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we shall foon be convinced that there is nothing fafer and better for us than that there be fo wife a Check and Controul upon all our Requests as infinite Wisdom to direct and amend our Ignorance and Folly.

Laftly, as to the Influence this Doctrine ought to have on our Practice, there are many useful Leffons it might teach us, if we would duly advert to them.

1. From hence we may learn carefully to abftain from all Sin, as being a Thing which befides its other Malignities, is a Contempt of God's Authority, a Preferring of our own Wills to his, a Despifing of his Wifdom and Judgment concerning our Duty and Happiness, and a Setting up of our own in Competition, which is a manifeft Dishonour to God, and directly contrary to this firft Petition.

2. As there are fome Sins, which reflect more immediately upon God's Honour, fuch as tearing his facred Name with horrid Oaths and Blafphemies, calling him in to witness a Lie by Perjury, ridiculing his Word and Ordinances, arguing against his Being or his Providence; all these I fay being more immediately contrary to this Duty of honouring and hallowing God's Name, should not only most carefully be avoided by our felves, and even all Approaches to them; but we ought in our feveral Stations to be animated with a particular Zeal against them in others.

3. From this Doctrine it will plainly follow, that nothing prohibited by God ought to be used as a Means to promote his Honour; for this is to fet afide his Wisdom, and to set up our own, or rather the Devil's.

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4. Laftly, let this Doctrine teach us the great Duties of Self-denial, Refignation, Cheerfulness and Contentment in all States and Conditions. Let us not murmur at any Difpenfations of Providence, remembring who fits at the Helm; and that it is no less than infinite Wisdom, that affigns us all our feveral Parts, and directs all to the beft Ends and Purposes.

Now unto the King Eternal, Immortal, Invifible, the only wife God, be Honour and Glory, for ever and ever. Amen.

SERM

SERMON. X.

MATT. VI. 10.

Thy Kingdom come.

The Fourth Sermon on this Text.

HE Petitions of this excellent Prayer are

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short, but exceeding comprehenfive. Of the three First, which have a more immediate Afpect upon God Almighty; The first directed us to aim at, and pray for his Honour and Glory, Hallowed be thy Name. This, as I take it, is put as the ultimate Design to which all the rest are to refer; and they are all to be governed, and regulated, and interpreted by it: As if we should fay, Thy Kingdom come, i. e. Let the Kingdom of Grace and Glory be advanced as far, and as faft as is confiftent with thy Honour and Glory, by Gospel Methods, not by the Ways of Perfecution; by proper Means and Inftruments, not by an irregular Employing of all Hands, and bringing the whole World into Confufion by it. And fo Thy Will be done, i. e. Let thy holy Laws be obeyed with fuch a Readiness and Cheerfulness upon Earth, as may resemble the Obedience of the Angels in Heaven; but ftill fo far as is confiftent with

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[SERM. with thy Honour and Glory. For I fuppofe it would be inconfiftent with God's Honour to have Men taught Obedience to his Laws, by withdrawing any of the Liberties he has allowed Mankind; as for Example, if to teach them Temperance, there were an univerfal Prohibition of Flesh and strong Drink, and an Injunction to live on Bread and Herbs and Water. Or to teach them Chastity, they were all forced to be Eunuchs or Hermits. So Give us this Day our daily Bread, as far as confists with thy Honour and Glory, i. e. In a lawful regular Way; for it would be inconfiftent with God's Honour, to provide the good Things of this World for Men, if they should agree to lay aside all Methods of Industry, and fold their Hands together, expecting that Meat would drop into their Mouths; or if neglecting their own Labour and Industry, they fhould pray to be fupplyed by Cheating or Robbing of others. And fo Forgive us our Trefpaffes, as far as confifts with thy Honour; but it is inconfiftent with God's Honour to pardon the Impenitent and Incorrigible; fuch Pardons would only encourage Men boldly to multiply Tranfgreffions. So Lead us not into Temptation, as far as confifts with thy Honour; For there may be difhonourable Ways of keeping Men from Temptations. e. g. If to guard us against the wandring Luft of the Eyes, he should cause Men to be born blind; or to keep their Tongue from lying and flandering, he should cause them to be born deaf and dumb.

I give these few Inftances, only to fhew how that firft and principal Petition, Hallowed be thy Name, is to govern, limit, and regulate all the reft. And this I thought was a neceffary Precau

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tion in the Explication of all the following Petitions of the Lord's Prayer. So now I come to the second Petition, which is that of my Text; Thy Kingdom come. But what a strange Sort of Petition may this feem? As if God did not fway the Scepter of the World as he pleases; as if Satan had got the better, and we prayed that God would take the Government of the World into his own Hand. In anfwer to this we are to confider that it is not God's Government of the World, which is doubted or called in Question, or prayed for; for (a) His Throne is in Heaven, and his Kingdom ruleth over all. The Kingdom here fpoke of, is that gracious Method of bringing Men to Glory and Happiness by Chrift. This in the New Teftament is called the Kingdom of God, and the Kingdom of Christ, and the Kingdom of Heaven. And I doubt not this is the very Kingdom, which is meant in this Petition. But was not Christ already come; and were not the means of Grace now made ufe of, to gain in Profelytes to his Kingdom? All this is very true; but at the fame time, there were all Endeavours used by the Devil and his Inftruments to hinder the planting of Chrift's Kingdom in the World; both outwardly, by obftructing the Propagation of the Gofpel, and inwardly, by hindering its taking Effect in the Hearts of Men; till both which be done, the Church or Kingdom of Chrift is but in a militant, unquiet State. And therefore we pray that Chrift may obtain a final Victory over all his Enemies, and may bring all his Subjects to the

(a) Pf. ciii. 19.

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