored with a triumph at Rome, and crowned with his holiness' blessing. Is not this a high dishonor to God, to gild over the foulest crimes with the name of virtue and piety? Instead of hallowing God's name, they dishonor it, by their damnable assertions. The Papists affirm that the Pope is above Scripture; that he may dispense with it, and that his canon binds more then the Word of God. They teach salvation by good works; but if a debtor cannot pay his creditor, how can he merit at his hands? They affirm that the Scripture is not a perfect rule of faith and manners; and therefore eke it out with their traditions, which they hold to be of equal authority. They teach that an intellectual faith is saving. They say, that the inward act of the mind is not required in God's worship. Diversion of the mind in duty, though one prays and never thinks of God, is no sin, as Angelus and Sylvester, and other Papists say. They make habitual love to God unnecessary. "It is not needful," says Bellarmine, "to perform any

acts of religion out of love to God." Stapleton and Cajetan affirm, that the precept of loving God with all our heart is not binding; by which they cut asunder the sinews and soul of all religion. Thus, instead of honoring God's name, the Papists dishonor it. Let us pray heartily, that this Romish religion may never again get footing in this nation. God grant that this poisonous weed of Popery may never be watered here; but that being a plant which our heavenly Father has not planted, it may be rooted up!

(5) God's name is dishonored by Protestants. How is his name this day dishonored in England! Christians, instead of hallowing God's name, preach and dishonor it by their tongues. They speak irreverently of his name. God's name is sacred. "That you may fear this glorious and fearful name: the Lord Your God." Deut 28:58. The names of kings are not mentioned without giving them their tides of honor, high and mighty; but men speak irreverently of God, as if he were like one of them. Psalm 50:21. This is taking God's name in vain. They swear by his name. Many seldom mention God's name but in oaths. How is he dishonored, when men rend and tear his name by oaths and imprecations! "Because of swearing, the land mourns." Jer 23:10. If God will reckon with men for idle words, shall not idle oaths be put into the account-book! "Oh! but," says one, "I cannot help it: it is a custom of swearing I have got, and I cannot help it. I hope God will forgive me." Is the habit of swearing a good plea? It is no excuse —but an aggravation of sin; as if one who had been accused of killing a man should plead with the judge to spare him, because it was his habit to murder. That would be an aggravation of the offence; for would not the judge say, "You shall surely die!" So it is here.

As men dishonor God by their tongues, so by their lives. What is it to say, "Hallowed be your name," when in their lives they profane his name? They dishonor God by their atheism, uncleanness, perjury,

intemperance, and injustice. Men hang out a flag of defiance against heaven. As the Thracians, when it thunders, shoot their arrows against heaven, so men shoot their sins as bearded arrows against heaven. Sinners are hardened in sin, they despise counsel, they laugh at reproof, they cast off the veil of modesty. Satan has taken such full possession of them, that when they sin, they glory in their shame. Phil 3:19. They brag how many new oaths they have invented, how often they have been drunk, how many they have defiled; they declare their sin as Sodom. Such horrid impieties are committed, that a modest heathen would blush at. Men in this age sin at that rate, as if either they did not believe there were a hell, or as if they feared hell would be full before they could get there! Was God's name ever so openly dishonored? All our preaching will not make them leave their sins.

What a black veil is drawn over the face of religion at this day? "We live in the dregs of time," wherein the common sewer of wickedness runs. Physicians call it cachexia, when there is no part of the body free from distemper. England has such a disease. "The whole head is sick, the whole heart is faint." Isaiah 1:5. As black vapors rising out of the earth cloud and darken the sun, so the sins of people in our age, like hellish vapors, cast a cloud upon God's glorious name. O that our eyes were rivers of water of holy tears, to see how God's name, instead of being hallowed, is polluted and profaned! May we not justly fear some heavy judgements on this account? Can God put up with our affronts any longer? Can he endure to have his name reproached? Will a king allow his crown-jewels to be trampled in the dust? Do we not see the symptoms of God's anger? Do we not see his judgements hovering over us? Surely God is whetting his sword, he has bent his bow, and is preparing his arrows to shoot!

The body politic is in a paroxysm, or burning fit; and may not the Lord cause a sad phlebotomy? Seeing we will not leave our sins, he may make us lose our blood. May we not fear that the ark should remove, the vision cease, the stars in God's church be removed, and we follow the gospel to the grave? When God's name, which should be hallowed, is profaned by a nation, it is just with God to write that dismal epitaph upon its tomb, "The glory is departed." It were well if the profane party only were guilty; but may not many professors be called to the bar, and indicted for having dishonored God's name? "Are there not with you, even with you, sins against the Lord your God?" 2 Chron 28:10. Are these the spots of God's children? Deut 32:5. If you are diamonds, have you no flaws? Have you not your vanities? If your discourse be not profane, is it not vain? Have you not your self-seekings, rash censures, indecent dresses? If the wicked of the land swear, do not you sometimes slander? If they are drunk with wine, are not you sometimes drunk with passion? If their sin is blaspheming, is not your sin murmuring? "Are there not with you, even with you, sins against the Lord?"

The sins of God's children go nearer to his heart than the sins of others. "When the Lord saw it, he abhorred them, because of the provoking of his sons and of his daughters." Deut 32:19. The sins of the wicked anger God, the sins of his own people grieve him; he will be sure to punish them. "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities." Amos 3:2. O that our head were waters, that we could make this place a Bochim, a place of weeping, that God's children might mix blushing with tears, that they have so little hallowed, and so much eclipsed, God's name! Truly his own people have sinned enough to justify him in all his severe acting against them.

Use 3. For exhortation. Let us hallow and sanctify God's name. Could we but see a glimpse of God's glory, as Moses did in the rock, it would draw adoration and praise from us. Could we "see God face to face," as the angels in heaven do, could we behold him sitting on his throne, at the sight of his glory we would do as the twenty-four elders, who "worship him that lives forever, and cast their crowns before the throne, saying, You are worthy, O Lord, to receive glory and honor and power." Rev 4:11. That we may be stirred up to this great duty of hallowing, adoring, and sanctifying God's name—let us consider:

(1) It is the very end of our being. Why did God give us life—but that by living we may hallow his name? Why did he give us souls— but to admire him? and tongues—but to praise him? The excellence of a thing—is the end for which it was made; as of a star to give light, and of a plant to be fruitful. So the excellence of a Christian is to answer the end of his creation, which is to hallow God's name, and live to that God by whom he lives. He who lives, and of whom God has no honor, buries himself alive, and exposes himself to a curse. Christ cursed the barren fig-tree.

(2) God's name is so excellent that it deserves to be hallowed. "How excellent is your name in all the earth!" Psalm 8:9. "You are clothed with honor and majesty." Psalm 104:1. As the sun has its brightness, whether we admire it or not, so God's name is illustrious and glorious, whether we hallow it or not. In him are all shining perfections—holiness, wisdom, and mercy. He is "worthy to be praised." 2 Samuel 22:4. God is dignus honore, worthy of honor, love, and adoration. We often bestow titles of honor upon those who do not deserve them; but God is worthy to be praised; his name deserves hallowing; he is above all the honor and praise which angels in heaven give him.

(3) We pray, "hallowed be your name"; that is, let your name be honored and magnified by us. If we do not magnify his name, we contradict our own prayers. To say, "hallowed be your name," yet not to bring honor to God's name, is to take his name in vain.

(4) If men will not hallow God's name, and bring revenues of honor to him—he will get honor upon them. "I will get honor upon Pharaoh." Exod 14:17. Pharaoh would not hallow God's name; he said, "Who is the Lord that I should obey him?" Well, says God, if Pharaoh will not honor me, I will get honor upon him. When God overthrew him and his chariots in the sea, he got honor upon him. God's power and justice were gloried in his destruction. There are some whom God has raised to great power and dignity, and they will not honor his name; they make use of their power to dishonor him; they cast reproach upon his name, and revile his servants. If they will not honor God, he will get honor upon them in their final ruin. Herod did not give glory to God—but God got glory upon him. "The angel of the Lord smote him because he gave not God the glory, and he was eaten by worms!" Acts 12:23.

(5) It will be no small comfort to us when we come to die, that we have hallowed and sanctified God's name. Christ's comfort a little before his death was, "I have glorified you on the earth." John 17:4. His redeeming mankind was hallowing and glorifying God's name. Never was more honor brought to God's name than by this great undertaking of Christ. Here was his comfort before death, that he had hallowed God's name, and brought glory to him. So, what a cordial will it be to us at last, when our whole life has been a hallowing of God's name! We have loved him with our hearts, praised him with our lips, honored him with our lives; we have been to the praise of his glory. Eph 1:6. At the hour of death, all your

earthly comforts will vanish; to think how rich you have been, or what pleasures you have enjoyed upon earth, will not give one grain of comfort. What is one the better for an estate that is spent? But to have conscience witnessing that you have hallowed God's name, that your whole life has been glorifying him—what sweet peace and satisfaction will this give!

How glad is that servant who has been all day working in the vineyard, when evening comes, that he shall receive his pay! How sweet will death be when those who have spent their lives in honoring God, shall receive the recompense of reward! What comfort was it to Hezekiah, when on his sick bed, that he could appeal to God, "Remember, Lord, how I have walked before you with a perfect heart, and have done that which is good in your sight." Isaiah 38:3. I have hallowed your name, I have brought all the honor I could to you, "I have done that which is good in your sight."

(6) There is nothing lost by what we do for God. If we bring honor to his name, he will honor us. As Balak said to Balaam, "Am not I able to promote you to honor?" Num 22:37. So if we hallow and sanctify God's name, is he not able to promote us to honor? He will honor us in our life. He will put honor upon our persons: he will number us among his jewels. Mal 3:17. He will make us a royal diadem in his hand. Isaiah 62:3. He will lift us up in the eyes of others. "They shall be as the stones of a crown lifted up, as an ensign of glory." Zech 9:17. He will esteem us as the cream and flower of the creation. "Since you were precious in my sight, you have been honorable." Isaiah 43:4.

God will put honor upon our names. "The memory of the just is blessed." Proverbs 10:7. How renowned have the saints been in all ages, who have hallowed God's name! How renowned was Abraham

for his faith, Moses for his meekness, David for his zeal, Paul for his love to Christ! Their names as a precious ointment, send forth a sweet perfume in God's church to this day.

God will honor us at our death. He will send his angels to carry us up with triumph into heaven. "The beggar died, and was carried by the angels into Abraham's bosom." Luke 16:22. Amasis king of Egypt, had his chariot drawn by four kings, whom he had conquered in war; but what is this, compared to the glory every believer shall have at his death? He shall be carried by the angels of God!

God will put honor upon us after death. He will put glory upon our bodies. We shall be as the angels, not for substance—but quality; our bodies shall be agile and nimble. Now they are as a weight, then they shall be as a wing, moving swiftly from place to place; they shall be full of clarity and brightness, like Christ's glorious body. Phil 3:21. The bodies of the saints shall be as cloth dyed into a scarlet color, made more illustrious; they shall be so clear and transparent, that the soul shall sparkle through them, as the wine through the glass. God will put glory upon our souls. If the cabinet of the body shall be so illustrious, of what orient brightness shall the jewel be! Then will be the great coronation day, when the saints shall wear the robe of immortality, and the crown of righteousness which fades not away. Oh, how glorious will that garland be, which is made of the flowers of paradise! Who then would not hallow and glorify his name, and spread his renown in the world, who will put such immortal honor upon his people, "as eye has not seen, nor ear heard, nor has entered into the heart of man to conceive"?

(7) If men do not hallow—but profane and dishonor God's name, he will pour contempt upon them. Though they be ever so great, and though clothed in purple and scarlet, they shall be

abhorred by God, and their name shall rot! Though the name of Judas is in the Bible, and the name of Pontius Pilate be in the Creed —yet their names stand there for infamy, as traitors to the crown of heaven. "I will make your grave, for you are vile." Nahum 1:14. It is said of Antiochus Epiphanes, though he was a king, and his name signifies illustrious—yet God esteemed him vile. To show how base the wicked are in God's esteem, he compares them to things most vile—to chaff (Psalm 1:4); to dross (Psalm 119:119); to the filth that foams out of the sea (Isaiah 57:20). As God vilely esteems such as do not hallow his name, so he sends them to a vile place at last. Vagrants are sent to the house of correction; and hell is the house of correction to which the wicked are sent when they die. Let all this prevail with us to hallow and sanctify God's name.

What should we do to honor and sanctify God's name?

(1) Get a sound knowledge of God. Take a view of his superlative excellencies; his holiness, his incomprehensible goodness. The angels know God better than we, therefore they sanctify his name, and sing hallelujahs to him. Let us labor to know him to be our God. "This God is our God." Psalm 48:14. We may dread him as a judge— but we cannot honor him as a father, until we know he is our God.

(2) Get a sincere love to God; a love of appreciation, and a love of delight to delight in him. "Lord, you know that I love you." John 21:15. He can never honor his master—who does not love him. The reason God's name is no more hallowed, is because his name is no more loved.

So much for the first petition, "Hallowed be your name." Matthew 6:9.

The Second Petition in the Lord's Prayer

"May Your kingdom come." Matthew 6:10

A soul truly devoted to God, joins heartily in this petition, "your kingdom come." In these words it is implied that God is a king, for he who has a kingdom, can be no less than a king. "God is the King of all the earth." Psalm 47:7. He is a King upon his throne. "God sits upon the throne of his holiness." Psalm 47:8. He has a regal title, high and mighty. "Thus says the high and lofty One." Isaiah 57:15. He has the ensigns of royalty. He has his sword. "If I whet my glittering sword." Deut 32:41. He has his scepter. "A scepter of righteousness is the scepter of your kingdom." Heb 1:8. He has his royal crown. "On his head were many crowns." Rev 19:12. He has his jura regalia, his kingly prerogatives. He has power to make laws, to seal pardons, which are the flowers and jewels belonging to his crown. Thus the Lord is King.

Further, he is a great King. "A great King above all gods." Psalm 95:3. He is great in and of himself; and not like other kings, who are made great by their subjects. That he is so great a King appears by the immensity of his being. "Do not I fill heaven and earth? says the Lord." Jer 23:24. His center is everywhere; he is nowhere included— yet nowhere excluded. He is so immensely great, that "the heaven of heavens cannot contain him". 1 Kings 8:27.

His greatness appears by the effects of his power. He "made heaven and earth," and can unmake it. Psalm 124:8. With a breath he can crumble us to dust; with a word he can unpin the world, and break the axle-tree of it in pieces. "He pours contempt upon princes." Job 12:21. "He shall cut off the spirit of princes." Psalm 76:12. He is Lord

paramount, who does whatever he will. Psalm 115:3. He weighs "the mountains in scales, and the hills in a balance." Psalm 40:12.

God is a glorious King. "Who is this King of glory? The Lord Almighty, he is the King of glory." Psalm 24:10. He has internal glory. "The Lord reigns, he is clothed with majesty." Psalm 93:1. Other kings have royal and sumptuous apparel to make them appear glorious to beholders—but all their magnificence is borrowed. But God is clothed with his own majesty; his own glorious essence is instead of royal robes, and "he has girded himself with strength." Kings have their guard about them to defend their person, because they are not able to defend themselves; but God needs no guard or assistance from others. "He has girded himself with strength." His own power is his lifeguard. "Who in the heaven can be compared unto the Lord? Who among the sons of the mighty can be likened unto the Lord?" Psalm 89:6. He has a pre-eminence above all other kings for majesty. "He has on his vesture a name written, Rex Regum, KING OF KINGS." Rev 19:16. He has the highest throne, the richest crown, the largest dominions, and the longest possession. "The Lord sits King forever." Psalm 29:10. Though he has many heirs —yet no successors. He sets up his throne where no other king does; he rules the will and affections; his power binds the conscience. Angels serve him, all the kings of the earth hold their crowns and diadems by immediate tenure from this great King. "By me kings reign," Proverbs 8:15. To this Lord Jehovah, all kings must give account; and from his tribunal there is no appeal.

Use 1. For instruction

(1) If God is so great a King, and sits King forever, it is no disparagement for us to serve him! It is an honor to serve a king. If the angels fly swiftly upon the King of heaven's message, then

well may we look upon it as a favor to be taken into his royal service. Dan 9:21. Theodosius thought it a greater honor to be God's servant —than to be an emperor. It is more honor to serve God—than to have kings serve us. Every subject of this King is crowned with regal honor! He "has made us kings." Rev 1:6. therefore, as the queen of Sheba, having seen the glory of Solomon's kingdom, said, "Happy are these your servants who stand continually before you." 1 Kings 10:8. So happy are those saints who stand before the King of heaven, and wait on his throne.

(2) If God is such a glorious King, crowned with wisdom, armed with power, be spangled with riches, it shows us what prudence it is to have this King to be ours; to say, "My King, and my God!" Psalm 5:2. It is counted great policy to be on the strongest side. If we belong to the King of heaven, we are sure to be on the strongest side. The King of glory can with ease destroy his adversaries; he can pull down their pride, befoul their policy and restrain their malice. That stone cut out of the mountain without hands, which smote the image (Dan 2:34), was an emblem, says Augustine, of Christ's monarchial power, conquering and triumphing over his enemies. If we are on God's side, we are on the strongest side; he can with a word destroy his enemies. "Then shall he speak unto them in his wrath." Psalm 2:5. Nay, with a look he can destroy them. "Look upon everyone that is proud and bring him low." Job 40:12. It needs cost God no more to confound those who rise up against him, than a look, a cast of his eye. "In the morning watch, the Lord looked unto the army of the Egyptians, through the pillar of fire, and troubled the host of the Egyptians, and took off their chariot-wheels." Exod 14:24. What wisdom is it then to have this King to be ours! Then we are on the strongest side.

Use 2. For exhortation

(1) If God is so glorious a King, full of power and majesty, let us TRUST in him. "Those who know your name will put their trust in you." Psalm 9:10. Trust him with your soul; you cannot put this jewel in safer hands. And trust him with church and state affairs; he is King. "The Lord is a man of war." Exod 15:3. He can bare his holy arm in the eyes of all the nations. If means fail, he is never at a loss; there are no impossibilities with him; he can make the dry bones live. Ezek 37:10. As a King he can command, and as a God he can create salvation. "I create Jerusalem a rejoicing." Isaiah 65:18. Let us trust all our affairs with this great King. Either God can remove mountains—or he can leap over them! Canticles 2:8.

(2) If God is so great a King, let us FEAR him. "Do you not fear me? says the Lord: will you not tremble at my presence?" Jer 5:22. We have enough of fear of men. Fear makes danger appear greater, and sin less; but let us fear the King of kings, who has power to cast body and soul into hell. Luke 12:5. As one wedge drives out another, so the fear of God would drive out all base carnal fear. Let us fear that God whose throne is set above all kings; they may be mighty—but he is almighty. Kings have no power—but what God has given them; their power is limited, his is infinite. Let us fear this King, whose eyes are "as a flame of fire." Rev 1:14. "The mountains quake at him; and the rocks are thrown down by him." Nahum 1:5, 6. If he stamps with his foot, all the creatures are presently up in a battalion to fight for him. Oh, tremble and fear before this God. The fear of God, is the doorkeeper of the soul. It keeps sin from entering. "How can I do this great wickedness, and sin against God?" Gen 39:9.

(3) If God is so glorious a King, he has the power of life and death in his hand. Let all the potentates of the earth take heed how they employ their power against the King of heaven. They

employ their power against God, who with their scepters beat down his truth, which is the most orient pearl of his crown; who crush and persecute his people, who are the apple of his eye (Zech 2:8); who trample upon his laws, and royal edicts, which he has set forth (Psalm 2:3). What is a king without his laws? Let all who are invested with worldly power and grandeur, take heed how they oppose the King of glory. The Lord will be too hard for all who come against him. "Have you an arm like God?" Job 40:9. Will you measure arms with the Almighty? Shall a little child fight with an archangel? "Can your heart endure, or can your hands be strong in the days that I shall deal with you?" Ezek 22:14. Christ will put all his enemies at last under his feet. Psalm 110:1. All the multitude of the wicked, who set themselves against God, shall be but as so many clusters of ripe grapes, to be cast into the winepress of the wrath of God, to be trodden by him until their blood comes forth. The King of glory will come off victor at last. Men may set up their standard—but God always sets up his trophies of victory.

The Lord has a golden scepter, and an iron rod. Psalm 2:9. Those who will not bow to the one, shall be broken by the other.

(4) Is God so great a king, having all power in heaven and earth in his hand—let us learn subjection to him. You who have gone on in sin, and by your impieties hung out a flag of defiance against the King of heaven, O come in quickly, and make your peace, submit to God. "Kiss the Son, lest he be angry." Psalm 2:12. Kiss Christ with a kiss of love, and a kiss of obedience. Obey the King of heaven, when he speaks to you by his ministers and ambassadors. 2 Cor 5:20. When God bids you flee from sin, and espouse holiness, obey him: to obey is better than sacrifice. "To obey God," says Luther, "is better than to work miracles." Obey God willingly. Isaiah 1:19. That is the best obedience, which is cheerful, as that is the

sweetest honey which drops out of the comb. Obey God swiftly. "Then lifted I up my eyes, and, behold, two women, and the wind was in their wings." Zech 5:9. Wings are swift—but wind in the wings denotes great swiftness; such should our obedience to God be. Obey the King of glory.

Use 3. For consolation. Here is comfort to those who are the subjects of the King of heaven. God will put forth all the royal power for their support and comfort.

(1) The King of heaven will plead their cause. "I will plead your cause, and take vengeance for you." Jer 51:36.

(2) He will protect his people. He sets an invisible guard about them. "I will be unto her a wall of fire round about." Zech 2:5. A wall, that is defensive; a wall of fire, that is offensive.

(3) When it may be for the good of his people, he will raise up deliverance to them. "The Lord saved them by a great deliverance." 1 Chron 11:14. God reigning as a king, can save any way; even by contemptible means, as the blowing of the trumpets, and blazing of lamps. Judges 7:20. He can save by contrary means; as when he made the sea a wall to Israel, and the waters were a means to keep them from drowning. The fish's belly was a ship in which Jonah sailed safe to shore. God will never lack ways of saving his people; rather than fail, their very enemies shall do his work. 2 Chron 20:23. He sets Ammon and Mount Seir one against another. As God will deliver his people from temporal danger, so from spiritual danger, as from sin, and from hell. "Jesus who delivered us from the wrath to come." 1 Thess 1: l0.

Use 4. For intimidation. If God is king, he will set his utmost strength against those who are the enemies of his kingdom. "A fire

goes before him, and burns up his enemies round about." Psalm 97:3.

(1) He will set himself against his enemies. He will set his attributes against them, his power and justice; and "who knows the power of your anger?" Psalm 90:2.

(2) He will set the creatures against them. "The stars in their courses fought against Sisera." Judges 5:20. Tertullian observes, that when the Persian fought against the Christians, a mighty wind arose, which made the Persian arrows to fly back in their own faces. Every creature has a quarrel with a sinner; the stone out of the wall, the hail and the frost. Hab 2:11. "He destroyed their vines with hail, and their sycomore-trees with frost." Psalm 78:47.

(3) God will set men against themselves. He will set conscience against them. How terrible is this rod—when turned into a serpent! Melanchthon calls it a hellish fury! It is called vermis conscientiae, the worm of conscience. Mark 9:44. What a worm did Spira feel in his conscience! He was a terror to himself. The worst civil wars are between a man and his conscience.

(4) God will set the diseases of men's bodies against them. "The Lord smote Jehoram in his bowels with an incurable disease." 2 Chron 21:18. God can raise an army against a man out of his own body; he can set one humor of the body against another; the heat to dry up the moisture, and the moisture to drown the heat. The Lord needs not go far for instruments to punish the sinner; he can make the joints of the same body to smite one against another. Dan 5:6.

(5) God will set men's friends against them. Where they used to have honey, they shall have nothing but aloes and wormwood. "When a man's ways please the Lord, he makes even his enemies to

be at peace with him." Proverbs 16:7. When he opposes God, he makes his friends to be his enemies. The wife of emperor Commodes, gave him poison in perfumed wine. Sennacherib's two sons were the death of him. 2 Kings 19:37.

(6) God will set Satan against them. "Let Satan stand at his right hand." Psalm 109:6. What does Satan do, at the sinner's elbows? He helps him to contrive sin. He tempts him to commit sin. He terrifies him for sin. He who has Satan standing at his right hand, is sure to be set at God's left hand. Here is the misery of such as oppose God's royal scepter, that he will set everything in the world against them. If there is either justice in heaven or fire in hell—the ungodly shall not be unpunished!

Use 5. For encouragement. If God is such an absolute monarch, and crowned with such glory and majesty—let us all engage in his service, and stand up for his truth and worship. Dare to own God in the worst time. He is King of kings, and is able to reward all his servants. We may be losers for him, we shall never be losers by him. We are ready to say, as Amaziah, "What shall I do for the hundred talents?" 2 Chron 25:9. If I appear for God, I may lose my estate, or my life. I say with the prophet, God is able to give you much more than this; he can give you for the present inward peace, and for the future a crown of glory which fades not away.

What kingdom is meant when Christ says, "Your kingdom come"?

Let us show first what he does NOT mean.

(1) He does not mean a political or earthly kingdom. The apostles indeed did desire Christ's temporal reign. "Will you at this time restore the kingdom again to Israel?" Acts 1:6. But Christ said his

kingdom was not of this world. John 18:36. So that, when Christ taught his disciples to pray, "Your kingdom come," he did not mean it of any earthly kingdom, that he should reign here in outward pomp and splendor.

(2) It is not meant of God's providential kingdom. "His kingdom rules over all;" that is, the kingdom of his providence. Psalm 103:19. This kingdom we do not pray for when we say, "Your kingdom come;" for this kingdom is already come. God NOW exercises the kingdom of his providence in the world. "He puts down one and sets up another." Psalm 75:7. Nothing stirs in the world but God has a hand in it; he sets every wheel at work; he humbles the proud, and raises the poor out of the dust to set them among princes. 1 Sam 2:8. The kingdom of God's providence rules over all; kings do nothing but what his providence permits and orders. Acts 4:27, 28. This kingdom of God's providence we do not pray should come—for it is already come.

What kingdom then is meant when we say, "Your kingdom come"? Positively a twofold kingdom is meant.

(1) The kingdom of grace, which God exercises in the consciences of his people. This is God's lesser kingdom. When we pray, "Your kingdom come," we pray that the kingdom of grace may be set up in our hearts and increased.

(2) We pray also, that the kingdom of glory may hasten, and that we may, in God's good time be translated into it. These two kingdoms of grace and glory, differ not in nature—but in degree only. The kingdom of grace is nothing but the beginning of the kingdom of glory. The kingdom of grace is glory in the seed; and the kingdom of glory is grace in the flower. The kingdom of grace is glory in the daybreak, and the kingdom of glory is grace in the full meridian. The

kingdom of grace is glory militant, and the kingdom of glory is grace triumphant. There is such an inseparable connection between these two kingdoms, grace and glory, that there is no passing into the one but by the other.

At Athens there were two temples, a temple of virtue and a temple of honor; and there was no going into the temple of honor—but through the temple of virtue. Just so, the kingdoms of grace and glory are so closely joined together, that we cannot go into the kingdom of glory but through the kingdom of grace. Many people aspire after the kingdom of glory—but never look after grace; but these two, which God has joined together, may not be put asunder. The kingdom of grace leads to the kingdom of glory.

I. The first thing implied in this petition, "Your kingdom come," is that we are in the kingdom of darkness. We pray that we may be brought out of the kingdom of darkness. The state of nature, is a kingdom of darkness, where sin is said to reign. Romans 6:12. It is called, "the power of darkness." Col 1:13. Man, before the fall, was illuminated with perfect knowledge—but this light is now eclipsed, and he is fallen into the kingdom of darkness. "For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins." Colossians 1:13-14

How many ways is a natural man in the kingdom of darkness?

(1) He is under the darkness of ignorance. "Having the understanding darkened." Eph 4:18. Ignorance is a black veil drawn over the mind. Men by nature may have a deep understanding in the things of the world—and yet be ignorant of the things of God. Nahash the Ammonite would make a covenant with Israel to thrust out their

right eyes. 1 Sam 11:2. Since the fall, our left eye remains—a deep insight into worldly matters; but our right eye is thrust out—we have no saving knowledge of God. Some things we know by nature—but nothing as we ought to know. 1 Cor 8:2. Ignorance draws the curtains round about the soul. 1 Cor 2:14.

(2) A natural man is under the darkness of pollution. Hence sinful actions are called "works of darkness." Romans 13:12. Pride and lust darken the glory of the soul. A sinner's heart is a dark conclave, which looks blacker than hell.

(3) A natural man is under the darkness of misery; he is exposed to divine vengeance; and the sadness of this darkness is, that men are not sensible of it. They are blind—yet they think they see. The darkness of Egypt was such thick darkness as "might be felt." Exod 10:21. Men by nature are in thick darkness. But here is the misery— the darkness cannot be felt! They will not believe they are in the dark —until they are past recovery!

Use 1. See what the state of nature is! It is a "kingdom of darkness," and it is a bewitching darkness. "Men loved darkness rather than light;" as the Athlantes in Ethiopia curse the sun. John 3:19. Darkness of sin leads to "chains under darkness." Jude 6. What comfort can such take in earthly things? The Egyptians might have food, gold, silver; but they could take but little comfort in them, while they were in such darkness as might be felt; so the natural man may have riches and friends to delight in—yet he is in the kingdom of darkness, and how dead are all these comforts! You who are in the kingdom of darkness—do not know where you are going. As the ox is driven to the shambles—but knows not where he is going; so the devil is driving you before him to hell—but you know not where you are going! Should you die in your natural state, while you are in the

kingdom of darkness, blackness of darkness is reserved for you! "To whom is reserved the blackness of darkness forever!" Jude 13.

Use 2. Let us pray that God will bring us out of this kingdom of darkness. God's kingdom of grace cannot come into our hearts—until we are brought out of the kingdom of darkness. Col 1:13. Why should not we strive to get out of this kingdom of darkness? Who would desire to stay in a dark dungeon? O fear the chains of darkness. Jude 6. These chains are God's power, binding men as in chains under wrath forever. O pray that God would deliver you out of the kingdom of darkness!

(1) Be sensible of your dark, damned estate—that you have not one spark of fire to give you light! (2) Go to Christ to enlighten you! "Christ shall give you light;" he will not only bring your light to you— but open your eyes to see it. Eph 5:14. That is the first thing implied, "Your kingdom come;" we pray that we may be brought out of the kingdom of darkness.

II. The second thing implied is "Your kingdom come," is that we pray against the devil's kingdom; that his kingdom may be demolished in the world. His kingdom stands in opposition to Christ's kingdom; and when we pray, "Your kingdom come," we pray against Satan's kingdom. He has a kingdom: "The prince of this world." John 16:11. He got it by conquest: he conquered mankind in paradise. He has his throne. "You dwell where Satan's throne is." Rev 2:13. His throne is set up in the hearts of men; he does not care for their purses—but their hearts. He is served upon the knee. Eph 2:2. "They worshiped the dragon," that is, the devil. Rev 13:4. Satan's empire is very large. Most kingdoms in the world pay tribute to him. His kingdom has two qualifications or characters: [1] It is regnum

nequitiae—a kingdom of impiety. [2] It is regnum servitutis—a kingdom of slavery.

[1] The kingdom of Satan is a kingdom of IMPIETY. Nothing but sin goes on in his kingdom. Murder and heresy, lust and treachery, oppression and division—are the constant trade driven in his dominions. He is called "the unclean spirit." Luke 11:24. What else is propagated in his kingdom, but a mystery of iniquity?

[2] Satan's kingdom is a kingdom of SLAVERY. He makes all his subjects slaves. The sinner is held captive under the grim tyranny of the devil! Satan is a usurper and a tyrant; he is a worse tyrant than any other!

(1) Other tyrants do but rule over the body—but Satan's kingdom rules over the soul! He rides some men—as we do upon horses.

(2) Other tyrants have some pity on their slaves. Though they make them work in the galleys—yet they give them food, and let them have their hours for rest. But Satan is a merciless tyrant, who gives his slaves poison instead of food, and hurtful lusts to feed on. 1 Tim 6:9. Nor will he let his slaves have any rest: he wearies them out to do his drudgery. "They weary themselves to commit iniquity." Jer 9:5.

When the devil had entered into Judas, he sent him to the high priests, and from thence to the garden, and never let him rest until he had betrayed Christ and hanged himself. Thus he is the worst of tyrants. When men have served him to their utmost strength, he welcomes them to hell with fire and brimstone!

Use. Let us pray that Satan's kingdom, set up in the world, may be overthrown. It is sad to think that, though the devil's kingdom be so bad—yet that it should have so many to support it. He has more to

stand up for his kingdom than Christ has for his. What a large harvest of souls has Satan! and God only a few gleanings. The Pope and the Turk give the power to Satan. If in God's visible church, the devil has so many loyal subjects that serve him with their lives and souls, how do his subjects swarm in places of idolatry and paganism, where there is none to oppose him—but all vote on the devil's side!

Men are willing slaves to Satan; they will fight and die for him; therefore he is not only called "the prince of this world," but "the god of this world" (John 12:31; 2 Cor 4:4), to show what power he has over men's souls. O let us pray that God would break the scepter of the devil's kingdom; that Michael may destroy the dragon; that the hellish kingdom of the prince of darkness may be beaten down! Satan's kingdom must be thrown down before Christ's kingdom can flourish in its power and majesty. "Then they may come to their senses and escape the Devil's trap, having been captured by him to do his will." 2 Timothy 2:26

When we pray, "Your kingdom come," something is positively intended.

III. We pray that the kingdom of GRACE may be set up in our hearts.

When we pray, "May Your kingdom come," we pray that the kingdom of grace may come into our hearts. This is regnum Dei mikron, God's lesser kingdom. "The kingdom of God is not eating and drinking— but righteousness, peace, and joy in the Holy Spirit." Romans 14:17. "The kingdom of God is within you." Luke 17:21.

Why is grace called a kingdom?

Because, when grace comes, there is a kingly government set up in the soul. Grace rules the will and affections, and brings the whole man in subjection to Christ; it kings it in the soul, sways the scepter, subdues mutinous lusts, and keeps the soul in a spiritual decorum.

Why is there such need to pray that this kingdom of grace may come into our hearts?

(1) Because, until the kingdom of grace comes, we have no right to the covenant of grace. The covenant of grace is sweetened with love, bespangled with promises; it is our Magna Charta, by virtue of which God passes himself over to us to be our God. Who are heirs of the covenant of grace? Only such as have the kingdom of grace in their hearts. "A new heart will I give you, and a new spirit will I put within you." Ezek 36:26. Here the kingdom of grace is set up in the soul; it then follows, "I will be your God", 36:28. The covenant of grace is to an ungracious person—as a sealed fountain; it is kept as a paradise with a flaming sword, that the sinner may not touch it. Without grace, you have no more right to it, than a farmer to the city-charter.

(2) Unless the kingdom of grace is set up in our hearts, our purest offerings are defiled. They may be good as to the matter —but not as to the manner; they lack that which should meliorate and sweeten them. Under the law, if a man who was unclean by touching a dead body, carried a piece of holy flesh in his skirt, the holy flesh could not cleanse him—but he polluted it. Hag 2:12. Until the kingdom of grace be in our hearts, ordinances do not purify us— but we pollute them. Even the prayer of an ungracious person is sin. "The Lord hates the sacrifice of the wicked" Proverbs 15:8. In what a sad condition is a man before God's kingdom of grace is set up in his heart! Whether he comes or comes not to the ordinance, he sins. If

he does not come to the ordinance, he is a despiser of it; if he does come, he is a polluter of it. A sinner's works are opera mortua, dead works; and those works which are dead, cannot please God. A dead flower has no sweetness. Heb 11:6.

(3) We had need pray that the kingdom of grace may come, because until this kingdom come into our hearts, we are loathsome in God's eyes. "My soul loathed them." Zech 11:8. How great is the foulness of a corrupt mind! A heart void of grace looks blacker than hell. Sin transforms man into a devil. "Have I not chosen you twelve—and one of you is a devil?" John 6:70. Envy is the devil's eye, hypocrisy is his cloven foot. Thus it is before the kingdom of grace come. So deformed is a graceless person, that when once he sees his own filth and leprosy, the first thing he does is to loathe himself. "You shall loathe yourself in your own sight for all your evils." Ezek 20:43. I have read of a woman who always used flattering mirrors, and who, by chance, seeing her face in a true mirror, in insaniam delapsa est, she ran mad. When once God gives those who now dress themselves by the flattering mirror of presumption, a sight of their own filthiness, they will abhor themselves. "You shall loathe yourselves in your own sight for all your evils."

(4) Before the kingdom of grace comes unto us we are spiritually illegitimate, of the bastard brood of the old serpent. "You are the children of your father the Devil!" John 8:44. To be illegitimate is the greatest infamy. "A bastard shall not enter into the congregation of the Lord even to his tenth generation." Deut 23:2. He was to be kept out of the holy assemblies of Israel as an infamous creature. A bastard by law cannot inherit. Before the kingdom of grace comes into the heart, a person is to God as

illegitimate, and so continuing he cannot enter into the kingdom of heaven.

(5) Before the kingdom of grace be set up in men's hearts, the kingdom of Satan is set up in them. They are said to be under "the power of Satan." Acts 26:18. Satan commands the will; though he cannot force the will, by his subtle temptations he can draw it. He is said to take men captive "at his will." 2 Tim 2:26. The Greek word signifies to take them alive as the fowler does the bird in the snare. The sinner's heart is the devil's mansion-house. "I will return into my house." Matthew 12:44. The sinner's heart is Satan's workshop, where he works. "Satan, the mighty prince of the power of the air, who now works in the children of disobedience." Eph 2:2. The members of the body are the tools with which Satan works. He possesses men. In Christ's time many had their bodies possessed— but it is far worse to have the souls possessed. One is possessed with an impure devil, another with a revengeful devil, another with a covetousness devil, etc. No wonder the ship goes full sail when the wind blows; no wonder men go full sail in sin when the devil, the prince of the air, blows them. Thus, until the kingdom of grace comes —men are under the power of Satan, who, like Draco, writes all his laws in blood.

(6) Until the kingdom of grace comes, a man is exposed to the wrath of God. "Who knows the power of your anger?" Psalm 90:11. If when but a spark of God's wrath flies into a man's conscience in this life it is so terrible, what will it be when God stirs up all his anger? So inconceivably torturing is God's wrath, that the wicked call to the rocks and mountains to fall on them and hide them from it. Rev 6:16. The hellish torments are compared to a fiery lake. Rev 20:15. Other fire is but painted fire—in comparison with this! This lake of fire burns forever. Mark 9:44. God's breath kindles this

fire. Isaiah 30:33. Where shall we find buckets to quench it? Time will not finish it; tears will not quench it. To this fiery lake men are doomed, until the kingdom of grace is set up in them.

(7) Until the kingdom of grace comes, men cannot die with comfort. He only who takes Christ in the arms of his faith can look death in the face with joy. It is sad to have the king of terrors in the body—and not the kingdom of grace in the soul. It is a wonder every graceless person does not die crazy. What will a gracedespiser do—when death comes to arrest him? Hell follows death. "Behold, a pale horse, and his name that sat on him was death, and hell followed with him." Rev 6:8. Thus you see what need we have to pray that the kingdom of grace may come. Of him that dies without Christ I may say, "It had been good for that man if he had not been born." Matthew 26:24. Few believe the necessity of having the kingdom of grace set up in their hearts, as appears by this, that they are well content to live without it. Does that man believe the necessity of pardon, who is content to be without it? Most people, if they may have trading, and may sit quietly under their vine and figtrees, are in their kingdom, though they have not the kingdom of God within them. If the candle of prosperity shine upon their head, they care not whether the grace of God shines in their hearts. Do these men believe the necessity of grace? Were they convinced how needful it is to have the kingdom of God within them—they would cry out as the jailor, "What must I do to be saved?" Acts 16:30.

How may we know that the kingdom of grace is set up in our hearts?

It concerns us to examine this, for our salvation depends upon it, and we had need be cautious in the search, because there is something which looks like grace, which is not. "If a man think himself to be

something, when he is nothing, he deceives himself." Gal 6:3. Many think they have the kingdom of grace come into their heart, and it is only a chimera, a golden dream. "How many with vain hope go down to hell!" Augustine. Zeuxis painted grapes so lively—that he deceived the living birds. There are many deceits about grace.

(1) Men think they have the kingdom of grace in their hearts because they have the means of grace. They live where the silver trumpet of the gospel sounds, they are lifted up to heaven with ordinances. "I have a Levite for my priest," surely I shall go to heaven. Judges 17:13. The Jews cried, "The temple of the Lord, the temple of the Lord are we." Jer 7:4. We are apt to glory in this, that the oracles of God are committed to us, that we have the Word and sacrament. Alas! this is a fallacy; we may have the means of grace, and yet the kingdom of grace may not be set up in our hearts. We may have the kingdom of God come near us—but not into us. We may have the sound of the Word in our ears—but not the savor of it in our hearts. Luke 11:20. Many of the Jews, who had Christ for their preacher, were not the better for it. Hot clothes will not put warmth into a dead man. You may have hot clothes, warn and lively preaching, and yet be spiritually dead. "The children of the kingdom shall be cast out." Matthew 8:12.

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

[1] They may have great enlightening of mind, profound knowledge, and almost speak like angels dropped from heaven. But the apostle supposes a case in which, after men have been enlightened, they may fall away. Heb. 6:4, 5, 6.

But wherein does this illumination come short?

The illumination of hypocrites is not powerful and effective—it does not leave an impression of holiness behind; it is like weak physic that will not work. The mind is enlightened—but the heart is not renewed. A Christian professor who is all head—but no feet, does not walk in the ways of God.

[2] Men have had convictions and stirrings of conscience for sin, they have seen the evil of their ways, and now hope the kingdom of grace is come; but though convictions are a step towards grace, they are not grace. Had not Pharaoh and Judas convictions? Exod 10:16.

What makes convictions prove abortive? Wherein do they fail?

They are not deep enough. A sinner never saw himself lost without Christ. The seed which lacked depth of earth, withered. Matthew 13:5. These convictions are like blossoms blown off before they come to maturity. They are also involuntary. The sinner does what he can to stifle them; he drowns them in wine and mirth; he labors to get rid of them. As the deer when shot runs and shakes out the arrow, so does he the arrow of conviction; or as the prisoner files off his fetters, and breaks loose, so he breaks loose from convictions. His corruptions are stronger than his convictions.

[3] Men have had some kind of humiliation, and have shed tears for their sins, and therefore hope the kingdom of grace is come into their hearts. But this is no infallible sign of grace. Saul wept; Ahab humbled himself.

Why ishumiliation not a grace? Wherein does it come short of it?

Tears in the wicked do not spring from love to God—but are forced by affliction, as water that drops from distillation is forced by the

fire. Gen 4:13. The tears of sinners are forced by God's fiery judgments. They are deceitful tears. Men weep—yet go on in sin; they do not drown their sins in their tears.

[4] Men have begun some reformation, therefore now they surely think that the kingdom of grace is come! But there may be deceit in this. A man may leave his oaths and drunkenness, and still be in love with sin. He may leave his sin—out of fear of hell, or because it brings shame and poverty—but still his heart goes after it, "They set their heart on their iniquity" (Hos 4:8); as Lot's wife left Sodom—but still her heart was in Sodom. Hypocrites are like the snake which casts off her skin—but keeps her poison. They keep the love of sin, as one who has long been an unsuccessful suitor to another—yet still he has a hankering love to her. It may be a partial reformation. He may leave off one sin and live in another. He may refrain from drunkenness—and live in covetousness. He may refrain from swearing—and live in the sin of slandering. One devil may be cast out—and another as bad may come in its place! A man may forsake gross sins—but have no reluctance against heart sins—such as proud, lustful thoughts. Though he dams up the stream, he lets the fountain alone.

Oh, therefore, if there is so many deceits, and men may think the kingdom of heaven is come into their hearts when it is not, how careful and critical had we need be in our search whether we have it really in our hearts! If a man is deceived in the title of his land, it is but the loss of his estate; but if he is deceived about his grace, it is the loss of his soul!

How may we positively know, that the kingdom of grace is set up in us?

In general, by having a metamorphosis or change wrought in the soul, which is called the "new creation." 2 Cor 5:17. The faculties are not new—but there is a new nature; as the strings of a lute are the same—but the tune is altered. When the kingdom of grace is set up, there is light in the mind, order in the affections, pliableness in the will, tenderness in the conscience. Those who can find no such change of heart, and are the same as they were--as vain, as earthly, as unclean as ever--have no sign of God's kingdom of grace in them.

More particularly we may know the kingdom of grace is set up in our hearts.

(1) By having TRUE DESIRES AFTER GOD, which is the smoking flax that Christ will not quench. A true desire of grace is grace: by the beating of this pulse we conclude there is life. "O Lord, let your ear be attentive to the prayer of your servants who desire to fear your name." Neh 1:11. But may not a hypocrite have good desires? "Let me die the death of the righteous." Num 23:10. True desires after God, evidence the kingdom of God within a man.

How may these true desires be known?

A true desire after God is sincere. We desire God for himself, for his intrinsic excellencies. The savor of the ointment of Christ's graces draws the virgins' desires after him. Canticles 1:3. A true saint desires him not only for what he has—but for what he is; not only for his rewards—but for his holiness. No hypocrite can thus desire God; he may desire him for his jewels—but not for his beauty.

A true desire after God is insatiable. It cannot be satisfied without God; let the world heap her honors and riches, they will not satisfy. No flowers or music will content him who is thirsty; so nothing will

quench the soul's thirst—but the blood of Christ! He faints away, his heart breaks with longing for God. Psalm 84:2; Psalm 119:20.

A true desire after God is active; it flourishes into endeavor. "With my soul have I desired you in the night; yes, with my spirit within me will I seek you early." Isaiah 26:9. A soul that desires aright says, "I must have Christ; I must have grace; I will have heaven, though I take it by storm." He who desires water will let down the bucket into the well to draw it up.

A true desire after God is supreme. We desire Christ, not only more than the world—but more than heaven. "Whom have I in heaven but you?" Psalm 73:25. Heaven itself would not satisfy—without Christ. Christ is the diamond in the ring of glory! If God should say to the soul, I will put you into heaven—but I will hide my face from you, I will draw a curtain between us, that you shall not behold my glory; the soul would not be satisfied—but say, as Absalom, "I want to see the king's face!" 2 Samuel 14:32.

A true desire after God is increasing. It increases as the sun in the horizon. A little of God will not satisfy—but the pious soul desires still more. A drop of water is not enough for the thirsty traveler. Though a Christian is thankful for the least degree of grace—yet he is not satisfied with the greatest; he still thirsts for more of Christ, and his Spirit. A saint would have more knowledge, more sanctity, more of Christ's presence. A glimpse of Christ through the lattice of an ordinance is sweet; but the soul will never stop longing—until it sees him face to face. It desires to have grace perfected in glory. It desires to be wholly plunged into the sweetness of God. We would be swallowed up in God, and be ever bathing ourselves in those perfumed waters of pleasure which run at his right hand forever. Surely this sincere desire after God is a blessed sign that the kingdom

of grace is come into our hearts. The beating of this pulse shows life! "Desires for God—are from God." Augustine. If iron moves upwards contrary to its nature, it is a sign some loadstone has been there drawing it. Just so, if the soul move towards God in sincere desires— it is a sign the loadstone of the Spirit has been drawing it!

(2) We may know the kingdom of grace has come into our hearts by having the princely grace of FAITH. "Faith is the most sacred jewel of the human heart." Gemma. Faith cuts us off from the wild olive tree of nature—and ingrafts us into Christ. Faith is the vital artery of the soul. "The just shall live by faith." Heb 10:38. Faith makes a holy adventure on Christ's merits. As a princely grace—it reigns in the soul, when the kingdom of God is come unto us. The Hebrew word for faith, signifies to nourish; faith nourishes the soul, and is the nurse of all the graces. But, who will not say he is a believer? Simon Magus believed—yet was in the gall of bitterness. Acts 8:13, 23. The hypocrite can put on faith's mantle, as the devil did Samuel's.

How shall we know therefore that our faith is sound, that it is the faith of the operation of God, and that the kingdom of God is within us?

True faith is wrought by the ministry of the Word. "Faith comes by hearing." Romans 10:17. Peter let down the net of his ministry, and at one draught caught three thousand souls. Let us examine how our faith was wrought. Did God in the ministry of the Word humble us? Did he break up the fallow ground of our heart, and then cast in the seed of faith? A good sign; but, if you know not how you came by your faith, suspect yourselves; as we suspect men to have stolen goods, when they know not how they came by them.

True faith is at first small, like a grain of mustard-seed; it is full of doubts and fears; it is smoking flax: it smokes with desire—but does not flame with comfort. It is so small that a Christian can hardly discern whether he has faith or not.

True faith is long in working—it does not come about in a moment. It costs many searchings of heart, many prayers and tears; there is a spiritual combat. The soul suffers many sore pangs of humiliation before the child of faith is born. To those whose faith is in one leap, who leap out of sin into a confidence that Christ is theirs, we may say, as Isaac concerning his son's venison, "How is it that you have found it so quickly?" Gen 27:20. How is it that you came by your faith so soon? The seed in the parable which sprung up suddenly, withered. Mark 4:5, 6. [Things which grow too quickly—have a way of suddenly wilting].

True faith is joined with sanctity. As a little musk sweetens, so a little faith purifies. "Holding the mystery of the faith in a pure conscience." 1 Tim 3:9. Though faith does but touch Christ, it fetches a healing virtue from him. Justifying faith does that in a spiritual sense which miraculous faith does—it removes the mountains of sin, and casts them into the sea of Christ's blood!

True faith will trust God, even in times of trial. Though a Christian is cut short in provisions — though the fig-tree does not blossom — yet he will trust in God. Faith fears not famine. God has given us his promise as his bond. "Truly you shall be fed." Psalm 37:3. Faith puts this bond in suit, that God will rather work a miracle—than his promise shall fail. He has cause to suspect his faith, who says, he trusts God for the greater—but dares not trust him for the less: he trusts God for salvation—but dares not trust him for daily bread.

True faith is prolific. It brings forth fruit; it has Rachel's beauty and Leah's fruitfulness. Faith is full of good works. It believes as if it did not work—and it works as if it did not believe. Faith is the spouselike grace which marries Christ—and good works are the children which it bears. By having such faith we may know the kingdom of God is within us; that grace is certainly in our hearts.

(3) We may know that the kingdom of grace has come into our hearts by having the grace of LOVE.Faith and love are the two hinges, on which all true religion turns. "The upright love you." Canticles 1:4.

True love to love God is out of choice. It turns the soul into a seraphim; it makes it burn in a flame of affection; it is the truest touchstone of sincerity. Love is the queen of the graces; it commands the whole soul. "Christ's love compels us." 2 Corinthians 5:14. If our love to God is genuine, we let him have the supremacy of our love; we set him in the highest place of our soul; we give him the purest of our love. "I would give you spiced wine to drink, my sweet pomegranate wine." Canticles 8:2. If the spouse had anything better—a cup more juicy and spiced—Christ would drink of that. We give the creature the milk of our love; but God gets the cream!

In short, if we love God aright, we love his laws. We also love his picture drawn in the saints, by the pencil of the Holy Spirit. We also love his presence in his ordinances. Sleidan says, that the Protestants in France had a church which they call paradise; as if they thought themselves in paradise while they had God's presence in his sanctuary. The soul that loves God, loves his appearing. 2 Tim 4:8. It will be a glorious appearing to the saints, when their union with Christ shall be complete; then their joy shall be full. The bride longs for the marriage day. "The Spirit and the bride say,

Come! Even so, come, Lord Jesus." Rev 22:17, 20. By this sacred love we may know the kingdom of God is within us.

(4) We may know the kingdom of grace is come into our hearts—if our duties are spiritualized. "You are a holy priesthood to offer up spiritual sacrifices." 1 Peter 2:5 Spiritualizing duty consists in three things:

[1] Fixedness of mind. We spiritualize duty when our minds are fixed on God. "That you may attend on the Lord without distraction." 1 Cor 7:35. Though impertinent thoughts sometimes come into the heart in duty, they are not allowed. Psalm 119:113. They come as unwelcome guests, which are no sooner spied but they are turned out.

[2] Fervency of devotion. "Fervent in spirit, serving the Lord." Romans 12:11. The allusion is to water that seethes and boils over; so the affections boil over, the eyes melt in tears, and the heart flows in holy ejaculations. We not only bring our offering to God—but our hearts.

[3] Uprightness of aim. A man whose heart is upright—has three ends in duty:

First, that he may grow more like God. Moses on the mount had some of God's glory reflected on him: "his face shined."

Secondly, that he may have more communion with God. "Our fellowship is with the Father." 1 John 1:3.

Thirdly, that he may bring more glory to God. 1 Peter 4:11 "That Christ shall be magnified." Phil 1:20. Sincerity aims at God in all things. Though we shoot short—yet we take a right aim, which is a

sure evidence of grace. The spirits of wine are best, so is the spiritual part of duty. A little spiritualness in duty—is better than all the gildings of the temple, or outward pompous worship which dazzles carnal eyes.

(5) We may know the kingdom of grace has come into us— by antipathy and opposition against every known SIN. "I hate every false way." Psalm 119:104. Hatred is against all sin. Hatred is implacable; anger may be reconciled, hatred cannot. A gracious soul not only forsakes sin (as a man forsakes his country, never to return to it more)—but hates sin. As there is an antipathy between the crocodile and the scorpion, so, if the kingdom of God be within us, we not only hate sin for hell—but we hate it as hell, as being contrary to God's holiness and happiness.

(6) We may know the kingdom of grace grace has come into us--when we have given up ourselves to God by OBEDIENCE.As a servant gives up himself to his master, as a wife gives up herself to her husband—so we give up ourselves to God by obedience. This obedience is free—as that is the sweetest honey which drops from the honeycomb. This obedience is uniform. We obey God in one thing—as well as another. "Then shall I not be ashamed;" or, as it is in the Hebrew, I shall not blush "when I have respect unto all your commandments." Psalm 119:6. As a compass has one end upon the center and the other goes round the circle; so a Christian, by faith, stands on God the center, and by obedience goes round the circle of his commandments.

It is a sign that the kingdom of grace has come into the heart, when it reigns there by universal obedience. Hypocrites would have Christ to be their Savior—but they pluck the crown from his head—and will not have him rule. But he who has the kingdom of God within him,

submits cheerfully to every command of God; he will do what God will have him do; he will be what God will have him be. He puts a blank paper into God's hand, and says, "Lord, write what you will, I will obey."

Blessed is he who can find all these things in his soul. He is "all glorious within." Psalm 45:13. He carries a kingdom about him—and this kingdom of grace will certainly bring to a kingdom of glory.

I shall now answer some doubts and objections that a Christian may make against himself

I fear the kingdom of grace is not yet come into my heart.

When a Christian is under temptation, or grace lies dormant—he is not fit to be his own judge; but must take the witness of others who have the spirit of discerning. But let us hear a Christian's objections against himself, why he thinks the kingdom of grace is not yet come into his heart.

I cannot discern grace.

A child of God may have the kingdom of grace in his heart, and yet not know it. The cup was in Benjamin's sack, though he did not know it was there; so you may have faith in your heart, the cup may be in your sack, though you know it not. Old Jacob wept for his son Joseph, when Joseph was alive; so you may weep for lack of grace, when grace may be alive in your heart. The seed may be in the ground, when we do not see it spring up; so the seed of God may be sown in your heart, though you do not perceive it springing up. Think not grace is lost—because it is hidden.

"Before the kingdom of grace comes into the heart, there must be some preparation for it; the fallow ground must be broken up. But I fear the plough of the law has not gone deep enough. I have not been humbled enough; therefore I have no grace."

God does not prescribe an exact proportion of sorrow and humiliation; Scripture mentions the reality of godly sorrow—but not the extent. Some are more flagitous sinners than others, and must have a greater degree of humiliation. A knotty piece of timber requires more wedges to be driven into it. Some stomachs are sicker than others, therefore need stronger medicine.

But would you know when you have been humbled enough for sin? When you are willing to let go your sins. The gold has lain long enough in the furnace—when the dross is purged out; so, when the love of sin is purged out, a soul is humbled enough for divine acceptance, though not for divine satisfaction. Now, if you are humbled enough, what needs more? If a needle will let out the abscess, the lance is not needed. Be not more cruel to yourself than God would have you.

"If the kingdom of God were within me, it would be a kingdom of power; it would enable me to serve God with vigor of soul. But I have a spirit of in infirmity upon me, I am weak and impotent, and untuned to every holy action."

There is a great difference between the weakness of grace and the lack of grace. A man may have life, though he is sick and weak. Weak grace is not to be despised—but nourished. Christ will not break the bruised reed. Do not argue from the weakness of grace—to the absence of grace.

(1) Weak grace will give us a title to Christ—as well as strong grace. A weak hand of faith will receive the rich alms of Christ's merits.

(2) Weak faith is capable of growth. The plant springs up by degrees, first the blade, and then the ear, and then the full corn in the ear. The faith that is strongest—was once in its infancy. Grace is like the waters of the sanctuary, which rose higher and higher. Be not discouraged at your weak faith; though it be but blossoming, it will by degrees come to more maturity.

(3) The weakest grace shall persevere—as well as the strongest. A child was as safe in the ark, as Noah. An infant believer that is but newly laid to the breast of the promise, is as safe in Christ as the most eminent heroic saint.

"But I fear the kingdom of grace is not yet come, because I find the kingdom of sin so strong in me. Had I faith, it would purify my heart; but I find much pride, worldliness, and passion."

The best of saints have remainders of corruption. "They had their dominion taken away—yet their lives were prolonged for a season." Dan 7:12. So in the regenerate, though the dominion of sin is taken away—yet the life of sin is prolonged for a season. What pride was there in Christ's own disciples, when they strove who should be greatest! The life of sin will not be quite stopped until death. The Lord is pleased to let the in-dwelling of sin continue—to humble his people, and make them prize Christ more. Because you find corruptions stirring, do not therefore presently unsaint yourselves, and deny the kingdom of grace to be come into your souls. That you feel sin is an evidence of spiritual life; that you mourn for it is a fruit of love to God; that you have a combat with sin, argues antipathy against it. Those sins which you once wore as a crown on your head, are now as fetters on the leg. Is not all this from the Spirit of grace in

you? Sin is in you, as poison in the body, which you are sick of, and use all Scripture antidotes to expel. Should we condemn all those who have indwelling sin, nay, who have had sin sometimes prevailing, we would blot some of the best saints out of the Bible.

"Where the kingdom of grace comes, it softens the heart; but I find my heart frozen and congealed into hardness; I can hardly squeeze out one tear. Do flowers grow on a rock? Can there be any grace in such a rocky heart?"

There may be grief—where there are no tears. The best sorrow, is rational. If in your judgment, you esteem sin to be the most dreadful evil—you have a disgust against it which is a rational sorrow, and such as God will accept. A Christian may have some hardness in his heart, and yet not have a hard heart. A field may have tares in it, and we call it a field of wheat. Just so, in the best heart there may be a mixture of hardness—yet because there is some softness and melting, God looks upon it as a soft heart. Therefore, Christian, dispute not against yourself, if you can find but this one thing, that the frame and temper of your soul be holy. Are you still breathing after God, delighting in him? Is the complexion of your soul heavenly? Can you say, as David, "When I awake, I am still with you"? Psalm 139:18. As colors laid in oil, or a statue carved in gold abide—so does a holy person; the soul is still pointing towards God. If it is thus with you, assure yourself, that the kingdom of grace is come into the soul. Be not unkind to God, to deny any work of his Spirit, which he has wrought in you.

Use 1. For exhortation. Labor to find that this kingdom of grace is set up in your hearts. While others aspire after earthly kingdoms, labor to have the kingdom of God within you. Luke 17:21. The

kingdom of grace must come into us before we can go into the kingdom of glory. The motives to this are:

(1) The kingdom of God within—is our spiritual BEAUTY. The kingdom of grace adorns a person, and sets him off in the eyes of God and of angels. It makes the king's daughter all glorious within. Psalm 45:13. Grace sheds a glory and luster upon the soul. As the diamond to the ring, so is grace to the soul. A heart beautified with grace has the King of heaven's picture hung in it!

(2) The kingdom of grace set up in the heart—is our spiritual DEFENSE. Grace is called "the armor of light." Romans 13:12. It is light for beauty, and armor for defense. He who has the kingdom of grace within him, is "strengthened with all might according to God's glorious power." Col 1:11. He has the shield of faith, the helmet of hope, and the breastplate of righteousness. His armor can never be shot through. He is fortified against the assaults of temptation, and the terrors of hell.

(3) The kingdom of grace set up in the heart—brings PEACE with it. "The kingdom of God is righteousness and peace." Romans 14:17. There is a secret peace proceeding from holiness. Peace is the best blessing of a kingdom. [One peace is better than countless victories.] The kingdom of grace is a kingdom of peace. Grace is the root—peace is the flower which grows out of it. It is 'peace in a storm'—such peace that no worldly affliction can shake. The doors of Solomon's temple were made of olive tree, carved with open flowers; so in a gracious heart is the olive of peace, and the open flowers of joy. 1 Kings 6:32.

(4) The kingdom of grace—ENRICHES the soul. A kingdom has its riches. A believer is said to be rich in faith. James 2:5. How rich is he who has God for his God, who is heir to all the promises!

Heb 6:17. A man may be rich in bills and bonds—but a believer may say as Peter, "Silver and gold have I none (Acts 3:6); yet I am rich in bills and bonds, an heir to all God's promises;" and to be heir to the promises, is better than to be heir to the crown.

(5) When the kingdom of grace comes—it fixes and ESTABLISHES the heart. "O God, my heart is fixed." Psalm 57:7. Before the kingdom of grace comes, the heart is very unfixed and unsettled; like a ship without ballast. But when the kingdom of grace comes, it fixes the heart on God; and when the heart is fixed, it rests quiet as in its center.

(6) This kingdom of grace is DISTINGUISHING. It is a sure pledge of God's love. God may give kingdoms in anger; but wherever the kingdom of grace is set up, it is in love. He cannot give grace in anger. The crown always goes with the kingdom; let us therefore be ambitious of this kingdom of grace.

What must we do to obtain this kingdom?

(1) In general, take pains for it. We cannot have the world without labor, and do we think to have grace? "If you Seek her as silver." Proverbs 2:4. A man may as well expect a crop without sowing, as grace without labor. We must not think to have grace as Israel had manna; who did not plough nor sow—but it was rained down from heaven upon them. No, we must operam dare, take pains for grace. Our salvation cost Christ blood, and will cost us sweat.

(2) Let us go to God to set up this kingdom of grace in our hearts. He is called the "God of all grace." 1 Peter 5:10. Say, Lord, I lack this kingdom of grace, I lack a humble, believing heart. O enrich me with grace; let your kingdom come. Be importunate suitors. As Achsah said to her father Caleb, "You have given me a south land,

give me also springs of water;" so, Lord, you have given me enough of the world, here is a south land; but Lord, give me the upper springs of grace; let your kingdom come. Josh 15:19. What is the venison you have given me, without the blessing? When we are importunate with God, and will take no denial, he will set up his kingdom within us.

(3) Keep close to the Word preached. The Word preached, is virga virtutis, the rod of God's strength; it is the great engine he uses for setting up the kingdom of grace in the heart. "Faith comes by hearing." Romans 10:17. Though God could work grace immediately by his Spirit, or by the ministry of angels from heaven—yet he chooses to work by the Word preached. This is the usual mean, by which he sets up the kingdom of grace in the heart; and the reason is, because he has put his divine sanction upon it; he has appointed it for the means of working grace, and he will honor his own ordinance. 1 Cor 1:21. What reason could be given why the waters of Damascus should not have as sovereign virtue to heal Naaman's leprosy, as the waters of Jordan—but this, that God appointed and sanctified the waters of Jordan to heal, and not the others? Let us keep the Word preached, because the power of God goes along with it.

Use 2. For thanksgiving. What will you be thankful for—if not for a kingdom! Grace is the best blessing—it is the result and product of God's electing love. In setting up his kingdom of grace, God has done more for you than if he had made you kings and queens; for you are born of God, and of the blood-royal of heaven. Oh! admire and exalt free grace! "Make God's praise glorious." Psalm 66:2. The apostle seldom mentions the work of grace—but he joins praise. "Giving thanks unto the Father, who has made us fit to be partakers of the inheritance of the saints in light." Col 1:12. If God has crowned you with the kingdom of grace—you crown him with your praises.

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