Use 5: Comfort to the People of God

1. In all their sufferings. The true saint is as Luther says, Haeres Crucis, heir to the cross; affliction is his diet drink, but here is that which may be as a bezoar-stone to keep him from fainting — these sufferings bring a kingdom. The hope of the kingdom of heaven, says Basil, should sweeten all our troubles; (2 Timothy 2:12) If we suffer we shall reign with him. It is but a short fight, but an eternal triumph; this light suffering produces an eternal weight of glory (2 Corinthians 4:17). 1. A weight of glory, 〈 in non-Latin alphabet 〉: things which are precious, the more weighty, the more they are worth; the more weight is in a crown of gold the more it is worth — it is a weight of glory. 2. 〈 in non-Latin alphabet 〉, An eternal weight of glory: did this glory last but a while it would much abate and embitter the joys of heaven, but the glory of that kingdom runs parallel with eternity. God will be as a deep sea of blessedness, and the glorified Saints shall forever bathe themselves in that ocean. One day's wearing the crown will abundantly pay for all the Saints' sufferings — how much more than when they shall reign for ever and ever (Revelation 22:5). O let this support you under all the calamities and sufferings in this life: what a vast difference is there between a believer's sufferings and his reward (Romans 8:18). The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For a few tears, rivers of pleasure; for mourning, white robes: this made the primitive Christians laugh at imprisonment, and snatch up torments as so many crowns. Though now we drink from a wormwood cup, here is sugar in the bottom to sweeten it — it is your Father's good pleasure to give you a kingdom.

2. Comfort in death: here is that which may take away from God's children the terror of death — they are now entering into the kingdom. Indeed no wonder if wicked men be appalled and terrified at the approach of death; they die unpardoned, death carries them to the jail, where they must lie forever without bail or mainprize. But why should any of God's children be so scared and half-dead with the thoughts of death? What hurt does death do to them, but lead them to a glorious kingdom? Faith gives a title to heaven, death a possession; let this be a gospel-antidote to expel the fear of death. Hilarion that blessed man cried out, Egredere Anima, egredere, quid times? Go forth my soul, go forth, what do you fear? Let them fear death, who do not fear sin: but let not God's children be overmuch troubled at the grim face of that messenger which brings them to the end of their sorrow, and the beginning of their joy. Death is yours (1 Corinthians 3:22), it is part of a believer's inventory. Is a prince afraid to cross a narrow sea, who shall be crowned when he comes to land? Death to the Saints shall be an usher, to bring them into the presence of the King of Glory: this puts lilies and roses into the ghastly face of death, and makes it look amiable. Death brings us to a crown of glory which fades not away. The day of death is better to a believer than the day of his birth. Death is aditus ad Gloriam, an entrance into a blessed eternity. Fear not death, but rather let your hearts revive when you think these rattling wheels of death's chariot are but to carry you home to an everlasting kingdom.

Matthew 6:10. Your will be done on earth, as it is in heaven.

We come next to the third petition, Your will be done on earth as it is in heaven.

This petition consists of two parts.

- 1. The matter: doing of God's will. - 2. The manner: as it is in heaven.

1. The matter of this petition is the doing of God's will. Your will be done.

Quest. 1. What is meant by the will of God?

Answ. There is a twofold will: 1. Voluntas decreti, God's secret will, or the will of his decree: we pray not that God's secret will may be done by us. This secret will cannot be known, it is locked up in God's own breast, and neither man nor angel has a key to open it. 2. Voluntas revelata, God's revealed will. This revealed will is written in the book of Scripture; the Scripture is a declaration of God's will, it discovers what he would have us do in order to our salvation.

Quest. 2. What do we pray for in these words, Your will be done?

Answ. We pray for two things. 1. For active obedience; that we may do God's will actively in what he commands. 2. For passive; that we may submit to God's will patiently in what he inflicts. We pray that we may do God's will actively, subscribe to all his commands, believe in Jesus the cardinal grace, lead holy lives. So Austin upon the petition, Nobis a Deo precamur Obedientiam, we pray that we may actively obey God's will. This is the sum of all religion, the two tables epitomized: the doing of God's will. Your will be done. We must know God's will before we can do it; knowledge is the eye which must direct the foot of obedience. At Athens there was an altar set up 〈 in non-Latin alphabet 〉, to the unknown God (Acts 17:23). It is as bad to offer the blind to God as the dead. Knowledge is the pillar of fire to give light to practice; but though knowledge is requisite, yet the knowing of God's will is not enough without doing of his will: your will be done. If one had a system of divinity in his head, if he had 〈 in non-Latin alphabet 〉, all knowledge (1 Corinthians 13:2), yet if obedience were wanting, his knowledge were lame, and would not carry him to heaven. Knowing God's will may make a man admired, but it is doing God's will that makes him blessed; knowing God's will without doing it, will not crown us with happiness.

1. The bare knowledge of God's will is inefficacious, it does not better the heart. Knowledge alone is like a winter sun which has no heat or influence; it does not warm the affections, or purify the conscience. Judas was a great luminary, he knew God's will, but he was a traitor.

Knowing without doing God's will will make one's case worse — it will heat Hell the hotter; (Luke 12:47) The servant which knew his Lord's will, and did not according to his will shall be beaten with many stripes. Many a man's knowledge is a torch to light him to Hell. You who have knowledge of God's will but do not do it, wherein do you excel a hypocrite? Indeed, wherein do you excel the Devil? who transforms himself into an angel of light? It is improper to call such Christians who are knowers of God's will, but not doers of it. It is improper to call him a tradesman who never wrought in his trade; so to call him a Christian who never wrought in the trade of religion. Let us not rest in the knowing of God's will. Let it not be said of us as Plutarch speaks of the Grecians, They knew what was just but did it not. Let us set upon this, the doing of God's will. Your Will be done.

Quest. 3. Why is the doing of God's will so requisite?

Answ. 1. Out of equity. God may justly claim a right to our obedience; he is our founder; we have our being from him; and it is but equal that we should do his will at whose word we were created. God is our benefactor; it is just that if God give us our allowance we should give him our allegiance.

2. The great design of God in the world is to make us doers of his will. 1. All God's royal edicts and precepts are to bring us to this, to be doers of his will; what needed God been at the pains to give us the copy of his law, and write it out with his own finger else. The Word is not only a rule of knowledge, but of duty; (Deuteronomy 13:4) (Deuteronomy 26:16) This day the Lord your God has commanded you to do these statutes, you shall therefore keep and do them. If you tell your children what is your mind, it is not only that they may know your will, but do it. God gives us his Word as a master gives a scholar a copy to write after it; he gives it as his will and testament, that we should be the executors to see it performed. 2. This is the end of all God's promises to draw us to do God's will; the promises are lodestones to obedience, (Deuteronomy 11:27) A blessing if you obey; as a father gives his son money to bribe him to obedience. (Deuteronomy 28:1) If you shall hearken to the voice of the Lord your God, and do all his commandments, the Lord your God will set you on high above all the nations of the earth; Blessed shall you be in the city, and in the field. The promises are a royal charter settled upon obedience. 3. The minatory part of the Word, the threatenings of God stand as the angel with a flaming sword to deter us from sin, and make us doers of God's will; (Deuteronomy 11:28) A curse if you will not obey. (Psalm 68:21) God shall wound the hairy scalp of every one that goes on still in his trespasses. These threatenings do often take hold of men in this life; they are made examples, and hung up in chains to scare others from disobedience. 4. All God's providences are to make us doers of his will. As God makes use of all the seasons of the year for harvest, so all his various providences are to bring on the harvest of obedience.

1. Afflictions are to make us do God's will; (2 Chronicles 33:12) When Manasseh was in affliction, he besought the Lord, and humbled himself greatly. The rod has this voice, Be doers of God's will. Affliction is called a furnace; (Isaiah 48:10) The furnace melts the metal, and then it is cast into a new mold. God's furnace is to melt us and mold us into obedience.

2. God's mercies are to make us do his will; (Romans 12:1) I beseech you by the mercies of God, that you present your bodies a living sacrifice. Body is by a synecdoche put for the whole man. If the soul should not be presented to God as well as the body, it could not be a reasonable service. Now says the Apostle, I beseech you by the mercies of God present yourselves a living sacrifice. Mercies are the strongest obligations to duty. (Hosea 11:4) I drew them with the cords of a man; that is, with the golden cords of my mercy. In a word, all that is written in law or gospel, tends to this, that we should be doers of God's will, Your Will be done.

3. By doing the will of God we evidence sincerity; as Christ said in another sense, (John 10:25) The works which I do, bear witness of me: So it is not all our golden words, if we could speak like angels, but our works, our doing of God's will, which bears witness of our sincerity. We judge not of the health of a man's body by his high color, but by the pulse of the arm, where the blood chiefly stirs; so a Christian's soundness is not to be judged by his profession; what is this high color? But the estimate of a Christian is to be taken by his obediential acting, his doing the will of God; this is the best certificate and letters testimonial to show for Heaven.

4. Doing God's will much propagates the gospel; this is the diamond that sparkles in religion. Others cannot see what faith is in the heart, but when they see we do God's will on earth, this makes them have a venerable opinion of religion, and become proselytes to it. Julian in one of his epistles writing to Arsatius, says, That the Christian religion did much flourish by the sanctity and obedience of them that professed it.

5. By doing God's will we show our love to Christ; (John 14:21) He that has my commandments and keeps them, he it is that loves me. What greater love to Christ than to do his will, though it cross our own. Every one would be thought to love Christ; but how shall that be known but by this, do you do his will on earth? Neque principem veneramur si odio ejus Leges habemus, Isid. It is a vain thing for a man to say he loves Christ's person, when he slights his commands. Not to do God's will on earth is a great evil — it is, (1.) Sinful. (2.) Foolish. (3.) Dangerous.

(1.) It is sinful. 1. We go against our prayers; we pray, Fiat voluntas tua, your will be done, and yet we do not obey his will, we confute our own prayer. 2. We go against our vow in Baptism; we have vowed to fight under the Lord's banner, to obey his scepter, and this vow we have often renewed in the Lord's Supper; if we do not God's will on earth we are forsworn, and God will indict us of perjury.

(2.) Not to do God's will on earth is foolish. 1. Because there is no standing it out against God. If we do not obey him we cannot resist him: (1 Corinthians 10:2) Are we stronger than he? (Job 40:9) Have you an arm like God? Can you measure arms with him? To oppose God is as if a child should fight with an archangel; as if a heap of briars should put themselves into a battalion against the flame. 2. Not to do God's will is foolish, because if we do not God's will we do the devil's will. Is it not folly to gratify an enemy? To do his will that seeks our ruin?

Quest. But are any so wicked as to do the devil's will?

Answ. Yes; (John 8:44) You are of your father the devil, and the lusts of your father you will do. When a man tells a lie does he not do the devil's will? (Acts 5:3) Ananias, why has Satan filled your heart to lie to the Holy Ghost?

(3.) Not to do God's will is dangerous; it brings a spiritual praemunire. If God's will be not done by us, he will have his will upon us; if we obey not God's will in commanding, we shall obey his will in punishing, (2 Thessalonians 1:7) The Lord Jesus shall be revealed with his mighty angels in flames of fire, taking vengeance on them that obey not his gospel. Either we must do God's will, or suffer it.

6. Whatever God wills us to do is for our benefit: behold here self-interest. As if a king commands his subject to dig in a mine of gold, and then gives him all the gold he has dug. God bids us do his will, and this is for our good; (Deuteronomy 10:13) And now O Israel, what does the Lord your God require of you, but to fear the Lord your God, and keep the commandments of the Lord, which I command you this day for your good. It is God's will that we should repent, and this is for our good; repentance ushers in remission; (Acts 3:9) Repent that your sins may be blotted out. It is God's will that we should believe; and why is it but that we should be crowned with salvation; (Mark 16:16) He that believes shall be saved. What God wills is not so much our duty as our privilege; he bids us obey his voice, and it is greatly for our good; (Jeremiah 7:23) Obey my voice and I will be your God. I will not only give you my angels to be your guard, but myself to be your portion; my Spirit shall be yours to sanctify you, my love shall be yours to comfort you, my mercy shall be yours to save you. I will be your God.

7. To do God's will is our honor. A person thinks it an honor to have a king speak to him to do such a thing; the angels count it their highest honor in heaven to do God's will; Servire Deo regnare est, to serve God is to reign. Non onerant nos sed ornant, Salvian. How cheerfully did the rowers row the barge that carried Caesar; to be employed in his barge was an honor, to be employed in doing God's will, is insigne Honoris, the highest ensign of honor that a mortal creature is capable of. Christ's precepts do not burden us but adorn us.

8. To do God's will on earth makes us like Christ, and akin to Christ. 1. It makes us like Christ: is it not our prayer that we may be like Christ. Jesus Christ did his Father's will; (John 6:38) I came down from heaven not to do my own will, but the will of him that sent me. God the Father and Christ, as they have but one essence, so but one will; Christ's will was melted into his Father's; (John 4:34) My meat is to do the will of him that sent me. By our doing God's will on earth, we resemble Christ; indeed, we are akin to Christ, and are of the blood-royal of heaven. Alexander called himself cousin to the gods; what honor is it to be akin to Christ. (Matthew 12:50) Whoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. Did King Solomon arise off his throne to meet his mother, and set her on a throne by him, (1 Kings 3:19) such honor will Christ bestow on such as are doers of God's will, he will salute them as his kindred, and set them on a glorious throne in the amphitheater of heaven.

9. Doing God's will on earth brings peace in life and death. 1. In life; (Psalm 19:11) In keeping your precepts there is great reward; not only after keeping them but in keeping them; when we walk closely with God in obedience, there is a secret joy let into the soul, and how swiftly and cheerfully do the wheels of the soul move when they are oiled with the oil of gladness. 2. Peace in death. When Hezekiah thought he was about to die, what gave him comfort? This, that he had done the will of God: (Isaiah 38:3) Remember, O Lord, I ask you, how I have walked before you in truth, and have done that which is good in your sight. It was Augustus his wish, that he might have an [illegible], an easy death without much pain. If anything make our pillow easy at death, it will be this, we have endeavored to do God's will on earth. Did you ever hear any cry out on their death-bed, that they have done God's will too much; no, has it not been that they have done his will no more, that they come so short in their obedience. Doing God's will will be both your comfort, and your crown.

10. If we are not doers of God's will, we shall be looked upon as contemners of God's will: let God say what he will, yet men will go on in sin, this is to contemn God (Psalm 10:13). Why does the wicked contemn God? To contemn God is worse than to rebel. The tribes of Israel rebelled against Rehoboam because he made their yoke heavier (1 Kings 12:16). But to contemn God is worse, it is to slight him; to contemn God is to put a scorn upon him, and affront him to his face, and an affront will make God draw his sword. Thus I have answered that question why doing God's will on earth is so requisite: it is as necessary as salvation.

4. Question. In what manner are we to do God's will that we may find acceptance?

The manner of doing God's will is the chief thing; the Schoolmen say well, Modus rei cadit sub praecepto, the manner of a thing is as well required as the thing itself: if a man build a house, if he does not do it according to the mind of the owner, he likes it not, but thinks all his charges lost; so if we do not God's will in the right manner, it is not accepted; we must not only do what God appoints, but as God appoints; here lies the very life-blood of religion. So I come to answer this great question, in what manner are we to do God's will that we may find acceptance.

Answer. 1. We do God's will acceptably when we do duties spiritually (Philippians 3:3). We worship God, [in non-Latin alphabet], in the Spirit. To serve God spiritually is to do duties ab interno principio, from an inward principle: the Pharisees were very exact about the external part of God's worship; how zealous were they in the outward observation of the Sabbath, charging Christ with the breach of it; but all this was but outward obedience, there was nothing of spirituality in it; then we do God's will acceptably, when we serve him from a renewed principle of grace; a crab-tree may bear as well as a pear-main, but it is not so good fruit as the other, because it does not come from so sweet a root: an unregenerate person may do as much external obedience as a child of God, he may pray as much, hear as much, but his obedience is harsh and sour, because it does not come from the sweet and pleasant root of grace; the inward principle of obedience is faith, therefore it is called the obedience of faith (Romans 16:26). But why must this silver thread of faith run through the whole work of obedience?

Answer. Because faith looks at Christ in every duty, it touches the hem of his garment, and through Christ both the person and the offering are accepted (Ephesians 1:6).

2. We do God's will acceptably when we prefer his will before all other; if God wills one thing, and man wills the contrary, we do obey man's will rather than God's (Acts 4:19). Whether it be right to hearken to you more than to God, judge you. God says, you shall not make a graven image; King Nebuchadnezzar set up a golden image to be worshipped; but the three children (or rather champions) resolve God's will shall take place, and they would obey him, though with the loss of their lives (Daniel 3:18). Be it known to you, O King, that we will not serve your gods, nor worship the golden image which you have set up.

3. We do God's will acceptably when we do God's will as it is done in Heaven, that is, as the angels do it: to do God's will as the angels, similitudinem notat non aequalitatem, Brugensis, denotes thus much, that we are to resemble them and make them our pattern; though we cannot equal the angels in doing God's will, yet we must imitate them; a child cannot write so well as the scrivener, yet he imitates the copy in particular.

1. We do God's will as the angels do it in Heaven, when we do God's will regularly, sine deflexu, we go according to divine institutions, not decrees of councils, or traditions, this is to do God's will as the angels; they do it regularly, they do nothing but what is commanded; angels are not for ceremonies; as there are statute-laws in the land, which bind; so the Scripture is God's statute-law, which we must exactly observe; the watch is set by the dial: then our obedience is right when it goes by the sun-dial of the Word. If obedience has not the Word for its rule, it is not doing God's will but our own, it is [in non-Latin alphabet], will-worship (Deuteronomy 12:32). The Lord would have Moses make the Tabernacle, [in non-Latin alphabet], according to the pattern (Exodus 25:40). If Moses had left out anything in the pattern, or added anything to it, it would have been very provoking; to mix anything of our own devising in God's worship, is to go beside, indeed, contrary to the pattern: God's worship is the apple of his eye, that which he is most tender of, and there is nothing he has more shown his displeasure against, than the corrupting his worship. How severely did God punish Nadab and Abihu for offering up strange fire (Leviticus 10:2), that is, such fire as God had not sanctified on the altar; whatever is not divinely appointed, is offering up strange fire: there is in many a strange itch after superstition; they love a gaudy religion, and are more for the pomp of worship than the purity; this cannot be pleasing to God, for, as if God were not wise enough to appoint the manner how he will be served; men will be so bold as to prescribe him. To thrust human inventions into sacred things, is a doing our own will not God's, and he will say, quis quaesivit hoc? who has required this at your hand? (Isaiah 1:12). Then we do God's will as it is done in Heaven when we do it regularly — we reverence God's institutions, and observe that mode of worship which has the stamp of divine authority upon it.

2. We do God's will as it is done by the angels in heaven, when we do it entirely, sine mutilatione, we do all God's will; the angels in heaven do all that God commands, they leave nothing of his will undone (Psalm 103:20). You, his angels that do his commandments. If God send an angel to the Virgin Mary, he goes on God's errand; if he gives his angels a charge to minister for the saints they obey (Hebrews 1:14). It cannot stand with angelical obedience to leave the least iota of God's will unfulfilled: this is to do God's will as the angels, when we do all his will, quicquid propter Deum fit aequaliter fit. This was God's charge to Israel (Numbers 15:40): Remember to do all my commandments. And it was spoken of David (Acts 13:22): I have found David a man after my own heart, who shall perform all my will, Greek, [〈 in non-Latin alphabet 〉], all my wills. Every command has the same authority, and if we do God's will uprightly, we do it uniformly, we obey every part and branch of his will, we join first and second table; surely we owe that to God our Father, which the Papists say, we owe to our Mother, the Church, unlimited obedience; we must incline to every command, as the needle moves that way which the lodestone draws.

(2.) This discovers the unsoundness of many, who do God's will by halves, they pick and choose in religion, they in some things comply with God's will, but not in other; like a foundered horse who sets but some of his feet on the ground, he favors one foot. He who is to play upon a lute must strike upon every string or he spoils all the music: God's commandments may be compared to a ten-stringed lute, we must obey God's will in every command, strike upon every string, or we can make no good melody in religion: the badger has one foot shorter than the other; hypocrites are shorter in some duties than other; some will pray, not give alms, hear the word, not forgive their enemies, receive the sacrament, not make restitution, how can they be holy who are not just? Hypocrites profess fair, but when it comes to sacrificing the Isaac, crucifying the beloved sin, or parting with some of their estate for Christ, here they stick, and say as Naaman (2 Kings 5:18): In this thing the Lord pardon your servant. This is far from doing God's will as the angels do; God likes not such as do his will by halves; if your servant should do some of your work which you set him about, but not all, how would you like that?

Object. But who is able to do all God's will?

Answ. Though we cannot do all God's will legally, yet we may evangelically; which is,

1. When we mourn that we can do God's will no better, when we fail we weep (Romans 7:24).

2. When it is the desire of our soul to do God's whole will (Psalm 119:5): O that my ways were directed to keep your precepts. What a child of God wants in strength, he makes up in desire, in magnis voluisse sat est.

3. When we endeavor, quoad conatum, to do the whole will of God: a father bids his child lift such a burden, the child is not able to lift it, but he tries, and does his endeavor to lift it, the father accepts of it, as if he had done it; this is to do God's will evangelically, and God is pleased to take it in good part, though it be not to satisfaction, yet it is to acceptation.

3. We do God's will as it is done in heaven by the angels, when we do it sincerely, sine fuco. To do God's will sincerely lies in two things.

- 1. To do it out of a pure respect to God's command. - 2. With a pure eye to God's glory.

1. To do God's will out of a pure respect to God's command. Abraham's sacrificing Isaac was contrary to flesh and blood, to sacrifice the son of his love, the son of the promise, and that no other hand but the father's own should do this, here was hard service; but because God commanded it, out of pure respect to the command, Abraham obeyed: this is to do God's will aright, when, though we feel no present joy or comfort in duty, yet because God commands we obey; not comfort, but the command is the ground of duty; thus the angels do God's will in heaven; God's command is the weight that sets the wheels of their obedience going.

2. To do God's will sincerely, is to do it with a pure eye to God's glory. The Pharisees did the will of God in giving alms, but that which was a dead fly in the ointment, was, that they did not aim at God's glory, but vainglory; they blew a trumpet. Jehu did the will of God in destroying the Baal worshippers, and God commended him for doing of it: but because he aimed more at settling himself in the kingdom, than the glory of God, therefore God looked upon it no better than murder, and said he would avenge the blood of Jezreel upon the house of Jehu (Hosea 2:4). Let us look to our ends in obedience; though we shoot short, let us take a right aim; one may do God's will yet not with a perfect heart (2 Chronicles 25:2): Amaziah did that which was right in the sight of the Lord, but not with a perfect heart; the action was right for the matter, but his aim was not right; that action which wants a good aim, wants a good issue; he does God's will rightly, that does it uprightly, his end is to honor God, and lift up his name in the world. A gracious soul makes God his center, as Joab when he had taken Rabbah sent for King David, that he might carry away the glory of the victory (2 Samuel 12:27). So when a gracious soul has done any duty, he desires that the glory of all may be given to God (1 Peter 4:11): That in all things God may be glorified. This is to do God's will as the angels, when we not only advance God's glory, but design his glory; the angels are said to cast their crowns before the throne (Revelation 4:10). Crowns are signs of greatest honor, but these crowns the angels lay at the Lord's feet, to show that they ascribe the glory of all they do to him.

4. We do God's will as it is done in Heaven by the angels, when we do it willingly, sine murmuratione: The angels love to be employed in God's service; it is the angels' Heaven to serve God, they willingly descend from Heaven to Earth; when they bring messages from God, and glad tidings to the Church; now Heaven being a place of such joy, the angels would not leave it a minute of an hour, only that they take such infinite delight in doing God's will; we do resemble the angels when we do God's will willingly (1 Chronicles 28:9): And you, Solomon my son, serve the Lord with a willing mind. God's people are called a willing people (Psalm 110:3), in Hebrew, Gnam nedaebot, a people of willingnesses; they give God a free-will offering, though they cannot serve him perfectly, they serve him willingly; a hypocrite though he does facere bonum, yet not velle, he has no delight in duty, he does it rather out of fear of Hell, than love to God, when he does do God's will, yet it is against his will, Virtus nolentium nulla est. Cain brought his sacrifice but grudgingly, his worship was rather a task than an offering, rather penance than sacrifice, he did God's will, but against his will; we must be carried upon the wings of delight in every duty; Israel were to blow the trumpets when they offered burnt offerings (Numbers 10:10), blowing the trumpets was to show their joy and cheerfulness in serving God. We must read and hear the word with delight (Jeremiah 15:16): Your word was found and I did eat it, and it was to me the joy and rejoicing of my heart. A pious soul goes to the word as to a feast, or as one would go with delight to hear music. Sleidan reports that the Protestants in France had a church they called Paradise, because when they were in the house of God, they thought themselves in Paradise: the saints flock as doves to the windows of God's house (Isaiah 60:8), who are these that flock as doves to the windows? Not that a truly regenerate person is always in the same cheerful temper of obedience, he may sometimes find an indisposition and weariness of soul, but his weariness is his burden, he is weary of his weariness, he prays, weeps, uses all means to regain that alacrity and freedom in God's service that he was accustomed to have: this is to do God's will acceptably, when we do it willingly; it is this that crowns all our services; delight in duty is better than duty; the musician is not commended for playing long, but well; it is not how much we do, but how much we love (Psalm 119:97): O how I love your law! Love is as musk among linen, that perfumes it; love perfumes obedience, and makes it go up to Heaven as incense; this is doing God's will as the angels in Heaven do it; they are ravished with delight while they are praising God, therefore the angels are said to have harps in their hands (Revelation 15:2), as a sign of their cheerfulness in God's service.

4. We do God's will as the angels in Heaven, when we do God's will fervently, sine remissione (Romans 12:11): Fervent in spirit serving God; ⟨in non-Latin alphabet⟩, a metaphor from water when it seethes and boils over; so our affections should boil over in zeal [◊] fervency; the angels serve God with fervor and intenseness; the angels are called Seraphim, from a Hebrew word which signifies to burn, to show how the angels are all on fire (Psalm 104:4), they burn in love and zeal in doing God's will: grace turns a saint into a Seraphim. Aaron must put burning coals to the incense (Exodus 16:12), incense was a type of prayer, burning coals of zeal, to show that the fire of zeal must be put to the incense of prayer; formality starves duty; when we serve God dully and coldly, is this like the angels? Duty without fervency is as a sacrifice without fire; we should ascend to Heaven in a fiery chariot of devotion.

5. We do God's will as the angels in Heaven, when we give God the best in every service (Numbers 18:29): Out of all your gifts, you shall offer of all the best thereof. (Numbers 28:7): In the holy place should you cause the strong wine to be poured to the Lord for a drink offering. The Jews might not offer to the Lord wine that was small, or mixed, but the strong wine, to imply that we must offer to God the best, the strongest of our affections; if the spouse had a cup more juicy and spiced, Christ should drink of that (Song of Solomon 8:2): I would cause you to drink of spiced wine, of the juice of my pomegranate. Thus the angels in Heaven do God's will, they serve him in the best manner, they give him their seraphic high-strung praises; he who loves God gives him the cream of his obedience; God challenged the fat of all the sacrifice as his due (Leviticus 3:16). Hypocrites care not what services they bring to God, they think to put him off with anything, they put no cost in their duties (Genesis 4:3): Cain brought of the fruit of the ground. The Holy Ghost took notice of Abel's offering, that it was costly, he brought of the firstlings of his flock, and of the fat thereof (Genesis 4:4), but when he speaks of Cain's offering, he only says, he brought of the fruit of the ground. Then we do God's will aright, when we do offer Pinguia, we dedicate to him the best. Domitian would not have his image carved in wood or iron, but in gold: God will have the best we have, golden services.

6. We do God's Will as the Angels in Heaven, when we do it readily and swiftly; the Angels do not dispute or reason the case, but as soon as they have their charge and commission from God, they immediately obey, and to show how ready they are to execute God's Will, the Cherubims representing the Angels are described with wings, to show how swift and forward they are in their obedience, it is as if they had wings (Daniel 9:21). The Man Gabriel (that was an Angel) being caused to fly swiftly: Thus should we do God's Will as the Angels, as soon as ever God speaks the Word, we should be ambitious to obey, alas! how long is it sometimes ere we can get leave of our hearts to go to a duty; Christ went more readily ad Crucem, then we to the Throne of Grace; how many disputes and excuses have we, is this to do God's Will as the Angels in Heaven do it? O let us shake off this backwardness to duty, as Paul shook off the Viper, nescit tarda molimina Spiritus sancti gratia; (Zechariah 5:9). I saw two Women and the wind was in their wings: Wings are swift, but wind in the wings great swiftness; such readiness should be in our obedience; as Peter as soon as ever Christ commanded him to let down his net, at Christ's Word he presently let down the net, and you know what success he had (Luke 5:4). It was prophesied of such as were brought home to Christ (Psalm 18:44), As soon as they hear of me they shall obey me.

7. We do God's Will as the Angels in Heaven, when we do it constantly; the Angels are never weary of doing God's Will, they serve God day and night (Revelation 7:17). Thus must we imitate the Angels (Psalm 106:3), Blessed is he that does righteousness at all times. Constancy crowns obedience, non cepisse sed perfecisse virtutis est, Cyprian. Our obedience must be like the Fire of the Altar which was continually kept burning (Leviticus 6:13). Hypocrites soon give over doing God's Will; like the chrysolite which is of a golden color, in the morning it is very bright to look on, but towards evening it grows dull, and has lost its splendor: We should continue in doing God's Will, because of that great loss that will befall us if we give over doing God's Will.

(1.) A loss of honor (Revelation 3:11), that no man take your Crown, implying, if the Church of Philadelphia left off her obedience she would lose her Crown; namely, her honor and reputation; apostasy creates infamy; Judas from an apostle to be a traitor, it was a dishonor.

(2.) If we give over our obedience it is a loss of all that has been already done; as if one should work in silver, and then pick out all the stitches; all a man's prayers are lost, all the sabbaths he has kept are lost, he does unravel all his good works (Ezekiel 18:24), all his righteousness that he has done shall not be mentioned; he undoes all he has done: As if one draw a curious picture with the pencil, and then come with his sponge and wipe out all again.

(3.) A loss of the soul and happiness: We were in a fair way for Heaven, but by leaving off doing God's Will we miss of the excellent glory, and are plunged deeper in damnation (2 Peter 2:21), It had been better not to have known the way of righteousness, then after they have known it, to turn from the holy commandment. Therefore let us continue in doing God's Will: Constancy sets the crown upon the head of obedience. Thus you see how we are to do God's Will acceptably.

USE 1. Branch. 1. See hence our impotence, we have no innate power to do God's Will: What need pray Your Will be done, if we have power of ourselves to do it? I wonder Free-willers pray this Petition.

2. Branch. If we are to do God's Will on Earth as it is done by the Angels in Heaven, see then the folly of those who go by a wrong pattern; they do as the most of their neighbors do; if they talk vain on the Sabbath, they do but as their neighbors do; if now and then they swear an oath, it is the custom of their neighbors to do so, but we are to do God's Will as the Angels in Heaven; do the Angels do such things? We must make the Angels our patterns, and not our neighbors: if our neighbors do the devil's will, shall we do so too? If our neighbors go to Hell, shall we go there too for company?

3. Branch. See here that which may make us long to be in Heaven, then we shall do God's Will perfectly, as the Angels do; alas, how defective are we in our obedience here; how far do we fall short, we cannot write a copy of holiness without blotting; our holy things are blemished, like the moon which when it shines brightest has a dark spot in it: But in Heaven we shall do God's Will perfectly, as the Angels in Glory.

USE 2. Of Reproof.

1. Branch. It reproves such as do not God's Will; they have the knowledge of God's will, (knowledge they count an ornament) but though they know God's Will, yet they do it not.

(1.) They know what God would have them avoid; they know they should not swear (Matthew 5:34), Swear not at all: For this sin the Land mourns (Jeremiah 23:10). Yet though they pray, Hallowed be your Name, they profane it by shooting oaths like chain-bullets against Heaven; they know they should abstain from fornication and uncleanness, yet they cannot but bite at the devil's hook if he bait it with flesh (Jude 1:7).

(2.) They know what God would have them practice, but they leave undone those things which they ought to have done; they know it is the will of God they should be true in their promises, just in their dealings, good in their relations; but they do not the will of God; they know they should read the Scriptures, consult with God's oracle, but the Bible like rusty armor is hung up and seldom used; they look oftener upon a pair of cards than a Bible; they know their houses should be Palestrae Pietatis, nurseries of piety, yet have no face of religion in them; they do not perfume their houses with prayer; what hypocrites are these to kneel down in the Church, and lift up their eyes to Heaven and say, Your Will be done, yet have no care at all to do God's Will; what is this but to hang out a flag of defiance against Heaven? And rebellion is as the sin of witchcraft.

2. Branch. It reproves those who do not God's Will in a right acceptable manner.

(1.) They do not God's will entirely; all God's will; they will obey God in some things, but not in others; as if a servant should do some of your work you set him about, but not the rest: Jehu destroyed the idolatry of Baal, but let the golden calves of Jeroboam stand (2 Kings 10:30). Some will observe the duties of the second table, but not the first: others make a high profession, as if their tongues had been touched with a coal from God's altar, but live idly and out of a calling; these the Apostle complains of (2 Thessalonians 3:11). We hear there are some which walk among you disorderly, working not at all. Living by faith and living in a calling must go together: this is an evil thing, not to do all God's will.

(2.) They do not God's will ardently; they do not put coals to the incense; nor cheerfully, they bring their sacrifice, but not their heart; this is far from doing God's will as the angels; this loses the reward; how can God like this to serve him as if we served him not? How can God mind our duties when we ourselves scarce mind them?

Use 3. Of Examination.

Let us examine all our actions, whether they are according to God's will: the will of God is the rule and standard, it is the sun-dial by which we must set all our actions; he is no good workman that does not work by rule; he can be no good Christian who goes not according to the rule of God's will; let us examine our actions whether they do agree to the will of God. Are our speeches according to God's will? Are our words savory, being seasoned with grace? Is our apparel according to God's will (1 Timothy 2:9)? In like manner that women adorn themselves in modest apparel, not wanton and garish to invite comers. Our diet — is it according to God's will? Do we hold the golden bridle of temperance, and only take so much as may rather satisfy nature than surfeit it; too much oil chokes the lamp. Is our whole carriage and behavior according to God's will? Are we patterns of prudence and piety? Do we keep up the credit of religion, and shine as lights in the world? We pray, Your Will be done as it is in Heaven; are we like our pattern? Would the angels do thus if they were on earth? Would Jesus Christ do this? Thus is to Christianize, this is to be saints of degrees, when we live our prayer, and our actions are the counterpart of God's will.

Use 4. Of Exhortation. Let us be doers of the will of God; Your Will be done.

1. It is our wisdom to do God's will (Deuteronomy 4:6): Keep and do these statutes, for this is your wisdom.

2. It is our safety. Has not misery always attended the doing of our own will, and happiness the doing of God's will?

(1.) Misery has always attended the doing of our own will. Our first parents left God's will to fulfill their own, in eating the forbidden fruit; and what came of it? The apple had a bitter core in it, they purchased a curse for themselves and all their posterity. King Saul left God's will to do his own, he spares Agag, and the best of the sheep, and what was the issue, but the loss of his kingdom?

(2.) Happiness has always attended the doing of God's will. Joseph obeyed God's will in refusing the embraces of his mistress, and was not this his preferment? God raised him to be the second man in the kingdom. Daniel did God's will contrary to the king's decree, he bowed his knee in prayer to God, and did not God make all Persia bow their knees to Daniel.

(3.) The way to have our will is to do God's will. Would we not have a blessing in our estate, then let us do God's will (Deuteronomy 28:1, 3): If you shall hearken to the voice of the Lord your God, to do all his commandments, the Lord your God will set you on high above all the nations of the earth: Blessed shall you be in the city, and blessed shall you be in the field: this is the way to have a good harvest. Would we not have a blessing in our souls, then let us do God's will (Jeremiah 7:23): Obey my voice and I will be your God; I will entail myself upon you as an everlasting portion; my grace shall be yours to sanctify you, my mercy shall be yours to save you: you see you lose nothing by doing God's will, this is the way to have your will. Let God have his will in being obeyed, and you shall have your will in being saved.

Quest. How shall we come to do God's will aright?

Answer. 1. Get sound knowledge; we must know God's will before we can do it. Knowledge is the eye to direct the foot of obedience: the Papists make ignorance the mother of devotion, but Christ makes ignorance the mother of error (Matthew 22:29): You err, not knowing the Scripture. We must know God's will before we can do it aright. Affection without knowledge is like a horse full of mettle, but his eyes are out.

2. If we would do God's will aright, let us labor for self-denial; unless we deny our own will, we shall never do God's will. God's will and ours are like the wind and tide when they are contrary; God wills one thing, we will another; God calls us to be crucified to the world, by nature we love the world; God calls us to forgive our enemies, by nature we bear malice in our heart; God's will and ours are contrary like the wind and tide, and till we can cross our own will, we shall never fulfill God's.

3. Let us get humble hearts: pride is the spring of disobedience (Exodus 5:2): Who is the Lord that I should obey his voice? A proud man thinks it below him to stoop to God's will. Be humble; the humble soul says, Lord, what will you have me do? He puts as it were a blank paper into God's hands, and bids him write what he will — he will subscribe to it.

4. Beg grace and strength of God to do his will (Psalm 143:10): Teach me to do your will: as if David had said, Lord, I need not be taught to do my own will, I can do that fast enough, but teach me to do your will; and that which may add wings to prayer, is God's gracious promise, I will put my Spirit within you, and cause you to walk in my statutes (Ezekiel 36:27). If the lodestone draws the iron, it is not hard for the iron to move; if God's Spirit enables, it will not be hard, but rather delightful to do God's will.

2. In this Petition, Your Will be done in Earth, as it is in Heaven, we pray, that we may have grace to submit to God's will patiently in what he inflicts: The text is to be understood as well of suffering God's will as of doing it; so Maldonat, and the most judicious interpreters. I shall speak now of patient submission to God's will in whatever he inflicts: Your will be done. This should be the temper of a good Christian when he is under any disastrous providence, to lie quietly at God's feet, and say, Your will be done.

Quest. 1. What this patient submission to God's will is not?

Answ. There is something looks like patience which is not; namely, when a man bears a thing because he cannot help it; he takes affliction as his fate and destiny, therefore he endures that quietly which he cannot avoid; this is rather necessity than patience.

Quest. 2. What it is may stand with patient submission to God's will?

Answ. 1. A Christian may be sensible of affliction, yet patiently submit to God's will. We ought not to be Stoics, insensible and unconcerned with God's dealings; like the sons of Deucalion (who as the poets say) were begotten of a stone. Christ was sensible when he sweated great drops of blood, but there was submission to God's will (Matthew 26:39): Nevertheless, not as I will, but as you will. We are told to humble ourselves under God's hand (1 Peter 5:6), which we cannot do unless we are sensible of it.

2. A Christian may weep under an affliction, yet patiently submit to God's will. God allows tears; it is a sin to be without natural affection (Romans 1:31). Grace makes the heart tender, strangulat inclusus dolor; weeping gives vent to sorrow, expletur lachrymis dolor. Joseph wept over his dead father; Job when he had so much ill news brought him at once, tore his mantle (an expression of grief) but did not tear his hair in anger; only worldly grief must not be immoderate; a vein may bleed too much; the water rises too high when it overflows the banks.

3. A Christian may complain in his affliction, yet be submissive to God's will (Psalm 142:2): I cried to the Lord with my voice, I poured out my complaint before him. We may (being under oppression) tell God how it is with us, and desire him to write down our injuries. Shall not the child complain to his father when he is wronged? An holy complaint may stand with patient submission to God's will; but though we may complain to God, we must not complain of God.

Quest. 3. What it is cannot stand with patient submission to God's will?

Answ. 1. Discontentedness with providence. Discontent has a mixture of grief and anger in it, and both these must needs raise a storm of passion in the soul. God having touched the apple of our eye, and smitten us in that we loved, we are touchy and sullen, and God shall not have a good look from us (Genesis 4:6): Why are you wroth? Like a sullen bird that is angry, and beats herself against the cage.

3. Murmuring cannot stand with submission to God's will: murmuring is the height of impatience; it is a kind of mutiny in the soul against God (Numbers 21:5): The people spoke against God. When a cloud of sorrow is gathered in the soul, and this cloud does not only drop into tears, but out of this cloud come hailstones, murmuring words against God, this is far from patient submission to God's will. When water is hot the scum boils up; when the heart is heated with anger against God, then this scum of murmuring boils up. Murmuring is very evil, it springs, 1. From pride; men think they have deserved better at God's hands, and when they begin to swell they spit poison. 2. Distrust; men believe not that God can make a treacle of poison, bring good out of all their troubles, therefore they murmur (Psalm 106:24): They believed not his word, but murmured. Men murmur at God's providences because they distrust his promises; God has much ado to bear this sin (Numbers 14:27), this is far from submission to God's will.

3. Discomposedness of spirit cannot stand with quiet submission to God's will. When a man says, I am so encompassed with trouble that I know not how to get out; head and heart are so taken up that a person is not fit to pray. When the strings of a lute are snarled, the lute can make no good music; so when a Christian's spirits are perplexed and disturbed, he cannot make melody in his heart to the Lord. To be under a discomposure of mind, is as when an army is routed, one runs this way, and another that, the army is put into disorder; so when a Christian is in a hurry of mind, his thoughts run up and down distracted, as if he were undone; this cannot stand with patient submission to God's will.

4. Self-apology cannot stand with submission to God's will; instead of being humbled under God's hand a person justifies himself. A proud sinner stands upon his own defense, and is ready to accuse God of unrighteousness, which is as if we should tax the sun with darkness: this is far from submission to God's will. God smote Jonah's gourd, and he stands upon his own vindication (Jonah 4:9): I do well to be angry to the death: What, to be angry with God? And to justify this, I do well to be angry. This was strange to come from a prophet, and was far from this prayer Christ has taught us, Your will be done.

Quest. 4. What this patient submission to God's will is?

Answ. It is a gracious frame of soul, whereby a Christian is content to be at God's dispose, and does acquiesce in his wisdom (1 Samuel 3:18): It is the Lord, let him do what seems him good (Acts 21:14): The will of the Lord be done. That I may further illustrate this, I shall show you wherein this submission to God's will lies; it lies chiefly in three things.

(1.) In acknowledging God's hand; seeing God in the affliction (Job 5:6): Affliction arises not out of the dust; it comes not by chance. Job did eye God in all that befell him (Job 1:22): The Lord has taken away: He complains not of the Chaldeans, or the influence of the planets, he looks beyond second causes, he sees God in the affliction, The Lord has taken away. There can be no submission to God's will till there be an acknowledging of God's hand.

(2.) Patient submission to God's will lies in our justifying of God (Psalm 22:2): O my God I cry to you, yet you hear not, you turn a deaf ear to me in my affliction; but you are holy (Psalm 22:3). God is holy and just, not only when he punishes the wicked, but when he afflicts the righteous. Though God put wormwood in our cup, yet we vindicate God, and proclaim his righteousness. As Mauritius the Emperor, when he saw his sons slain before his eyes, Iustus es Domine, Righteous are you O Lord in all your ways. We justify God, and confess he punishes us less than we deserve (Ezra 9:13).

(3.) Patient submission to God's will lies in the accepting of the punishment (Leviticus 26:41): And they then accept of the punishment of their iniquity. Accepting of the punishment; that is, taking all that God does in good part. He who accepts of the punishment, says, Good is the rod of the Lord; he kisses the rod, indeed blesses God that he would use such a merciful severity, rather to afflict him than lose him. This is patient submission to God's will.

This patient submission to God's will in affliction shows a great deal of wisdom and piety. The skill of a pilot is most discerned in a storm, and a Christian's grace in the storm of affliction; and indeed this submission to God's will is most requisite for us while we live here in this lower region; in heaven there will be no need of patience, no more than there is need of the star light when the sun shines. In heaven there will be all joy, and what need of patience then? It requires no patience to wear a crown of gold, but while we live here in a valley of tears, there needs patient submission to God's will (Hebrews 10:36): You have need of patience.

1. The Lord sometimes lays heavy afflictions upon us (Psalm 38:2): Your hand presses me sore. The word in the original for afflicted, signifies to be melted. God sometimes melts his people in a furnace.

2. God sometimes lays various afflictions on us (Job 19:17): He multiplies my wound. God shoots various sorts of arrows.

(1.) Sometimes God afflicts with poverty. The widow had nothing left her save a pot of oil (1 Kings 17:12). Poverty is a great temptation. [illegible], Menand. To have an estate boiled away almost to nothing, is hard to flesh and blood (Ruth 1:20): Call me not Naomi but Mara: I went out full and the Lord has brought me home again empty. This exposes to contempt. When the Prodigal was poor, his brother was ashamed to own him (Luke 15:30): This your son; he said not this my brother, but this your son; he scorned to call him brother. When the deer is shot and bleeds, the rest of the herd push it away; when God shoots the arrow of poverty at one, others are ready to push him away. When Terence was grown poor, his friend Scipio cast him off. The Muses (Jupiter's daughters) the poets feign, had no suitors because they wanted a dowry.

(2.) God sometimes afflicts with reproach. Such as have the light of grace shining in them, yet may be eclipsed in their name. The primitive Christians were reproached as if they were guilty of incest, says Tertullian. Luther was called, A Trumpeter of Rebellion. David calls reproach an heart-breaking (Psalm 69:20); this God lets his dear saints be oft exercised with. Dirt may be cast upon a pearl; those names may be blotted which are written in the Book of Life. Sincerity though it shields from hell, yet not from slander.

(3.) God sometimes afflicts with loss of dear relations (Ezekiel 24:16): Son of man behold I take away from you the desire of your eyes with a stroke: this is like a pulling away a limb from the body. He takes away a holy child; Jacob's life was bound up in Benjamin (Genesis 44:30), and that which puts teeth into the cross, and is worse than the loss of children, is, when they are continued as living crosses; where the parents expected honey, there to have wormwood. What greater cut to a godly parent than a child who disclaims his father's God! A corrosive applied to the body may do well, but a bad child is a corrosive to the heart. Such an undutiful son had David who conspired treason, and would not only have taken away his father's crown, but his life.

(4.) God sometimes afflicts with a [illegible], infirmness of body; scarce a well day. Sickness takes away the comfort of life, and makes one in deaths oft, thus God tries his people with various afflictions, so that there is need of patience to submit to God's will. He who has various bullets shot at him needs armor; when various afflictions assault, we need patience as armor of proof.

3. God sometimes lets the affliction continue long (Psalm 74:9), as it is with diseases, there are some chronic, that linger and hang about the body several years together; so it is with affliction, the Lord is pleased to exercise many of his precious ones with chronic afflictions, such as lie upon them a long time; so that in all these cases we need patience and submissiveness of spirit to God's will.

Use 1. It reproves such as have not yet learned this part of the Lord's Prayer, Your will be done; they have only said it, but not learned it. If things be not according to their mind, if the wind of providence crosses the tide of their will, they are discontented and querulous, where is now submission of will to God? To be displeased with God if things do not please us, is this to lie at God's feet, and acquiesce in his will? This is a very bad temper of spirit, and God may justly punish us by letting us have our will. Rachel cried, Give me children, or I die (Genesis 30:1). God let her have a child, but it cost her her life (Genesis 35:18). Israel not content with manna (angels' food) they must have quails to their manna, God punished them by letting them have their will (Numbers 11:31): There went forth a wind from the Lord, and brought quails; and while the flesh was yet between their teeth, the wrath of the Lord was kindled against them, and the Lord struck them with a great plague (Numbers 11:33). They had better been without their quails than had such sour sauce to them. Many have importunately desired the life of a child, and could not bring their wills to God's to be content to part with it, and the Lord has punished them by letting them have their will; the child has lived and been a burden to them. Seeing their wills crossed God, their child shall cross them.

USE 2. Of Exhortation. Let us be exhorted whatever troubles God does exercise us with, aequo animo ferre, to resign up our wills to God, and say, Your will be done: Which is fittest, that God should bring his will to ours, or we bring our will to his? Say as Eli (1 Samuel 3:18), It is the Lord, let him do what seems him good: and as David (2 Samuel 15:26), Behold here am I, let him do to me as seems good to him. It was the saying of Harpulas, Placet mihi quod Regi placet, that pleases me which pleases the King: so should we say, that which pleases God pleases us: Your will be done. Some have not yet learned this art of submission to God, and truly he who lacks patience in affliction, is like a soldier in battle who lacks armor.

Quest. When do we not as we ought submit to God's will in affliction?

Answ. 1. When we have hard thoughts of God, and our hearts begin to swell against him.

2. When we are so troubled at our present affliction that we are unfit for duty. We can mourn as doves, but not pray or praise God. We are so discomposed that we are not fit to hearken to any good counsel (Exodus 6:9). Israel were so full of grief under their present burdens, that they minded not what Moses said, though he came with a message from God to them; they hearkened not to Moses for anguish of spirit.

3. We do not submit as we ought to God's will, when we labor to break loose from affliction by indirect means. Many to rid themselves out of trouble run themselves into sin. When God has bound them with the cords of affliction, they go to the Devil to loosen their bands. Better it is to stay in affliction, than to sin ourselves out of affliction. O let us learn to stoop to God's will in all afflictive providences.

Quest. But how shall we bring ourselves to this Christian temper in all occurrences of providence, patiently to acquiesce in God's will, and say, Your will be done? We know not what trials personal or national we may be exercised with. We seem now to be under the Planet Saturn, which has a malignant aspect. Our ship is steered so strangely, that we are in danger on one hand of the sands, on the other hand of the rocks. If affliction comes how shall we keep a Christian decorum, how shall we bear things with equanimity of mind, and say, Your will be done?

Answ. The means for a quiet resignation to God's will in affliction is;

1. Judicious consideration (Ecclesiastes 7:14): In the day of adversity consider. When anything burdens us, or runs cross to our desires, did we but sit down and consider, and weigh things in the balance of judgment, it would much quiet our minds, and subject our wills to God; in the day of adversity consider. Consideration would be as David's harp, to charm down the evil spirit of perverseness and discontent.

Quest. But what should we consider?

Answ. That which may make us submit to God in affliction, and say, Your will be done, is,

1. To consider that the present state of life is subject to afflictions, as a seaman's life is subject to storms: Ferre quam sortem omnes patiuntur nemo recusat (Job 5:7): Man is born to trouble; he is heir apparent to it; he comes into the world with a cry, and goes out with a groan. Ea lege nati sumus. The world is a place where much wormwood grows (Lamentations 3:15): He has filled me with bitterness, Hebr. Bammerorim, with bitternesses, he has made me drunk with wormwood. Troubles arise like sparks out of a furnace. Afflictions are some of the thorns which the earth after the curse brings forth. We may as well think to stop the chariot of the sun when it is in its swift motion, as put a stop to trouble; the consideration of this our life is exposed to eclipses and sufferings should make us say with patience, Your will be done. Shall a mariner be angry that he meets with a storm at sea?

2. Consideration, God has a special hand in the disposal of all occurrences that fall out. Job eyed God in the affliction (Job 1:21): The Lord has taken away: he does not complain of the Sabeans, or the influences of the planets, he looked beyond all second causes, he saw God in the affliction, and that made him cheerfully submit, Blessed be the name of the Lord. And Christ looked beyond Judas and Pilate, he looked to God's determinate counsel in delivering him up to be crucified (Acts 4:28), this made him say (Matthew 26:39), Father, not as I will, but as you will: 'Tis vain to quarrel with instruments. Wicked men are but a rod in God's hand (Isaiah 10:5): O Assyrian the rod of my anger. Whoever brings an affliction, God sends it: the consideration of this would make us say, Your will be done; what God does he sees a reason for. We read of a wheel within a wheel (Ezekiel 1:15): the outward wheel which turns all, is providence; the wheel within this wheel, is God's decree; this believed would rock the heart quiet. Shall we mutiny at that which God does? We may as well quarrel with the works of creation, as the works of providence.

3. Consideration, which may make us humbly to submit to God's will is, that there is a necessity of affliction (1 Peter 1:6): (If need be) you are in grief. It is needful some things be kept in brine. Afflictions are needful upon several accounts.

(1.) To keep us humble. Oftentimes there is no other way to have the heart low but by being brought low (2 Chronicles 33:12): When Manasseh was in affliction, he humbled himself greatly. Corrections are corrosives to eat out the proud flesh (Lamentations 3:19): Remembering my misery, the wormwood and the gall, my soul is humbled in me.

(2.) It is necessary that there should be affliction, for if God did not sometimes bring us into affliction, how could his power be seen in bringing us out? Had not Israel been in the Egyptian furnace, God had lost his glory in their deliverance.

(3.) If there were no affliction, then many parts of Scripture could not be fulfilled. God has promised to help us bear affliction, and (Psalm 37:24, 39) how could we experience God's supporting us in trouble, if we did not sometimes meet with it? God has promised to give us joy in affliction (John 16:20). How could we taste this honey of joy, if we were not sometimes in affliction? Again, God has promised to wipe away tears from our eyes (Isaiah 25:8). How could God wipe away our tears in Heaven, if we never shed any? So that in several respects there is an absolute necessity that we should meet with affliction, and shall not we quietly submit, and say, Lord, I see there is a necessity of it; your will be done.

4. Consideration, to make us submit to God's will in affliction is, that whatever we feel, it is nothing but what we have brought upon ourselves; we put a rod into God's hand to chastise us. Christian, God lays your cross on you, but it is of your own making. If a man's field be full of tares, it is nothing but what he has sown in it: if you reap a bitter crop of affliction, it is nothing but what you yourself have sown. The cords that pinch you are of your own twisting; Me me adsum qui feci. If children will eat green fruit, they may thank themselves if they are sick; if we eat the forbidden fruit, no wonder to feel it gripe. Sin is the Trojan Horse that lands an army of afflictions upon us (Jeremiah 4:15). A voice publishes affliction: verse 18. Your way and your doings have procured these things to you, this is your wickedness. If we by sin run ourselves into arrears with God, no wonder if he sets affliction as a sergeant on our back to arrest us. This may make us patiently submit to God in affliction, and say, your will be done. We have no cause to complain of God, it is nothing but what our sins have merited (Jeremiah 2:17). Have you not procured this to yourself? The cross though it be of God's laying, it is of our own making; say then as (Micah 7:9) I will bear the indignation of the Lord because I have sinned against him.

5. Consideration, to cause submission to God's will in affliction; God is now about to make an experiment, he does it to prove and try us (Psalm 66:10). You, O God, have tried us as silver is tried, you laid affliction upon our loins. If there were no affliction, how should God have an opportunity to try men? Hypocrites can sail in a pleasure-boat, serve God in prosperity; but when we can keep close to God in times of danger, when we can trust God when we have no pawn, and love God when we have no smile; here is the trial of sincerity! This may make us say, your will be done. God is only trying us, what hurt is in that? What is the gold worse for being tried?

6. Consideration, to make us submit to God in affliction, and say, your will be done, is, that in all our crosses God has a kindness for us; as there was no night so dark, but Israel had a pillar of fire to give light; so there's no condition so cloudy, but we may see that which gives light of comfort: David would sing of mercy and judgment (Psalm 101:1). This may make our wills cheerfully submit to God's, to consider, in every path of providence we may see a footstep of kindness.

Quest. What kindness is there in affliction, when God seems most unkind?

Answ. 1. There is kindness in affliction, in that there is love in it; [illegible], Chrysostom. God's rod and God's love may stand together (Hebrews 12:6). Whom the Lord loves he chastens, whom he pampers above the rest, so Mercer: as Abraham when he lifted up his hand to sacrifice Isaac, loved him; so when God afflicts his people, and seems to sacrifice their outward comforts, yet loves them: the husbandman loves his vine when he cuts it and makes it bleed; and shall not we submit to God? Shall we quarrel with that which has kindness in it, which comes in love? The surgeon binds the patient, and lances him, but no wise man will quarrel with the surgeon, it is in love, and in order to a cure.

2. There is kindness in affliction, in that God deals with us now as children (Hebrews 12:7). If you endure chastening, God deals with you as sons; God had one Son without sin, but no son without stripes. Affliction is a badge of adoption, 'tis Dei Sigillum, says Tertullian, it is God's seal by which he marks us for his own. When Munster that holy man lay sick, his friends asked him how he did? He pointed to his sores, saying, hae sunt gemme Dei, these are the jewels with which God decks his children; shall not we then say? your will be done. Lord, there's kindness in the cross, you use us as children, the rod of discipline is to fit us for the inheritance.

3. There is kindness that God has in all our afflictions left us a promise; in the most cloudy providences the promise appears as a rainbow in the cloud.

(1.) That we shall have God's promise with us (Psalm 91:15). I will be with him in trouble. It cannot be ill with that man with whom God is: I will be with him, that is, to support, sanctify, sweeten; God's presence is a sweetening ingredient into every affliction. I had rather be in a prison and have God's presence, than be in a palace and want it.

(2.) Promise, that he will lay no more upon us than he will enable us to bear (1 Corinthians 10:13). God will not try us beyond our strength; either God will make the yoke lighter, or our faith stronger; may not this make us submit our wills to God when afflictions have so much kindness in them? In all our trials God has left us promises, which are like manna in the wilderness.

4. This is great kindness that all the troubles that befall us shall be for our profit (Hebrews 12). He [illegible] for our profit.

Quest. But what profit is in affliction?

Answ. 1. Afflictions are disciplinary, they teach us Schola Crucis, Schola Lucis: many Psalms have this inscription Maschil, a Psalm giving instruction: affliction may have this inscription upon it Maschil, an affliction giving instruction (Micah 6:9). Hear the rod. Luther says he could never rightly understand some of the Psalms till he was in affliction (Judges 8:16). Gideon took thorns of the wilderness and briars, and with them he taught the men of Succoth: God by the thorns and briars of affliction teaches us.

(1.) Affliction shows us more of our own hearts than ever: water in a glass vial looks clear, but set it on the fire and the scum boils up: when God sets us upon the fire, then we see that corruption boils up which we did not discern before. Sharp afflictions are to the soul as a soaking rain to the house, we know not that there are such holes in the house, till the shower comes, and then we see it drop down here and there; so we before did not know that there were such unmortified lusts in the soul, till the storm of affliction comes, then we spy unbelief, impatience, carnal fear, we see it drop down in many places. Thus affliction is a sacred collyrium, it clears our eyesight; the rod gives wisdom.

(2.) Affliction brings those sins to remembrance, which before were buried in the grave of forgetfulness; Joseph's brothers for twenty years together were not at all troubled for their sin in selling their brother, but when they came into Egypt and began to be in straits, then their sin in selling their brother came into their remembrance, and their hearts did smite them (Genesis 42:21). They said one to another, we are verily guilty concerning our brother. When a man is in distress, now his sin comes fresh into his mind, conscience makes a rehearsal sermon of all the evils which have passed in his life, now his expense of precious time, his Sabbath-breaking, his slighting of the word, come into his remembrance, and he goes out with Peter and weeps bitterly. Thus the rod gives wisdom, it shows the hidden evil of the heart, and brings former sins to remembrance.

2. There is profit in affliction, as it quickens a spirit of prayer, premuntur justi ut pressi clament. Jonah was asleep in the ship, but at prayer in the whale's belly; perhaps in a time of health and prosperity, we prayed in a cold formal manner, we put no coals to the incense, we did scarce mind our own prayers, and how should God mind them, now God sends some cross or other to make us stir up ourselves to take hold of God. When Jacob was in fear of his life by his brother, then he wrestles with God and weeps in prayer, and would not leave God till he had blessed him (Hosea 12:4). It is with many of God's children as with those who formerly had the sweating sickness in this land, it was a sleepy disease, if they slept they died, therefore to keep them waking they were smitten with rosemary branches; so the Lord uses affliction as a rosemary branch to keep us from sleeping, and to awaken a spirit of prayer (Isaiah 26:16). They poured out a prayer, when your chastening was upon them; now their prayer pierced the heaven. In times of trouble we pray feelingly, and we never pray so fervently as when we pray feelingly, and is not this for our profit?

3. Affliction is for our profit, as it is a means to expectorate and purge out our sin (Isaiah 77:9). By this therefore shall the iniquity of Jacob be purged; [illegible], Arist. Affliction is God's medicine to expel the noxious humor, it cures the imposthume of pride, the fever of lust, and is not this for our profit. Affliction is God's file to fetch off our rust, his flail to thresh off our husks: the water of affliction is not to drown us, but to wash off our spots.

4. To be under the black rod is profitable, in that hereby we grow more serious and are more careful to clear our evidences for heaven. In times of prosperity when the rock poured out rivers of oil (Job 29:6), we were careless in getting, at least clearing our title to glory; had many no better evidences for their land than they have for their salvation, they were but in an ill case; but when an hour of trouble comes, we begin to look after our spiritual evidences, and see how things stand between God and our souls; and is it not for our profit to see our interest in Christ more cleared than ever?

5. Affliction is for our profit, as it is a means to take us more off from the world; the world often proves not only a spider's web, but a cockatrice egg; pernicious worldly things are great enchantments, they are [reconstructed: retinaculaspei], Tertul., they hinder us in our passage to heaven. If a clock be over-wound it stands still; so when the heart is wound up too much to the world, it stands still to heavenly things. Affliction sounds a retreat to call us off the immoderate pursuit of earthly things; when things are frozen and congealed together the only way to separate them is by fire; so when the heart and the world are congealed together, God has no better way to separate them than by the fire of affliction.

6. Affliction is for our profit, as it is a refiner, it works us to further degrees of sanctity (Hebrews 12:10). He for our profit, that we might be partakers of his holiness. The vessels of mercy are the brighter for scouring; you pour water on your linen when you would whiten it; God pours the waters of affliction upon us to lay our souls a whitening. The leaves of the fig-tree and root are bitter, but the fruit is sweet: afflictions are in themselves bitter, but they bring forth the sweet fruits of righteousness (Hebrews 12:11). This may make us submit to God, and say, your will be done; there's kindness in affliction, it is for our spiritual profit.

5. There's kindness in affliction, in that there is no condition so bad but it might be worse; when it is duskish it might be darker; God does not make our cross so heavy as he might, he does not stir up all his anger (Psalm 78:38). He does not put so many nails in our yoke, so much wormwood in our cup as he might; does God chastise your body? He might torture your conscience; does he cut you short? He might cut you off: the Lord might make our chain heavier. Is it a burning fever? It might have been the burning lake. Does God use the pruning knife to lop you? He might bring his axe to hew you down. The waters were up to the ankles (Ezekiel 47:3). Do the waters of affliction come up to the ankles? God might make them rise higher, indeed, he might drown you in the waters; this may make us submit quietly and say, your will be done, because there is so much kindness in it; whereas God uses the rod, he might use the scorpion.

6. There is kindness in affliction, in that your case is not so bad as others; they are always upon the rack; they spend their years with sighing (Psalm 31:10). Have you a gentle fit of an ague? Others cry out of the stone and strangury: do you bear the wrath of men? Others bear the wrath of God; you have but a single trial, others have them twisted together; God shoots but one arrow at you, he shoots a shower of arrows at others; is there not kindness in all this? We are apt to say, never any suffered as we; was it not worse with Lazarus, who was so full of sores that the dogs took pity on him, and licked his sores? Indeed, was it not worse with Christ, who lived poor and died cursed? May not this cause us to say, Your will be done; there is kindness in it; that God deals not so severely with us as others.

7. There is kindness in affliction, in that (if we belong to God) it is all the hell we shall have; some have two hells, they suffer in their body and conscience, here is one hell, and another hell is to come, unquenchable fire; Judas had two hells, but a child of God has but one hell; Lazarus had all his hell here, he was full of sores, but had a convoy of angels to carry him to heaven when he died: say then, Lo, if this be the worst I shall have, if this be all my hell, I will patiently acquiesce, your will be done.

8. There is kindness, in that God gives gracious supports in affliction; if he strikes with one hand he will support with the other (Deuteronomy 33:27). Underneath are the everlasting arms. There is not the least trial, but if God did desert us, and not assist us with his grace, we should sink under it: the frown of a great man, the fear of a reproach; Peter was frightened at the voice of a maid (Matthew 26:69). O therefore what mercy is it to have Christ strengthen us, and as it were bear the heaviest part of the cross with us. One said, I have no ravishing joys in my sickness, but I bless God I have sweet supports: and should not this cause submission to God's will, and make us say, Lo, if you are so kind as to bear us up in affliction, that we do not faint, put us into whatever winepress you please, your will be done.

9. There is kindness in affliction, in that it is preventive.

(1.) God by this stroke of his would prevent some sin; Paul's thorn in the flesh was to prevent his being lifted up in pride (2 Corinthians 12:7). As affliction is sometimes sent for the punishing of sin, so sometimes for the preventing of sin: prosperity exposes to much evil. It is hard to carry a full cup without spilling, and a full estate without sinning. God's people know not how much they are indebted to their affliction, they might have fallen into some scandal, had not God set a hedge of thorns in their way to stop them; what kindness is this. God lets us fall into sufferings to prevent falling into snares; say then, Lord do as it seems good in your sight, your will be done.

(2.) God by affliction would prevent damnation (1 Corinthians 11:32). We are corrected in the world, that we may not be condemned with the world. A man by falling into the briars is saved from falling into the river: God lets us fall into the briars of affliction that we may not drown in perdition: it is a great favor when a lesser punishment is inflicted to prevent a greater: is it not clemency in the judge when he lays some light penalty on the prisoner, and saves his life; so when God lays upon us light affliction, and saves us from wrath to come; as Pilate said (Luke 23:16), [illegible], I will chastise him and let him go; so God chastises his children and lets them go, frees them from eternal torment: what is a drop of sorrow the godly taste, to that sea of wrath the wicked shall be drinking of to all eternity; O what kindness is here, may not this make us say, your will be done; it is preventing medicine.

10. There is kindness, in that God does mix his providences (Habakkuk 3:2). In anger he remembers mercy: not all pure gall but some honey mixed with it. Asher's shoes were iron and brass, but his foot was dipped in oil (Genesis 33:24). Affliction is the shoe of brass, but God causes the foot to be dipped in oil. As the painter mixes with his dark shadows bright colors; so the wise God mingles the dark and the bright color, crosses and blessings. The body is afflicted, but within is peace of conscience; there is a blessing: Joseph was sold into Egypt, and put in prison; there was the dark side of the cloud: Job lost all that ever he had, his skin was clothed with boils and ulcers; here was a sad providence, but God gave a testimony from heaven of Job's integrity, and did afterwards double his estate (Job 42:10). The Lord gave Job twice as much. Here was the goodness of God seen toward Job. God does checker his works of providence, and shall not we submit and say, Lord if you are so kind mixing so many bright colors with my dark condition, your will be done.

11. There is kindness in affliction in that God does moderate his stroke (Jeremiah 30:11). I will correct you in measure. God will in the day of his east wind stay his rough wind (Isaiah 27:8). The physician that understands the constitution and temper of the patient, will not give too strong medicine for the body nor will he give one dram or scruple too much. God knows our frame he will not over-afflict, he will not stretch the strings of his viol too hard lest they break; and is there not kindness in all this? May not this work our hearts to submission? Lord if you use so much gentleness and correct in measure, your will be done.

12. There is kindness in affliction, in that God often sweetens it with divine consolation (2 Corinthians 1:4). Who comforts us in all our tribulation: after a bitter potion, a lump of sugar. God comforts in affliction,

(1.) Partly by his word (Psalm 119:50). This is my comfort in my affliction, for your word has quickened me. The promises of the word are a shop of cordials.

God comforts by his Spirit. Philip Landtgrave of Hesse said that in his troubles, se divinas Martyrum consolationes sensisse, he felt the divine consolations of the martyrs. David had his pilgrimage songs (Psalm 119:54), and Saint Paul his prison songs (Acts 16:25). Thus God candies our wormwood with sugar, and makes us gather grapes of thorns. Some of the saints have had such ravishing joys in affliction, that they had rather endure their sufferings, than want their comforts: O how much kindness is in the cross! In the belly of this lion is a honeycomb; may not this make us cheerfully submit to God's will, when God lines the yoke with comfort, and gives us honey at the end of the rod?

13. There is kindness in affliction, in that God does curtail and shorten it, he will not let it lie on too long (Isaiah 57:16): I will not contend for ever, lest the Spirit should fail before me. God will give his people a writ of ease, and proclaim a year of Jubilee — the wicked may plow upon the backs of the saints, but God will cut their traces (Psalm 129:4). The goldsmith will not let his gold lie any longer in the furnace than till it is purified. The wicked must drink a sea of wrath, but the godly have only a cup of affliction (Isaiah 51:17), and God will say, Let this cup pass away. Affliction may be compared to frost, it will break and spring flowers will come on (Isaiah 35): Sorrow and sighing shall fly away. Affliction has a sting, but withal a wing, sorrow shall fly away; this land flood shall be dried up; if then there be so much kindness in the cross, God will cause a cessation of trouble, say then, Fiat Voluntas tua, Your will be done.

14. Vlt. There is kindness in affliction, in that it is a means to make us happy (Job 5:17): Behold, happy is the man whom God corrects. This seems strange to flesh and blood that affliction should make one happy; when Moses saw the bush burning and not consumed, I will (says he) turn aside and see this strange sight (Exodus 3:3). So here is a strange sight, a man afflicted, yet happy: the world counts them happy who can escape affliction, but happy is the man whom God corrects.

Quest. But how do afflictions contribute to our happiness?

Resp. 1. As they are a means to bring us nearer to God; the lodestone of prosperity does not draw us so near to God as the cords of affliction: When the Prodigal was pinched with want, then says he, I will arise and go to my Father (Luke 15:18). The deluge brought the dove to the ark: The floods of sorrow make us hasten to Christ.

2. Afflictions make us happy, as they are manuductions to glory. The storm drives the ship into the harbor: Happy is that storm which drives the soul into the heavenly harbor; is it not better to go through affliction to glory, than through pleasure to misery? Not that afflictions merit glory, no cross ever merited, but that which Christ endured; but they do disponere, fit, and prepare us for glory. Think, O Christian, what affliction leads to, it leads to Paradise, where are rivers of pleasure always running; may not this make us cheerfully submit to God's will, and say, Lord if there be so much kindness in affliction, if all you do is to make us happy, Your will be done.

7. Consideration, It is God's ordinary course to keep his people to a bitter diet drink, and exercise them with great trials: Affliction is the beaten road all the saints have gone in: The living stones in the spiritual building have been all hewn and polished: Christ's lily has grown among the thorns (2 Timothy 3:12): All that will live godly in Christ Jesus shall suffer persecution. It is too much for a Christian to have two heavens, that is more than Christ had. It has been ever the lot of the saints to encounter with sore trials; both of the prophets (James 5:10): Take my brethren the prophets for an example of suffering affliction: And of the apostles, Peter was crucified with his head downward, James beheaded by Herod, John banished into the Isle of Patmos, the apostle Thomas thrust through with a spear, (who was chosen apostle in Judas' room) Matthias stoned to death, Luke the Evangelist hanged on an olive tree. Those saints of whom the world was not worthy did pass under the rod (Hebrews 11:36). Christ's kingdom is Regnum Crucis, this is the way God has always gone in, such as God intends to save from hell, yet he does not save from the cross; the consideration of this should quiet our minds in affliction, and make us say, Your will be done. Do we think God will alter his course of Providence for us? Why should we look for exemption from trouble more than others? Why should we think to tread only upon roses and violets, when prophets and apostles have marched through the briers to heaven?

8. Consideration, God has done that for you, Christian, which may make you content to suffer anything at his hand, and say, Your will be done.

(1.) He has adopted you for his child. David thought it no small honor to be the king's son-in-law (1 Samuel 18:18): what an honor is it to derive your pedigree from heaven, to be born of God; why then are you troubled, and murmur at every slight cross? As Jonadab said to Amnon (2 Samuel 13:4): Why are you, being the king's son, lean? So why are you who are son or daughter to the King of Heaven, troubled at these petty things? What, the king's son, and look lean? This may quiet your spirit, and bring your will to God's; he has dignified you with honor, he made you his son and heir, and will entail a kingdom on you.

(2.) God has given you Christ. Christ is communis thesaurus, a magazine and storehouse of all heavenly treasure; a pearl of price to enrich, a Tree of Life to quicken. He is the quintessence of all blessings, why then are you discontented at your worldly crosses? They cannot be so bitter as Christ is sweet, as Seneca said once to Polybius, Why do you complain of hard fortune, salvo Caesare, is not Caesar your friend? So is not Christ your friend? He can never be poor who has a mine of gold in his field; nor he who has the unsearchable riches of Christ: Say then, Lord, Your will be done, though I have my cross, yet I have Christ with it. The cross may make me weep, but Christ wipes off all tears (Revelation 7:17).

(3.) God has given you grace. Grace is the rich embroidery and workmanship of the Holy Ghost; it is the sacred unction (1 John 2:27). The graces are a chain of pearl to adorn, and beds of spices which make us a sweet odor to God; grace is a distinguishing blessing. Christ gave Judas his purse, but not his Spirit; may not this quiet the heart in affliction, and make it say, Your will be done. Lord, you have given that jewel which you bestow only on the elect. Grace is a seal of your love, it is both food and cordial, it is an earnest of glory.

9. Consideration: When God intends the greatest mercy to any of his people, he brings them low in affliction. God seems to go quite cross to sense and reason; when he intends to raise us highest, he brings us lowest. As Moses' hand before it wrought miracles was leprous, and Sarah's womb, before it brought forth the Son of the Promise, was barren. God brings us low before he raises us; as water is at the lowest ebb before there is a spring tide.

(1.) It is true in a temporal sense: When God would bring Israel to Canaan, a land flowing with milk and honey, he first leads them through a sea and a wilderness; when God intended to advance Joseph to be the second man in the kingdom, he casts him first into prison, and the irons entered into his soul (Psalm 105:18). God usually lets it be darkest before the Morning Star of deliverance appears.

(2.) It is true in a spiritual sense. When God intends to raise a soul to spiritual comfort, he first lays it low in desertion (Isaiah 12:1). As the limner lays his dark color first, and then lays his gold color on it, so God first lays the soul in the dark of desertion, and then he lays his golden color of joy and consolation. May not this make us cheerfully submit, and say, Your will be done. Perhaps now God afflicts me, he is about to raise me, he intends me a greater mercy than I am aware of.

10. Consideration: The excellency of this frame of soul to lie at God's feet, and say, Your will be done.

(1.) A soul that is melted into God's will shows variety of grace. As the holy ointment was made up of several aromatic spices, Myrrh, Cinnamon, Cassia (Exodus 30:23), so this sweet temper of soul, submission to God's will in affliction, has in it a mixture of several graces. In particular it is compounded of three graces: Faith, Love, Humility. 1. Faith: Faith believes God does all in mercy, that affliction is to mortify some sin, or exercise some grace, that God corrects in love and faithfulness (Psalm 119:75); the belief of this causes submission of will to God. 2. Love: Love thinks no evil (1 Corinthians 13:5). Love takes all God does in the best sense, it has good thoughts of God, this causes submission, Your will be done. Let the righteous God smite me (says Love) it shall be a kindness, indeed, it shall be an excellent oil which shall not break my head. 3. Humility: The humble soul looks on its sins, and how it has provoked God, he says not his afflictions are great, but his sins are great, this makes him lie at God's feet and say, I will bear the indignation of the Lord, because I have sinned against him (Micah 7:9). Thus a submissive frame of heart is full of grace, it is compounded of several graces, it pleases God to see so many graces at once sweetly exercised; he says of such a Christian, as David of Goliath's sword (1 Samuel 21:9), None like that, give it me.

(2.) He who puts his fiat and placet to God's will, and says, Your will be done, shows not only variety of grace, but strength of grace. It argues much strength in the body to be able to endure hard weather, yet not be altered by it; so to endure hard trials, yet not faint or fret, shows more than ordinary strength of grace. You that can say, you have brought your wills to God's; God's will and yours agree, as the copy and the original; let me assure you, you have outstripped many Christians who perhaps shine in a higher orb of knowledge than you. To be content to be at God's dispose, to be anything that God will have us, shows a noble heroic soul. It is reported of the eagle it is not like other fowls; they when they are hungry make a noise, the ravens cry for food, but the eagle is never heard to make a noise though it wants meat, and it is from the nobleness and greatness of its spirit. The eagle is above other fowls, and has a spirit suitable to its nature; so it is an argument of an holy gallantry and magnitude of spirit, that whatever cross providences befall a Christian, he does not cry and whine as others, but is silent, and lies quietly at God's feet. Here is much strength of grace in such a soul; in fact, the height of grace. When grace is crowning, it is not so much to say, Lord, Your will be done, but when grace is conflicting, and meets with crosses and trials, now to say, Your will be done, is a glorious thing indeed, and prepares for the garland of honor.

11. Consideration: Persons are usually better in adversity than prosperity, therefore stoop to God's will. A prosperous condition is not always so safe; it is true, it is more pleasing to the palate, and every one desires to get on the warm side of the hedge where the sun of prosperity shines, but it is not always best. In a prosperous estate there is more burden; many look at the shining and glittering of prosperity, but not at the burden; Plus oneris.

(1.) The burden of care; therefore Christ calls riches, cares (Luke 8:14). A rose has its prickles, so have riches; we think them happy that flourish in their silks and cloth of gold, but we see not the troubles and cares that attend them. A shoe may have silver lace on it, yet pinch the foot. Many a man that goes to his day-labor lives a more contented life than he that has his thousands per annum. Disquieting care is the malus genius, the evil spirit that haunts the rich man. When his chests are full of gold his heart is full of care how to increase, or how to secure what he has gotten; he is sometimes full of care who he shall leave it to. A large estate like a long trailing garment is often more troublesome than useful.

(2.) In a prosperous estate there is the burden of account. Such as are in high places have a far greater account to give to God than others; (Luke 12:48). To whoever much is given of him shall be much required. The more golden talents any are entrusted with, the more they have to answer for; the more their revenues, the more their reckonings. God will say, I gave you a great estate, what have you done with it, how have you employed it for my glory. I have read of Philip King of Spain, when he was to die, he said, O that I had never been King, O that I had lived a private solitary life; here is all the fruit of my kingdom, it has made my accounts heavier. So then may not this quiet our hearts in a low adverse condition, and make us say, Lord, Your will be done; as you have given me a less portion of worldly things, so I have a less burden of care, and a less burden of account.

2. A prosperous condition has plus periculi, more danger in it. Such as are on the top of the pinnacle of honor, are in more danger of falling, they are subject to many temptations, their table is often a snare. Heliogabalus made ponds of sweet water to bathe in; millions are drowned in the sweet waters of pleasure. A great sail overturns the vessel; how many by having too great sails of prosperity have had their souls overturned. [illegible], Theophil. It must be a strong head that bears heady wine; he had need have much wisdom and grace that knows how to bear a high condition. It is hard to carry a full cup without spilling, and a full estate without sinning. Agar feared if he were full, he should deny God, and say, Who is the Lord; (Proverbs 30:9). Prosperity breeds, 1. Pride: The children of Kohath were in a higher estate than the rest of the Levites, they were employed in the Tabernacle about the most holy things of all, (Numbers 4:4). They had the first lot, (Joshua 21:10). But as they were lifted up above others of the Levites in honor, so in pride, (Numbers 16:3). In the Thames when the tide rises higher, the boat rises higher; so when the tide of an estate rises higher, many men's hearts rise higher in pride. 2. Prosperity breeds security. Samson fell asleep in Delilah's lap, so do men in the lap of ease and plenty. The world's golden sands are quicksands. How hard is it for a rich man to enter into the kingdom of heaven, (Luke 18:24). The consideration of this should make us submit to God in adversity, and say, Your will be done: God sees what is best for us; if we have less estate we are in less danger, if we want the honors of others, so we want their temptations.

12. Consideration, The having of our wills melted into God's, is a good sign that the present affliction is sanctified: Then an affliction is sanctified, when it attains the end for which it was sent. The end why God sends affliction is to calm the spirit, to subdue the will, and bring it to God's will, when this is done, affliction has attained the end for which it came; it is sanctified, and it will not be long before it be removed: When the sore is healed, the smarting plaster is taken off.

13. Consideration, How unworthy it is of a Christian to be froward and unsubmissive, and not bring his will to God.

(1.) It is below the spirit of a Christian. The spirit of a Christian is dove-like, it is meek and sedate, willing to be at God's dispose; Not my will but your will be done; (Luke 22:42). A Christian spirit is not fretful, but humble, not craving but contented. See the picture of a Christian spirit in Saint Paul, (Philippians 4:12). I know [illegible], how to be abased, and how to abound. Paul could be either higher or lower as God saw good; he could sail with any wind of providence, either a prosperous or a boisterous gale, his will was melted into God's will; now to be of a cross spirit that cannot submit to God, is unworthy of the spirit of a Christian; it is like the bird, that because it is pent up in the cage, and cannot fly in the open air, beats itself against the cage.

(2.) A froward unsubmissive frame, that cannot submit to God's will, is unworthy of a Christian's profession: He professes to live by faith, yet repines at his condition. Faith lives not by bread alone, it feeds on promises, it makes future glory present; faith sees all in God: When the fig tree does not blossom, faith can joy in the God of its salvation, (Habakkuk 3:17). Now to be troubled at the present estate, because low and mean, where is faith? Sure that is a weak faith, or no faith, which must have crutches to support it. O be ashamed to call yourself believer if you cannot trust God, and acquiesce in his will, in the deficiency of outward comforts.

(3.) To be of a froward unsubmissive spirit, that cannot surrender its will to God is unworthy of the high dignities God has put upon a Christian. 1. He is a rich heir; he is exalted above all creatures that ever God made, except the angels; yes, in some sense, as his nature is joined in a hypostatical union to the divine nature, so he is above the angels: O then how is it below his dignity, for want of a few earthly comforts, to be froward and ready to quarrel with the Deity. Is it not unworthy for a king's son, because he may not pluck such a flower, to be discontented and rebel against his royal father. 2. A Christian is espoused to Jesus Christ, what to be married to Christ, yet froward and unsubmissive? Do you not have enough in him? As Elkanah said to Hannah, (1 Samuel 1:8). Am not I better than ten sons? Is not Christ better than a thousand worldly comforts? Omnia bona in summo bono. It is a disparagement to Christ that his spouse should be froward when she is matched into the crown of heaven.

(4.) To be of a stubborn, unsubmissive spirit is unsuitable to the prayers of a Christian; he prays, 'Your will be done,' it is the will of God he should meet with such troubles, whether sickness, loss of estate, crosses in children, God has decreed and ordered it, why then is there not submission? Why are we discontented at that which we pray for? It is a saying of Latimer, speaking of Peter who denied his Master, Peter, says he, forgot his prayer, for that was 'Hallowed be your Name': so often we forget our prayers, in fact, contradict them, for we pray, 'Your will be done.' Now if unsubmissiveness to God is so unworthy of a Christian, should we not labor to bring our wills to God's, and say, Lord, let me not disparage religion, let me do nothing unworthy of a Christian.

14. Consideration: Stubbornness and unsubmissiveness of will to God is very sinful.

(1.) It is sinful in its nature; to murmur when God crosses us in our will shows much ungodliness. The Apostle Jude speaks of ungodly ones, verse 15, and that we may better know who these are, he sets a mark upon them, verse 16: These are murmurers. Some think they are not so ungodly as others, because they do not swear, or are drunk, but you may be ungodly in murmuring: there are not only ungodly drunkards but ungodly murmurers; in fact, this is the height of ungodliness, namely, rebellion. Korah and his company murmured against God, and see how the Lord interprets this (Numbers 17:10): Bring Aaron's rod to be kept for a token against the rebels: To be a murmurer and a rebel is in God's account all one. Numbers 20:13: This is the water of Meribah, because the children of Israel strove with the Lord: How did they strive with God? Because they murmured at his providence, verse 3: will you be a rebel against God? It is a shame for a servant to strive with his master, but what is it for a creature to strive with its Maker?

(2.) To quarrel with God's providence, and be unsubmissive to his will is sinful in the spring and cause; it arises from pride. It was Satan's temptation, 'You shall be as Gods' (Genesis 3:5). A proud person makes a God of himself, he disdains to have his will crossed; he thinks himself better than others, therefore he finds fault with God's wisdom, that he is not above others.

(3.) Quarrelsomeness and unsubmissiveness to God's will is sinful in the concomitants of it. 1. It is joined with sinful risings of heart. (1.) Evil thoughts arise. We think hardly of God as if he had done us wrong, or as if we had deserved better at his hand. (2.) Passions begin to arise; the heart secretly frets against God. Jonah was crossed in his will, and passion began to boil in him (Jonah 4:1): He was very angry. Jonah's spirit as well as the sea wrought and was tempestuous. 2. Unsubmissiveness of will is joined with unthankfulness, because in some one thing we are afflicted, we forget all the mercies we have; we deal with God just as the Widow of Sarepta did with the prophet: The prophet Elijah had been a means to keep her alive in the famine, but as soon as her child dies, she quarrels with the prophet (1 Kings 17:18): O you man of God, are you come to slay my son? So do we deal with God, we can be content to receive blessings at his hand, but as soon as he does in the least thing cross us in our will, we grow touchy, and are ready in a passion to fly out against him: Thus God loses all his mercies, and is not this high ingratitude?

(4.) Stubbornness and unsubmissiveness to God's will is evil in the effects. 1. It unfits for duty: It is bad sailing in a storm, and it is ill praying when the heart is stormy and unquiet: It is well if such prayers do not suffer shipwreck. 2. Unsubmissiveness of spirit sometimes unfits for the use of reason. Jonah was discontented because he had not his will, God withered the gourd, and his heart fretted against God, and in the midst of his passion he spoke no better than nonsense and blasphemy (Jonah 4:9): I do well to be angry to the death. Surely he did not know well what he said: What, to be angry with God, and die for anger? He speaks as if he had lost the use of his reason. Thus unsubmissiveness of will is sinful in its nature, causes, concomitants, effects; may not this cause us to mortify our wills, and bring our wills to God in every thing, making us say, 'Your will be done.'

15. Consideration: Unsubmissiveness to God's will is very impudent, we get nothing by it, it does not ease us of our burden, but rather makes it heavier. The more the child struggles with the parent, the more it is beaten; when we struggle with God, and will not submit to his will, we get nothing but more blows. Instead of having our cords of affliction loosened, we make God tie them the tighter. Let us then submit and say, Lord, your will be done. Why should I spin out my own trouble by impatience, and make my cross heavier? What got Israel by their stubbornness, they were within eleven days' journey of Canaan, they fell to murmuring, and God led them a march of forty years longer in the wilderness.

16. Consideration: The mischief of being unsubmissive to God's will in affliction is that it lays a man open to many temptations. When the heart frets against God by discontent, here's good fishing for Satan in these troubled waters. He usually puts discontented persons upon indirect means. Job's wife fretted (so far was she from holy submission) and she presently puts her husband upon cursing of God (Job 2:9): Curse God and die. What is the reason why some have turned witches, and given themselves to the Devil, but out of envy and discontent because they have not had their will. Others being under a temptation of poverty, and not having their wills in living at such a high rate as others, have laid violent hands upon themselves. O the temptations that men of discontented spirits are exposed to. Here, says Satan, is good fishing for me.

17. Consideration, How far unsubmissiveness of spirit is from that temper of soul which God requires in affliction. God would have us in patience possess our souls; (Luke 21:19) The Greek word for patience, [illegible], signifies to bear up under a burden without fainting or [reconstructed: fretting]; but to be contrary in affliction, and quarrel with God's will, where is this Christian patience? God would have us rejoice in affliction, (James 1:2). Count it all joy when you fall into diverse temptations; that is, afflictions. Count it joy, be as birds that sing in winter: (1 Thessalonians 1:6). You received the word in affliction with joy. Paul could leap in his fetters, and sing in the stocks; (Acts 16:25). How far is a discontented soul from this frame; he is far from rejoicing in affliction that has not learned to submit.

18. Consideration, What is it makes the difference between a godly man and an ungodly man in affliction, but only this, the godly man submits to God's will, the ungodly man will not submit. A wicked man frets and fumes, and is like a wild bull in a net. He in affliction blasphemes God; (Revelation 16:9). Men were scorched with great heat, and blasphemed the name of God. Put a stone in the fire, and it flies in your face; stony hearts fly in God's face. A stuff that is rotten, the more it is rubbed the more it frets and tears: when God afflicts the sinner, he tears himself in anger; but a godly man is sweetly submissive to God's will, this is his speech, Shall not I drink the cup which my Father has given me. Spices when they are bruised send out a sweet fragrant smell; when God bruises his saints they send out the sweet perfume of patience. Servulus, an holy man, long afflicted with the palsy, yet this was his ordinary speech, Laudetur Deus, Let God be praised; O let us say, Your will be done; let us bear that patiently which God inflicts justly, else how do we show our grace? What difference is there between us and the wicked in affliction?

19. Consideration, Not to submit to God's providential will, is highly provoking to God. Can we anger God more than by quarrelling with him, and not let him have his will? Kings do not love to have their wills opposed, though they may be unjust; how ill does God take it when we will be disputing against his righteous will; it is a sin God cannot bear; (Numbers 14:26-27). How long shall I bear with this evil congregation which murmur against me? May not God justly say thus, How long shall I bear with this wicked person, who when anything falls out cross, murmurs against me; (verse 28). Say to them, as truly as I live says the Lord, as you have spoken in my ears, so will I do to you. God swears against a murmurer; As I live; and what will God do as he lived, (verse 29). Your carcasses shall fall in the wilderness. You see how provoking a discontented quarrelsome spirit is to God, it may cost men their lives, nay, their souls. God sent fiery serpents among the people for their murmuring, (1 Corinthians 10:10). He may send worse than fiery serpents, he may send hell fire.

20. Consideration, How much does God bear at our hand, and shall not we be content to bear something at his hand? It would tire the patience of the angels to bear with us one day; (2 Peter 3:9). The Lord is long-suffering towards us, [illegible]: How often do we offend in our eye by envious impure glances; in our tongue by rash censuring, but God passes by many injuries, he bears with us. Should the Lord punish us every time we offend, he might draw his sword every day; shall God bear so much at our hands, and can we bear with nothing at his hands? Shall God be patient with us, and we impatient with him? Shall he be meek, and we murmur? Shall he endure our sins, and shall not we endure his strokes? Oh let us say, Your will be done. Lord, you have been the greatest sufferer, you have borne more from me than I can from you.

21. Consideration, Submitting our wills to God in affliction disappoints Satan of his hope, and quite spoils his design. The devil's end is in all our afflictions to make us sin. The reason why Satan did smite Job in his body and estate was to perplex his mind, and put him into a passion; he hoped that Job would have been discontented, and in a fit of anger, not only have cursed his birthday, but cursed his God; but Job lying at God's feet, and blessing him in affliction, disappointed Satan of his hope, and quite spoiled his plot. Had Job murmured he had pleased Satan, had he fallen into a heat, and the sparks of his anger flown about, the Devil had warmed himself at this fire of Job's passion, but Job quietly submitted, and blessed God, here Satan's design was frustrated, and he missed of his intent. The Devil has often deceived us, the best way to deceive him is by quiet submission to God in all things, and saying, Your will be done.

22. Consideration, It may rock our hearts quiet in affliction to consider, that to the godly, the nature of affliction is quite changed; to a wicked man it is a curse, the rod is turned into a serpent; affliction to him is but an effect of God's displeasure, the beginning of sorrow; but the nature of affliction is quite changed to a believer, it is by a divine chemistry turned into a blessing, it is like poison corrected, which becomes a medicine, it is a love-token, a badge of adoption, a preparatory to glory; should not this make us say, Your will be done. The poison of the affliction is gone it is not hurtful but healing, this has made the saints not only patient in affliction, but have sounded forth thankfulness: as bells when they have been cast in the fire, do afterwards make a sweeter sound; so the godly after they have been cast into the fire of affliction have sounded forth God's praise, (Psalm 119:71). It is good for me that I was afflicted. (Job 1:21). Blessed be the name of the Lord.

23rd consideration, to make us submit our will to God in affliction is, to think how many good things we receive from God, and shall we not be content to receive some evil? (Job 2:10) Shall we receive good at the hand of God, and shall we not receive evil? In the Hebrew, hatton meeth [reconstructed: ha-elohim], shall we receive good from God, and not evil? This may make us say, Your will be done. How many blessings have we received at the hand of God's bounty? We have been be-miracled with mercy; what sparing, preventing, delivering mercy have we had! The honeycomb of mercy has continually dropped upon us (Lamentations 3:23). His mercies are new every morning. Mercy comes in as constantly as the tide, nay, how many tides of mercy do we see in one day? We never feed but mercy carves every bit to us; we never drink but in the golden cup of mercy; we never go abroad but mercy sets a guard of angels about us; we never lie down in our bed but mercy draws the curtains of protection close about us. Now, shall we receive so many good things at the hand of God, and shall we not receive evil? Our mercies far outweigh our afflictions, for one affliction we have a thousand mercies. O then let us submit to God and say, Your will be done: the sea of God's mercy should swallow up a few drops of affliction.

24th consideration, to bring our wills to God in affliction does much honor the Gospel: an unsubmissive Christian reproaches religion, as if it were not able to subdue an unruly spirit; it is weak physic which cannot purge out ill humors; and sure it is a weak Gospel, if it cannot master our discontent, and master our wills. Unsubmissiveness is a reproach, but a cheerful resignation of our will to God sets a crown of honor upon the head of religion, it shows the power of the Gospel, which can charm down the passions, and melt the will into God's will. Therefore in Scripture submissive patience is brought in as an adorning grace (Revelation 14:12): Here is the patience of the saints.

25th consideration, the example of our Lord Jesus; how flexible and submissive was he to his Father! He who taught us this prayer, Your will be done, had learned it himself; Christ's will was perfectly tuned to his Father's will. It was the will of his Father that he should die for our sins, and he endured the Cross (Hebrews 12:2). It was a painful, shameful, cursed death; he suffered the very pains of Hell equivalently, yet he willingly submitted (Isaiah 53:7). He opened not his mouth, he opened his sides when the blood ran out, but he opened not his mouth in repining, his will was resolved into the will of his Father (John 18:11): Shall I not drink the cup which my Father has given me? Now the more our wills are subject to God's will in affliction, the nearer we come to Christ our pattern; is it not our prayer we may be like Christ? By holy submission we imitate him: his will was melted into his Father's will.

26th consideration, to submit our will to God is the way to have our will; everyone would be glad to have his will; the way to have our will is to resign it. God deals with us as we do with contrary children; while we fret and quarrel God will give us nothing, but when we are submissive, and say, Your will be done; now God carves out mercy to us. The way to have our will is to submit it. David brought his will to God (2 Samuel 15:26): Here am I, let him do to me as seems good to him. And after he resigned his will, he had his will; God brought him back to the Ark, and settled him again in his throne (2 Samuel 19). Many a parent that has had a dear child sick, when he could bring his will to God to part with it, God has given him the life of his child. There's nothing lost by referring our will to God, the Lord takes it kindly from us, and it is the only way to have our will.

27th and last consideration, we may the more cheerfully surrender our souls to God when we die, when we have surrendered our wills to God while we live. Our blessed Savior had all along submitted his will to God, there was but one will between God the Father and Christ. Now Christ having in his lifetime given up his will to his Father, at death he cheerfully gives up his soul to him (Luke 23:46): Father, into your hands I commend my spirit. You that resign up your wills to God may at the hour of death comfortably bequeath your souls to him.

2. The second means to bring our will to God in affliction is, study the will of God.

(1.) It is a sovereign will, he has a supreme right and dominion over his creatures, to dispose of them as he pleases. A man may do with his own as he likes (Matthew 20:15): Is it not lawful for me to do what I will with my own? A man may cut his own timber as he will. God's sovereignty may cause submission, he may do with us as he sees good; God is not accountable to any creature for what he does (Job 33:13): He gives not account of any of his matters. Who shall call God to account? Who is higher than the Highest? (Ecclesiastes 5:8) What man or angel dare summon God to his bar? He gives not account of any of his matters. God will take an account of our conduct toward him, but he will give no account of his conduct toward us; God has an absolute jurisdiction over us. The remembrance of this, that God's will is a sovereign will, to do with us what he pleases, may silence all discontents, and charm down all unruly passions, we are not to dispute but submit.

(2.) God's will is a wise will; he knows what is conducive to the good of his people, therefore submit (Isaiah 30:18). The Lord is a God of judgment, that is, he is able to judge what is best for us; therefore rest in his wisdom, and acquiesce in his will. We rest in the wisdom of a physician; we are content he should scarify and let us blood, because he is judicious, and knows what is most conducible to our health. If the pilot is skillful, the passenger says, let him alone, he knows how best to steer the ship; and shall we not rest in God's wisdom? Did we but study how wisely God steers all occurrences, and how he often brings us to heaven by a cross wind, it would much quiet our spirits, and make us say, Your will be done. God's will is guided by wisdom; should God sometimes let us have our will, we would undo ourselves; did he let us carve for ourselves, we should choose the worst piece. Lot chose Sodom because it was well watered, and was as the garden of the Lord (Genesis 13:10), but God rained fire upon it out of heaven (Genesis 19:24).

(3.) God's will is a just will (Genesis 18:25). Shall not the judge of all the earth do right? God's will is Regula & Mensura, it is the rule of justice; the wills of men are corrupt, therefore unfit to give law; but God's will is a holy, unerring will, which may cause submission (Psalm 97:2). God may cross us, but he cannot wrong us; severe he may be, not unjust; therefore we must strike sail, and say, Your will be done.

(4.) God's will is a good and gracious will; it promotes our interest. If it be God's will to afflict us, he will make us say at last, it was good for us that we were afflicted. God's flail shall only thresh off our husks. That which is against our will shall not be against our profit. Study what a good will God's is, and we will say, Fiat Voluntas, let your will be done.

(5.) God's will is an irresistible will; we may oppose it, but we cannot hinder it. The rising of the wave cannot stop the ship when it is in full sail; so the rising up of our will against God cannot stop the execution of his will (Romans 9:19). Who has resisted his will? Who can stay the chariot of the sun in its full career? Who can hinder the progress of God's will? Therefore it is in vain to contest with God, his will shall take place; there's no way to overcome God but by lying at his feet.

3. A means to submission to God in affliction is, get a gracious heart; all the rules and helps in the world will do but little good, till grace be infused. The bowl must have a good bias, or it will not run according to our desire; so till God puts a new bias of grace into the soul, which inclines the will, it will never submit to God. Grace renews the will, and it must be renewed before it be subdued. Grace teaches self-denial, and we can never submit our will till we deny it.

4. Means: let us labor to have our covenant interest cleared, to know that God is our God (Psalm 48:14). This God is our God; he whose faith does flourish into assurance, that can say, God is his, will say, Your will be done. A wicked man may say, God has laid this affliction upon me, and I cannot help it; but a believer says, My God has done it, and I will submit to it. He who can call God his, knows God loves him as he loves Christ, and designs his salvation, therefore he will with Saint Paul take pleasure in reproaches (2 Corinthians 12:10), and in every adverse providence yield to God, as the wax to the impression of the seal.

5. A means to submission to God in affliction: get a humble spirit. A proud man will never stoop to God, he will rather break than bend; but when the heart is humble, the will is pliable. What a vast difference was there between Pharaoh and Eli? Pharaoh cries out, Who is the Lord that I should obey his voice? (Exodus 5:2), but Eli says, It is the Lord, let him do what seems good in his sight (1 Samuel 3:18). See the difference between a heart that is swelled with pride, and that is ballasted with humility; Pharaoh says, Who is the Lord? Eli says, It is the Lord. A humble soul has a deep sense of sin, he sees how he has provoked God, he wonders he is not in hell; therefore whatever God inflicts, he knows it is less than his iniquities deserve; this makes him say, Lord, your will be done. O get into a humble posture, the will is never flexible till the heart be humble.

6. Means: get your heart loosened from things below; be crucified to the world. From where comes children's contrariness but when you take away their playthings; when we love the world, and God takes away these things from us, then we grow contrary and unsubmissive to God's will. Jonah was exceeding glad of the gourd, and when God struck it he grew contrary, and because God had killed his gourd, kill me too, says he (Jonah 4:8). He who is [〈 in non-Latin alphabet 〉], a lover of the world, can never pray this prayer heartily, Your will be done; his heart boils in anger against God, and when the world is gone, his patience is gone too. Get mortified affections to these sublunary things.

7. Means for submission to God's will: get some good persuasion your sin is pardoned. Feri Domine feri, quia peccata mea condonata sunt — smite Lord, smite where you will, said Luther, because my sins are pardoned. Pardon of sin is a crowning blessing; has God forgiven my sin, I will bear anything, I will not murmur but admire, I will not complain of the burden of affliction, but bless God for removing the burden of sin. The pardoned soul says this prayer heartily, Your will be done. Lord, use your pruning knife, so long as you will not come with your bloody axe to hew me down.

8. Means, If we would have our wills submit to God, let us not look so much on the dark side of the cloud, as the light side; that is, let us not look so much on the smart of affliction, as the good of affliction; it is bad to pore all on the smart, as it is bad for sore eyes to look too much on the fire; but we should look on the good of affliction: Samson did not only look on the lion's carcass, but on the honeycomb within it (Judges 14:8). He turned to see the carcass of the lion, and behold there was honey in the carcass. Affliction is the frightful lion, but see what honey there is in it: affliction humbles, purifies, fills us with the consolations of God; here is honey in the belly of the lion; could we but look upon the benefit of affliction, stubbornness would be turned into submissiveness, and we should say, Your will be done.

9. Means, Pray to God that he would calm our spirits, and conquer our wills; it is no easy thing to submit to God in affliction, there will be risings of heart, therefore let us pray that what God inflicts righteously, we may bear patiently; prayer is the best spell or charm against impatience; prayer does to the heart as Christ did to the sea, when it was tempestuous, he rebuked the wind, and there was a great calm; so when the passions are up, and the will is apt to mutiny against God, prayer makes a gracious calm in the soul: prayer does to the heart as the sponge to the cannon, when hot cools it.

10. Means, If we would submit to God's will in affliction, let us make a good interpretation of God's dealings; take all God does in the best sense: We are apt to misconstrue God's dealings, and put a bad interpretation upon them, as Israel (Numbers 20:4): "You have brought the congregation of the Lord into this wilderness, that we should die there." So God has brought this affliction upon us, because he hates us, and intends to destroy us; and such hard thoughts of God cause sullenness and stubbornness: O let us make a fair and candid interpretation of providence. Does God afflict us, say thus, perhaps he intends us mercy in this; he will try us whether we will love him in affliction; he is about to mortify some sin, or exercise some grace; he smites the body that he may save the soul. Could we put such a good meaning upon God's dealings, we would say, Your will be done; Let the righteous God smite me and it shall be a kindness, it shall be an excellent oil, which shall not break my head (Psalm 141:5).

11. and Last. Means, If you would submit to God in affliction, believe that the present condition is best for you; we are not competent judges; we fancy it is best to have ease and plenty, and have the rock pour out rivers of oil; but God sees affliction best; he sees our souls thrive best upon the bare common; the fall of the leaf is the spring of our grace. Could we believe the present condition is best, which God carves out to us, the quarrel would soon be at an end, and we should sit down satisfied with what God does, and say, Your will be done. So much for this Third Petition.

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

In this Petition there are two things observable, 1. The Order. 2. The Matter.

1. The Order. First, we pray, Hallowed be your name, before, Give us this day our daily bread: hence we learn; Doctrine: That the glory of God ought to be preferred before our own personal concerns.

First. We pray, Hallowed be your name, Your kingdom come, Your will be done, before we pray, Give us this day our daily bread. God's glory ought to weigh down all before it; it must be preferred before our dearest concerns: Christ preferred his Father's glory before his own glory, as he was Man (John 8:49-50): "I honor my Father, I seek not my own glory." God's glory is that which is most dear to him, it is the apple of his eye; all his riches lie here, as Micah said (Judges 18:24): "What have I more?" So I may say of God's glory, what has he more? God's glory is the most orient pearl of his crown, which he will not part with (Isaiah 42:8): "My glory will I not give to another." God's glory is more worth than heaven, more worth than the salvation of all men's souls; better kingdoms be demolished; better men and angels be annihilated, than God lose any part of his glory. First we pray, that God's name may be hallowed and glorified, before we pray, Give us our daily bread. We are to prefer God's glory before our nearest concerns: Before there can be a preferring God's glory before private concerns, there must be a new birth wrought. The natural man seeks his own secular interest before God's glory (John 3:31): "He is of the earth, earthly." Let him have peace and trading, let the rock pour out rivers of oil (Job 29:6), and let God's glory go which way it will, he minds it not: a worm cannot fly and sing as a lark: a natural man whose heart creeps upon the earth, cannot admire God, or advance his glory, as a man elevated by grace does.

Use. Of Trial. Do we prefer God's glory before our private concerns? Does God's glory take place? Minus te amat qui aliquid tecum amat quod non propter te amat, Aug. 1. Do we prefer God's glory before our own credit? Fama pari passu ambulat cum Vita. Credit is a jewel highly valued, like precious ointment it casts a fragrant smell; but God's glory must be dearer than credit and applause: We must be willing to have our credit trampled upon, if God's glory may be raised higher (Acts 5:41). The Apostles rejoiced that they were counted worthy to suffer shame for his Name, [in non-Latin alphabet], that they were graced so far as to be disgraced for Christ. 2. Do we prefer God's glory before our relations? Relations are near, they are of our flesh and bone, but God's glory must be dearer (Luke 14:26). If any man come after me and hate not father and mother, he cannot be my Disciple. Here odium in suos is Pietas in Deum. If my friends (says Jerome) should persuade me to deny Christ, if my wife should hang about my neck, if my mother should show me her breasts that gave me suck, I would trample upon all and fly to Christ. 3. We must prefer God's glory before estate: gold is but shining dust, God's glory must weigh heavier: If it comes to this, I cannot keep my place of profit, but God's glory will be eclipsed; here I must rather suffer in my estate, than God's glory should suffer (Hebrews 10:34). 4. We must prefer God's glory before our life (Revelation 12:11). They loved not their own lives to the death. Ignatius called his fetters, [in non-Latin alphabet], his spiritual jewels, he wore them as a chain of pearl. Gordius the Martyr said, it is to my loss if you bate me any thing of my sufferings: This argues grace crescent, and elevated in a high degree. Who but a soul inflamed in love to God can set God highest in the throne, and prefer him above all private concerns.

2. The second thing in the Petition is the matter of it: Panem nostrum quotidianum da nobis hodie, Give us this day our daily bread. The sum of this Petition is, that God will give us such a competency in these outward things, as he sees most expedient for us; it is much like that prayer of Agur (Proverbs 30:8). Feed me with food convenient for me; give me a Viaticum, a bait by the way, enough to bear my charges till I come to Heaven, and it suffices. Let me explain the words; Give us this day our daily bread, [Give,] hence note, that the good things of this life are the gifts of God; He is the donor of all our blessings: Give us, not only faith is the gift of God, but food; not only daily grace is from God, but daily bread; every good thing comes from God (James 1:17). Every good gift is from above, and comes down from the Father of lights. Wisdom is the gift of God (Isaiah 28:26). His God does instruct him to discretion. Riches are the gift of God (2 Chronicles 1:12). I will give you riches; peace is the gift of God (Psalms 147:14). He makes peace in your borders; health, which is the cream of life, is the gift of God (Jeremiah 30:17). I will restore health to you; rain is the gift of God (Job 5:10). Who gives rain on the earth; all comes from God. He makes the corn to grow, and the herbs to flourish.

Use 1. See our own poverty and indigence, we live all upon alms, and upon free gift, Give us this day: All we have is from the hand of God's royal bounty. We have nothing but what God gives us out of his storehouse; we cannot have one bit of bread but from God. The Devil persuaded our first parents that by disobeying God, they should be as Gods (Genesis 3:5). But we may now see what fine Gods we are, that we have not a bit of bread to put in our mouths, unless God give it us: Here is a humbling consideration.

Br. 2. Is all a gift? Then we are to seek every mercy from God by prayer, Give us this day. The tree of mercy will not drop its fruit unless shaken by the hand of prayer. Whatever we have, if it does not come in the way of prayer, it does not come in the way of love; it is given as Israel's quails in anger. If every thing be a gift we do not deserve it, we are not fit for it, unless we ask for this alms; and must we go to God for every mercy? How wicked are they who instead of going to God for food when they want, they go to the Devil, they make a compact with him, and if he will help them to a livelihood they will give him their souls: Better starve than go to the Devil for provender. I wish there be none in our age guilty of this, who when they are in want, use indirect means for a livelihood, they consult with witches, who are the Devil's oracles; the end of these will be fearful as that of Saul was, whom the Lord is said to have killed, because he asked counsel at a familiar spirit.

3. If all be a gift, then it is not a debt; we cannot say to God as that creditor said (Matthew 18:28). Pay me what you owe. Who can make God a debtor, or do any act that is obliging and meritorious? Whatever we receive from God is a gift. We can give nothing to God but what he has given us (1 Chronicles 29:14). All things come of you, and of your own have we given you. David and his people offered to the building of God's house gold and silver, but they offered nothing but what God had given them; Of [reconstructed: your] own have we given you. If we love God, God it is that has given us a heart to love him; if we praise him, he both gives us the organ of the tongue, and puts it in tune; if we give alms to others God has given alms to us first, so that we may say, We offer, O Lord, of your own to you. Is all of gift, how absurd then is the doctrine of merit? That was a proud speech of a friar that said Redde mihi Vitam Aeternam quam debes; Give me Lord Eternal Life which you owe me. We cannot deserve a bit of bread, much less a crown of glory. If all be a gift then merit is exploded, and shut out of doors.

4. If all be a gift, "Give us this day," then take notice of God's goodness; there's nothing in us can deserve or requite God's kindness, yet such is the sweetness of his nature, he gives us rich provision, and feeds us with the finest of the wheat. Pindar says, it was an opinion of the people of Rhodes, that Jupiter rained down gold upon the city. God has rained down golden mercies upon us; he is upon the giving hand. Observe three things in God's giving.

(1.) He is not weary of giving; the springs of mercy are ever running: God did not only dispense blessings in former ages, but he still gives gifts to us — as the sun not only enriches the world with its morning light, but keeps light for the meridian. The honeycomb of God's bounty is still dropping.

(2.) God delights in giving (Micah 7:18): He delights in mercy. As the mother delights to give the child the breast, God loves we should have the breast of mercy in our mouth.

(3.) God gives to his very enemies. Who will send in provisions to his enemy? Men use to spread nets for their enemies; God spreads a table. The dew drops on the thistle as well as the rose; the dew of God's bounty drops upon the worst. Those who have their mouths opened against God, yet God puts bread in those mouths. O the royal bounty of God (Psalm 52:1): "The goodness of God endures continually." Swinish sinners God puts jewels upon, and feeds them every day.

5. If all be gift, see then the odious ingratitude of men who sin against their giver. God feeds them, and they fight against him; he gives them their bread, and they give him affronts. How unworthy is this — would we not cry shame of him who had a friend always feeding him with money, and he should betray and injure that friend. Thus ungratefully do sinners deal with God, they do not only forget his mercies but abuse them (Jeremiah 5:7): "When I had fed them to the full, they then committed adultery." O how horrid is this, to sin against a bountiful God, to strike (as it were) those hands that relieve us: this gives a dye and tincture to men's sins, and makes them crimson. How many make a dart of God's mercies and shoot at him; he gives them wit, and they serve the devil with it; he gives them strength, and they waste it among harlots; he gives them bread to eat, and they lift up the heel against him (Deuteronomy 32:15): "Jeshurun waxed fat and kicked." These are like Absalom, who as soon as David his father kissed him, plotted treason against him (2 Samuel 15:10), like the mule who kicks the dam after she has given it milk. These who sin against their giver, and abuse God's royal favors, the mercies of God will come in as witnesses against them. What smoother than oil, but if it be heated what more scalding? What sweeter than mercy, but if it be abused, what more dreadful? It turns to fury.

6. If God gives us all, let God's giving excite us to thanksgiving; he is the founder and donor of all our blessings, let him have all our acknowledgments. All the rivers come from the sea, and there they return again (Ecclesiastes 1:7). All our gifts come from God, and to him must all our praises return. We are apt to burn incense to our own drag (Habakkuk 1:16), to attribute all we have to our own skill or second causes.

(1.) Our own skill and industry. God is the giver; he gives daily bread (Psalm 136:25); he gives riches (Deuteronomy 8:18): "He it is that gives you power to get wealth."

Or, (2.) We often ascribe the praise to second causes, and forget God. If friends have bestowed an estate, to look at them and admire them, but not God who is the great giver: as if one should be thankful to the steward, and never take notice of the master of the family that provides all. O if God gives all, our eyesight, our food, our clothing, let us sacrifice the chief praise to him; let not God be a loser by his mercies. Praise is a more illustrious part of God's worship. Our wants may send us to prayer. Nature may make us beg daily bread, but it shows a heart full of ingenuity and grace to be rendering praises to God. In petition we act like men, in praise we act like angels. Does God sow seeds of mercy, let thankfulness be the crop we bring forth. We are called the temples of God (1 Corinthians 3:16), and where should God's praises be sounded forth but in his temples? (Psalm 146:2): "While I live will I bless the Lord, I will sing praises to my God while I have any being." God gives us daily bread, let us give him daily praise. Thankfulness to our donor is the best policy; there's nothing lost by it: to be thankful for one mercy is the way to have more. Musicians love to sound their trumpets where there is the best echo, and God loves to bestow his mercies where there is the best echo of praise: and it is not only offering the calves of our lips that is enough, but we must show our thankfulness by improving the gifts which God gives us, and as it were putting them out to use. God gives us an estate, and we honor the Lord with our substance (Proverbs 3:9); he gives us the staff of bread, and we lay out the strength we receive by it in his service: this is to be thankful; and that we may be thankful be humble. Pride stops the current of gratitude: a proud man will never be thankful; he looks upon all he has, either to be of his own procuring or deserving. Let us see all we have is God's gift, and how unworthy we are to receive the least favor, and this will make us much in doxology and gratitude, we will be silver trumpets sounding forth God's praise.

First, "Give."] Hence I note, 1. That the good things of this life are the gifts of God; he is the founder and donor. 2. From this word "give," I note, that it is not unlawful to pray for temporal things; we may pray for daily bread (Proverbs 30:8): "Feed me with food convenient for me"; we may pray for health (Psalm 6:2): "O Lord heal me, for my bones are vexed." As these are in themselves good things, so they are useful for us. They are as needful for the preserving the comfort of life, as the oil is needful for preserving the lamp from going out. Only let me insert two things.

1. There is a great difference between our praying for temporal things and spiritual. In praying for spiritual things we must be absolute. When we pray for pardon of sin, and the favor of God, and the sanctifying graces of the Spirit, these are indispensably necessary to salvation, and here we must take no denial: But when we pray for temporal things, here our prayers must be limited, we must pray conditionally, so far as God sees them good for us. God sometimes sees cause to withhold temporal things from us: They may be snares, and draw our hearts from God; therefore we must pray for these things with submission to God's will. This was Israel's sin; they would be peremptory and absolute in their desire of temporal things: God's bill of fare did not please them, they must have dainties (Numbers 11:18). Who shall give us flesh to eat? God had given them Manna, he fed them with a miracle from heaven, but their wanton palates craved more, they must have quails; God let them have their desire, but they had sour sauce to their quails (Psalm 78:31). While the meat was yet in their mouths, the wrath of God came upon them and slew them. Rachel was importunate in her desires for a child (Genesis 30:1). Give me children or I die: God let her have a child, but it was a Benoni, a son of sorrow, it cost her her life in bringing forth (Genesis 35:18). We must pray for outward things with submission to God's will, else they come in anger.

2. When we pray for things pertaining to this life, we must desire temporal things for spiritual ends; we must desire these things to be as helps in our journey to heaven. If we pray for health, it must be that we may improve this talent of health for God's glory, and may be fitter for his service. If we pray for a competency of estate, it must be for a holy end, that we may be kept from the temptations which poverty usually exposes to, and that we may be in a better capacity to sow the golden seeds of charity, and relieve such as are in want. Temporal things must be prayed for, for spiritual ends. Hannah prayed for a child, but it was for this end, that her child might be devoted to God (1 Samuel 1:11). O Lord, if you will remember me, and will give to your servant a man child, then I will give him to the Lord all the days of his life. Many pray for outward things, only to gratify their sensual appetite: The ravens cry for food (Psalm 147:9). To pray for outward things only to satisfy nature, is to cry rather like ravens than Christians. We must have a higher end in our prayers, we must aim at heaven, while we are praying for earth: And must we pray for temporal things for spiritual ends, that we may be fitter to serve God, then how wicked are they, who beg temporal mercies that they may be more enabled to sin against God (James 4:3). You ask that you may consume it upon your lusts. One man is sick and he prays for health that he may be among his cups and harlots; another prays for an estate, he would not only have his belly filled but his barns, and why would he be rich, that he may raise his name, or that having more power in his hand, he may now take a fuller revenge on his enemies. This is impiety joined with impudence; to pray to God to give us temporal things that we may be the better enabled to serve the Devil.

Use. If we are to pray for temporal good things, then how much more for spiritual; if we are to pray for bread, then how much more for the Bread of Life; if for oil, then how much more for the oil of gladness; if we pray to have our hunger satisfied, much more should we pray to have our souls saved. Alas, what if God should hear our prayers, and grant us these temporal things, and no more, what were we the better? What is it to have food and want grace; what is it to have the back clothed and the soul naked; to have a south land and want the living springs in Christ's blood, what comfort could that be? O therefore let us be earnest for spiritual mercies. Lord, do not only feed me, but sanctify me, rather a heart full of grace than a house full of gold: If we are to pray for daily bread, the things of this life, much more for the things of the life that is to come.

3. From this word give, I note, That they whom God has given a large measure of outward things to, yet we must pray, Give us daily bread. And this may answer a question.

Quest. Some may say, we have an estate already, and what need we pray, Give us daily bread?

Answ. Supposing we have a plentiful estate, yet we need make this petition, Give us bread: And that upon a double account.

(1.) That we may have a blessing upon our food, and all that we enjoy (Psalm 132:5). I will bless her provision. Man lives not by bread alone, but by every word which proceeds out of God's mouth (Matthew 4:4). What is that but a word of blessing? Though the bread is in our hand, yet the blessing is in God's hand, and it must be fetched out of his hand by prayer: Well therefore may rich men pray, Give us our bread, let it be seasoned with a blessing. If God should withhold a blessing, nothing we have would do us good; our clothes would not warm us, our food would not nourish us (Psalm 106:15). He gave them their request, but sent leanness into their soul; that is, they pined away, and their meat did not nourish them. If God should withhold a blessing, what we eat would turn to bad humors, and hasten death. If God does not bless our riches they will do us more hurt than good (Ecclesiastes 5:13). Riches kept for the owners thereof to their hurt. So that granting we have plentiful estates, yet we had need pray, Give us our bread; let us have a blessing with what we have.

(2.) Though we have estates, yet we had need pray, give, that we may hereby engage God to continue these comforts to us. How many casualties may fall out? How many have had corn in their barn, and a fire has come on a sudden and consumed all! How many have had losses at sea, and great estates boiled away to nothing (Ruth 1:21): I went out full, and the Lord has brought me home again empty. Therefore though we have estates yet we had need pray, Give us, Lord, give a continuance of these comforts, that they may not before we are aware, take wings and fly from us. So much for this first word in the petition, Give.

Secondly, Us.] Give us.

Quest. Why do we pray here in the plural? Why give us? Why is it not said, Give me?

Answ. To show that we are to have public spirits in prayer; we must not only pray for ourselves but others; both the law of God, and the law of love bind us to this. We must love our neighbors as ourselves; therefore we must pray for them as well as for ourselves. Every good Christian has a fellow-feeling of the wants and miseries of others, and he prays that God would extend his bounty to them; especially he prays for the saints (Ephesians 6:18): Praying always for all saints. These are children of the family.

USE 1. Should we have public spirits in prayer, Give us; it reproves such narrow-spirited men as move only within their own sphere, they look only at themselves but mind not the case of others; they leave others out of their prayers; if they have daily bread they care not though others starve; if they are clothed, they care not though others go naked. Christ has taught us to pray for others, Give us; but selfish persons are shut up within themselves, as the snail in the shell, and never speak a word in prayer for others: these have no commiseration or pity, they are like Judas whose bowels fell out.

USE 2. Let us pray for others as well as for ourselves, Give us: Vir bonus aliis prodest aeque ac sibi. Spiders work only for themselves, but bees work for the good of others; the more excellent any thing is, the more it operates for the good of others. The springs refresh others with their crystal streams; the sun enlightens others with its golden beams; the more a Christian is ennobled with grace, the more he besieges heaven with his prayers for others. If we are members of the body mystical, we cannot but have a sympathy with others in their wants, and this sympathy sets us a praying for them. David had a public spirit in prayer (Psalm 125:4): Do good, O Lord, to those that be good: though he begins the psalm with prayer for himself (Psalm 51:1): Have mercy upon me, O God, yet he ends the psalm with prayer for others (verse 18): Do good in your good pleasure to Zion.

USE 3. It is matter of comfort to the godly, who are but low in the world, yet they have the prayers of God's people for them, they pray not only for the increase of their faith, but their food, that God will give them daily bread. He is like to be rich who has several stocks going; so are they in a likely way to thrive who have the prayers of the saints going for them in several parts of the world. So much for this second word in the petition, Give us.

Thirdly, The [reconstructed: third] word in the petition is, [illegible], This day.] We pray not give us bread for a month, or a year, but a day; Give us this day.

Quest. Is it not lawful to lay up for afterwards? Does not the Apostle say, He who provides not for his family is worse than an infidel (1 Timothy 5:8)?

Answ. 'Tis true, it is lawful to lay up for posterity, but our Savior has taught us to pray, Give us this day our bread, for two reasons: 1. That we should not have carking care for the future. We should not set our wits upon the tenter, or torment ourselves how to lay up great estates; if we do vivere in diem, if we have but enough to supply for the present it may suffice; Give us this day: Take no thought for tomorrow (Matthew 6:34). God fed Israel with manna in the wilderness, and he fed them from hand to mouth; sometimes all their manna was spent, and if any one had asked them where they would have their breakfast next morning, they would have said, our care is only for this day, God will rain down what manna we need: if we have bread this day, do not distrust God's providence for the future. 2. Our Savior will have us pray, Give us bread this day, to teach us to live every day as if it were our last. We are not to pray give us bread tomorrow, because we do not know whether we shall live till tomorrow; but Lord give us this day, it may be our last day we shall live, and then we shall need no more.

USE. If we pray for bread only for a day, Give us this day, then you who have great estates have cause to be thankful, you have more than you pray for; you pray but for bread for one day, and God has given you enough to suffice you all your life. What a bountiful God do you serve! Two things may make rich men thankful: 1. God gives them more than they deserve; 2. God gives them more than they pray for.

Fourthly, The fourth thing in the petition is, Our bread.]

Quest. Why is it called our bread, when it is not ours but God's?

Answ. 1. We must understand it in a qualified sense; it is our bread being gotten by honest industry. There are two sorts of bread that cannot properly be called our bread: (1.) The bread of idleness. (2.) The bread of violence.

(1.) The bread of idleness (Proverbs 31:27): She does not eat the bread of idleness. An idle person does vivere aliena quadra, he lives at another body's cost, and is at their finding (Proverbs 1:25): His hands refuse to labor. We must not be as the drones which eat the honey that other bees have brought into the hive: if we eat the bread of idleness, this is not our own bread (2 Thessalonians 3:11-12): There are some that walk disorderly, working not at all, such we command that they work, and eat their own bread. The Apostle gives us this hint, that such as live idly do not eat their own bread.

(2.) The Bread of Violence. We cannot call this our bread, for it is taken away from others. That which is gotten by stealth or fraud, or any manner of extortion, is not our bread; it belongs to another. He who is a bird of prey, who takes away the bread of the widow and fatherless, he eats that bread which is none of his, nor can he pray for a blessing upon it: Can he pray God to bless that which he has gotten unjustly?

2. It is called our bread by virtue of our title to it. There is a twofold title to bread. (1.) A spiritual title: In and by Christ we have a right to the creature, and may call it our bread. As we are believers we have the best title to earthly things; we hold all in capite (1 Corinthians 3:22): All things are yours; by what title? You are Christ's. (2.) A civil title, which the law confers on us: To deny men a civil right to their possessions, and make all common, it opens the door to anarchy and confusion.

Use: See the privilege of believers — they have both a spiritual and a civil right to what they possess: They who can say Our Father, can say our bread. Wicked men, though they have a legal right to what they possess, yet not a covenant right; they have it by providence not by promise; with God's leave, not with his love. Wicked men are in God's eye no better than usurpers; all they have, their money and land, is like cloth taken up at the draper's which is not paid for. But this is the sweet privilege of believers: they can say, our bread. Christ being theirs, all is theirs. O how sweet is every bit of bread dipped in Christ's blood! How well does that meat relish which is a pledge and earnest of more! The meal in the barrel is an earnest of our angels' food in paradise. Here is the privilege of saints: they have a right to earth and heaven.

Fifthly, The fifth and last thing in this petition is the thing we pray for: Daily Bread.

Quest. What is meant by bread?

Answ. Bread here, by a synecdoche speciei pro genere, is put for all the temporal blessings of this life — food, fuel, clothing; Quicquid nobis conducit ad bene esse (Augustine) — whatever may serve for necessity, or sober delight.

Use: Learn to be contented with that allowance God gives us. If we have bread, a competency of these outward things, let us rest satisfied. We pray but for bread — Give us our daily bread — we do not pray for superfluities, not for quails or venison, but for bread, that which may support life. Though we have not so much as others, so full a crop, so rich an estate, yet if we have the staff of bread to shore us up from falling, let us be content; most people are in this faulty. Though they pray that God would give them bread (so much as he sees expedient for them) yet they are not content with God's allowance, but over-greedily covet more, and with the daughters of the horseleach, cry, Give, give (Proverbs 30:15). This is a vice naturally ingrafted in us. Many pray Agur's first prayer, Give me not poverty, but few pray his last prayer, Give me not riches (Proverbs 30:8); they are not content with daily bread, but have the dry dropsy of covetousness — they are still craving for more. Habakkuk 2:5: Who enlarges his desire as hell, and is as death, and cannot be satisfied. There are, says Solomon, four things that say it is not enough (Proverbs 30:15): the grave, the barren womb, the earth, the fire; and I may add a fifth thing — the heart of a covetous man. Such as are not content with daily bread, but thirst insatiably after more, will break over the hedge of God's command, and to get riches will stick at no sin; Cui nihil satis est, eidem nihil turpe (Tacitus); therefore covetousness is called a radical vice (1 Timothy 6:10): The root of all evil. Quid non mortalia pectora cogit, auri sacra fames? The word for covetousness, 〈in non-Latin alphabet〉, signifies an inordinate desire of getting. Covetousness is not only in getting riches unjustly, but in loving them inordinately: This is a key that opens the door to all sin. It causes: 1. Theft: Achan's covetous humor made him steal that wedge of gold which cleft asunder his soul from God (Joshua 7:21). 2. It causes treason: What made Judas betray Christ? It was the thirty pieces of silver (Matthew 26:15). 3. It produces murder: It was the inordinate love of the vineyard that made Ahab conspire Naboth's death (1 Kings 21:13). 4. It is the root of perjury (2 Timothy 3:3): Men shall be 〈in non-Latin alphabet〉, covetous, and it follows 〈in non-Latin alphabet〉, truce-breakers: Love of silver will make men take a false oath, and break a just oath. 5. It is the spring of apostasy (2 Timothy 4:10): Demas has forsaken me, having loved this present world. He did not only forsake Paul's company, but his doctrine. Demas afterwards became a priest in an idol temple, says Dorotheus. 6. Covetousness will make men idolaters (Colossians 3:5): Covetousness which is idolatry. Though the covetous man will not worship graven images in the church, yet he will worship the graven image in his coin. 7. Covetousness makes men give themselves to the Devil. Pope Sylvester the Second did sell his soul to the Devil for a popedom. Covetous persons forget this prayer, Give us daily bread — that which may satisfy nature — but they are insatiable in their desire. O let us take heed of this dry dropsy (Hebrews 13:5): Be content with such things as you have. Natura parvo dimittitur (Seneca). That we may be content with daily bread — that which God in his providence carves out to us — and not covet or murmur, let me propose these things.

1. God can bless a little (Exodus 23:24): He will bless your bread and your water. A blessing put sweetness into the least morsel of bread; it is like sugar in wine (Psalm 132:15): I will bless her provision. Daniel and the three children ate pulse (which was a coarse fare) yet they looked fairer than those who did eat of the king's meat (Daniel 1:15). From where was this? God did infuse a more than ordinary blessing into the [reconstructed: pulse]; God's blessing was better than the king's venison — a piece of bread with God's love is angels' food.

2. God who gives us our allowance, knows what quantity of these outward things is fittest for us; a smaller provision may be fitter for some, bread may be better than dainties; every one cannot bear a high condition, no more than a weak brain can bear heady wine; has one a larger proportion of worldly things, God sees he can better manage such a condition; he can order his affairs with discretion, which perhaps another cannot; as he has a large estate, so he has a large heart to do good, which perhaps another has not; this should make us content with a shorter bill of fare; God's wisdom is that we must acquiesce in, he sees what is best for every one, that which is good for one may be bad for another.

3. In being contented with daily bread, that which God carves to us, though it be a lesser piece, much grace is seen in this; all the graces act their part in a contented soul; as the holy ointment was made up of several spices, myrrh, cinnamon, cassia (Exodus 30:23), so contentment has in it a mixture of several graces, there is faith, a Christian believes God does all for the best; and love, which thinks no evil, but takes all God does in good part; and patience, submitting cheerfully to what God orders wisely: God is much pleased to see so many graces at once sweetly exercised, like so many bright stars shining in a constellation.

4. To be content with daily bread: The allowance God gives, though but sparingly, does keep us from many temptations, which discontented persons fall into, when the Devil sees a person just of Israel's humor, not content with manna, but must have quails, says Satan, here is good fishing for me; Satan often tempts discontented ones to murmuring, and to unlawful means, cheating and defrauding; and he who increases an estate by indirect means, stuffs his pillow with thorns, and his head will lie very uneasy when he comes to die: If you would be freed from the temptations which discontent exposes to, be content with such things as you have, bless God for daily bread.

5. What a rare and admirable thing it is to be content with daily bread, though it be coarse, and though there be but little of it; a Christian though he has but a viaticum, a little meal in the barrel, yet he has that which gives him content; what he has not in the cupboard, he has in the promise; that bit of bread he has is with the love of God, and that sauce makes it relish sweet, that little oil in the cruse is a pledge and earnest of those dainties he shall taste of in the Kingdom of God; this makes him content: What a rare and wonderful thing is this, it is no wonder to be content in heaven, when we are at the fountain-head, and have all things we can desire; but to be content when God keeps us to short commons, and we have scarce daily bread, this is a wonder: When grace is crowning, it is no wonder to be content, but when grace is conflicting with straits now to be content is a glorious thing indeed, and deserves the garland of praise.

6. To make us content with daily bread: Though God straitens us in our allowance, think seriously of the danger that is in a high prosperous condition; some are not content with daily bread, but desire to have their barns filled, and heap up silver as dust; this proves a snare to them (1 Timothy 6:10). They that will be rich fall into a snare. [illegible], Theophilact. Pride, idleness, wantonness, are the three worms that usually breed of plenty; prosperity often deafens the ear against God (Jeremiah 22:21). I spoke to you in your prosperity, but you said, I will not hear. Soft pleasures harden the heart: In the body the more fat, the less blood in the veins, and the less spirits; the more outward plenty often the less piety. Prosperity has its honey, and also its sting: Prosperity like the full of the moon makes many lunatic: The pastures of prosperity are rank and surfeiting. Anxious care is the malus Genius, the evil spirit that haunts the rich man, and will not let him be quiet; when his chests are full of money his heart is full of care, either how to manage, or how to increase, or how to secure what he has gotten: Sunshine is pleasant, but sometimes it scorches: Should not this make us content with that allowance God gives; if we have daily bread though not dainties; think of the danger of prosperity; the spreading of a full table may be the spreading of a snare: Many have been sunk to hell with golden weights: The ferry man takes in all passengers, that he may increase his fare, and sometimes to the sinking of the boat (1 Timothy 6:9). They that will be rich fall into many hurtful lusts, which drown them in perdition. The world's golden sands are quicksands; this may make us take our daily bread, though it be but coarse, contentedly; what if we have less food, we have less snare, if less dignity, less danger; as we want the rich provisions of the world, so we want the temptations.

7. If God keeps us to a spare diet, if he give us less temporals, he has made it up in spirituals; he has given us the Pearl of Price, and the holy anointing. 1. The Pearl of Price, the Lord Jesus, he is the quintessence of all good things; to give us Christ is more than if God had given us all the world; God can make more worlds, but he has no more Christs to bestow; he is such a golden mine that the Angels cannot dig to the bottom (Ephesians 3:8). From Christ we have justification, adoption, coronation: the sea of God's mercy in giving us Christ (says Luther) should swallow up all our wants. 2. The holy unction, God has anointed us with the graces of his Spirit: grace is a seed of God, a blossom of eternity; the graces are [illegible], Damascen, the impressions of the divine nature, stars to enlighten us, spices to perfume us, diamonds to enrich us; and if God has adorned the hidden man of the heart with these sacred jewels, it may well make us content, though we have but short commons, and that coarse too. God has given his people better things than corn and wine, he has given them that which he cannot give in anger, and which cannot stand with reprobation, and they may say as David (Psalm 16:6), the lines are fallen to them in pleasant places, and they have a goodly heritage. I have read of Didimus and Anthony, Didimus was a blind man, but very holy; Anthony asked him if he was not troubled for the want of his eyes, he told him he was; why said Anthony, are you troubled you want that which flies and birds have, when you have that which Angels have: So I say to Christians, if God has not given you the purse, he has given you his Spirit, if you want that which rich men have, God has given you that which Angels have, and are you not content?

8. If you have but daily bread enough to suffice nature, be content, consider it is not having abundance makes the life always comfortable; it is not a great cage will make the bird sing; a competency may breed contentment, when having more may make one less content: a staff may help the traveler, but a bundle of staffs will be a burden to him. A great estate may be like a long trailing garment, more burdensome than useful: many that have great incomes and revenues have not so much comfort in their lives, as some that go to their hard labor.

9. If you have less daily bread, you will have less account to give: the riches and honors of the world like alchemy make a great show, and with their glittering dazzle men's eyes; but they do not consider the great account they must give to God (Luke 16:2). Give an account of your stewardship. What good have you done with your estate? Have you as a good steward traded your golden talents for God's glory? Have you honored the Lord with your substance? The greater revenues the greater reckonings; this may quiet and content us, if we have but little daily bread, our account will be less.

10. You that have but a small competency in these outward things, your provisions are short, yet you may be content, to consider how much you look for hereafter: God keeps the best wine till last: what though now you have but a small pittance, and are fed from hand to mouth, you look for an eternal reward, white robes, sparkling crowns, rivers of pleasure: a son is content though his father gives him but now and then a little money, as long as he expects his father should settle all his land upon him at last. If God give you but a little at present, yet you look for that glory which eye has not seen; may not you be content? The world is but a Diversorium, a great inn; if God give you but sufficient to pay for your charges in your inn, you may be content, you shall have enough when you come to your own country.

Quest. How may we be content though God cut us short in these externals; though we have but little daily bread, and coarse?

Resp. 1. Think with ourselves some have been much lower than we, who have been better than we: Jacob, a holy patriarch, goes over Jordan with his staff, and lived in a mean condition a long time, he had the clouds for his canopy, and stone for his pillow: Moses that might have been rich, some historians say, Pharaoh's daughter adopted him for her son, because King Pharaoh had no heir, and so Moses was like to have come to the crown, yet leaving the honors of the court, in what a low mean condition did he live in when he went to Jethro his father-in-law? Musculus famous for learning and piety was put to great straits, he was put to dig in a town ditch, and had scarce daily bread, yet content. Indeed, Christ, who was heir of all, yet for our sakes became poor (2 Corinthians 8:9). Let all these examples make us content.

2. Let us labor to have the interest cleared between God and our souls; he who can say, My God, has enough to rock his heart quiet in the lowest condition; what can he want who has El-Shaddai, the all-sufficient God for his portion; though the nether springs fail, yet he has the upper springs; though the bill of fare grow short, yet an interest in God is a pillar of support to us, and we may with David encourage ourselves in the Lord our God.

Matthew 6:12. And forgive us our debts, as we forgive our debtors.

Before I speak strictly to the words, I shall take notice, 1. That in this prayer there is but one petition for the body, Give us our daily bread, but two petitions for the soul: Forgive us our trespasses, lead us not into temptation, but deliver us from evil; hence observe, that we are to be more careful for our souls, than for our bodies. More careful for grace, than daily bread, more desirous to have our souls saved, than our bodies fed: in the law, the weight of the sanctuary was twice as big as the common weight: to typify, that spiritual things must be of far greater weight with us than earthly. The excellency of the soul, may challenge our chief care about it.

1. The soul is an immaterial substance, it is a heavenly spark, lighted by the breath of God. It is the more refined spiritual part of man, it is of an angelical nature; it has some faint resemblance of God. The body is the more dreggish part, it is but the cabinet which (though curiously wrought) the soul is the jewel; the soul is near akin to Angels, it is Capax beatitudinis, capable of communion with God in glory.

2. It is immortal; it does never expire. It can act without the body, though the body dissolve into dust, the soul lives (Luke 12:4). The essence of the soul is eternal, it has a beginning, but no end: It is a blossom of eternity. Sure then if the soul be so ennobled and dignified, more care should be taken about the soul than the body. We make but one petition for the body, but two petitions for the soul.

Use 1. It reproves them that take more care for their bodies, than their souls. The body is but the brutish part, yet they take more care, 1. about dressing their bodies, than their souls. They put on their best clothes, are dressed in the richest garb, but care not how naked or undressed their souls are; they do not get the jewels of grace, to adorn their inner man. 2. About feeding their bodies, than their souls, they are caterers for the flesh, they do [in non-Latin alphabet], make provision for the flesh (Romans 13:14), they have the best diet, but let their souls starve. As if one should feed his hawk, but let his child starve. The body must sit in the chair of state, but the soul, that princely thing, is made a lackey to run on the Devil's errand.

Use 2. Let us be more careful for our souls. Omnia si perdas animam servare memento. If it be well with the soul, it shall be well with the body. If the soul be gracious, the body shall be glorious, for it shall shine like Christ's body. Therefore it is wisdom to look chiefly to the soul, because in saving the soul, we secure the happiness of the body. And, we cannot show our care for the soul more, than in taking all seasons for our souls, reading, praying, hearing, meditating. O look to the main chance, let the soul be chiefly tended, the loss of the soul would be fatal, other losses may be made up again. If one loses his health, he may recover it again, if he lose his estate, he may get it up again, but if he lose his soul, this loss can never be made up again. The merchant that ventures all he has in one ship — if that ship be lost, he is quite broken.

2. From the connection in the text, as soon as Christ had said, Give us daily bread, he adds, and forgive us. Christ joins this petition of forgiveness of sin immediately to the other of daily bread, to show us, that though we have daily bread, yet all is nothing without forgiveness. If our sins be not pardoned, we can take but little comfort in our food. As it is with a man that is condemned, though you bring him meat in prison, yet he takes little comfort in it without a pardon. So though we have daily bread, yet it will do us no good, unless sin be forgiven. What though we should have manna, which was called angels' food, though the rock should pour out rivers of oil (Job 29:6), all is nothing unless sin be done away. When Christ had said, give us our daily bread, he presently adds, and forgive us our trespasses. Daily bread may satisfy the appetite, but forgiveness of sin satisfies the conscience.

Use 1. It condemns the folly of most people: If they have daily bread, the delicious things of this life, they look no further, they are not solicitous for the pardon of sin. If they have that which feeds them, they look not after that which should crown them. Alas, you may have daily bread, and yet perish. The rich man in the Gospel had daily bread, nay, he had dainties, he fared deliciously every day, but in hell he lifted up his eyes (Luke 16:19).

Use 2. Let us pray that God would not give us our portion in this life, that he would not put us off with daily bread, but that he would give us forgiveness. This is the sauce that would make our bread relish the sweeter. A speech of Luther: Valde protestatus sum me nolle si satiari ab illo. I did solemnly protest, that God should not put me off with outward things. Be not content with that which is common to the brute creatures, the dog or elephant to have your hunger satisfied, but besides daily bread, get pardon of sin. A drop of Christ's blood, a dram of forgiving mercy, is infinitely more valuable, than all the delights under the sun. Daily bread may make us live comfortably, but forgiveness of sin will make us die comfortably. So I come to the words of the petition, Forgive us our debts, etc.

1. Here is a term given to sin, it is a debt. 2. The confessing the debt, Our debts. 3. A prayer, forgive us. 4. A condition on which we desire forgiveness, as we forgive our debtors.

I shall speak of the term given to sin, it is [in non-Latin alphabet], a debt, that which is here called a debt, is called sin (Luke 11:4), forgive us our sins. So then sin is a debt, and every sinner is a debtor. Sin is compared to a debt of ten thousand talents (Matthew 18:24).

1. Why is sin called a debt? 2. Wherein sin is worse than other debts we contract? 3. Wherein sinners have the property of bad debtors?

Q. 1. Why is sin called a debt?

Answer. Because it so fitly resembles it.

1. A debt arises upon non-payment of money, or the not paying that which is one's due. So we owe to God exact obedience, and not paying what is due, thus we come to be in debt. 2. As in case of non-payment, the debtor goes to prison. So by our sin, we become guilty, and stand obliged to God's curse and damnation. Though God does a while grant a sinner a reprieve, yet he stands bound to eternal death, if the debt be not forgiven.

2. In what sense sin is the worst debt?

Answer. 1. Because we have nothing to pay; if we could pay the debt, what need we pray, forgive us? We can't say, as he in the Gospel, Have patience with me, and I will pay you all, we can pay neither principal nor interest. Adam made us all bankrupts; in innocency Adam had a stock of original righteousness to begin the world with, he could give God personal and perfect obedience; but by his sin, he is quite broke, and has beggared all his posterity. We have nothing to pay, all our duties are mixed with sin, and so we cannot pay God in current coin.

2. Sin is the worst debt, because it is against an infinite majesty. An offense against the person of a king is Crimen laesae Majestatis — it does enhance and aggravate the crime. Sin wrongs God, and so it is an infinite offense. The schoolmen say, Omne peccatum contra conscientiam est quasi Deicidium — every known sin strikes at the Godhead. The sinner would not only unthrone God, but un-God him; this makes the debt infinite.

3. Sin is the worst debt, because it is not a single, but a multiplied debt. 〈in non-Latin alphabet〉, forgive us our debts; we have debt upon debt (Psalms 40:12). Innumerable evils have compassed me about. We may as well reckon all the drops in the sea, as reckon all our spiritual debts; we cannot tell you how much we owe. A man may know his other debts, but we cannot number our spiritual debts. Every vain thought is a sin (Proverbs 24:9) — the thought of foolishness is sin, and what swarms of vain thoughts have we? The first rising of corruption, though it never blossom into outward act, is a sin — then who can understand his errors? We do not know how much we owe to God.

4. Sin is the worst debt, because it is an inexcusable debt in two respects. 1. There is no denying the debt. 2. There is no shifting it off.

1. There is no denying the debt — other debts men may deny, if money be not paid before witness, or if the creditor lose the bond, the debtor may say he owes him nothing; but there is no denying this debt of sin. If we say we have no sin, God can prove the debt (Psalms 50:21): I will set your sins in order before you. God writes down our debts in his book of remembrance, and God's book and the book of conscience do exactly agree, so that this debt cannot be denied.

2. There is no shifting off the debt: other debts may be shifted off.

1. We may get friends to pay them; but neither man nor angel can pay this debt for us. If all the angels in heaven should go to make a purse, they cannot pay one of our debts.

2. In other debts, men may get a protection, so that none can touch their persons, or sue them for the debt; but who shall give us a protection from God's justice? Job 10:7: there is none that can deliver out of your hand. Indeed the Pope pretends that his pardon shall be men's protection, and now God's justice shall not sue them, but that is only a forgery, and cannot be pleaded at God's tribunal.

3. Other debts, if the debtor dies in prison, cannot be recovered — death frees them from debt. But if we die in debt to God, He knows how to recover it; as long as we have souls to strain on, God will not lose his debt. Not the death of the debtor, but the death of the surety pays a sinner's debt.

4. In other debts, men may fly from their creditor, leave their country, and go into foreign parts, and the creditor cannot find them: but we cannot fly from God. God knows where to find all his debtors (Psalms 139:7): Where shall I fly from your presence? If I take the wings of the morning, and dwell in the utmost parts of the sea, there shall your right hand hold me.

5. Sin is the worst debt, because it carries men in case of non-payment to a worse prison than any upon earth — to a fiery prison, and the sinner is laid in worse chains, chains of darkness, where the sinner is bound under wrath forever.

Question 3: wherein we have the properties of bad debtors?

1. A bad debtor does not love to be called to account. There is a day coming, when God will call all his debtors to account (Romans 14:12): so then every man shall give an account for himself to God, but we play away the time, and do not love to hear of the day of judgment. We love not that ministers should put us in mind of our debts, or speak of the day of reckoning. What a confounding word will that be to a secure sinner: redde Rationem — give an account of your stewardship.

2. A bad debtor is unwilling to confess his debt — he will put it off, or make less of it. So we are more willing to excuse sin, than confess it. How hardly was Saul brought to confession (1 Samuel 15:20): I have obeyed the voice of the Lord, but the people took of the spoil. He rather excuses his sin, than confesses it.

3. A bad debtor is apt to hate his creditor. 〈in non-Latin alphabet〉 — debtors wish their creditors dead. So wicked men naturally hate God, because they think he is a just judge, and will call them to account — 〈in non-Latin alphabet〉, God-haters. The debtor does not love to see his creditor.

Use 1. It reproves them who are loath to be in debt, but make no reckoning of sin, which is the greatest debt; they use no means to get out of it, but run still further in debt to God. We would think it strange, if writs or warrants were out against a man, or a judgment granted to seize his body and estate, yet he is secure and regardless, as if he were unconcerned. God has a writ out against a sinner — nay, many writs, for swearing, drunkenness, sabbath-breaking — yet the sinner eats and drinks, and is quiet, as if he were not in debt; what opium has Satan given men?

Use 2. Exhortation. If sin be a debt, 1. Let us be humbled. The name of debt (says Saint Ambrose) is Grave Vocabulum — grievous.

Men in debt are full of shame — they lie hid, and do not care to be seen. A debtor is ever in fear of arrest. Canis latrat, and Cor palpitat. O let us blush and tremble, who are so deeply indebted to God. A Roman dying in debt, Augustus the Emperor sent to buy his pillow, because (says he) I hope it has some virtue in it, to make me sleep, on which a man so much in debt could take his ease: we that have so many spiritual debts lying upon us, how can we be at rest, till we have some hope that they are discharged.

2. Let us confess our debt. Let us acknowledge that we are run in arrears with God, and deserve that he should follow the law upon us, and throw us into hell-prison. By confession we give glory to God (Joshua 7:19): "My Son, give glory to the God of Israel, and make confession to him." Say that God were righteous, if he should strain upon all we have; if we confess the debt, God will forgive it. (1 John 1:9) "If we confess our sins, he is just to forgive;" do but confess the debt, and God will cross the book. (Psalm 32:5) "I said I will confess my transgression to the Lord, and you forgave me."

3. Work to get our spiritual debts paid, that is, by our Surety Christ. Say, Lord, have patience with me, and Christ shall pay you all. He has laid down an infinite price. The Covenant of Works would not admit of a Surety, it demanded personal obedience. But this privilege we have by the Gospel, which is a court of chancery to relieve us, that if we have nothing to pay, God will accept of a Surety. Believe in Christ's blood, and the debt is paid.

*(Luke 11:4)* And forgive us our sins, for we also forgive every one that is indebted to us.

In the words are two parts. 1. A petition: forgive us our sins. 2. A condition: for we also forgive every one that is indebted to us. Our forgiving others is not a cause of God's forgiving us, but it is a condition, without which God will not forgive us.

1. I begin with the first, the petition, Remitte nobis peccata nostra, Forgive us our sins. A blessed petition! the ignorant world say, who will show us any good? (Psalm 4:6) meaning, a good lease, a good purchase; but our Saviour here teaches us to pray for that which is more noble, and will stand us in more stead, the pardon of sin, forgive us our sins. Forgiveness of sin is a primary blessing, it is one of the first mercies God bestows (Ezekiel 36:25): "I will sprinkle clean water upon you," that is, forgiveness. When God pardons there is nothing he will stick at to do for the soul. He will adopt, sanctify, crown.

Quest. 1. What forgiveness of sin is?

Response. It is God's passing by sin (Micah 7:18), his wiping off the score; and giving us a discharge.

The nature of forgiveness will more clearly appear, 1. By opening some Scripture phrases. 2. By laying down some divine aphorisms and positions.

1. By opening some Scripture phrases. 1. To forgive sin is to take away iniquity (Job 7:21): "Why do you not take away mine iniquity?" The Hebrew word Vethagnabir signifies to lift off. It is a metaphor taken from a man that carries a heavy burden ready to sink him, and another comes and lifts off this burden. So when the heavy burden of sin is on us, God in pardoning, lifts off this burden from the conscience, and lays it upon Christ. (Isaiah 53:6) "He has laid on him the iniquity of us all."

2. To forgive sin is to cover sin. (Psalm 85:2) "You have covered all their sin." This was typified by the mercy seat covering the ark, to show God's covering of sin through Christ. God does not cover sin in the Antinomian sense, so as he sees it not, but he does so cover it, as he will not impute it.

3. To forgive sin is to blot it out (Isaiah 43:25): "I am he that blots out your transgressions." The Hebrew word Mecha, to blot out, alludes to a creditor, who when his debtor has paid him, blots out the debt, and gives him an acquittance. So God when he forgives sin, blots out the debt, he draws the red lines of Christ's blood over our sins, and so crosses the debt book.

4. To forgive sin, is for God to scatter our sins as a cloud (Isaiah 44:22): "I have blotted out as a thick cloud your transgressions." Sin is the cloud that interposes; God dispels the cloud, and breaks forth with the light of his countenance.

5. To forgive sin, is for God to cast our sins into the depths of the sea (Micah 7:19), which implies God's burying them out of sight, that they shall not rise up in judgment against us. "You will cast all their sins into the depths of the sea." God will throw them in not as cork that rises again, but as lead that sinks to the bottom. 2. The nature of forgiveness will appear by laying down some divine aphorisms or positions.

Aphorism 1. Every sin is mortal, and needs forgiveness; I say mortal, that is, deserves death. God may relax the rigor of the law, but every sin merits damnation. The Papists distinguish of mortal sins and venial. Some sins are ex Surreptione, they creep unawares into the mind (as vain thoughts, sudden motions of anger and revenge); these, says Bellarmine, are in their own nature venial; it is true, the greatest sins are in one sense venial, that is, God is able to forgive them, but the least sin is not in its own nature venial, but deserves damnation. We read of the lusts of the flesh (Romans 13:14) and the works of the flesh (Galatians 5:19); the lusts of the flesh are sinful, as well as the works of the flesh. That which is a transgression of the law merits damnation, but the first stirrings of corruption are a breach of the Royal Law (Romans 7:7; Proverbs 24:9), therefore they merit damnation. So that the least sin is mortal, and needs forgiveness.

Aphorism 2. It is God only that forgives sin. To pardon sin is one of the Iura Regalia, the flowers of God's crown (Mark 2:7): "Who can forgive sins, but God only?" It is most proper for God to pardon sin, only the creditor can remit the debt. Sin is an infinite offense, and no finite power can discharge an infinite offense. That God only can forgive sin, I prove thus.

No man can take away sin, unless he be able to infuse grace (for as Aquinas says) with forgiveness is always infusion of grace; but no man can infuse grace, therefore no man can forgive sin. He only can forgive sin, who can remit the penalty, but it is only God's Prerogative-Royal to forgive sin.

Object. 1. But a Christian is charged to forgive his brother (Colossians 3:13): "Forgiving one another."

Answer. In all second table sins, there are two distinct things. 1. Disobedience against God. 2. Injury to man. That which man is required to forgive, is the wrong done to himself: but the wrong done to God he cannot forgive. Man may remit a trespass against himself, but not a transgression against God.

Object. 2. But the Scripture speaks of the power committed to ministers to forgive sin (John 20:23): "Whoever's sins you remit, they are remitted to them."

Answ. Ministers cannot remit sin authoritatively, and effectively, but only declaratively. They have a special office and authority, to apply the promises of pardon to broken hearts. When a Minister sees one humbled for sin, yet is afraid God has not pardoned him, and is ready to be swallowed up of sorrow, in this case a Minister for the easing of this man's conscience, may in the name of Christ declare to him, that he is pardoned, the Minister does not forgive sin by his own authority, but as a herald in Christ's name pronounces a man's pardon; as it was with the Priest in the Law, God did cleanse the leper, the Priest only did pronounce him clean: so it is God who by his prerogative does forgive sin, the Minister only pronounces forgiveness to the sinner being penitent.

Power to forgive sin authoritatively in one's own name, was never granted to any mortal man. A King may pardon a man's life, but not pardon his sin. Popes' pardons are insignificant, like blanks in a lottery, good for nothing but to be torn.

Aphorism 3. Forgiveness of sin is purely an act of God's free grace. There are some acts of God, which declare his power, as making and governing the world, other acts that declare his justice, as punishing the guilty, other acts that declare his free grace, as pardoning of sinners (Isaiah 43:25). I am He that blots out sin for my own name's sake. As when a creditor freely forgives a debtor (1 Timothy 1:15). I obtained mercy. Gr. ⟨in non-Latin alphabet⟩, I was all over besprinkled with mercy. When God pardons a sin, he does not pay a debt, but give a legacy. Forgiveness is spun out of the bowels of God's mercy. There is nothing we can do, can deserve it. It is not our prayers or tears or good deeds, can purchase pardon. When Simon Magus would have bought the gift of the Holy Ghost with money; Your money (says Peter) perish with you (Acts 8:20). So they, who think they can buy pardon of sin with their duties and alms, their money perish with them: forgiveness is an act of God's free grace, here he displays the banner of love. This is that will raise the trophies of God's glory, and will cause the saints' triumph in heaven, that when there was no worthiness in them, when they lay in their blood, God took pity on them, and held forth the golden scepter of love in forgiving: forgiveness is a golden thread spun out of the bowels of free grace.

Aphorism or Position 4. Forgiveness is through the blood of Christ. Free grace is the inward cause moving, Christ's blood is the outward cause meriting pardon. Ephesians 1:7. In whom we have redemption through his blood. All pardons are sealed in Christ's blood, the guilt of sin was infinite, and nothing but that blood which was of infinite value could procure forgiveness.

Object. But if Christ laid down his blood as the ⟨in non-Latin alphabet⟩, the price of our pardon, then how can we say, God freely forgives sin? If it be by purchase, how is it by grace?

Answ. It was God's free grace that found out a way of redemption through a Mediator. Indeed, God's love appeared more in letting Christ die for us, than if he had forgiven us without exacting any satisfaction.

2. It was free grace moved God to accept of the price paid for our sins. That God should accept a surety, that one should sin, and another suffer, this was free grace. So that forgiveness of sin, though it be purchased by Christ's blood, yet it is by free grace.

Aphorism 5. In forgiveness of sin, God remits the guilt and penalty, Remissa culpa remittitur poena. Guilt is an obligation to punishment, guilt cries for justice. Now God in forgiving does indulge the sinner as to the penalty. God seems to say to the sinner thus; Though you are fallen into the hands of my justice, and deserve to die, yet I will take off the penalty, whatever is charged upon you, shall be discharged. When God pardons a soul, he will not reckon with him in a purely vindictive way, he stops the execution of justice.

Aphorism 6. By virtue of this pardon, God will no more call sin into remembrance (Hebrews 8:12). Their sins and iniquities will I remember no more. God will pass an act of oblivion, he will not upbraid us with former unkindnesses. When we fear God will call over our sins again after pardon, look into this act of indemnity, their iniquities will I remember no more. God is said therefore to blot out our sin. A man does not call for a debt, when he has crossed the book. When God pardons a man, his former displeasure ceases (Hosea 14:4). My anger is turned away.

Object. But God is angry with his pardoned ones?

Answ. Though a child of God after pardon, may incur God's fatherly displeasure, yet God's judicial wrath is removed, though God may lay on the rod, yet he has taken away the curse: correction may befall the saints, but not destruction (Psalm 89:31). My loving kindness I will not take away.

Aphorism or Position 7. That sin is not forgiven, till it be repented of. Therefore they are put together (Luke 24:47). Repentance and Remission; Domine da poenitentiam, & postea indulgentiam. Fulgentius. 9. Now in repentance, there are three main ingredients, and all these must be before forgiveness. 1. Contrition. 2. Confession. 3. Conversion. 1. Contrition, or brokenness of heart. Ezekiel 7:16. They shall be like doves of the valleys, all of them mourning every one for his iniquity. This contrition or rending of the heart, is expressed, sometimes by smiting on the breast (Luke 18:13), sometimes by plucking off the hair (Ezra 9:3), sometimes by watering the couch (Psalm 6:6), but all humiliation is not contrition. Some have only pretended sorrow for sin, and so have missed of forgiveness. Ahab humbled himself, his garments were rent, not his heart.

Quest. What is that remorse and sorrow, which goes before forgiveness of sin?

Answ. It is a holy sorrow, it is a grieving for sin Quatenus sin, as it is sin, as it is a dishonoring of God, and a defiling of the soul. Though there were no sufferings to follow, yet the true penitent would grieve for sin (Psalm 51:3). My sin is ever before me. This contrition goes before remission. Jeremiah 31:18-19. I repented, I smote upon my thigh, is Ephraim my dear son? My bowels are troubled for him, I will surely have mercy upon him. Ephraim is troubled for sinning, and God's bowels were troubled for Ephraim, the woman in the Gospel stood at Jesus's feet weeping, and a pardon followed (Luke 7:47). Therefore I say, her sins which are many, are forgiven her. The seal is set upon the wax when it melts, God seals his pardons upon melting hearts.

2. The second ingredient into repentance is confession. Against you, you only have I sinned (Psalm 51:4): this is not Auricular Confession. This the Papists make a sacrament, and affirm, that without confession of all one's sins in the ears of a priest, no man can receive forgiveness of sin; the Scripture is ignorant of it, nor do we read of any General Council, till the Lateran Council, which was about twelve hundred years after Christ, did ever decree Auricular Confession.

Objection. But does not the Scripture say (James 5:15), Confess your sins one to another?

Response. This is absurdly brought for auricular confession, for by this, the priest must as well confess to the people, as the people to the priest. The sense of that place is, in case of public scandals, or private wrongs; here confession is to be made to others: But chiefly, confession is to be made to God, who is the party offended. Against you, you only have I sinned; confession gives vent to sorrow. Confession must be free without compulsion, ingenuous, without reserve, cordial, without hypocrisy, the heart must go along with the confession. This confession makes way for forgiveness (Psalm 32:5). I said I would confess my sin, and you forgave me. When the Publican and Thief on the Cross confessed they had that pardon. The Publican smote upon his breast, there was contrition, and said, God be merciful to me a sinner, there was confession; he went away justified, there was forgiveness: And the Thief on the Cross, we indeed suffer justly, there was confession; and Christ absolved him before he died (Luke 23:41). This day you shall be with me in Paradise. Which words of Christ, might occasion that saying of Saint Augustine, Confession shuts the mouth of Hell, and opens the gate of Paradise.

3. The third ingredient in repentance is conversion, or turning from sin (Judges 10:15). We have sinned, there was confession, (verse 16) they put away their strange gods, there was conversion, and it must be a universal turning from sin (Ezekiel 18:31). Cast away from you all your transgressions. You would be loath God should forgive only some of your sins. Would you have God forgive all, and will not you forsake all? He that hides one rebel, is a traitor to the crown: He that lives in one known sin, is a traiterous hypocrite, and it must not only be a turning from sin, but a turning to God. Therefore it is called repentance, [in non-Latin alphabet]. Toward God (Acts 20:20). The heart points toward God as the needle to the North Pole. The Prodigal did not only leave his harlots, but did arise and go to his father (Luke 15:17). This repentance is the ready way to pardon (Isaiah 55:7). Let the wicked forsake his way, and turn to the Lord, and he will abundantly pardon. A king will not pardon a rebel, while he continues in open hostility. Thus you see repentance goes before remission. They who never repented, can have no ground to hope that their sins are pardoned.

7. The aphorism or position is, that sin is not forgiven, till it be repented of.

Caution: Not that repentance does merit the forgiveness of sin. To make repentance satisfactory is popish, by repentance we please God, but we do not satisfy him: Alas, Christ's blood must wash our tears. Repentance is a condition, not a cause; God will not pardon for repentance, nor yet without it. God seals his pardons on melting hearts. Repentance makes us prize pardon the more. He who cries out of his broken bones, will the more prize the mercy of having them set again; when there is nothing in the soul but clouds of sorrow, and now God brings a pardon, (which is a setting up a rainbow in the cloud, to tell the soul the flood of God's wrath shall not overflow) O what joy, at the sight of this rainbow! The soul now burns in love to God.

8. The aphorism or position: The greatest sins come within the compass of forgiveness, incest, sodomy, adultery, theft, murder, which are sins of the first magnitude — yet these are pardonable. Paul was a blasphemer, and so sinned against the first table, a persecutor, and so he sinned against the second table; yet he obtained mercy (1 Timothy 1:13). [in non-Latin alphabet], I was all besprinkled with mercy. Zacchaeus an extortioner, Mary Magdalene an unchaste woman, out of whom seven devils were cast. Manasseh who made the streets run with blood, yet had their pardon. Some of the Jews, who had a hand in crucifying of Christ were forgiven. God blots out not only the cloud, but the thick cloud (Isaiah 44:22). Enormities as well as infirmities; the king in the parable, forgave his debtor that owed him ten thousand talents (Matthew 18:27). A talent weighed three thousand shekels, ten thousand talents, contained almost twelve tons of gold. This was an emblem of God's forgiving great sins (Isaiah 1:18). Though your sins were as scarlet, yet they shall be as white as snow. Scarlet in the Greek is called [in non-Latin alphabet], twice dipped, and the art of man cannot wash out the dye again. But though our sins are of a scarlet-dye, God's mercy can wash them away. The sea can as well cover great rocks, as little sands. This I mention, that sinners may not despair: God counts it a glory to him to forgive great sins; now mercy and love ride in triumph (1 Timothy 1:14). The grace of our Lord was exceeding abundant; [in non-Latin alphabet], it was exuberant, it did overflow as the Nile. We must not measure God by ourselves. God's mercy excels our sins, as much as heaven does earth (Isaiah 55:9). If great sinners could not be forgiven, then great sinners should not be preached to, but the Gospel is to be preached to all. If they could not be forgiven, it were a dishonor to Christ's blood, as if the wound were broader than the plaster. God has first made great sinners broken vessels, he has broken their heart for sin, and then he has made them golden vessels, he has filled them with the golden oil of pardoning mercy. This may encourage great sinners to come in and repent. Indeed the sin against the Holy Ghost is unpardonable, not but that there is mercy enough in God to forgive it, but because he who has committed this sin, will have no pardon. He despises God, scorns his mercy, spills the cordial of Christ's blood, and tramples it under foot, he puts away salvation from him; but else the greatest sins are pardonable. When a poor sinner looks upon himself, and sees his guilt, and when he looks upon God's justice and holiness, he falls down confounded, but here is that may be as cork to the net, to keep him from despair, if you will leave your sins and come to Christ, mercy can seal your pardon.

Aphorism 9. When God pardons a sinner, he forgives all sins (Jeremiah 33:8): "I will pardon all their iniquities." (Colossians 2:13): "Having forgiven you all trespasses." The mercy seat covered the whole ark. The mercy seat was a type of forgiveness, to show that God covers all our transgressions. He does not leave one sin upon the score. He does not take his pen, and for fourscore sins write down fifty, but blots out all sin (Psalm 103:3): "Who forgives all your iniquities." When I say, God forgives all sins, I understand it of sins past, but sins to come are not forgiven till they are repented of. Indeed, God has decreed to pardon them, and when God forgives one sin, he will in time forgive all, but sins future are not actually pardoned, till they are repented of. It is absurd to think sin should be forgiven, before it is committed.

1. If all sins past and to come are at once forgiven, then what need a man pray for the pardon of sin? It is a vain thing to pray for the pardon of that which is already forgiven.

2. This opinion that sins to come (as well as past) are forgiven, does take away and make void Christ's intercession: Christ is an advocate to intercede for daily sins (1 John 2:1), but if sin be forgiven before it be committed, what need is there of Christ's daily intercession? What need have I of an advocate, if sin be pardoned before it be committed? So that, God though he forgives all sins past to a believer, yet sins to come are not forgiven, till repentance be renewed.

Aphorism 10. Faith does necessarily precede forgiveness; there must be believing on our part, before there is forgiving on God's part (Acts 10:43): "To him give all the prophets witness, that through his name whoever believes in him, shall receive remission of sins." So that faith is a necessary antecedent to forgiveness. There are two acts of faith: to accept Christ, and to trust in Christ; to accept of his terms, to trust in his merits. He who does neither of these can have no forgiveness; he who does not accept Christ cannot have his person, he that does not trust in him cannot have benefit by his blood. So that without faith, no remission.

Aphorism 11. Though justification and sanctification are not the same, yet God never pardons a sinner, but he does sanctify him. Justification and sanctification are not the same.

1. Justification is without us, sanctification is within us. The one is by righteousness imputed, the other is by righteousness imparted.

2. Justification is equal, sanctification is gradual. Sanctification does recipere maegis & minus: one is sanctified more than another, but one is not justified more than another. One has more grace than another, but he is not more a believer than another.

3. The matter of our justification is perfect, namely, Christ's righteousness, but our sanctification is imperfect; there are the spots of God's children (Deuteronomy 32:5). Our graces are mixed, our duties are defiled. Thus justification and sanctification are not the same; yet, for all that, they are not separated. God never pardons and justifies a sinner, but he does sanctify him (1 Corinthians 6:11): "but you are justified, but you are sanctified." (1 John 5:6): "This is he that came by water and blood, even Jesus Christ." Christ comes to the soul by blood, that denotes remission, and by water, that denotes sanctification. Let no man say he is pardoned that is not made holy. And this I the rather urge against the Antinomians, who talk of being forgiven their sin and having a part in Christ, and yet remain unconverted, and live in the grossest sins. Pardon and healing go together (Isaiah 57:19): "I create the fruit of the lips, peace, and I will heal him." Peace is the fruit of pardon, and then it follows, "I will heal him." Where God pardons he purifies. As in the inauguration of kings, with the crown there is the oil to anoint: so when God crowns a man with forgiveness, there he gives the anointing oil of grace to sanctify (Revelation 2:17): "I will give him a white stone, and in the stone a new name." A white stone, that is, absolution, and a new name in the stone, that is, sanctification.

1. If God should pardon a man and not sanctify him, this would be a reproach to him, then he should love and be well pleased with men in their sins, which is diametrically contrary to his holy nature.

2. If God should pardon and not sanctify, then he could have no glory from us. God's people are formed to show forth his praise (Isaiah 43:21), but if he should pardon and not sanctify us how could we show forth his praise? How could we glorify him? What glory can God have by a proud, ignorant, profane heart?

3. If God should pardon and not sanctify, then that should enter into heaven that defiles, but (Revelation 21:27): "Nothing shall enter that defiles." Then God should settle the inheritance upon men before they are fit for it, contrary to that (Colossians 1:12): "He has made us fit for the inheritance" — how is that but by the divine unction? So that whoever God forgives, he transforms. Let no man say his sins are forgiven, who does not find an inherent work of holiness in his heart.

Aphorism 12. Where God remits sin, he imputes righteousness. This righteousness of Christ imputed is a remedy for God's law, and makes full satisfaction for the breaches of it. This righteousness procures God's favor; God cannot but love us, when he sees us in his Son's robe, which both covers and adorns us. In this spotless robe of Christ, we outshine the angels. Theirs is but the righteousness of creatures, this is the righteousness of God himself (2 Corinthians 5:21): "That we might be made the righteousness of God in him." How great a blessing then is forgiveness? With remission of sin is joined imputation of righteousness.

Aphorism 13. They whose sins are forgiven must not omit praying for forgiveness. "Forgive us our trespasses." Believers who are pardoned must be continual suitors for pardon. When Nathan told David, "The Lord has put away your sin" (2 Samuel 12:13), yet David after that composed a penitential Psalm for the pardon of his sin. Sin after pardon rebels. Sin, like Samson's hair, though it be cut will grow again. We sin daily, and must as well ask for daily pardon, as for daily bread. Besides, a Christian's pardon is not so sure, but he may desire to have a clearer evidence of it.

Aphorism 14. A full absolution from all sin is not pronounced, till the day of judgment. The day of judgment is called a time of refreshing, when sin shall be completely blotted out (Acts 3:19). Now God blots out sin truly, but then it shall be done in a more public way. God will openly pronounce the saints' absolution before men and angels, their happiness is not completed till the day of judgment, because then their pardons shall be solemnly pronounced, and there shall be the triumphs of the heavenly host. At that day it will be true indeed, that God sees no sin in his children. They shall be as pure as the angels, then the church shall be presented without wrinkle (Ephesians 5:27). She shall be as free from stain as guilt, then Satan shall no more accuse, Christ will show the debt-book crossed in his blood. Therefore the church does so pray for Christ's coming to judgment (Revelation 22:17), the bride says, Come Lord Jesus, light the lamps, then burn the incense.

Use 1. [reconstructed: Informs.] From this word forgive, we learn, that if the debt of sin be no other way discharged but by being forgiven, then we cannot satisfy for it. Among other damnable opinions of the Church of Rome, this is one, man's power to satisfy for sin. The Council of Trent holds, that God is satisfied by our undergoing the penalty imposed by the censure of priests. And again, we have works of our own, by which we may satisfy for the wrong done to God; by these opinions let any judge what the Popish religion is. They intend to pay the debt they owe God themselves, to pay it in part, and do not look to have it all forgiven. But why did Christ teach us to pray, forgive us our sins, if we can of ourselves satisfy God for the wrong we have done him? This doctrine robs God of his glory, Christ of his merit, and the soul of salvation. Alas, is not the lock cut where our strength lay? Are not all our works fly-blown with sin? And can sin satisfy for sin? This doctrine makes men their own saviors; it is most absurd to hold: for can the obedience of a finite creature satisfy for an infinite offense? Sin being forgiven clearly implies we cannot satisfy for it.

2. From this word us, forgive us, we learn that pardon is chiefly to be sought for ourselves. For, though we are to pray for the pardon of others (James 6:16), pray one for another, yet in the first place we are to beg pardon for ourselves. What will another's pardon do us good? Every one is to endeavor to have his own name in the pardon. A son may be made free by his father's copy, but he cannot be pardoned by his father's pardon, he must have a pardon for himself. In this sense, selfishness is lawful, every one must be for himself, and get a pardon for his own sins. Forgive us.

3. From this word [in non-Latin alphabet], our sins, we learn how just God is in punishing us; the text says, our sins; we are not punished for other men's sins, but our own. Nemo habet de proprio nisi peccatum — Augustine. There's nothing we can call so properly ours as sin. Our daily bread we have from God, our daily sins we have from ourselves. Sin is our own act, a web of our own spinning. How righteous therefore is God in punishing of us? We sow the seed, and God only makes us reap what we sow (Jeremiah 17:10): I give every man the fruit of his own doings. When we are punished, we do but taste the fruit of our own grafting.

4. From this word [in non-Latin alphabet], sins, see from here, the multitude of sins we stand guilty of; we pray not forgive us our sin, (as if it were only a single debt) but sins in the plural; so vast is the catalog of our sins, that David cries out, Who can understand his errors? (Psalm 19:12). Our sins are like the drops in the sea, like the atoms in the sun, they exceed all arithmetic. Our debts we owe to God, we can no more number, than we can satisfy. Which, as it should humble us to consider how full of black spots our souls are, so it should put us upon seeking after the pardon of our sins, and this brings to the second use.

Exhort. To labor to have the forgiveness of sin sealed up to us. How can we eat, or drink, or sleep without it? It is sad dying without a pardon. This is to fall into the labyrinth of despair; of this the next time.

Use 2. Let us labor for the forgiveness of sin. If ever this was needful, then now, when the times ring changes, and dangers seem to be marching towards us. Labor I say, for the forgiveness of sin; this is a main branch of the charter, or Covenant of Grace (Hebrews 10:12). I will be merciful to your unrighteousness, and your sins and iniquities I will remember no more. It is mercy to feed us, but it is rich mercy to pardon us; this is spun and woven out of the bowels of free grace. Earthly things are no signs of God's love; he may give the venison, but not the blessing, but when God seals up forgiveness, he gives his love and heaven with it (Psalm 21:3). You set a crown of pure gold on his head. A crown of gold was a mercy, but if you look into Psalm 103, you shall find a greater mercy, verse 3, 4. Who forgives all your iniquities, who crowns you with loving-kindness. To be crowned with forgiveness and loving-kindness is a far greater mercy than to have a crown of pure gold set upon the head; it was a mercy when Christ cured the palsy man, but when Christ said to him, Your sins are forgiven (Mark 2:5), this was more than to have his palsy healed. Forgiveness of sin is the chief thing to be sought after, and sure if conscience be once touched with a sense of sin, there's nothing a man will thirst after more than forgiveness (Psalm 51:3). My sin is ever before me — this made David so earnest for pardon (Psalm 51:1). Have mercy upon me, O God, blot out my transgressions. If one should have come to David, and asked him, David where is your pain? What is it troubles you? Is it the fear of shame which shall come upon you in your wives? Is it the fear of the sword which God has threatened shall not depart from your house? He would have said — No, it is only my sin pains me; My sin is ever before me. Were but this removed by forgiveness, though the sword did ride in circuit in my family I should be well enough content. When the arrow of guilt sticks in the conscience, nothing is so desirable as to have this arrow plucked out by forgiveness. Oh therefore seek after the forgiveness of sin — can you make a shift to live without it? But how will you do to die without it? Will not death have a sting to an unpardoned sinner? How do you think to get to heaven without forgiveness? As at some solemn festivals, there's no being admitted unless you bring a ticket: so unless you have this ticket to show, forgiveness of sin, there's no being admitted into the holy place of heaven. Will God ever crown those that he will not forgive? O be ambitious of pardoning grace. When God had made Abraham great and large promises, Abraham replies, Lord what is all, seeing I go childless? (Genesis 15:2). So when God has given you riches, and all your heart can wish, say to him, Lord, what is all this, seeing I want forgiveness? Let my pardon be sealed in Christ's blood. A prisoner in the tower is in an ill case, notwithstanding his brave diet, great attendance, soft bed to lie on — because being impeached, he looks every day for his arraignment, and is afraid of the sentence of death. In such a case, and worse, is he that swims in the pleasures of the world, but his sins are not forgiven. A guilty conscience does impeach him, and he is in fear of being arraigned and condemned at God's judgment seat. Give not then sleep to your eyes, or slumber to your eyelids, till you have gotten some well-grounded hope that your sins are blotted out. Before I come to press the exhortation to seek after forgiveness of sin, I shall propound one question.

Question. If pardon of sin be so absolutely necessary, without it no salvation, what is the reason that so few in the world seek after it? If they want health they repair to the physician, if they want riches they take a voyage to the Indies, but if they want forgiveness of sin, they seem to be unconcerned, and do not seek after it — from where does this come?

Answer 1. Inadvertency or want of consideration — they do not look into their spiritual estate, or cast up their accounts to see how matters stand between God and their souls (Isaiah 1:3). My people does not consider — they do not consider they are indebted to God in a debt of ten thousand talents, and that God will before long call them to account (Romans 14:12). So then every one of us shall give account of himself to God. But people shun serious thoughts — my people does not consider. Hence it is they do not look after pardon.

2. Men do not seek after forgiveness of sin, for want of conviction. Few are convinced what a deadly evil sin is — it is the spirits of mischief distilled; it turns a man's glory into shame, it brings all plagues on the body, and curses on the soul. Unless a man's sin be forgiven, there's not the vilest creature alive, the dog, serpent, toad, but is in a better condition than the sinner, for when they die, they go but to the earth, but he dying without pardon, goes into hell torments for ever. Men are not convinced of this, but play with the viper of sin.

3. Men do not seek earnestly after forgiveness, because they are seeking other things: they seek the world immoderately. When Saul was seeking after the asses, he did not think of a kingdom. The world is a golden snare — Divitiae Saeculi sunt laquei Diaboli, Bern. The wedge of gold hinders many from seeking after a pardon. Ministers cry to the people, get your pardon sealed, but if you call to a man that is in a mill, the noise of the mill drowns the voice so that he cannot hear — so when the mill of a trade is going, it makes such a noise, that the people cannot hear the minister when he lifts up his voice like a trumpet, and cries to them to look after the sealing of their pardon. He who spends all his time about the world, and does not mind forgiveness, will accuse himself of folly at last. You would judge that prisoner very unwise, that should spend all his time with the cook to get his dinner ready, and should never mind getting a pardon.

4. Men seek not after the forgiveness of sin, through a bold presumption of mercy, they conceit God to be made up all of mercy, and that he will indulge them, though they take little or no pains to sue out their pardon. It is true, God is merciful, but withal he is just, he will not wrong his justice by showing mercy; read the Proclamation (Exodus 34:6): The Lord, the Lord God merciful, verse 7, and that will by no means clear the guilty. Such as go on in sin, and are so slothful or willful that they will not seek after forgiveness, though there be a whole ocean of mercy in the Lord, not one drop shall fall to their share, he will by no means clear the guilty.

5. Men seek not earnestly after forgiveness out of hope of impunity, they flatter themselves in sin, and because they have been spared so long, therefore sure God never intends to reckon with them (Psalm 10:11): He has said in his heart God has forgotten, he hides his face, he will never see it. Atheists think either the judge is blind, or forgetful; but let sinners know, that long forbearance is no forgiveness. God did bear with Sodom a long time, but at last rained down fire and brimstone upon them, the adjourning of the assizes does not acquit the prisoner, the longer God is taking his blow, the heavier it will be at last if sinners repent not.

6. Men do not seek earnestly after forgiveness through mistake; they think getting a pardon is easy, it is but repenting at the last hour, a sigh or a Lord have mercy, and a pardon will drop into their mouths. But is it so easy to repent and have a pardon? Tell me, O sinner, is regeneration easy, are there no pangs in the new birth? Is mortification easy? Is it nothing to pluck out the right eye? Is it easy to leap out of Delilah's lap into Abraham's bosom? This is the draw-net by which the Devil drags millions to Hell, the facility of repenting and getting a pardon.

7. Men do not look after forgiveness through despair. Oh, says the desponding soul, it is a vain thing for me to expect pardon, my sins are so many and heinous, that sure God will not forgive me (Jeremiah 18:12): And they said, There is no hope. My sins are huge mountains, and can they ever be cast into the sea? Despair cuts the sinews of endeavor, who will use means that despairs of success? The Devil shows some men their sins at the little end of the perspective glass, and they seem little or none at all: but he shows others their sins at the great end of the perspective, and they fright them into despair. This is a soul-damning sin, Judas's despair was worse than his treason. Despair spills the cordial of Christ's blood, this is the voice of despair, Christ's blood cannot pardon me. Thus you see from where it is that men seek no more earnestly after the forgiveness of sin. Having answered this question, I shall now come to press the exhortation upon every one of us to seek earnestly after the forgiveness of our sins.

1. Our very life lies upon the getting of a pardon, it is called the justification of life (Romans 5:18). Now if our life lies upon our pardon, and we are dead and damned without it, does it not concern us above all things to labor after forgiveness of sin (Deuteronomy 32:47)? For it is not a vain thing for you, because it is your life. If a man be under a sentence of death, he will set his wits to work, and make use of all his friends to get the King to grant his pardon, because his life lies upon it. So we are by reason of sin, under a sentence of damnation, now there is one friend at court, we may make use of to procure our pardon, namely, the Lord Jesus. How earnest then should we be with him to be our advocate to the Father for us, and that he would present the merit of his blood to the Father, as the price of our pardon?

2. There is that in sin, may make us desire forgiveness. Sin is the only thing that disquiets the soul. 1. Sin is a burden, it burdens the creation (Romans 8:22), it burdens the conscience (Psalm 38:4). A wicked man is not sensible of sin; he is dead in sin, and if you lay a thousand weight upon a dead man, he feels it not. But to an awakened conscience, there is no such burden as sin, when a man seriously weighs with himself the glory and purity of that majesty which sin has offended, the preciousness of that soul which sin has polluted, the loss of that happiness which sin has endangered, the greatness of that torment which sin has deserved, to lay all this together, sure must make sin burdensome, and should not we labor to have this burden removed by pardoning mercy. 2. Sin is a debt (Matthew 6:12): Forgive us our debts, and every debt we owe, God has written down in his book (Isaiah 65:6): Behold, it is written before me, and one day God's debt-book will be opened (Revelation 20:12): The books were opened. And is not this that which may make us look after forgiveness? Sin being such a debt as we must eternally lie in the prison of Hell for, if it be not discharged, shall not we be earnest with God to cross the debt-book with the blood of his Son? There is no way to look God in the face with comfort, but by having our debts either paid or pardoned.

3. There is nothing but forgiveness can give ease to a troubled conscience; there is a great difference between having the fancy pleased and having the conscience eased. Worldly things may please the fancy, but not ease the conscience. Nothing but pardon can relieve a troubled soul, it is strange what shifts men will make for ease when conscience is pained, and how many false medicines they will use before they will take the right way for a cure. When conscience is troubled, they will try what merry company can do, they may perhaps drink away trouble of conscience, perhaps they may play it away at cards, perhaps a lent whipping will do the deed. Perhaps multitude of business will so take up their time, that they shall have no leisure to hear the clamors and accusations of conscience. But how vain are all these attempts! still their wound bleeds inwardly, their heart trembles, their conscience roars, and they can have no peace. From where is it? Here is the reason, they go not to the mercy of God, and the blood of Christ, for the pardon of their sins, and hence it is they can have no ease. Suppose a man has a thorn in his foot, which puts him to pain, let him anoint it, or wrap it up and keep it warm; yet till the thorn be plucked out, it aches and swells and he has no ease. So when the thorn of sin is gotten into a man's conscience, there's no ease till the thorn be pulled out, when God removes iniquity, now the thorn is plucked out. How was David's heart finely quieted when Nathan the Prophet told him, the Lord has put away your sin (2 Samuel 12:13). How should we therefore labor for forgiveness! till then we can have no ease in our mind, nothing but a pardon sealed in the blood of a Redeemer can ease a wounded spirit.

4. Forgiveness of sin is feasible, it may be obtained, impossibility destroys endeavor, but as (Ezra 10:2) there is hope in Israel concerning this; the devils are past hope, a sentence of death is passed upon them, which is irrevocable, but there is hope for us of obtaining a pardon (Psalm 130:4). There is forgiveness with you. If pardon of sin were not possible, then it were not to be prayed for, but it has been prayed for (2 Samuel 24:10), I beseech you, O Lord, take away my iniquity; and Christ bids us pray for it, Forgive us our trespasses. That is possible which God has promised, but God has promised pardon upon repentance (Isaiah 55:7). Let the wicked forsake his way, and return to the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Hebr. Ki Iarbe lisloac. He will multiply to pardon. That is possible which others have obtained, but others have arrived at forgiveness, therefore it is obtainable (Psalm 32:5; Isaiah 38:17). You have cast all my sins behind your back; this may make us endeavor after pardon, because it is feasible, it may be had.

5. A consideration, to persuade to it, is, forgiveness of sin is a choice, eminent blessing, to have the book canceled and God appeased is worth obtaining; which may whet our endeavor after it. That it is a rare, transcendent blessing, appears by three demonstrations.

1. If we consider how this blessing is purchased, namely, by the Lord Jesus; there are three things in reference to Christ, which set forth the choiceness and preciousness of forgiveness.

1. No mere created power in heaven or earth could expiate one sin, or procure a pardon; only Jesus Christ (1 John 2:2). He is [in non-Latin alphabet], the propitiation for our sins, no merit can buy out a pardon. Paul had as much to boast of as any man. His high birth, his learning, his legal righteousness, but he disclaims all in point of justification, and lays them under Christ's feet to tread upon. No angel could with all his holiness lay down a price for the pardon of one sin (1 Samuel 2:25). If a man sin against the Lord, who shall entreat for him? What angel dared be so bold, as to open his mouth to God for a delinquent sinner? Only Jesus Christ who is God-Man could deal with God's justice and purchase forgiveness.

2. Christ himself could not procure a pardon but by dying; every pardon is the price of blood. Christ's life was a rule of holiness, and a pattern of obedience (Matthew 3:15). He fulfilled all righteousness. And certainly, Christ's active obedience was of great value and merit; but here is that which raises the worth of forgiveness, Christ's active obedience had not fully procured a pardon for us without the shedding of his blood. Therefore our justification is ascribed to his blood (Romans 5:9). Being justified by his blood. Christ did bleed out our pardon. There is much ascribed to Christ's intercession, but his intercession had not prevailed with God for the forgiveness of one sin, had he not shed his blood. It is worth our notice, that when Christ is described to John as an intercessor for his church, he is represented to him in the likeness of a lamb slain (Revelation 5:6). To show that Christ must die and be slain before he can be an intercessor.

3. Christ by dying had not purchased forgiveness for us, if he had not died an execrable death, he endured the curse (Galatians 3:13). All the agonies Christ endured in his soul, all the torments in his body, could not purchase a pardon, except he had been made a curse for us. Christ must be cursed before we could be blessed with a pardon.

2. Forgiveness of sin is a choice blessing, if we consider what glorious attributes God puts forth in the pardoning of sin. 1. God puts forth infinite power; when Moses was pleading with God for the pardon of Israel's sin, he speaks thus, Let the power of my Lord be great (Numbers 14:17). God's forgiving of sin is a work of as great power, as to make heaven and earth. Nay, a greater; for when God made the world, he met with no opposition, but when he comes to pardon, Satan opposes, and the heart opposes. A sinner is desperate, and slights, yea, defies a pardon till God by his mighty power convinces him of his sin and danger, and makes him willing to accept of a pardon. 2. God in forgiving sin puts forth infinite mercy (Numbers 14:19). Pardon, I beseech you, the iniquity of this people, according to the greatness of your mercy. It is mercy to have a reprieve, and if there be mercy in sparing a sinner, what mercy then is in pardoning him? This is the Flos lactis, the cream of mercy. For God to put up so many injuries, to wipe so many debts off the score, this is infinite favor; forgiveness of sin is spun out of the bowels of God's mercy.

3. Forgiveness of sin is a choice blessing, as it lays a foundation for other mercies. It is a leading mercy. 1. It makes way for temporal good things. 1. It brings health, when Christ said to the palsy man, "Your sins are forgiven," this made way for a bodily cure, "Arise, take up your bed and walk" (Matthew 9:6). The pardon of his sin made way for the healing of his palsy. 2. It brings prosperity (Jeremiah 33:8-9). 2. It makes way for spiritual good things. Forgiveness of sin never comes alone, but has other spiritual blessings attending it. Whom God pardons He sanctifies, adopts, crowns. It is a voluminous mercy, it draws the silver link of grace, and the golden link of glory after it. It is a high act of indulgence, God seals the sinner's pardon with a kiss. And should not we above all things seek after so great a blessing, a forgiveness.

6. Consideration: that which may make us seek after forgiveness of sin, is God's inclinableness to pardon (Nehemiah 9:17). "You are a God ready to pardon." In the Hebrew it is Eloha Selicoth, a God of pardons. We are apt to entertain wrong conceits of God, that he is inexorable and will not forgive (Matthew 25:24). "I knew you were a hard man." But God is a sin-pardoning God (Exodus 34:6). "The Lord, merciful and gracious, forgiving iniquity, transgression and sin." Here is my name (says God) if you would know how I am called, I tell you my name, "The Lord, the Lord God merciful; forgiving iniquity." A pirate or rebel that knows there is a proclamation out against him, will never come in, but if he hears that the prince is full of clemency, and there is a proclamation of pardon to him if he submit, this will be a great incentive to him to lay down his arms, and become loyal to his prince. See God's proclamation to repenting sinners (Jeremiah 3:12). "Go and proclaim these words and say, Return, you backsliding Israel, says the Lord, and I will not cause my anger to fall upon you, for I am merciful." God's mercy is a tender mercy, the Hebrew word for mercy, Rakem, signifies bowels — God's mercy is full of sympathy, He is of a most sweet, indulgent nature (Psalm 86:5). "You, Lord, are good and ready to forgive;" the bee does not more naturally give honey, than God shows mercy.

Objection 1. But does not God seem to delight in punitive acts, or acts of severity? "I will laugh at your calamity" (Proverbs 1:26).

Response. Who does God say so to? See verse 25: "You have set at naught all my counsel, and would none of my reproof." God delights in their destruction who despise his instruction, but a humble penitent breaking off sin, and suing out his pardon — the Lord delights in showing mercy to such a one (Micah 7:18). "He delights in mercy."

Objection 2. But though God be so full of mercy and ready to forgive, yet his mercy reaches not to all; he forgives only such as are elected, and I question my election?

Response 1. No man can say he is not elected, God has not revealed this to any particular man that he is a reprobate, excepting him only who has sinned the sin against the Holy Ghost; which sin you are far enough from, who mourns for sin and seeks after forgiveness.

2. These thoughts of non-election, that we are not elected, and that there is no pardon for us, come from Satan, and are the poisoned arrows he shoots. He is the accuser, he accuses us to God, that we are great sinners; and he accuses God to us, as if he were a tyrant: one that did watch to destroy his creature. These are diabolical suggestions; say, "Get behind me, Satan."

3. It is sinful for any to hold, that he is not elected; it would take him off from the use of means, from praying and repenting; it would harden him and make him desperate. Therefore pry not into the Arcana Coeli, the secrets of heaven. Remember what befell the men of Bethshemesh, for looking into the ark (1 Samuel 6:19). Know that we are not to go by God's secret will, but by his revealed will; look into God's revealed will, and there we shall find enough to cherish hope, and encourage us to go to God for the pardon of our sins. God has revealed in his word, that he is rich in mercy (Ephesians 2:4), that he does not delight in the destruction of a sinner (Ezekiel 18:32). Iurat per Essentiam, Musculus — he swears by his essence (Ezekiel 33:11). "As I live, says the Lord God, I have no pleasure in the death of the wicked." Hence it is God waits so long, and puts off the sessions from time to time, to see if sinners will repent and seek to him for pardon. Therefore let God's tender mercies and precious promises encourage us to seek to him for the forgiveness of our sins.

Consideration 7. To seek earnestly for pardon, is the unspeakable misery of such as want forgiveness; it must needs be ill with that malefactor that wants his pardon.

1. The unpardoned sinner (that lives and dies so) is under the greatest loss and privation. Is there any happiness like to the enjoying of God in glory? This is the joy of angels, the crown of saints glorified; but the unforgiven sinner shall not behold God's smiling face; he shall see God as an enemy, not as a friend; he shall have an affrighting sight of God, not beatific; he shall see the black rod, not the mercy-seat. Sins unpardoned are like the angel with a flaming sword, who stopped the passage to paradise. Sins unpardoned stop the way to the heavenly paradise; and how doleful is the condition of that soul, which is banished from the place of bliss, where the King of Glory keeps his court?

2. The unpardoned sinner has nothing to do with any promise — the promises [reconstructed: Electralia Evangelii], the breasts that hold the sincere milk of the word which fills the soul with precious sweetness, they are the royal charter. But what has a stranger to do to meddle with the charter? It was the dove that plucked the olive-branch. It is only the believer that plucks the tree of the promise; till the condition of the promise be performed, no man can have right to the comfort of the promise; and how sad is that — not to have one promise to show for heaven?

An unpardoned sinner is continually in danger of the outcry of an accusing conscience — an accusing conscience is a little hell; Siculi non invenere Tyranni tormentum majus; we tremble to hear a lion roar. How terrible are the roarings of conscience? Judas hanged himself to quiet his conscience; a sinner's conscience at present is either asleep or seared, but when God shall awaken conscience, either by affliction or at death, how will the unpardoned sinner be frightened? When a man shall have all his sins set before his eyes, and drawn out in their bloody colors, and the worm of conscience begins to gnaw — sinner, here are your debts, and the book is not canceled, you must to hell — O what a trembling at heart will the sinner have!

All the curses of God stand in full force against an unpardoned sinner; his very blessings are cursed (Malachi 2:2): I will curse your blessings. His table is a snare; he eats and drinks a curse. What comfort could Dionisius have at his feast, when he imagined he saw a naked sword hanging by a twine thread over his head? This is enough to spoil a sinner's banquet; a curse like a naked sword hangs over his head: Caesar wondered to see one of his soldiers so merry that was in debt. One would wonder that man should be merry who is heir to all God's curses; he does not see these curses, but is blinder than Balaam's donkey, who saw the angel's sword drawn.

The unpardoned sinner is in an ill case at death. Luther confessed there were three things which he dared not think of without Christ: his sins, death, and the day of judgment. Death to a Christless soul is the king of terrors, as the prophet Ahijah said to Jeroboam's wife (1 Kings 14:6): I am sent to you with heavy tidings. So death is sent to the unpardoned soul with heavy tidings; it is God's jailer to arrest him; death is a prologue to damnation. In particular,

Death is a voider to take away all his earthly comforts — it takes away his sugared morsels; no more drinking wine in bowls, no more mirth or music (Revelation 18:22): the voice of harpers and musicians shall be heard no more at all in you. The sinner shall never taste of luscious delights more to all eternity. His honey shall be turned to the gall of asps (Job 20:14).

At death there shall be an end put to all reprieves. Now God reprieves a sinner; he spares him such a fit of sickness; he respites him many years — the sinner should have died such a drinking bout, but God granted him a reprieve; he lengthened out the silver thread of patience to a miracle. But the sinner dying without repentance unpardoned, now the lease of God's patience is run out, and the sinner must appear in person before the righteous God to receive his sentence; after which there shall be none to bail him, nor shall he hear of a reprieve any more.

The unpardoned sinner dying so, must go into damnation; this is the second death, Mors sine morte. The unpardoned soul must forever bear the anger of a sin-revenging God; as long as God is God, so long the vial of his wrath shall be dropping upon the damned soul. This is a helpless condition; there is a time when a sinner will not be helped. Christ and salvation are offered to him, but he slights them; he will not be helped; and there is a time shortly coming when he cannot be helped. He calls out for mercy — O a pardon, a pardon — but then it is too late; the date of mercy is expired. O how sad then is it to live and die unpardoned? You may lay a gravestone upon that man, and write this epitaph upon it: it had been good for that man if he had never been born. Now, if the misery of an unpardoned state be so inexpressible, how should we labor for forgiveness, that we may not be engulfed in so dreadful a labyrinth of fire and brimstone to all eternity.

Such as are unpardoned must needs lead uncomfortable lives (Deuteronomy 28:66): your life shall hang in doubt before you, and you shall be in continual fears. Thus the unpardoned sinner must needs have a palpitation and trembling at heart; he fears every bush he sees (1 John 4:18). Fear has torment in it; the Greek word for torment [in non-Latin alphabet] is used sometimes for hell; fear has hell in it. A man in debt fears every step he goes, lest he should be arrested: so the unpardoned sinner fears, what if this night death, which is God's sergeant, should arrest him? (Job 7:21): Why do you not pardon my sin, for now shall I sleep in the dust; as if Job had said, Lord I shall shortly die, I shall sleep in the dust, and what shall I do if my sin is not pardoned? What comfort can an unpardoned soul take in anything? Surely no more than a prisoner can take in meat or music that lacks his pardon. Therefore by all these powerful motives let us labor for the forgiveness of sin.

Objection 1: But I am discouraged from going to God for pardon, for I am unworthy of forgiveness; what am I, that God should do such a favor for me?

Response: God forgives not because we are worthy, but because he is gracious (Exodus 34:6): the Lord, the Lord, merciful and gracious. God forgives out of his clemency; acts of pardon are acts of grace. What worthiness was there in Paul before conversion? He was a blasphemer, and so he sinned against the first table; he was a persecutor, and so he sinned against the second table; but free grace sealed his pardon (1 Timothy 1:13): I obtained mercy [in non-Latin alphabet] — I was all bestrowed with mercy. What worthiness was in the woman of Samaria? She was ignorant (John 4:22); she was unclean (verse 18); she was morose and churlish; she would not give Christ so much as a cup of cold water (verse 9): How is it that you, being a Jew, ask drink of me which am a woman of Samaria? What worthiness was here? Yet Christ overlooked all, and pardoned her ingratitude; and though she denied him water out of the well, yet he gave her the water of life. Gratia non invenit dignos, sed facit — free grace does not find us worthy, but makes us worthy. Therefore notwithstanding unworthiness, seek to God, and your sins may be pardoned.

Objection 2: But I have been a great sinner, and surely God will not pardon me?

David brings it as an argument for pardon (Psalm 25:11): "Pardon my iniquity, for it is great." When God forgives great sins, he does a work like himself. The desperateness of the wound does the more set forth the virtue of Christ's blood in curing it. Mary Magdalen, a great sinner, out of whom seven devils were cast, yet she had her pardon. Some of the Jews who had a hand in crucifying of Christ, upon their repentance, the very blood they shed did seal their pardon. Consider sins either for their number as the sands of the sea, or for their weight as the rocks of the sea; yet there is mercy enough in God to forgive them (Isaiah 1:18): "Though your sins be as scarlet, they shall be white as snow." Scarlet 〈 in non-Latin alphabet 〉 signifies "twice dipped," which no art of man can get out; yet God can wash out this scarlet dye. There is no sin excepted from pardon, but that sin which despises pardon, namely, the sin against the Holy Ghost (Matthew 12:31). Therefore, O sinner, do not cast away your anchor of hope, but go to God for forgiveness. The vast ocean has bounds set to it; but God's pardoning mercy is boundless. God can as well forgive great sins as lesser ones — as the sea can as well cover great rocks as little sands. Nothing hinders pardon but the sinner's not asking it.

That a great sinner should not despair of forgiveness, consult that Scripture (Isaiah 43:25): "I, even I, am he that blots out your transgressions." If you look on the foregoing words, you would wonder how this verse comes in — verse 24: "You have made me to serve with your sins, you have wearied me with your iniquities" — and then it follows, "I, even I, am he that blots out your transgressions." One would have thought it should have run thus: "You have wearied me with your iniquities; I, even I, am he that will punish your iniquities" — but God comes in a mild, loving strain: "You have wearied me with your iniquities; I am he that blots out your iniquities." So that the greatness of our sins should not discourage us from going to God for forgiveness. Though you have committed acts of impiety, yet God can come with an act of indemnity and say, "I, even I, am he that blots out your transgressions." God counts it his glory to display free grace in its brilliant colors (Romans 5:20): "Where sin abounded, grace did much more abound." When sin becomes exceeding sinful, free grace becomes exceeding glorious. God's pardoning love can conquer the sinner and triumph over the sin. Consider, you almost-despairing soul, there is not so much sin in man as there is mercy in God. Man's sin in comparison of God's mercy is but as a spark to the ocean — and who would doubt whether a spark could be quenched in an ocean?

Object 3: But I have relapsed into the same sins, and how can I have the face to come to God for the pardon of those sins which I have more than once fallen into?

I know the Novatians held that after a relapse no forgiveness by the church. But doubtless that was an error. Abraham did twice equivocate; Lot committed incest twice; Peter sinned three times by carnal fear — but these, repenting, had their absolution.

There is a twofold relapse. First, a willful relapse, when after a man has solemnly vowed himself to God, he falls into a league with sin and returns back to it (Jeremiah 2:25): "I have loved strangers, and after them will I go."

Second, there is a relapse through infirmity, when the bent and resolution of a man's heart is against sin, but through the violence of temptation and the withdrawing of God's grace, he is carried down the stream against his will. Now though willful continued relapses are desperate, and do vastare Conscientiam (as Tertullian says) waste the conscience, and run men upon the precipice of damnation; yet if they are through infirmity, and we mourn for them, we may obtain forgiveness. A godly man does not march after sin as his general, but is led captive by it; and the Lord will pity a captive prisoner. Christ commands us to forgive a trespassing brother seventy times seven (Matthew 18:22). If he bids us do it, much more will he forgive a relapsing sinner in case he repents (Jeremiah 3:12): "Return, you backsliding Israel, for I am merciful, says the Lord." It is not falling once or twice into the mire that drowns, but lying there; it is not once relapsing into sin, but lying in sin impenitently, that damns.

Object 4: But God requires so much sorrow and humiliation before remission that I fear I shall never arrive at it.

God requires no more humiliation than may fit a soul for mercy. Many a Christian thinks that because he has not filled God's bottle so full of tears as others, therefore he is not humbled enough to receive a pardon. But we must know, God's dealings are various; all have not the like pangs in the new birth. Some are won with love — the sense of God's mercy abused causes ingenuous tears to flow; others are more flagitious and hardened, and these God deals more roughly with. This is sure: that soul is humbled enough to receive a pardon who is brought to a thorough sense of sin, and sees the need of a Savior, and loves him as the fairest of ten thousand. Therefore be not discouraged — if your heart is bruised for sin and broken off from it, your sin shall be blotted out. No sooner did Ephraim fall a-weeping than God's bowels fell a-working (Jeremiah 31:20): "My bowels are troubled for him; I will surely have mercy upon him." Having answered these objections, let me beseech you above all things: labor for the forgiveness of sin. Think with yourselves how great a mercy it is: it is one of the richest jewels in the cabinet of the new covenant (Psalm 32:1): "Blessed is he whose iniquity is forgiven" — in the Hebrew it is Ashre, meaning "blessednesses." And think with yourselves the unparalleled misery of such whose sins are not forgiven; such as had not the blood of the Paschal Lamb sprinkled on their doorposts were destroyed by the angel (Exodus 12). So they who have not Christ's blood sprinkled on them to wash away the guilt of sin will fall into the gulf of perdition. And if you resolve to seek after forgiveness, do not delay.

Many say they will go about getting their pardon, but they procrastinate and put it off so long till it be too late; when the shadows of the evening are stretched forth, and the night of death approaches; then they begin to look after their pardon. This has been the undoing of millions, they purpose they will look after their souls, but they stay so long till the lease of mercy be run out; Oh therefore hasten the getting of a pardon! Think of the uncertainty of life. What security have you, that you shall live another day? Volat ambiguis mobilis alis hora, our life is a taper soon blown out; it is made up of a few flying minutes. O you dust and ashes! you may fear every hour to be blown into your grave, and what if death come to arrest you before your pardon be sealed? Plutarch reports of one Archias, who being among his cups, one delivered to him a letter, and desired him to read it presently, being about serious business, says he, Seria cras, I will mind serious things tomorrow; and that night he was slain. You who say, Tomorrow I will repent, I will get my pardon, may suddenly be slain; therefore today, while it is called today look after the forgiveness of sin; after a while all the conducts of mercy will be stopped, there will not be one drop of Christ's blood to be had; there is no sealing of pardons after death.

2. Branch of Exhortation, Let us labor to have the evidence of pardon, to know that our sins are forgiven. A man may have his sins forgiven and not know it; he may have a pardon in the court of heaven, when he has it not in the court of conscience. David's sin was forgiven as soon as he repented, and God sent Nathan the prophet to tell him so (2 Samuel 12:13), but David did not feel the comfort of it at present; as appears by the penitential psalm composed after (Psalm 51:8), Make me to hear the voice of joy, and verse 12, Cast me not away from your presence. It is one thing to be pardoned, and another thing to feel it. The evidence of pardon may not appear for a time; and this may be.

1. From the imbecility and weakness of faith. Forgiveness of sin is so strange and infinite a blessing, that a Christian can hardly persuade himself that God will extend such a favor to him. As it is said of the Apostles when Christ appeared to them first; They believed not for joy, and wondered (Luke 24:41). So the soul is so stricken with admiration, that the wonder of pardon does almost stagger his faith.

2. A man may be pardoned and not know it, from the strength of temptation: Satan accuses the godly of sin, and tells them that God does not love them. What should such sinners think of pardon? Believers are compared to bruised reeds (Matthew 12:20) and temptations to winds (Matthew 7:25). Now, a reed is easily shaken with the wind. Temptations shake the godly, and though they are pardoned yet they know it not; Job in a temptation thought God his enemy (Job 16:9), yet then he was in a pardoned condition.

Quest. But why does God sometimes conceal the evidence of pardon?

Answ. Though God does pardon, yet he may withhold the sense of it a while.

1. Because hereby he would lay us lower in contrition. God would have us see what an evil and bitter thing it is to offend him; we shall therefore lie the longer steeping ourselves in the briny tears of repentance before we have the sense of pardon. It being long before David's broken bones were set, and his pardon sealed, the more contrite his heart was, and this was a sacrifice God delighted in.

2. Though God does forgive sin, yet he may deny the manifestation of it for a time; to make us prize pardon, and make it sweeter to us when it comes. The difficulty of obtaining a mercy enhances the value, when we have been a long time tugging at prayer for a pardon of sin, and still God withholds; but at last after many sighs and tears pardon comes, now we esteem it the more, and it is sweeter — Quo longiùs defertur eò suavius laetatur — the longer mercy is in the birth the more welcome will the deliverance be.

Let me now reassume the exhortation to labor for the evidence and sense of pardon. He who is pardoned and knows it not, is like one who has an estate befallen him, but knows it not. Our comfort consists in the knowledge of forgiveness (Psalm 51:8), Make me to hear the voice of joy. This is a proclaiming a jubilee in the soul, when we are able to read our pardon; and to the witness of conscience God adds the witness of his Spirit; in the mouth of these two witnesses our joy is confirmed: O labor for this evidence of forgiveness.

Quest. How shall we know that our sins are forgiven?

Answ. We must not be our own judges in this case (Proverbs 28:26), He that trusts in his own heart is a fool: The heart is deceitful (Jeremiah 17:9), and it is folly to trust a deceiver. The Lord only by his Word must be judge in this case, whether we are pardoned or no; as it was under the law, no leper might judge himself to be clean; but the priest was to pronounce him clean (Leviticus 13:37). So we are not to judge of ourselves to be clean from the guilt of sin, till we are such as the Word of God has pronounced to be clean: How then shall we know by the Word whether our guilt is done away, and our sins pardoned?

Answ. 1. The pardoned sinner is a great weeper. The sense of God's love melts his heart; that free grace should ever look upon me; that such crimson sins should be washed away in Christ's blood! this makes the heart melt, and the eyes drop with tears. Never did any man read his pardon with dry eyes (Luke 7:38), She stood at his feet weeping, her heart was a spiritual alembic, out of which those tears were distilled, Mary's tears were more precious to Christ than her ointment. Her eyes which before did sparkle with lust, whose amorous glances had set on fire her lovers. Now she makes them a fountain and washes Christ's feet with her tears. She was a true penitent and had her pardon (verse 47), Therefore I say her sins which were many are forgiven. A pardon will make the hardest heart relent, and cause the stony heart to bleed; and is it thus with us, have we been dissolved into tears for sin? God seals his pardons upon melting hearts.

2. We may know our sins are forgiven, by having the grace of faith infused (Acts 10:43). To him give all the prophets witness, that whoever believes in him shall receive remission of sins. In saving faith there are two things, abrenunciation and recumbency. 1. Abrenunciation. A man renounces all opinion of himself, dug out of his own burrow; he is quite taken off himself (Philippians 3:9). He sees all his duties are but broken reeds, though he could weep a sea of tears, though he had all the grace of men and angels, it could not purchase his pardon. 2. Recumbency. Faith is an assent with affiance. The soul does [illegible], it gets hold of Christ as Adonijah did of the horns of the altar (1 Kings 1:51). Faith casts itself upon the stream of Christ's blood, and says, if I perish, I perish; if we have but the Minimum quod sic, the least dram of this precious faith we have something to show for pardon. To him give all the prophets witness that whoever believes in him shall receive remission of sin. This faith is acceptable to God; it pleases God more than offering up ten thousand rivers of oil, than working miracles, than martyrdom or the highest acts of obedience. 2. Faith is profitable to us; it is our best certificate to show for pardon: no sooner does faith reach forth its hand to receive Christ, but Christ sets his hand to our pardon.

3. Sign. The pardoned soul is a God-admirer (Micah 7:18). Who is a God like you, that pardons iniquity? O that God should ever look upon me — I was a sinner, and nothing but a sinner, yet I obtained mercy! Who is a God like you? Mercy has been despised, yet that mercy should save me: Christ has been crucified by me, yet his cross crowns me. God has displayed the ensigns of free grace; he has set up his mercy above my sin, indeed, in spite of it; this causes admiration: Who is a God like you? A man that goes over a narrow bridge in the night, and the next morning comes and sees the danger he was in and how miraculously he escaped, he is stricken with admiration: so when God shows a soul how near he was to falling into hell, and how that this gulf is shut, all his sins are pardoned, he is amazed; and cries out, Who is a God like you, that pardons iniquity? That God should pardon one, and pass by another; one taken, another left; this fills the soul with wonder and astonishment.

4. Wherever God pardons sin, he subdues it (Micah 7:19). He will have compassion on us; he will subdue our iniquity — Hebr. Iickbosh, sub jugo ponet: where men's persons are justified, their lusts are mortified. There is in sin vis Imperatoria and Damnatoria, a commanding power, and a condemning. Then is the condemning power of sin taken away, when the commanding power of it is taken away. Would we know whether our sins are forgiven, are they subdued? If a malefactor be in prison, how shall he know that his prince has pardoned him? If the jailor comes and knocks off his chains and fetters, and lets him out of prison, then he may know he is pardoned. So, how shall we know God has pardoned us? If the fetters of sin be broken off, and we walk at liberty in the ways of God (Psalm 119:45): I will walk at liberty — this is a blessed sign we are pardoned.

Such as are washed in Christ's blood from that guilt, are made kings to God (Revelation 1:6); as kings they rule over their sins.

5. He whose sins are forgiven, is full of love to God. Mary Magdalen's heart was fired with love (Luke 7:47): her sins which are many are forgiven, for she loved much. Her love was not the cause of her remission, but a sign of it. A pardoned soul is a monument of mercy, [reconstructed: and] he thinks he can never love God enough; he wishes he had a coal from God's altar to inflame his heart in love; he wishes he could borrow the wings of the cherubim that he might fly swifter in obedience: a pardoned soul is sick of love. He whose heart is like marble, locked up in impenitency, that does not melt in love, a sign his pardon is yet to seal.

6. Where the sin is pardoned, the nature is purified (Hosea 14:9). I will heal their backslidings, I will love them. Every man, by nature, is both guilty and diseased; where God remits the guilt, he cures the disease (Psalm 103:3): who forgives all your iniquities, who heals all your diseases. Herein God's pardon goes beyond the king's pardon; the king may forgive a malefactor, but he cannot change his heart; he may have a thievish heart still. But God, when he pardons, changes the heart (Ezekiel 36:26): a new heart also will I give you. A pardoned soul is adorned and embellished with holiness (1 John 5:6): this is he that came by water and blood. Where Christ comes with blood to justify, he comes with water to cleanse (Zechariah 3:4): I have caused your iniquity to pass from you, and I will clothe you with change of raiment. I will cause your iniquity to pass from you — there is pardoning grace; and I will clothe you with change of raiment — there is sanctifying grace. Let not him say he has pardon, that wants grace. Many tell us they hope they are pardoned, but were never sanctified. Indeed, but they believe in Christ: but what faith is it? A swearing faith, a whoring faith? The faith of devils is as good.

7. Such as are in the number of God's people, forgiveness of sin belongs to them (Isaiah 40:1): comfort my people, tell them their iniquity is forgiven.

Quest. How shall we know that we are God's elect people?

R. By three characters.

1. God's people are a humble people. The livery which all Christ's people wear, is humility (1 Peter 5:5): [illegible], be clothed with humility. 1. A sight of God's glory humbles: Elijah wrapped his face in a mantle when God's glory passed by (Job 42:5): now my eye sees you, therefore I abhor myself. The stars vanish when the sun appears. 2. A sight of sin humbles. In the glass of the word the godly see their spots, and these are humbling spots. Lo, says the soul, I can call nothing my own, but sins and wants; this humbles. A humble sinner is in a better condition than a proud angel.

2. God's people are a willing people (Psalm 110:3). Gnam nedabot, a people of willingness. Love constrains them. They serve God [illegible], freely, and out of choice. They stick at no service; they will run through a sea, and a wilderness; they will follow the Lamb wherever he goes.

3. They are a heavenly people, stars (John 17:16). You are not of the world. As the Primum mobile in the heavens has a motion of its own, contrary to the other orbs, so God's people have a heavenly motion of soul, contrary to the men of the world. They use the world as their servant, but do not follow the world as their master (Philippians 3:20). Our conversation is in heaven. Such as have these three characters of God's people have a good certificate to show that they are pardoned. Forgiveness of sin belongs to them: Comfort my people, rest them, their iniquity is forgiven.

8. A sign we are pardoned, if after many storms, we have a sweet calm and peace within (Romans 5:1). Being justified, we have peace. After many a bitter tear shed, and heart-breaking, the mind has been more sedate, and a sweet serenity, or still-music has followed; this brings tidings, God is appeased. Whereas before, conscience did accuse; now it does secretly whisper comfort: this is a blessed evidence a man's sins are pardoned. If the bailiffs do not trouble and arrest the debtor, it is a sign his debt is compounded, or forgiven: so, if conscience does not vex or accuse, but, upon good grounds whisper consolation, this is a sign the debt is discharged, the sin is forgiven.

9. A sign sin is forgiven, when we have hearts without guile (Psalm 32:1-2). Blessed is he whose transgression is forgiven, to whom the Lord imputes not iniquity, and in whose spirit there is no guile.

Question: What is this to be sine fuco, without guile?

1. He who is without guile has plainness of heart: he is without collusion, he has not cor duplex, a double heart: his heart is right with God. A man may do a right action, but not with a right heart (2 Chronicles 25:2). Amaziah did that which was right in the sight of the Lord, but not with a perfect heart. To have the heart right with God, is to serve God from a right principle, love; by a right rule, the Word; to a right end, the glory of God.

2. A heart without guile dares not allow itself in the least sin: he avoids secret sins. He dares not hide any sin as Rachel did her father's images under her (Genesis 31:34). He knows God sees him, which is more than if men and angels did behold him. He avoids complexion-sins (Psalm 18:23). I was also upright before him, and kept myself from my iniquity. As in the hive there is a master-bee, so in the heart there is a master-sin. A heart without guile takes the sacrificing-knife of mortification, and runs it through his beloved-sin.

3. A heart without guile desires to know the whole mind and will of God. An unsound heart is afraid of the light, lucifuga — he is not willing to know his duty. A sincere soul says, as Job 34:32, What I know not, teach me. Lord, show me what is my duty, and wherein I offend; let me not sin for want of light: what I know not, teach me.

4. A heart without guile is uniform in religion. He has an equal eye at all God's commands. First, he makes conscience of private duties, he worships God in his closet as well as in the temple. Jacob, when he was alone, wrestled with the angel (Genesis 32:3-4). So a Christian, when he is alone, wrestles with God in prayer, and will not let him go till he has blessed him. Second, he performs difficult duties, wherein the heart and spirit of religion lie, and which do cross flesh and blood. He is much in self-humbling and self-examining; Utitur speculis magis quam perspicillis, Sen. He rather uses the looking-glass of the Word to look into his own heart, than the broad spectacles of censure to spy the faults of others.

5. A heart without guile is true to God's interest. First, he grieves to see it go ill with the church. Nehemiah, though the king's cup-bearer, and wine so near, yet was sad when Zion's glory was eclipsed (Nehemiah 2:3). Like the tree I have read of, if any of the leaves are cut, the rest of the leaves begin to shrink up themselves, and for a time to hang down the head: so a sincere soul, when God's church suffers, feels himself as it were touched in his own person. Second, he rejoices to see the cause of God get ground; to see truth triumph, piety lift up its head, and the flowers of Christ's crown flourish. This is a heart without guile, it is loyal and true to God's interest.

6. A heart without guile is just in his dealings: as he is upright in his words, so he is upright in his weights. He makes conscience of the second table as well as the first: he is for equity as well as piety (1 Thessalonians 4:6). That no man go beyond and defraud his brother in any matter. A sincere heart thinks he may as well rob as defraud. His rule is, to do to others, what he would have them do to him (Matthew 7:12).

7. A heart without guile is true in his promises. His word is as good as his bond: if he has made a promise, though it be to his prejudice, and does intrench upon his profit, he will not go back. The hypocrite plays fast and loose, flies from his word; there is no more binding him with oaths and promises, than Samson could be bound with green withs (Judges 16:7). A sincere soul says as Jephthah (Judges 11:3, 5), I have opened my mouth to the Lord, and I cannot go back.

8. An heart without guile is faithful in his friendship: he is what he pretends; his heart goes along with his tongue as a well-made dial goes with the sun. He cannot flatter and hate, commend and censure. Counterfeiting of love is hypocrisy. It is too usual to betray with a kiss (2 Samuel 20:9). Joab took Abner by the beard to kiss him, and smote him in the fifth rib that he died. Many deceive with sugar words. Physicians use to judge of the health of the body by the tongue; if that look well, the body is in health: but we cannot judge of friendship by the tongue; the words may be full of honey, when the heart has the gall of malice. Sure his heart is not true to God, who is treacherous to his friend. Thus you see what an heart without guile is; now, to have such an heart, is a sign sin is pardoned; God will not impute sin to him in whose spirit is no guile. What a blessed thing is this not to have sin imputed? If our sins be not imputed, it is as if we had no sin. Sins remitted are, as if they had not been committed: this is the blessing belongs to a sincere soul. God imputes not iniquity to him in whose spirit is no guile.

9. He whose sins are forgiven, is willing to forgive others who have offended him (Ephesians 4:32). Forgiving one another, even as God for Christ's sake has forgiven you. A hypocrite will read, come to church, give alms, build hospitals, but cannot forgive wrongs. He will rather want forgiveness from God, than he will forgive his enemies. A pardoned soul argues thus: Has God been so good to me, to forgive me my sins, and shall not I imitate him in this? Has he forgiven me pounds, and shall not I forgive pence? It is noted of Cranmer, Nihil oblivisci solet praeter injurias Cicero. He was of a forgiving spirit, and would do offices of love to them that had injured him. Like the sun, which having drawn up black vapors from the earth, returns them back in sweet showers.

By this touchstone we may try whether our sins are pardoned; we need not climb up into heaven to see whether our sins be forgiven; but let us look into our hearts. Are we of forgiving spirits? Can we bury injuries, requite good for evil, a good sign we are forgiven of God. If we can find all these things wrought in our souls, they are happy signs that our sins are pardoned, and are good letters testimonials to show for heaven.

Use 3. Consolation. I shall open a box of cordials, and show you some of the glorious privileges of a pardoned condition. This is a peculiar favor, it is a spring shut up, broached for none but the elect. The wicked may have forbearing mercy, but only an elect person has forgiving mercy. Forgiveness of sin makes way for solid joy (Isaiah 40:1). Comfort, comfort my people, says your God, speak comfortably to Jerusalem; or, as in the Hebrew, Dabberu Gnal [reconstructed: lev]; speak to her heart — what was this must cheer her heart? Tell her that her iniquity is pardoned. If anything would comfort her, the Lord knew it was this. When Christ would cheer the paralyzed man (Matthew 9:2), Son, be of good cheer — your sins are forgiven you. It was a greater comfort to have his sins forgiven, than to have his paralysis healed. This made David put on his best clothes, and anoint himself (2 Samuel 12:20). It was strange, his child was newly dead, and God had told him, the sword should not depart from his house: yet now he spruceth up himself, he puts on his best clothes, and anoints himself. From where was this? David had heard good news; God sent him his pardon by Nathan the prophet (2 Samuel 12:13). The Lord has put away your sin. This could not but revive his heart, and in token of joy he anoints himself. Philo says, it was an opinion of some of the philosophers, that among the heavenly spheres, there is such a sweet harmonious melody, that if the sound of it could reach our ears, it would affect us with wonder and delight. Sure he who is pardoned has such a divine melody in his soul, as does replenish him with infinite delight. When Christ had said to Mary Magdalen, your sins are forgiven; he presently adds, Go in peace (Luke 7:50). More particularly.

1. Comfort. God looks upon a pardoned soul, as if he had never sinned. As the cancelling a bond nulls the bond, and makes it as if the money had never been owing. Forgiving sin makes it not to be: where sin is remitted, it is as if it had not been committed (Jeremiah 50:20). So that, as Rachel wept because her children were not; so a child of God may rejoice because his sins are not. God looks upon him as if he had never offended. Though sin remain in him after pardon, yet God does not look upon him as a sinner, but as a just man.

2. Comfort. God having pardoned sin, will pass an act of oblivion (Jeremiah 31:34). I will forgive their iniquity, and I'll remember their sin no more. When a creditor has crossed the book, he does not call for the debt again. God will not reckon with the sinner in a judicial way. When our sins are laid upon the head of Christ our scape-goat, they are carried into a land of forgetfulness.

3. Comfort. The pardoned soul is forever secured from the wrath of God. How terrible is God's wrath (Psalm 90:11)? Who knows the power of your anger? If a spark of God's wrath, when it lights into a man's conscience, fills it with such horror, (as in the case of Spira) then what is it to be always scorching in that torrid zone, to lie upon beds of flames? Now, from this avenging wrath of God every pardoned soul is freed: though he may taste of the bitter cup of affliction, yet he shall never drink of the sea of God's wrath (Romans 5:9). Being justified by his blood, we shall be saved from wrath through him. Christ's blood quenches the flames of hell.

4. Comfort. Sin being pardoned, conscience has no more authority to accuse. Conscience roars against the unpardoned sinner, but it has nothing to do to terrify or accuse him that is pardoned. God has discharged the sinner, and if the creditor discharge the debtor, what has the sergeant to do to arrest him? The truth is, if God absolves, conscience, if rightly informed, absolves. If once God says, Your sins are pardoned: conscience says, Go in peace. If the sky be clear, and no storms blow there, then the sea is calm. If all be clear above, and God shine with pardoning mercy upon the soul, then conscience is calm and serene.

5. Comfort. Nothing that befalls a pardoned soul shall hurt him ([illegible]), (Psalm 90:10) No evil shall touch you: that is, no destructive evil. Every thing to a wicked man is hurtful. Good things are for his hurt. His very blessings are turned into a curse (Malachi 2:2): I will curse your blessings. Riches and prosperity do him hurt. They are not munera, but insidiae, Sen. Golden snares (Ecclesiastes 5:13): Riches kept for the owners thereof to their hurt. Like Haman's banquet, which did usher in his funeral. Ordinances do a sinner hurt; they are [illegible], a savour of death (2 Corinthians 2:16). Cordials themselves kill. The best things hurt the wicked; but the worst things which befall a pardoned soul shall do him no hurt: the sting, the poison, the curse is gone. His soul is no more hurt than David hurt Saul, when he cut off the lap of his garment.

6. To a pardoned soul, every thing has a commission to do him good. Afflictions shall do him good; poverty, reproach, persecution (Genesis 50:20): You thought evil against me, but God meant it to good. As the elements, though of contrary qualities, yet God has so tempered them that they work for the good of the universe: so the most cross providences shall work for good to a pardoned soul. Correction shall be a corrosive, to eat out sin; it shall cure the swelling of pride, the fever of lust, the dropsy of avarice: it shall be a refining fire to purify grace, and make it sparkle as gold; ([illegible].) Chrysostom. Every cross-providence to a pardoned soul shall be like Paul's Euroclidon, or cross-wind (Acts 27), which, though it broke the ship, yet Paul was brought to shore upon the broken pieces.

7. A pardoned soul is not only exempted from wrath, but invested with dignity; as Joseph was not only freed from prison, but advanced to be second man in the kingdom.

A pardoned soul is made a favorite of heaven. A king may pardon a traitor, but will not make him one of his privy council: but whom God pardons he receives into favor. I may say to him, as the angel to the Virgin Mary (Luke 1:30): You have found favor with God. Hence such as are forgiven are said to be crowned with loving-kindness (Psalm 103:3-4). Whom God pardons he crowns. Whom God absolves he marries himself to (Jeremiah 3:12): I am merciful, and I will not keep anger for ever; there is forgiveness: and, in the 14th verse, I am married to you: and he who is matched into the crown of heaven is as rich as the angels, as rich as heaven can make him.

8. Sin being pardoned, we may come with humble boldness to God in prayer. Guilt makes us afraid to go to God. Adam having sinned (Genesis 3:10): I was afraid and hid myself. Guilt clips the wings of prayer, it fills the face with blushing; but forgiveness breeds confidence: we may look upon God as a Father of mercy, holding forth a golden scepter: he that has got his pardon can look upon his prince with comfort.

9. Forgiveness of sin makes our services acceptable. God takes all we do in good part. A guilty person — nothing he does pleases God. His prayer is turned into sin; but when sin is pardoned, now God accepts our offering. We read of Joshua standing before the angel of the Lord. Joshua was clothed with filthy garments (Zechariah 3:3), that is, he was guilty of diverse sins: now, says the Lord, verse 4: Take away his filthy garments, I have caused your iniquity to pass from you: and then he stood and ministered before the Lord, and his services were accepted.

10. Forgiveness of sin is the sauce which sweetens all the comforts of this life. As guilt embitters our comforts, it puts wormwood into our cup; so pardon of sin sweetens all, it is like sugar to wine. Health and pardon, estate and pardon relishes well. Pardon of sin gives a sanctified title, and a delicious taste to every comfort. As Naaman said to Gehazi (2 Kings 5:23): Take two talents: so says God to the pardoned soul, Take two talents; take the venison, and take a blessing with it; take the oil in the cruse, and take my love with it. Take two talents. It is observable Christ joins these two together, Give us our daily bread, and forgive us our trespasses: as if Christ would teach us, there is little comfort in daily bread, unless sin be forgiven. Forgiveness does perfume and drop sweetness into every earthly enjoyment.

11. If sin be forgiven, God will never upbraid us with our former sins. When the prodigal came home to his father, the father received him into his loving embraces, and never mentioned his former luxury, or spending his estate among harlots: so God will not upbraid us with former sins; nay, he will entirely love us, we shall be his jewels, and he will put us in his bosom. Mary Magdalen, a pardoned penitent, after Christ arose, he appeared first to her (Mark 16:9). So far was Christ from upbraiding her, that he brings her the first news of his resurrection.

12. Sin being pardoned, is a pillar of support in the loss of dear friends. God has taken away your child, your husband, but withal he has taken away your sins. He has given you more than he has taken away: he has taken away a flower, and given you a jewel. He has given you Christ, and the Spirit, and the earnest of glory. He has given you more than he has taken away.

13. Where God pardons sins he bestows righteousness. With remission of sin goes imputation of righteousness (Isaiah 61:10): I will greatly rejoice in the Lord, he has covered me with the robe of righteousness. If a Christian can take any comfort in his inherent righteousness, which is so stained and mixed with sin, O then what comfort may he take in Christ's righteousness, which is a better righteousness than that of Adam? Adam's righteousness was mutable; but suppose it had been unchangeable, yet it was but the righteousness of a man: but that righteousness which is imputed is the righteousness of him who is God (2 Corinthians 5:21): That we might be made the righteousness of God in him. O blessed privilege, to be reputed in the sight of God righteous as Christ, having his embroidered robe put upon the soul. This is the comfort of every one that is pardoned, he has a perfect righteousness; and now God says of him, You are all fair, my love, and there is no spot in you (Song of Solomon 4:7).

14. A pardoned soul needs not fear death. He may look on death with joy, who can look on forgiveness with faith. To a pardoned soul death has lost his sting. Death to a pardoned sinner is like the arresting a man after the debt is paid. Death may arrest, but Christ will show the debt-book crossed in his blood. A pardoned soul may triumph over death, O death where is your sting, O grave where is your victory! He who is pardoned needs not fear death; it is not a destruction but a deliverance: it is to him a day of Jubilee, or release, it releases him from all his sins. Death comes to a pardoned soul, as the angel did to Peter, it struck him, and beat off his chains, and carried him out of prison: so does death to him who is pardoned, it strikes his body, and the chains of sin fall off. Death gives a pardoned soul a Quietus Est; it frees him from all his labors (Revelation 14:13). Faelix transitus à labore ad Requiem. Death, as it will wipe off our tears, so it will wipe off our sweat. Death will do a pardoned Christian the greatest good turn, therefore it is made a part of the inventory (1 Corinthians 3:22). Death is yours. Death is like the wagon which was sent for old Jacob, it came rattling with its wheels, but it was to carry Jacob to his son Joseph: so the wheels of death's chariot may rattle, and make a noise, but they are to carry a believer to Christ. While a believer is here, he is absent from the Lord (2 Corinthians 5:6). He lives far from court, and cannot see him whom his soul loves: but death gives him a sight of the King of Glory, in whose presence is fullness of joy. To a pardoned soul, death is Transitus ad regnum; it removes him to the place of bliss, where he shall hear the triumphs and anthems of praise sung in the choir of angels. No cause has a pardoned soul to fear death. What needs he fear to have his body buried in the earth, who has his sins buried in Christ's wounds? What hurt can death do to him? It is but his ferry-man, to ferry him over to the land of promise. The day of death to a pardoned soul is his ascension day to heaven, his coronation day when he shall be crowned with those delights of Paradise which are unspeakable and full of glory. Chrysostom. Thus you see the rich consolations which belong to a pardoned sinner. Well might David proclaim him blessed (Psalm 32:1). Blessed is he whose iniquity is forgiven: in the Hebrew it is in the plural, blessednesses. Here is a plurality of blessings. Forgiveness of sin is like the first link of a chain, which draws all the links after it; it draws these 14 privileges after it: it crowns with grace and glory. Who then would not labor to have his sins forgiven? Blessed is he whose iniquity is forgiven, whose sin is covered.

Now follows the duties of such as have their sins forgiven. Mercy calls for duty. Be much in praise and doxology (Psalm 103).

1. Bless the Lord, O my soul, who forgives all your iniquities. Has God crowned you with pardoning mercy? Set the crown of your praise upon the head of free grace. Pardon of sin is a discriminating mercy, a jewel hung only upon the elect; this calls for acclamations of praise. You will give thanks for daily bread, and will you not much more for pardon? You will give thanks for deliverance from sickness, and will you not for deliverance from hell? God has done more for you in forgiving your sin, than if he had given you a kingdom: and, that you may be more thankful, do but set the unpardoned condition before your eyes. How sad is it to want a pardon? All the curses of the law stand in full force against such a one. The unpardoned sinner dying drops into the grave and hell both at once. He must quarter among the damned; and will not this make you thankful, that this is not your condition, but that you are delivered from wrath to come?

2. Let God's pardoning love inflame your hearts with love to God. For God to pardon freely, without any desert of yours, to pardon so many offenses, that he should pardon you and pass by others; that he should take you out of the ruins of mankind, and of a clod of dust and sin make you a jewel sparkling with heavenly glory; will not this make you love God much? Three prisoners that deserve to die, if the king pardon one of these, and leave the other two to the severity of the law, will not he that is pardoned love his prince, who has been so full of clemency? How should your hearts be endeared in love to God? The scholastics distinguish of a twofold love, Amor gratuitus, a love of bounty; that is, God's love to us in forgiving: and Amor debitus, a love of duty; that is, our love to God by way of retaliation. We should show our love, by admiring God, by sweetly solacing ourselves in him, and binding ourselves to him in a perpetual covenant.

3. Let the sense of God's love in forgiving, make you more cautious and fearful of sin for the future (Psalm 130:4). There is forgiveness with you that you may be feared. O fear to offend this God who has been so gracious to you in forgiving. If a friend has done a kindness for us, we will not disoblige him, or abuse his love. After Nathan had told David, The Lord has put away your sin: how tender was David's conscience? How fearful was he of staining his soul with the guilt of more blood (Psalm 51:14)? Deliver me from blood-guiltiness O God. Men committing gross sin after pardon, God changes his carriage toward them, he turns his smile into a [reconstructed: frown]; they lie, as Jonah, in the belly of hell; God's wrath falls into their conscience, as a drop of scalding lead into the eye: the promises are as a fountain sealed, not a drop of comfort comes from them. O Christians, do you not remember what it cost you before to get your pardon? How long it was before your broken bones were set; and will you again venture to sin? You may be in such a condition, that you may question whether you belong to God or no; though God does not damn you, he may send you to hell in this life.

4. If God has given you good hope that you are pardoned, walk cheerfully (Romans 5:11). We joy in God, through our Lord Jesus Christ, by whom we have received the atonement. Who should rejoice if not he that has his pardon? God rejoices when he shows us mercy; and should not we rejoice when we receive mercy? In the saddest times a pardoned soul may rejoice. Afflictions have a commission to do him good; every cross-wind of Providence shall blow him nearer to the haven of glory. Christian, God has pulled off your prison-fetters, and clothed you with the robe of righteousness, and crowned you with loving-kindness, and yet are you sad? (Romans 5:2) We rejoice in hope of the glory of God. Can the wicked rejoice who have only a short reprieve from hell, and not they who have a full pardon sealed?

5. Has God pardoned you? Do all the service you can for God (1 Corinthians 15:58). Always abounding in the work of the Lord. Let your head study for God, let your hands work for him, let your tongue be the organ of his praise. Paul got his pardon (1 Timothy 1:16). I obtained mercy: and this was as oil to the wheels, it made him move faster in obedience (1 Corinthians 15:10). I laboured, [illegible], more abundantly than they all. Paul's obedience did not move slow as the sun on the dial, but swiftly, as the sun in the firmament. He did spend, and was spent for Christ. The pardoned soul thinks he can never love God enough, or serve him enough.

The last thing is, to lay down some rules or directions, how we may obtain forgiveness of sin.

1. We must take heed of mistakes about pardon of sin.

1. Mistake, that our sins are pardoned, when they are not.

Q. From where is this mistake?

R. From two grounds.

1. Because God is merciful.

Answer. God's being merciful shows, that a man's sins are pardonable; but there is a great deal of difference between sins pardonable, and sins pardoned. Your sins may be pardonable yet not pardoned. Though God be merciful, yet who is God's mercy for? Not for the presuming sinner, but the repenting sinner. Such as go on in sin, cannot lay claim to it. God's mercy is like the Ark, none but the priests might touch the Ark: none but such as are spiritual priests, sacrificing their sins, may touch this Ark of God's mercy.

2. Because Christ died for their sins, therefore they are forgiven.

Answer. That Christ died for remission of sin, is true; but that therefore all have remission, is false: else Judas should be forgiven. Remission is limited to believers (Acts 13:39). By him all that believe are justified; but all do not believe. Some slight, and trample Christ's blood under foot (Hebrews 10:29). So that notwithstanding Christ's death, all are not pardoned. Take heed of this dangerous mistake. Who will seek after pardon, that thinks he has it already?

2. Mistake. That pardon is easy to be had; it is but a sigh, or, Lord have mercy: but, how dearly has pardon cost them who have obtained it? How long was it before David's broken bones were set? Happy we, if we have the pardon of sin sealed, though at the very last hour: but, why do men think pardon of sin so easy to be obtained? Their sins are but small, therefore venial. The Devil holds the small end of the perspective-glass before their eyes. But, first, there is no sin small, being against a Deity: why is he punished with death, that clips the king's coin, or defaces his statue, but because it is an abuse offered to the person of the king. Secondly, little sins, when multiplied, become great. A little sum, when multiplied, comes to millions. What is less than a grain of sand, but when the sand is multiplied, what heavier? Thirdly, your sins cost no small price. View your sins in the glass of Christ's sufferings: Christ did veil his glory, lose his joy, and pour out his soul an offering for the least sin. Fourthly, little sins, unrepented of, will damn you as well as greater. Not only great rivers fall into the sea, but little brooks: not only greater sins carry men to hell, but lesser; therefore do not think pardon easy, because sin is small; beware of mistakes.

2. The second means for pardon of sin is, see yourselves guilty. Come to God as condemned men (1 Kings 20:32). They put ropes upon their heads, and came to the king of Israel: let us come to God in profound humility. Say not thus, Lord, my heart is good, and my life blameless, God hates this. Lie in the dust, be covered with sackcloth; say as the centurion (Matthew 8:8), Lord, I am not worthy that you should come under my roof: I deserve not the least smile from heaven. This is the way for pardon.

3. The third means for pardon is hearty confession of sin (Psalms 32:5). I confessed my sin, and you forgave me. Would we have God cover our sins, we must discover them (1 John 1:9). If we confess our sins, he is just to forgive them. One would have thought it should have [reconstructed: run] thus; if we confess our sins, he is merciful to forgive them; in fact, he is just to forgive them. Why just? Because he has bound himself by promise to forgive a humble confessor of sin. Cum accusat, excusat, Tertull. When we accuse ourselves, God absolves us. We are apt to hide our sins (Job 31:33), which is as great a folly as for one to hide his disease from the physician: but when we open our sins to God by confessing, he opens his mercy to us by forgiving.

4. Means, for pardon, sound repentance: repentance and remission are put together (Luke 24:47). There is a promise of a fountain opened for the washing away the guilt of sin (Zechariah 13:1). But see what goes before (Zechariah 12:10). They shall look upon me whom they have pierced, and shall mourn for him (Isaiah 1:16). Wash you, make you clean; that is, wash in the waters of repentance; and then follows a promise of forgiveness. Though your sins be as scarlet, they shall be white as snow. It is easy to turn white into scarlet, but not so easy to turn scarlet into white; yet, upon repentance, God has promised to make the scarlet-sinner of a milk-like whiteness.

Caution. Not that repentance merits pardon; but it prepares for it. We set our seal on the wax when it melts: God seals his pardons on melting hearts.

5. Means, Faith in the blood of Christ. It's Christ's blood that washes away sin (Revelation 1:6), but this blood will not wash away sin unless it be applied by faith. The Apostle speaks of the sprinkling of the blood of Christ (1 Peter 1:2). Many are not pardoned, though Christ's blood be shed — because it is not sprinkled: now it is faith that sprinkles Christ's blood on the soul, for the remission of sin. As Thomas put his hands into Christ's sides (John 20:27), so faith puts its hand into Christ's wounds, and takes of the blood and sprinkles it upon the conscience, for the washing away of guilt. From where in Scripture we are said to obtain pardon through faith (Acts 13:39): By him all that believe are justified. In Luke 7:48: Your sins are forgiven. From where was this? Verse 50: Your faith has saved you. O let us labor for faith: Christ is a propitiation or atonement, to take away sin, but how? Through faith in his blood (Romans 3:25).

6. Means, Pray much for pardon (Hosea 14:2): Take away all iniquity. In Luke 18:13, the publican smote upon his breast, saying, God be merciful to me, a sinner: and the text says, he went away justified. Many pray for health, riches, children; but Christ has taught us what to pray for chiefly, remitte nobis debita nostra; Forgive us our sins. And be earnest suitors for pardon: consider, what guilt of sin is; it binds one over to the wrath of God: better your house were haunted with devils, than your soul with guilt. He who is in the bond of iniquity, must needs be in the gall of bitterness (Acts 8:23). A guilty soul wears Cain's mark, which was a trembling at heart, and a [reconstructed: shaking] in his flesh. Guilt makes the sinner afraid, lest every trouble he meets with should arrest him, and bring him to judgment. If guilt be so dismal, and breeds such convulsion fits in the conscience, how earnest should we be in prayer, that God would remove this guilt, and so earnest, as to resolve to take no denial? Plead hard with God for pardon, as a man would plead with a judge for his life: fall upon your knees, say, Lord, hear one word. Why may God say, What can you say for yourself that you should not die? Lord, I can say but little, but I put in my surety, Christ shall answer for me, O look upon that blood which speaks better things than the blood of Abel; Christ is my Priest, his blood is my sacrifice, his Divine Nature is my altar. As Rahab was to show the scarlet thread in the window, and when Joshua saw it, he did not destroy her (Joshua 2:18-21; Joshua 6:22-23). So show the Lord the scarlet thread of Christ's blood, and that is the way to have mercy. But, will God say, why should I pardon you, you have no ways obliged me? But, Lord, pardon me because you have promised it; I urge your covenant; when a man is to die by the law, he calls for his book; so say, Lord, let me have the benefit of my book; your Word says, if the sinner forsake his evil way, you will pardon abundantly (Isaiah 55:7). Lord, I have forsaken my sin, let me therefore have mercy, I plead the benefit of the book. But, for whose sake should I pardon, you cannot deserve it? Lord, for your own name's sake, you have said you will blot out sin, for your own name's sake (Isaiah 43:25). It will be no eclipsing to your crown; how will your mercy shine forth, and all your other attributes ride in triumph, if you shall pardon me? Thus plead with God in prayer, and resolve not to give him over till your pardon be sealed. God cannot deny importunity. He delights in mercy, as the mother, says Chrysostom, delights to have her breast milked: so God delights to milk out the breast of mercy to the sinner, these means being used will procure this great blessedness, the forgiveness of sin. Thus I have done with the first part of this fifth petition, Forgive us our sins, I come next to the second part of the petition, as we forgive our debtors.

Matthew 6:12. As we forgive our debtors, or, as we forgive them that trespass against us.

I proceed to the second part of the petition. As we forgive them that trespass against us.

As we forgive] This word "As" is not a note of equality, but similitude; not that we equal God in forgiving, but imitate him.

This great duty of forgiving others, is a crossing the stream, it's contrary to flesh and blood. Men forget kindnesses, but remember injuries. But it is an indispensable duty to forgive, we are not bound to trust an enemy, but we are bound to forgive him. We are naturally prone to revenge. Revenge (says Homer) is sweet as dropping honey. The heathen philosophers held revenge lawful. Ulcisci te lacessitus potes. Cicero. But we learn better things out of the oracles of Scripture (Mark 11:25): when you stand praying, forgive (Matthew 5:44; Colossians 3:13). If a man have a quarrel against any, even as Christ forgave you, so also do you.

Quest. 1. How can we forgive others when it is only God forgives sin?

Answ. In every breach of the second table, there are two things; an offence against God, and a trespass against man: so far as it is an offence against God, only he can forgive, but so far as it is a trespass against man, so we may forgive.

Quest. 2. When do we forgive others?

Answ. When we strive against all thoughts of revenge, if it be in our power to do our enemies mischief we will not, we wish well to them, grieve at their calamities, we pray for them, we seek reconciliation with them, we show ourselves ready on all occasions to relieve them, this is gospel forgiving.

Object. 1. But I have been much injured and abused, and to put it up, will be a stain to my reputation.

Answ. 1. To pass by an injury without revenge is no eclipsing one's credit; the Scripture says (Proverbs 19:11): It is the glory of a man to pass over a transgression. It is more honor to bury an injury than revenge it; wrathfulness denotes weakness, a noble heroic spirit overlooks a petty offence.

2. Suppose a man's credit should be impaired with those whose censure is not to be valued, yet consider the folly of challenging another to a duel; it is little wisdom for a man to redeem his credit by losing his life, and to run into hell to be counted valorous.

Object. 2. But the wrong he has done me is great.

Answ. But your not forgiving him is a greater wrong, he in injuring you has offended against a man, but you in not forgiving him offend against God.

Object. 3. But if I forgive one injury I shall occasion more?

Answer: If the more injuries you forgive the more you meet with, this will make your grace shine the more; often forgiving will add more to the weight of his sin, and to the weight of your glory. If any shall say, I strive to excel in other graces, but as for this of forgiving, I cannot do it, I desire in this to be excused. What do you talk of other graces? The graces are inter se connexae, linked and chained together, where there is one there is all; he that cannot forgive, his grace is counterfeit, his faith is fancy, his devotion is hypocrisy.

Question 3: But suppose another has wronged me in my estate, may not I go to law for my debt?

Answer: Yes, else what use were there of law courts. God has set judges to decide cases in law, and to give every one his right. It is with going to law, as it is with going to war; when the just rights of a nation are invaded, here [reconstructed: it] is lawful to go to war. So when a man's estate is trespassed upon by another, he may go to law to recover it. But the law must be used in the last place, when no entreaties or arbitrations will prevail, then the Chancery must decide it. Yet this is no revenge; it is not so much to injure another as to right oneself; this may be, yet one may live in charity.

Use 1: Here is a bill of indictment against such as study revenge, and cannot endure the least discourtesy. They would have God forgive them, but they will not forgive others; they will pray, come to church, give alms, but as Christ said (Mark 10:21), "Yet you lack one thing" — they lack a forgiving spirit; they will rather want forgiveness from God, than they will forgive their brother. How sad is it that for every slight wrong, or disgraceful word, men should let malice boil in their hearts. Would there be so many duels, arrests, murders, if men had the art of forgiving. Revenge is the proper sin of the Devil; he is no drunkard, or adulterer, but this old serpent is full of the poison of malice; and what shall we say to them who make profession of religion, yet instead of forgiving pursue others spitefully? It was prophesied the wolf should [reconstructed: dwell] with the lamb (Isaiah 11:6), but what shall we say when such as profess to be lambs become wolves? These open the mouths of the profane against religion; they will say, these are as full of rancor as any. O, where has love and mercy fled? If the Son of Man did come should he find charity on the earth? I fear but a little. Such as cherish anger and malice in their hearts, and will not forgive, how can they pray, "Forgive us as we forgive others"? Either they must omit this petition (as Chrysostom says some did in his time) or else they pray against themselves.

Use 2: Let it persuade us all as ever we hope for salvation, to pass by petty injuries and discourtesies, and labor to be of forgiving spirits (Colossians 3:13): "Forbearing one another, and forgiving one another."

1. In this we resemble God. He is ready to forgive (Psalm 86:5). He befriends his enemies: he opens his hands to relieve them who open their mouths against him. It was Adam's pride to go to resemble God in omniscience. But here it is lawful to resemble God in forgiving enemies. This is a God-like disposition, and what is godliness but God-likeness?

2. To forgive is one of the highest evidences of grace. When grace comes into the heart, it makes a man as Caleb, of another spirit (Numbers 14:24). It makes a great metamorphosis; it sweetens the heart, and fills it with love and candor. When a [reconstructed: scion] is grafted into a stock, it partakes of the nature, and sap of the tree, and brings forth the same fruit. Take a crab, graft it into a Pepin, it brings forth the same fruit as the Pepin. So he who was once of a sour, crabby disposition, given to revenge, when he is once ingrafted into Christ, he partakes of the sap of this heavenly olive, and bears sweet and generous fruit; he is full of love to his enemies, and requites good for evil. As the sun draws up many thick noxious vapors from the earth, and returns them in sweet showers: so a gracious heart returns the unkindnesses of others, with the sweet influences of love and mercifulness (Psalm 35:13): "They rewarded me evil for good; but as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting." This is a good certificate to show for heaven.

3. The blessed example of our Lord Jesus: he was of a forgiving spirit; his enemies reviled him, but he did pity them. Their words were more bitter than the gall and vinegar they gave him, but Christ's words were smoother than oil. They spat upon him, pierced him with the spear and nails, but he prayed for them, "Father forgive them." He wept over his enemies; he shed tears for them that shed his blood. Never was there such a pattern of amazing kindness. Christ bids us learn of him (Matthew 11:29); he does not bid us learn of him to work miracles, but he would have us learn of him to forgive our enemies. If we do not imitate Christ's life, we cannot be saved by his death.

4. The danger of an implacable, unforgiving spirit. It hinders the efficacy of ordinances. It is like an obstruction in the body which keeps it from thriving. A revengeful spirit poisons our sacrifice: our prayers are turned into sin; will God receive prayer mingled with this strange fire? Our coming to the Sacrament is sin. We come not in charity: so that ordinances are turned into sin. It were sad if all the meat one did eat should turn to poison. Malice poisons the sacramental cup; men eat and drink their own damnation. Judas came to the Passover in malice, and after the sop Satan entered (John 13:27).

5. God has tied his mercy to this condition: if we do not forgive, neither will he forgive us (Matthew 6:15): "If you forgive not men their trespasses, neither will your heavenly Father forgive your trespasses." A man may as well go to hell for not forgiving, as for not believing. How can they expect mercy from God whose hearts are shut up, and are merciless to their trespassing brothers? (James 2:13): "He shall have judgment without mercy, that has showed no mercy." "I cannot forgive," said one, "though I go to hell."

6. The examples of the saints who have been of forgiving spirit. Joseph forgave his brethren, though they put him into a pit and sold him (Genesis 50:21): Fear not, I will nourish you, and your little ones. Stephen prayed for his persecutors. Moses was of a forgiving spirit. How many injuries and affronts did he put up? The people of Israel dealt unkindly with him, they murmured against him at the waters of Marah (the water was not so bitter as their spirits,) but he fell to prayer for them (Exodus 15:24). He cried to the Lord, and the Lord showed him a tree, which when he had cast into the waters, they were made sweet. When they wanted water they fell to chiding with Moses (Exodus 17:3): Why have you brought us out of Egypt to kill us with thirst? As if they had said, if we die we will lay our death to your charge — here was enough to have made Moses call for fire from heaven upon them, but he passes by this injury, and to show he forgave them, he becomes an intercessor for them, verse 4, and set the rock flowing for them, verse 6. The prophet Elisha feasted his enemies (2 Kings 6:23). He prepared a table for them who would have prepared his grave. Cranmer was famous for forgiving injuries. When Luther had reviled Calvin, said Calvin, Etiamsi millies me diabolum vocet — though he call me devil a thousand times, yet I will love and honor him as a precious servant of Christ. When one had abused and wronged a Christian, asking him, What wonders has your Master Christ wrought?, he said, He has wrought this wonder, that though you have so injured me, yet I can forgive you, and pray for you.

7. Forgiving and requiting good for evil, is the best way to conquer and melt the heart of an enemy. Saul having pursued David with malice, and hunted him as a partridge upon the mountains, yet David would not do him a mischief when it was in his power. David's kindness melted Saul's heart (1 Samuel 24:16-17): Is this your voice, my son David? And Saul lifted up his voice and wept, and said, You are more righteous than I, for you have rewarded me good. This forgiving is heaping coals, which melts the enemy's heart (Romans 12:20). This is the most noble victory, to overcome an enemy without striking a blow, to conquer him with love. Philip of Macedon when it was told him that one Nicanor did openly rail against him, the king instead of putting him to death, sent him a rich present, which did so overcome the man, and make his heart relent, that he went up and down to recant what he had said against the king, and did highly extol the king's clemency.

8. Forgiving others, is the way to have forgiveness from God, and is a sign of forgiveness.

1. It is the way to have forgiveness (Matthew 6:14): If you forgive men their trespasses, your heavenly Father will also forgive you. But one would think other things should sooner procure forgiveness from God, than our forgiving others. No surely, nothing like this to procure forgiveness, for all other acts of religion may have leaven in them. God forbade leaven in the sacrifice (Exodus 34:25). One may give alms, yet there may be the leaven of vainglory in this. The Pharisees sounded a trumpet — they did not give alms, but sell them for applause (Matthew 6:2). One may give his body to be burned, yet there may be leaven in this, it may be a false zeal, there may be leaven in many acts of religion, which sours the whole lump, but to forgive others that have offended us, this can have no leaven in it, no sinister aim, this is a duty wholly spiritual, and is done purely out of love to God. Hence it is God rather annexes forgiveness to this, than to the highest and most renowned works of charity which are so cried up in the world.

2. It is a sign of God's forgiving us. It is not a cause of God's forgiving us, but a sign. We need not climb up into heaven to see whether our sins are forgiven, let us look into our hearts, and see if we can forgive others, then we need not doubt but God has forgiven us. Our loving others is nothing but the reflection of God's love to us. Oh therefore by all these arguments, let us be persuaded to the forgiving others. Christians — how many offences has God passed by in us? Our sins are innumerable, and heinous; is God willing to forgive us so many offences, and cannot we forgive a few? No man can do so much wrong to us all our life as we do to God in one day.

Quest. But how must we forgive?

Answ. As God forgives us.

1. Cordially, God does not only make a show of forgiving, and keeps our sins by him, but does really forgive; He passes an act of oblivion (Jeremiah 31:34), so we must not only say we forgive, but do it with the heart (Matthew 18:35): If you from your hearts forgive not.

2. God forgives fully; he forgives all our sins. He does not for eighty write down fifty (Psalm 103:3): who forgives all your iniquities. Hypocrites pass by some offences but retain others. Would we have God deal so with us — to remit only some trespasses and call us to account for the rest?

3. God forgives often, we run afresh upon the score, but God multiplies pardon (Isaiah 55:7). Peter asks the question (Matthew 18:21): Lord how often shall my brother sin against me, and I forgive him? Till seven times? Jesus says to him, I say not, until seven times, but until seventy times seven. If he say, I repent, you must say, I remit.

Quest. But this is one of the highest acts of religion, flesh and blood cannot do it? How shall I attain to it?

Answ. 1. Let us consider, how many wrongs and injuries we have done against God; What volume can hold our Errata? Our sins are more than the sparks in a furnace.

2. If we would forgive, see God's hand in all that men do or say against us. Did we look higher than instruments, our hearts would grow calm, and we would not meditate revenge. Shimei reproached David and cursed him; David looked higher (2 Samuel 16:11): Let him alone, let him curse, for the Lord has bidden him. What made Christ, when he was reviled, not revile again? He looked beyond Judas and Pilate; he saw his Father putting the bitter cup into his hand, and as we must see God's hand in all the affronts and incivilities we receive from men, so we must believe God will do us good by all if we belong to him (2 Samuel 16:12). It may be the Lord will requite me good for his cursing this day; [reconstructed: whoever detracts from my fame will add to my reward] — Augustine. He that injures me shall add to my reward; he that clips my name to make it weigh lighter, shall make my crown weigh heavier. Well might Stephen pray for his enemies: Lord, lay not this sin to their charge (Acts 7:60). He knew they did but increase his glory in heaven; every stone his enemies threw at him added a pearl to his crown.

3. Lay up a stock of faith. Luke 17:4: If your brother trespass against you seven times in a day, and seven times in a day turn again to you, and say, I repent, you shall forgive him. And the Apostles said to the Lord, Increase our faith. As if they had said, We can never do this without a great deal of faith; Lord, increase our faith. Believe God has pardoned you, and you will pardon others; only faith can throw dust upon injuries, and bury them in the grave of forgetfulness.

4. Think how you have sometimes wronged others, and may it not be just with God that the same measure you mete to others should be measured to you again? Have you not wronged others, if not in their goods, yet in their name? If you have not borne false witness against them, yet perhaps you have spoken falsely of them; the consideration of this may make Christians bury injuries in silence.

5. Get humble hearts. A proud man thinks it a disgrace to put up an injury. What causes so many duels and murders as pride? Be clothed with humility (1 Peter 5:5). He who is low in his own eyes will not be troubled much, though others lay him low. He knows there is a day coming, when there shall be a resurrection of names as well as bodies, and God will avenge him of his adversaries (Luke 18:7): And shall not God avenge his own elect? The humble soul leaves all his wrongs to God to requite, who has said vengeance is mine (Romans 12:19).

Use of comfort: such as forgive, God will forgive them. You have a good argument to plead with God for forgiveness: Lo, I am willing to forgive him who makes me no satisfaction — and will you not forgive me, who have received satisfaction in Christ my surety? So ends the fifth petition.

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

This petition consists of two parts.

First, deprecatory: Lead us not into temptation.

Second, petitory: But deliver us from evil.

First, Lead us not into temptation. Does God lead into temptation? God tempts no man to sin (James 1:13): Let no man say when he is tempted, I am tempted of God, for God tempts not any man. God does permit sin, but not promote it. He who is an encourager of holiness cannot be a patron of sin. God does not tempt to that which he has an antipathy against — what king will tempt his subjects to break those laws which he himself has established?

Question: But is it not said God tempted Abraham? (Genesis 22:1)

Answer: Tempting there was no more than trying. God tried Abraham's faith, as a goldsmith tries gold in the fire, but there is a great deal of difference between God's trying his people's grace, and exciting their corruption — he tries their grace, but does not excite their corruptions; man's sin cannot be justly fathered on God. God tempts no man.

Question: What then is the meaning of this, Lead us not into temptation?

Answer: When we pray, Lead us not into temptation, the meaning is we desire of God that he would not allow us to be overcome by temptation; that we may not be given up to the power of a temptation, which is when we are entrapped into sin.

Question 2: From where do temptations come?

Answer 1: From within ourselves — the heart is the breeder of all evil; our own hearts are the greatest tempters (James 1:14): Every man is tempted when he is drawn away of his own lust; the heart is a perfect decoy.

2. Temptations come from without, from Satan — he is called the Tempter (Matthew 4:3). He lies in ambush to do us mischief; the Devil lays a train of temptation to blow up the fort of our grace. The Devil is not yet fully cast into prison, but is like a prisoner that goes under bail; the world is his diocese where he visits. We are sure to find Satan whatever we are doing — reading, praying, meditating; we find him within, how he came there we know not; we are sure of his company, uncertain how we came by it. A saint's whole life (says Augustine) is a temptation; Elias, who could shut heaven by prayer, could not shut his heart from a temptation. This is a great trouble to a child of God, as it is a trouble to a virgin to have her chastity daily assaulted: the more one is tempted to evil, the more he is hindered from good. We are in great danger of Satan, the prince of the air, and we had need often pray, Lead us not into temptation, that we may see in what danger we are of Satan's temptations.

Consider 1. His malice in tempting.

This hellish serpent is swelled with the poison of malice. Satan envies man's happiness. To see a clod of dust so near to God, and himself (once a glorious angel) cast out of the heavenly paradise — this makes him pursue mankind with inveterate hatred (Revelation 12:12): The Devil is come down to you having great wrath. If there be anything this infernal spirit of hell can delight in, it is to ruin souls, and bring them into the same condemnation with himself. This malice of Satan in tempting must needs be great, if we consider three things.

1. That when Satan is so full of torment, yet, that at such a time he should tempt one would think Satan should scarce have a thought free from thinking of his own misery; yet such is his rage and malice, that when God is punishing him he is tempting.

2. Satan's malice is great, that he will tempt where he knows he cannot prevail. He will put forth his sting though he cannot hurt; he tempted Christ (Matthew 4:3). If you be the Son of God. He knew well enough Christ was God as well as Man, yet he would tempt him. Such was his malice against Christ, that he would put an affront upon Christ, though he knew he could not conquer him. He tempts the elect to blasphemy, he knows he cannot prevail against the elect; yet such is his malice, that though he cannot storm the garrison of their hearts, yet he will plant his pieces of ordnance against them.

3. Satan's malice is great, that though he knows his tempting men to sin will increase his own torment in hell, yet he will not leave off tempting; every temptation makes his chain heavier, and his fire hotter, yet he will tempt. Therefore Satan being such a malicious revengeful spirit, had not we need pray that God would not suffer him to prevail by his temptations? Lead us not into temptation.

2. Consider Satan's diligence in tempting (1 Peter 5:8). [in non-Latin alphabet], He walks about. He neglects no time, he who would have us idle, yet himself is always busied. This lion is ever hunting after his prey, he compasses sea and land to make a proselyte; he walks about, he walks not as a pilgrim, but a spy, he watches where he may throw in the fireball of a temptation. He is a restless spirit, if we repulse him, yet he will not desist, but come again with a temptation. Like Marcellus, a Roman captain Hannibal speaks of; whether he was conquered or did conquer, he was never quiet. More particularly, Satan's diligence in tempting is seen in this.

1. If he gets the least advantage by temptation, he pursues it to the utmost. If his motion to sin begins to take, he follows it close, and presses to the act of sin. When he tempted Judas to betray Christ, and found that Judas was inclinable, and began to bite at the bait of thirty pieces of silver; he hurries him on, and never leaves him till he had betrayed his Lord and Master. When he had tempted Spira to renounce his religion, and saw Spira began to yield, he follows his temptation close, and never left till he had made him go to the Legate at Venice, and there abjure his faith in Christ.

2. Again, Satan's diligence in tempting is seen in this, the variety of temptations he uses. He does not confine himself to one sort of temptation, he has more plots than one; if he finds one temptation does not prevail he will have another; if he cannot tempt to lust, he will tempt to pride. If a temptation to covetousness does not prevail, he will tempt to profuseness. If he cannot frighten men into despair, he will see if he can draw them to presumption. If he cannot make them profane, he will see if he can make them formalists. If he cannot make them vicious, he will tempt them to be erroneous. He will tempt them to leave off ordinances, he will pretend revelations. Error damns as well as vice, the one pistols, the other poisons; thus Satan's diligence in tempting is great, he will turn every stone, he has several tools to work with; if one temptation will not do, he will make use of another. Had not we need then pray, Lead us not into temptation?

3. Consider Satan's power in tempting. He is called the Prince of the World (John 12:31), and [in non-Latin alphabet], the strong man (Luke 11:21), and the Great Red Dragon who with his tail cast down the third part of the stars (Revelation 12:4). He is full of power, being an angel; though Satan has lost his holiness, yet not his strength. The devil's power in tempting is seen several ways. 1. He as a spirit having an intellectual being, can convey himself into the fancy, and poison it with bad thoughts. As the Holy Ghost does cast in good motions, so the devil does bad. He put it into Judas's heart to betray Christ (John 13:2). 2. Satan though he cannot compel the will, yet he can present pleasing objects to the [reconstructed: senses], which have a great force in them. He set a wedge of gold before Achan, and so enticed him with that golden bait. 3. The devil can excite and stir up the corruption within, and work some inclinableness in the heart to embrace the temptation. Thus he stirred up corruption in David's heart, and provoked him to number the people (1 Chronicles 21:1). Satan can blow the spark of lust into a flame.

4. Herein lies much of his power, that he being a spirit, can so strangely convey his temptations into our minds, that we cannot easily discern whether they come from Satan or from ourselves. Whether they are his suggestions, or the natural births of our own hearts. A bird may hatch the egg of another bird, thinking it is her own. Often we hatch the devil's motions, thinking they come from our own hearts. When Peter dissuaded Christ from suffering, sure Peter thought it came from the good affection which he did bear to his Master (Matthew 16:22). Little did Peter think Satan had a hand in it. Now if the devil has such a power to instil his temptations that we hardly know whether they be his or ours, we are in a great deal of danger; and had need pray, not to be led into temptation. Here I know some are desirous to move the question.

Quest. How shall we perceive when a motion comes from our own hearts, and when from Satan?

Resp. It is hard (as Bernard says) to distinguish, Inter morsum Serpentis & morbum Mentis, between those suggestions which come from Satan, and which breed out of our own hearts. But I conceive there is this threefold difference.

1. Such motions to evil as come from our own hearts, spring up more leisurely and by degrees. A sin is long concocted in the thoughts before consent be given. But usually we may know a motion comes from Satan by its suddenness. Therefore temptation is compared to a dart (Ephesians 6:16), because it is shot suddenly. David's numbering the people was a motion which the devil did inject suddenly.

2. The motions to evil which come from our own hearts are not so terrible. Few are frightened at the sight of their own children. But motions coming from Satan are more ghastly and frightful, as motions to blasphemy and self-murder. Hence it is temptations are compared to fiery darts (Ephesians 6), for their terribleness, because they do as flashes of fire startle and frighten the soul.

3. When evil thoughts are thrown into our mind, which we loathe, and have reluctance against, when we strive against them and fly from them, as Moses did from the serpent; this shows, they are not the natural birth of our own heart, but the hand of Joab is in this. Satan has injected these impure motions.

4. Satan's power in tempting appears by the long experience he has gotten in the art. He has been a tempter well-nigh as long as he has been an angel. Who are fitter for action than men of experience? Who is fitter to steer a ship, than an old experienced pilot? Satan has gained much experience by his being so long versed in the trade of tempting. He having such experience knows what are the temptations which have foiled others, and are most likely to prevail: the fowler lays those snares which have caught other birds. Satan having such power in tempting, we are in danger, and had need pray, Lead us not into temptation.

5. Consider Satan's subtlety in tempting. The Greek word to tempt, 〈 in non-Latin alphabet 〉 signifies to deceive. Satan in tempting uses many subtle policies to deceive; we read of the depths of Satan (Revelation 2:24), and his 〈 in non-Latin alphabet 〉, his devices or stratagems (2 Corinthians 2:11). We read of his snares and his darts; his snares are worse than his darts: he is called a lion for his cruelty, and an old serpent for his subtlety; he has several sorts of subtlety in tempting.

1. Subtlety. The Devil observes the natural temper and constitution, Omnium discutit mores — the Devil does not know the hearts of men, but he may feel their pulse, know their temper, and so accordingly can apply himself. As the husbandman knows what seed is proper to sow in such a soil; so Satan finding out the temper, knows what temptation is proper to sow in such a heart. That way the tide of a man's constitution runs, that way the wind of temptation blows. Satan tempts the ambitious man with a crown, the sanguine man 〈◊〉 beauty, the covetous man with a wedge of gold. He provides savory meat such as the sinner loves.

2. Subtlety. Satan chooses the fittest season to tempt in. As a cunning angler casts in his angle when the fish will bite best. The Devil can hit the very joint of time, when a temptation is likeliest to prevail; there are several seasons he tempts in.

1. In our first initiation and entrance into religion, when we have newly given up our names to Christ. Satan will never disturb his vassals, but when we have broke his prison in conversion, now he pursues us with violent temptations. Solet inter primordia Conversionis acrius insurgere. Bern. When Israel were got a little out of Egypt, then Pharaoh pursues them. Herod, as soon as Christ was born, sent to destroy him. So when the child of grace is newly born, the Devil labors to strangle it with temptation. When the first buddings and blossoms of grace begin to appear, the Devil would nip these tender buds with the sharp blasts of his temptations. Indeed at first conversion, grace is so weak, and temptation so strong, that one would wonder how the young convert escapes with his life; Satan has a spite at the new creature.

2. Season. The Devil tempts when he finds us idle and unoccupied. We do not sow seed in fallow ground; but Satan sows most of his seed in a person that lies fallow. When the fowler sees a bird sit still and perch upon the tree, now he shoots it. So when Satan observes us to sit still, now he shoots his fiery darts of temptation at us (Matthew 13:25); while men slept the enemy sowed tares. So while men sleep in sloth Satan sows his tares. When David was walking on the leads, and unoccupied, now the Devil set a tempting object before him, and it prevailed (2 Samuel 11:3).

3. Season. When a person is reduced to outward wants and straits, now is the Devil's tempting time. When Christ had fasted forty days and was hungry, then the Devil comes and tempts him with the glory of the world (Matthew 4:8). When provisions grow short, now Satan sets in with a temptation. What, will you starve rather than steal? Reach forth your hand, pluck the forbidden fruit. How often does this temptation prevail? How many do we see who instead of living by faith, live by their shifts, and will steal the venison though they lose the blessing.

Season 4. Satan tempts after an ordinance. When we have been at hearing of the Word, or prayer, or the Lord's Supper; now Satan casts in the angle of a temptation. When Christ had been fasting and praying, then came the tempter (Matthew 4:3).

Question. Why does Satan choose this time to tempt in after an ordinance? One would think this were the most disadvantageous time, for now the soul is raised up to a heavenly frame?

Answer 1. Malice puts Satan upon it. The ordinances that cause fervor in a saint, cause fury in Satan. He knows in every duty we have a design against him. In every prayer we put up a suit in heaven against him. In the Lord's Supper we take the sacrament upon it, to fight under Christ's banner against the Devil; therefore now Satan is more enraged, he now lays his snares, and shoots his darts against us.

2. Satan tempts after an ordinance, because he thinks he shall now find us most secure. After we have been at the solemn worship of God we are apt to grow remiss, and leave off former strictness: like a soldier, that after the battle leaves off his armor. Now Satan watches his time; he does as David did the Amalekites: after they had taken the spoil and were secure, they did eat and drink, and dance; now David fell upon them and did smite them (1 Samuel 30:17). So when we grow remiss after an ordinance, and perhaps too much indulge ourselves in carnal delights; now Satan falls upon us by a temptation, and often foils us. As after a full meal, men are apt to grow drowsy: so after we have had a full meal at an ordinance, we are apt to slumber and grow secure; and now Satan shoots his arrow of temptation and hits us between the joints of our armor.

Season 5. Satan tempts after some Discoveries of God's Love. Satan like a pirate, sets on a ship that is richly laden: So when a soul has been laden with spiritual comforts; now the Devil will be shooting at him to rob him of all. The Devil envies to see a soul feasted with spiritual joy. Joseph's party-colored coat made his brethren envy him, and plot against him. After David had the good news of the pardon of his sin, (which must needs fill him with consolation) Satan presently tempted him to a new sin in numbering the people; and so all his comfort leaked out and was spilt.

Season 6. Satan tempts when he sees us weakest. He breaks over the hedge where it is lowest. As the sons of Jacob came upon the Shechemites when they were sore, and could make no resistance (Genesis 34:25). At two times Satan comes upon us in our weakness.

1. When we are alone. So he came to Eve when her husband was away, and the less able to resist his temptation. Satan has this policy, he gives his poison privately, when no body is by; others might discover his treachery. Satan is like a cunning suitor, that woos the daughter when the parents are from home. So when one is alone, and none near; now the Devil comes a wooing with a temptation, and hopes to have the match struck up.

2. When the hour of death approaches. As the poor sheep when it is sick and weak and can hardly help itself, now the crows lie pecking at it. So when a saint is weak on his deathbed; now the Devil lies pecking at him with a temptation, he reserves his most furious assaults till the last. The people of Israel were never so fiercely assaulted, as when they were going to take possession of the promised land; then all the kings of Canaan combined their forces against them: So when the saints are leaving the world, and going to set their foot into the heavenly Canaan; now Satan sets upon them by temptation, he tells them they are hypocrites, all their evidences are counterfeit. Thus like a coward he strikes the saints when they are down. When death is striking at the body, he is striking at the soul. This is his second subtlety, Satan chooses the fittest season when to throw in a temptation.

Subtlety 3. A third subtle policy of Satan in tempting is, He baits his hook with religion, the Devil can hang out Christ's colors, and tempt to sin under pretences of piety. Now he is the White Devil, and transforms himself into an angel of light. Celsus wrote a book full of error, and he entitled it: Liber Veritatis, The Book of Truth. So Satan can write the title of religion upon his worst temptations. He comes to Christ with Scripture in his mouth, It is written, etc. So he comes to many and tempts them to sin under the pretence of religion; he tempts to evil that good may come of it. He tempts men to such unwarrantable actions, that they may be put into a capacity of honoring God the more. He tempts them to accept of preferment against conscience, that hereby they may be in a condition of doing more good; He put Herod upon killing John the Baptist, that hereby he might be kept from the violation of his oath. He tempts many to oppression and extortion, telling them they are bound to provide for their families. He tempts many to make away with themselves, that they may live no longer to sin against God; thus he wraps his poisonous pills in sugar. Who would suspect him when he comes as a divine, and quotes Scripture?

4. Subtlety of Satan is to tempt to sin gradually. The old serpent winds himself in by degrees. He tempts first to lesser sins, that so he may bring on greater. A small offense may occasion a great crime; as a little prick of an artery may occasion a mortal gangrene. Satan first tempted David to an impure glance of the eye, to look on Bathsheba, and that unclean look occasioned adultery and murder. First the Devil tempts to go into the company of the wicked, then to twist into a cord of friendship, and so by degrees to be brought into the same condemnation with them. This is a great subtlety of Satan to tempt to lesser sins first; for these harden the heart, and fit men for the committing of more horrid and tremendous sins.

5. Subtlety. Satan's policy is to hand over temptations to us by those whom we least suspect.

1. By near friends; he tempts us by them who are near in blood. He tempted Job by a proxy, he handed over a temptation to him by his wife (Job 2:9). Do you still retain your integrity? As if he had said, Job you see how for all your religion God deals with you. His hand is gone out sore against you, what and still pray, and weep? Cast off all religion, turn atheist? Curse God and die. Thus Satan made use of Job's wife to do his work: the woman was made of the rib, and Satan made a bow of this rib, out of which he shot the arrow of his temptation. Per costam petit Cor, the Devil often stands behind the curtain, he will not be seen in the business; but puts others to do his work. As a man makes use of a sergeant to arrest another: so Satan makes use of a proxy to tempt; as he did creep into the serpent, so he can creep into a near relation.

2. He tempts sometimes by religious friends. The Devil keeps still out of sight, that his cloven foot may not be seen. Who would have thought to have found the Devil in Peter? When he dissuaded Christ from suffering. Master, spare yourself. Christ spied Satan in the temptation. Get behind me, Satan. When our religious friends would dissuade us from doing our duty, Satan is a lying spirit in their mouths; and would by them entice us to evil.

6. Subtlety, Satan tempts some persons more than others: some are like wet tinder, who will not so soon take the fire of temptation as others. Satan tempts most where he thinks his policies will more easily prevail; some are fitter to receive the impression of temptations: as soft wax is fitter to take the stamp of the seal. The Apostle speaks of vessels filled for destruction (Romans 9:22). So there are vessels fitted for temptation. Some like the sponge suck in Satan's temptations. There are five sorts of persons that Satan does most sit brooding upon by his temptations.

1. Ignorant Persons. The Devil can lead them into any snare; you may lead a blind man any where. God made a law that the Jews should not put a stumbling block in the way of the blind (Leviticus 19:14). Satan knows it is easy to put a temptation in the way of the blind at which they shall stumble into Hell. When the Syrians were smitten with blindness, the Prophet Elisha could lead them where he would into the enemies' country (2 Kings 6:20). The bird that is blind is soon shot by the fowler. Satan the God of this world blinds men and then shoots them. An ignorant man cannot see the Devil's snares; Satan tells him such a thing is no sin, or but a little one, and he will do well enough. It's but repent.

2. Satan tempts unbelievers. He who with Diagoras doubts of a deity, or with the Photinians denies Hell; what sin will not this man be drawn to. He is like metal that Satan can cast into any mold; he can dye him of any color. An unbeliever will stick at no sin, luxury, perjury, injustice. Paul was afraid of none so much as them that did not believe (Romans 15:31). That I may be delivered from them that do not believe in Judea.

3. Satan tempts proud persons; these he has more power over: none is in greater danger of falling by a temptation, than he who stands high in his own conceit. When David's heart was lifted up in pride, then the Devil stirred himself up to number the people (2 Samuel 24:2). Celsae graviore casu decidunt Turres, feriuntque summos fulmina montes, Hor. Satan made use of Haman's pride to be his shame.

4. Melancholy persons. Melancholy is atra bilis, a black humor seated chiefly in the brain. Melancholy clothes the mind in sable; it does disturb reason. Satan works much upon this humor. There are three things in melancholy which give the Devil great advantage. 1. It unfits for duty, it pulls off the chariot wheels, it dispirits a man. Lute strings when they are wet will not sound. When the spirit is sad and melancholy, a Christian is out of tune for spiritual actions. 2. Melancholy sides often with Satan against God; the Devil tells such a person, God does not love him, there is no mercy for him; and the melancholy soul is apt to think so too, and sets his hand to the Devil's lies. 3. Melancholy breeds discontent; and discontent is a cause of many sins; unthankfulness, impatience, and often it ends in self-murder. Judge then what an advantage Satan has against a melancholy person, and how easily he may prevail with his temptations. A melancholy person tempts the Devil to tempt him. 4. Idle persons; he who is idle, the Devil will find him work to do. Jerome gives his friend this counsel to be ever well employed, that when the tempter came he might find him working in the vineyard. If the hands be not working, the head will be plotting sin (Micah 2:1).

7. Subtlety of Satan is to give some little respite, and seem to leave off tempting a while that he may come on after with more advantage. As Israel made as if they were beaten before the men of Ai, and fled; but it was a policy to draw them out of their fenced cities, and ensnare them by an ambush (Joshua 8:15). The Devil sometimes raises the siege, and feigns a flight that he may the better obtain the victory. He goes away for a time, that he may return when he sees a better season (Luke 11:24). When the unclean spirit is gone out of a man, he walks in dry places, seeking rest and finding none, he says, I will return to my house from where I came out. Satan by feigning a flight, and leaving off tempting a while, causes security in persons, and they think they are safe, and are become victors, when on a sudden Satan falls on and wounds them. As one that is going to leap runs back a little, that he may take the greater jump. Satan seems to retire and run back a little, that he may come on again with a temptation more furiously and successfully. Therefore we need always to watch and have on our spiritual armor.

8. Subtlety of the old Serpent is either to take men off from the use of means, or to make them miscarry in the use of means.

First, he labors to take men off from duty, from praying and hearing; his design is to discourage them, and to do that he has two artifices.

1. He discourages them from duty, by suggesting to them their unworthiness, they are not worthy to approach to God, or have any signals of his love and favor. They are sinful, and God is holy, how dare they presume to bring their impure offering to God? This is a temptation indeed; that we should see ourselves unworthy is good, and argues humility; but to think we should not approach to God because of unworthiness, is a conclusion of the Devil's making. God says, Come, though unworthy. By this temptation the Devil takes off many from coming to the Lord's Table. O (says he) this is a solemn ordinance, and requires much holiness; how dare you so unworthily come, lest you eat and drink unworthily? Thus as Saul kept the people from eating honey, so the Devil by this temptation scares many from this ordinance, which is sweeter than honey and the honeycomb.

Secondly, Satan endeavors to discourage from duty by objecting want of success. When men have waited upon God in the use of ordinances and yet find not that comfort they desire; now Satan disheartens them and [illegible] them upon resolves of declining all religion; they begin to say as that wicked king (2 Kings 6:33), Why should I wait on the Lord any longer? When Saul saw God answered him not by dreams and visions, Satan tempted him to leave God's worship, and seek to the Witch of Endor (1 Samuel 28:6). No answer of prayer comes, therefore says Satan leave off praying; who will sow seed, where no crop comes up? Thus the Devil would by his subtle logic dispute a poor soul out of duty. But if he sees he cannot prevail this way to take men off from the use of means, then he labors,

2. To make them miscarry in the use of means. By this artifice he prevails over multitudes of professors. The Devil stands as he did at Joshua's right hand, to resist men (Zechariah 3:1). If he can't hinder them from duty, he will be sure to hinder them in duty two ways.

First, by causing distraction in the service of God, and this he does by proposing objects of vanity, or by whispering in men's ears that they can scarce mind what they are doing.

Secondly, Satan hinders by putting men upon doing duties in a wrong manner. 1. In a dead formal manner, that so they may fail of the success. Satan knows duties done superficially were as good be left undone. That prayer which does not pierce the heart will never pierce heaven. 2. He puts them upon doing duties for wrong ends, Finis specificat actionem; he will make them look a-squint and have by-ends in duty (Matthew 6:5). Be not as the hypocrites, for they love to pray standing in the corners of the streets, that they may be seen of men. Prayer is good, but to pray to be seen of men, this was a dead fly in the box of ointment; the oil of vain-glory fed their lamp, sinister aims corrupt and fly-blow our holy things. Here is Satan's policy, either to prevent duty or pervert it; either to take men off from the use of means, or make them miscarry in the use of means.

9. Subtlety: Satan can colour over sin with the name and pretence of virtue. Alcibiades hung a curtain curiously embroidered over a foul picture full of satyrs: so Satan can put the image of virtue over the foul picture of sin. Satan can cheat men with false wares, he can make them believe that presumption is faith, that intemperate passion is zeal; revenge is prudence, covetousness is frugality and prodigality, good hospitality. Come see my zeal for the Lord, says Jehu. Satan persuaded him it was a fire from heaven, when it was nothing but the wild-fire of his own ambition; 'twas not zeal, but state-policy. This is a subtle art of Satan to deceive by tempting, and put men off with the dead child instead of the live child, to make men believe that is a grace which is a sin; as if one should write balm-water upon a glass of poison. If Satan has all these subtle artifices in tempting, are not we in great danger of this prince of the air, and had not we need often pray, Lord suffer us not to be led into temptation? As the serpent beguiled Eve with his subtlety (2 Corinthians 11:2), let us not be beguiled by the snares and policies of this hellish Machiavel.

Satan is [illegible], he has a dexterity in subtle contrivances. He does more hurt as a fox, than a lion. His snares are worse than his darts (2 Corinthians 2:11). We are not ignorant of his devices.

10. The next subtlety of Satan is, he labors to ensnare us by lawful things. In licitis perimus omnes; more are hurt by lawful things than unlawful, as more are killed with wine than poison; gross sins affright, but how many take a surfeit and die in using lawful things inordinately? Recreation is lawful, eating and drinking is lawful, but many offend by excess, and their table is a snare. Relations are lawful, but how often does Satan tempt to over-love? How often is the wife and child laid in God's room? Excess makes things lawful become sinful.

11. Subtlety of Satan is to make the duties of our general and particular calling hinder and jostle out one another. Our general calling is serving God, our particular calling is minding our employments in the world. 'Tis wisdom to be regular in both these, when the particular calling does not eat out the time for God's service; nor the service of God hinder diligence in a calling. The devil's art is to make Christians defective in one of these two. Some spend all their time in hearing, reading, and under a pretence of living by faith, do not live in a calling: others Satan takes off from duties of religion under a pretence that they must provide for their families. He makes them so careful for their bodies, that they quite neglect their souls. This is the subtlety of the old serpent, to make men negligent in the duties either of the first table or the second.

12. Subtlety of Satan in tempting is, to misrepresent true holiness, that he may make others out of love with it. He paints the face of religion full of scars, and with seeming blemishes, that he may create in the minds of men prejudice against it. Satan misrepresents religion as the most [reconstructed: melancholy] thing, and that he who embraces it, must banish all joy out of his diocese. Though the Apostle says, joy in believing (Romans 15:13), Satan suggests that religion exposes men to danger, he shows them the cross, but hides the crown from them. He labors to put all the disgrace he can upon holiness, that he may tempt men to the renouncing of it. Satan abuses the good Christian and gives him a wrong name. The truly zealous man Satan calls hot-headed and factious. The patient man that bears injuries without revenge, Satan represents him as a coward. The humble man is low-spirited, the heavenly man, Satan calls fool, he lets go things that are seen, for things that are not seen. Thus the devil misrepresents religion to the world. As John Huss, that holy man, was painted with red devils: so Satan paints holiness with as deformed, misshapen a face as he can, that he may by this temptation draw men off from solid piety; and make them rather scorn than embrace it. The hand of Joab is in this. Satan is tempting persons to atheism, to cast off all religion.

13. The subtlety of Satan in tempting is to draw men off from the love of the truth to embrace error (2 Thessalonians 2:11), that they should believe a lie. Satan is called in Scripture not only an unclean spirit, but a lying spirit. As an unclean spirit, he labors to defile the soul with lust, and as a lying spirit, he labors to corrupt the mind with error. And indeed this is dangerous, because many errors do look so like the truth, as alchemy represents true gold; Satan thus beguiles souls. Though the Scripture blames heretics for being the promoters of error, yet it charges Satan with being the chief contriver of it. They spread the error, but the Devil is a lying spirit in their mouths. This is Satan's great temptation — he makes men believe such are glorious truths which are dangerous impostures; thus he transforms himself into an angel of light. What is the meaning of Satan's sowing tares in the parable (Matthew 13:25), but Satan sowing error instead of truth? How quickly had the Devil broached false doctrine in the Apostles' times — that it was necessary to be circumcised (Acts 15:1), that angel-worship was lawful, and that Christ was not yet come in the flesh (1 John 4:3). Now the Devil tempts by drawing men to error, because he knows how deadly this snare is, and the great mischief error will do where it comes. 1. Error is of a spreading nature; it is compared to leaven, because it sours (Matthew 16:11), and to a gangrene, because it spreads (2 Timothy 2:17). 1. One error spreads into more, like a circle in the water that multiplies into more circles. One error seldom goes alone. 2. Error spreads from one person to another; it is like the plague which infects all round about. Satan, by infecting one person with error, infects more. The error of Pelagius did spread on a sudden into Palestine, Africa, Italy; the Arian error was at first but a single spark, but at last it set almost all the world on fire. 2. The Devil lays this snare of error, because error brings divisions into the church, and divisions bring an opprobrium and scandal upon the ways of God. The Devil dances at discord; division destroys peace, which was Christ's legacy, and love, which is the bond of perfection. Not only Christ's coat has been rent, but his body, by the divisions which error has caused; in churches or families where error creeps in, what animosities and factions does it make? It sets the father against the son, and the son against the father. What slaughters and bloodshed have been occasioned by errors broached in the church? 3. The Devil's policy in raising errors is to hinder reformation; the Devil was never a friend to reformation. In the primitive times after the Apostles' days, the serpent cast out of his mouth water as a flood after the woman (Revelation 12:15), which was a deluge of heresies, that so he might hinder the progress of the gospel. 4. Satan tempts to error, because error devours godliness. The Gnostics, as Epiphanius observes, were not only corrupted in their judgments, but in their morals; they were loose in their lives (Jude 4) — ungodly men turning the grace of our God into lasciviousness. The Familists afterwards turned Ranters, and gave themselves over to vices and immoralities, and this they did boasting of the Spirit and perfection. 5. The Devil's design in seducing by error is this — he knows error is pernicious to souls; error damns as well as vice. Poison kills as well as a pistol (2 Peter 2:1): they shall privately bring in damnable heresies. Now if Satan be thus subtle in laying snares of error to deceive, had we not need pray that God would not suffer us to be led into temptation — that he would make us wise to keep out of the snare of error, or if we have fallen into it, that he would give us grace to recover out of the snare by repentance?

14. Another subtlety of Satan is to bewitch and ensnare men by setting pleasing baits before them — the riches, pleasures, and honors of the world (Matthew 4:9): "All this will I give you." How many does Satan tempt with this golden apple? Pride, idleness, and luxury are the three worms which breed of plenty (1 Timothy 6:9): they that will be rich fall into temptation and a snare. Satan kills with these silver darts; how many surfeit on luscious delights? The pleasures of the world are the great engine by which Satan batters down men's souls. His policy is to tickle them to death, to damn them with delights. The flesh would fain be pleased, and Satan prevails by this temptation. He drowns them in the sweet waters of pleasure; such as have abundance of the world walk in the midst of golden snares. We had need watch our hearts in prosperity, and pray not to be led into temptation. We have as much need to be careful that we are not endangered by prosperity, as a man has to be careful at a feast where there are some poisoned dishes of meat.

15. The subtlety of Satan in tempting is to plead necessity. Satan's policy in tempting men under a plea of necessity is this: he knows that necessity may in some cases seem to palliate and excuse a sin. It may seem to make a lesser evil good in order to avoid a greater. As Lot offered to expose his daughters to the Sodomites, and was willing that they should defile them, that he might preserve the angel-strangers that had come into his house (Genesis 19:8) — doubtless Satan had a hand in this temptation, and made Lot believe that the necessity of this action would excuse the sin. The tradesman pleads a necessity of unlawful gain, else he cannot live. Another pleads a necessity of revenge, else his credit will be impaired; thus Satan tempts men to sin by telling them of the necessity. Or rather, the Devil will quote Scripture for it, that in some extraordinary cases there may be a necessity of doing that which is not justifiable. Did not David in case of necessity eat the showbread, which was not lawful for him, but only the priests (Matthew 12:4), nor do we read he was blamed? Then will Satan say, "Why may you not in extraordinary cases trespass a little, and take the forbidden fruit?" Oh, beware of this temptation — see Satan's cloven foot in it: nothing can warrant a thing that is in its own nature sinful. Necessity will not justify impiety.

16. Subtlety of Satan in tempting is, to draw men to Presumption. Presumption is a confidence without ground: it is made up of two ingredients, audacity and security; this temptation is common. There is a two-fold presumption. 1. Satan tempts men to presume of their own hearts, that they are better than they are; they presume they have grace when they have none. They will not take gold on trust, but they will take grace upon trust; the foolish virgins presumed that they had oil in their vessels when they had none. Here that rule of Epicharmus is good, [illegible], distrust a fallacious heart. 2. Satan tempts men to presume of God's mercy: though they are not so good as they should be, yet God is merciful. They look upon God's mercy with the broad spectacles of presumption. Satan soothes men up in their sins; he preaches to them all hope, no fear; and so deludes them with these golden dreams: Quam multi cum vana spe descendunt ad inferos. Augustine. Presumption is Satan's draw-net, by which he drags millions to Hell. Satan, by this temptation, oft draws the godly to sin; they presume upon their privileges, or graces, and so venture on occasions of sin. Jehoshaphat twisted into a league of amity with King Ahab, presuming his grace would be an antidote strong enough against the infection (2 Chronicles 18:3). Satan tempted Peter to presume upon his own strength, and when it came to a trial, he was foiled, and came off with shame. We had therefore need pray, that we may not be led into this temptation; and with David, Keep back your servant from presumptuous sins (Psalm 19:13).

17. Subtlety of Satan in tempting, is, to carry on his designs against us, under the highest pretences of friendship. He thus puts silver upon his bait, and dips his poisoned pills in sugar. Satan does as some courtiers, make the greatest pretences of love where they have the most deadly hatred. Joab's sword was ushered in with a kiss; he kissed Abner, and then smote him under the fifth rib. Satan puts off his lion's skin, and comes in sheep's clothing; he pretends kindness and friendship: he would consult what might be for our good. Thus Satan came to Christ, Command that these stones be made bread (Matthew 4). As if he had said to Christ, I see you are hungry, and here is no table spread for you in the wilderness; I therefore pitying your condition, wish you to get something to eat; Turn stones to bread, that your hunger may be satisfied: but Christ spied the temptation, and with the sword of the Spirit wounded the old serpent. Thus Satan came to Eve, and tempted her under the notion of a friend; Eat, says he, of the forbidden fruit, for the Lord knows, that in the day you eat thereof you shall be as gods. As if he had said, I persuade you only to that which will put you into a better condition than now you are; eat of this tree and it will make you omniscient, you shall be as gods. What a kind Devil was here? but it was a subtle temptation, she greedily swallowing the bait, it undid her and all her posterity. Let us fear his fallacious flatteries. Timeo Danaos & Dona ferentes.

18. Subtlety, is, when Satan has tempted men to sin, he persuades them to keep his counsel: like them that have some foul disease, they will rather die than tell the physician. It were wisdom in case of sore temptation, to open one's mind to some experienced Christian, whose counsel might be an antidote against the temptation. But the danger of a temptation lies in the concealing of it; it is like the concealing of treason, which may prove mortal. How had we need renew this petition, Lead us not? &c.

19. Subtlety of Satan in tempting, is to make use of fit tools and engines, for the carrying on of his work; that is, he makes use of such persons as may be likely means to promote his tempting designs. The Devil lays the plot of a temptation, and as it were cuts out the work, and then he employs others to finish it.

1. Satan makes use of such as are in places of dignity, men of renown. He knows if he can get these on his side, they may draw others into snares: when the princes and heads of the tribes joined with Corah, they presently drew a multitude into the conspiracy (Numbers 16:2, 10).

2. The Devil makes use of such to carry on his tempting designs, as are men of wit and parts; such, as if it were possible, should deceive the very elect. He must have a great deal of cunning that shall persuade a man to be out of love with his food: the Devil can make use of such heretical spirits as shall persuade men to be out of love with the ordinances of God, which they profess they have found comfort in. Many who once seemed to be strict frequenters of the House of God, are now persuaded, by Satan's cunning instruments, to leave off all and follow an Ignis Fatuus, the light within them. This is a great subtlety of the Devil to make use of such cunning subtle-pated men, as may be fit to carry on his tempting designs.

3. Satan makes use of bad company to be instruments of tempting: they draw youth to sin. First they persuade them to come into their company, then to twist into a cord of friendship; then to drink with them; and, by degrees, debauch them: these are the Devil's decoys to tempt others.

20. The subtlety of Satan is that, in his temptation, he strikes at some grace more than others: as in tempting, he aims at some persons more than others; so he aims at some grace more than others; and if he can prevail in this, he knows what an advantage it will be to him. If you ask what grace it is that Satan in his temptations does most strike at, I answer, it is the grace of faith: he lays the train of his temptation to blow up the fort of our faith, Fidei scutum percutit. Why did Christ pray more for Peter's faith than any other grace (Luke 22:32)? Because Christ saw that his faith was most in danger — the Devil was striking at this grace. Satan in tempting Eve did labor to weaken her faith (Genesis 3:1): "Indeed, has God said, you shall not eat of every tree of the garden?" The Devil would persuade her that God had not spoken truth; and when he had once brought her to distrust, then she took of the tree. It is called Scutum fidei, the shield of faith (Ephesians 6:16). Satan in tempting strikes most at our shield; he assaults our faith. True faith, though it cannot be wholly lost, yet it may suffer a great eclipse. Though the Devil cannot, by temptation, take away the life of faith, yet he may the lively acting: he cannot Gratiam diruere, but he may debilitare.

Quest. But why does Satan, in tempting, chiefly set upon our faith? Answer. (1 Kings 22:31) Fight neither with small nor great, save only with the king. So faith is as it were the king of the graces; it is a royal, princely grace, and puts forth the most majestic and noble acts, therefore Satan fights chiefly with this kingly grace. I shall show you the Devil's policy in assaulting faith most.

First, because this is the grace that does Satan most mischief: it makes the most resistance against him (1 Peter 5:9): "Whom resist, steadfast in faith." No grace does more bruise the serpent's head than faith. Faith is both a shield and a sword, defensive and offensive. First, it is a shield. A shield guards the head, defends the vitals; the shield of faith causes that the fiery darts of temptation do not pierce us through. Second, faith is a sword; it wounds the Red Dragon.

Quest. How does faith come to be so strong that it can resist Satan, and put him to flight?

Answer. First, because faith brings the strength of Christ into the soul: Samson's strength lay in his hair, ours lies in Christ. If a child is assaulted, it runs and calls to its father for help: so, when faith is assaulted, it runs and calls Christ, and in his strength overcomes.

Second, faith furnishes itself with a store of promises; the promises are faith's weapons to fight with. Now, as David, by five stones in his sling, wounded Goliath (2 Samuel 17:40), so faith puts the promises, as stones, into its sling: "I will never leave you nor forsake you" (Hebrews 13:5); "He will not break the bruised reed" (Matthew 12:20); "He will not suffer you to be tempted above what you are able" (1 Corinthians 10:13); "The Lord will shortly bruise Satan under your feet" (Romans 16:20); "None shall pluck you out of my Father's hands" (John 10:29). Here are five promises, like five stones put in the sling of faith, and with these a believer wounds the Red Dragon. Now faith being such a grace that does so resist and wound Satan, he will watch his opportunity that he may batter our shield, though he cannot break it.

Second, Satan strikes most at our faith, and would weaken and destroy it, because faith has a great influence upon all the other graces: faith sets all the graces to work. Like some rich clothier that gives out a stock of wool to the poor and sets them all spinning: so faith gives out a stock to all the other graces, and sets them to working. Faith sets love to work, [⟨ in non-Latin alphabet ⟩] (Galatians 5:6): faith which works by love. When once the soul believes God's love, this kindles love to God. The believing martyrs burned hotter in love than in fire. Faith sets repentance to work. When the soul believes there is mercy to be had, and that this mercy is for him, this sets the eyes weeping. "O," says the soul, "that ever I should offend so gracious a God." Repenting tears drop from the eye of faith (Mark 9:24): the father of the child cried out with tears, "Lord I believe." Faith set his eyes flowing with tears; therefore the Devil has most spite at faith, and by his temptations would undermine it, because it is such an operative grace — it sets all the other graces to work. If the Devil cannot destroy our faith, yet if he can disturb it, if he can hinder and stop the actings of faith, he knows all the other graces will be lame and inactive. If the spring in a watch is stopped, it will hinder the motion of the wheels: if faith be down, all the other graces are at a stand.

21. The subtlety of Satan in tempting is in broaching those doctrines that are flesh-pleasing. Satan knows the flesh loves to be gratified; it cries out for ease and liberty: it will not endure any yoke, unless it be lined and made soft. The Devil will be sure so to lay his bait of temptation as to please and humor the flesh. The Word says, [⟨ in non-Latin alphabet ⟩], Strive, as in an agony, to enter into glory; crucify the flesh; take the kingdom of heaven by holy violence. Now Satan, to enervate and weaken these Scriptures, comes with temptations and flatters the flesh. He tells men there needs no such strictness; why so much zeal and violence? A more softly pace will serve; surely there is an easier way to heaven. There needs no breaking the heart for sin; do but confess to a priest, or tell over a few beads, or say some Hail Marys, and this will procure you a pardon, and give you admission into Paradise. Or, the Devil can go another way to work; if he sees men startle at Popery, then he stirs up the flattering Antinomian, and he comes in another disguise, and says, "What needs all this cost? What need repenting tears? These are legal. What need you be so strict in your obedience? Christ has done all for you; you may make use of your Christian liberty." This temptation draws away many; it takes them off from strictness of life. He who sells cheapest shall have most customers. The Devil knows this is a cheap, easy doctrine which will please the flesh, and he does not doubt but he shall have customers enough.

22. The subtlety of Satan in tempting is in reference to holy duties. His policy is either to hinder from duty, or discourage in duty, or put men on too far in duty.

1. To hinder from duty, as (1 Thessalonians 2:18): I would have come once and again, but Satan hindered me. So many duties of religion had been performed, but Satan hindered. The hand of Joab is in this. There are three duties which the Devil is an enemy to, and labors to keep us from.

1. Meditation. He will let men profess, or pray and hear in a formal manner; this does him no hurt, nor them no good: but he does oppose meditation, as being a means to compose the heart, and make it serious. Satan can stand your small shot, so you do not put in this bullet. He cares not how much you hear, nor how little you meditate: meditation is a chewing of the cud, it makes the Word digest, and turn to nourishment. Meditation is the bellows of the affections. The Devil is an enemy to this. When Christ was alone in the wilderness, giving himself to divine contemplations, then the Devil comes and tempts him, to hinder him. He will thrust in worldly business, something or other to keep men off from holy meditation.

2. Duty, which Satan, by his tempting, would keep us from, is mortification. This is as needful as heaven (Colossians 3:5): Mortify your members which are upon the earth, uncleanness, inordinate affection. Satan will let men be angry with sin, exchange sin, restrain sin, which is keeping sin prisoner, that it does not break out; but when it comes to the taking away the life of sin, Satan labors to stop the warrant, and hinder the execution. When sin is mortifying, Satan is crucifying.

3. Self-examination (2 Corinthians 13:5): Examine yourselves, a metaphor from metal, that is pierced through, to see if it be gold within. Self-examination is a spiritual inquisition, set up in one's soul: a man must search his heart for sin, as one would search a house for a traitor; or, as Israel sought for leaven to burn it. Satan, if it be possible, will by his temptations keep men from this duty. He uses a great deal of subtlety.

1. Here, first he tells them, their estate is good, and what need they put themselves to the trouble of examination? Though men will not take their money on trust, but will examine it by the touchstone; yet Satan persuades them to take their grace on trust. The Devil persuaded the foolish virgins they had oil in their lamps.

2. Satan has another policy, he will show men the faults of others, to keep them from searching their own: See what a proud covetous man goes there. He will allow them spectacles to see what is amiss in others, but not a looking-glass to behold their own faces, and see what is amiss in themselves.

2. Satan's policy is, to discourage us in duty. When one has been about the performing of holy duties, then the Devil stands up and tells him, he has played the hypocrite; he has served God for a livery; he has had sinister ends. His duties have been full of distraction; they have been fly-blown with pride. He has offered the blind and lame and can he expect a reward from God? Satan tells a Christian, he has increased his sin by prayer; and by this temptation he would make a child of God quite out of conceit with his duties, he knows not whether he had best pray or no.

3. Or thirdly, if this plot will not take, Satan labors by temptation to put a Christian on too far in duty: if he cannot keep a child of God from duty, he will run him on too far in it. For instance, humiliation and mourning for sin is a duty; but Satan will put one on too far in it; You art not (says he) humbled enough. And indeed, Satan never thinks a man is humbled enough till he despairs. He would make a Christian wade so far in the waters of repentance, that he should wade beyond his depth, and be drowned in the gulf of despair. Satan comes thus to the soul; your sins have been great, and your sorrow should be proportional to your sin. But is it so? Can you say you have been as great a mourner as you have been a sinner? You did for many years drive no other trade but sin; and is a drop of sorrow enough for a sea of sin? No: your soul must be more humbled, and lie steeping longer in the briny waters of repentance. Satan would have a Christian weep himself blind, and in a desperate mood throw away the anchor of hope: Now, lest any here be troubled with this temptation, let me say this; this is a mere fallacy of Satan, for sorrow proportional to sin is not attainable in this life, nor does God expect it. It is sufficient for you (Christian) if you have a gospel-sorrow, if you grieve so far, as to see sin hateful, and Christ precious. If you grieve so, as to break off iniquity; if your remorse end in divorce, this is to be humbled enough. Then the gold has lain long enough in the fire, when the dross is purged out: then a Christian has lain long enough in humiliation, when the love of sin is purged out. This is to be humbled enough to divine acceptation. God for Christ's sake will accept of this sorrow for sin; therefore let not Satan's temptations drive to despair. You see how subtle an enemy he is, to hinder from duty, or discourage in duty, or put men on too far in duty, that he may run them upon the rock of despair. Had we not then need (having such a subtle enemy) Pray, Lord, lead us not into temptation: As the Serpent beguiled Eve, let us not be beguiled by this hellish Machiavel.

23. The subtlety of Satan, in tempting to the act of sin, is the hopes of returning out of it by speedy repentance. But this is a fallacy; it is easy for the bird to fly into the snare, but it is not so easy to get out of the snare. Is it so facile a thing to repent? Are there no pangs in the new birth? Is it easy to leap out of Delilah's lap into Abraham's bosom? How many has Satan flattered into hell by this policy, that if they sin, they may recover themselves by repentance? Alas, is repentance in our power? A spring lock can shut of itself, but it cannot open without a key: we can shut of ourselves to God, but we cannot open by repentance, till God open our heart, who has the key of David in his hand.

24. The subtlety of Satan in tempting, is to put us upon doing that which is good unseasonably.

1. To mourn for sin is a duty. The sacrifices of God are a broken heart (Psalm 51:17), but yet there is a time when it may not be so seasonable. After some eminent deliverance, which calls for rejoicing, now to have the spirits dyed of a sad color, and to sit weeping, is not seasonable. There was a special time at the Feast of Tabernacles, when God called his people to cheerfulness (Deuteronomy 16:15): "Seven days you shall keep a solemn feast to the Lord your God, and you shall surely rejoice." Now if at this time the Israelites had hung their harps upon the willows, and been disconsolate, it had been very unseasonable, like mourning at a wedding. When God, by his providence, calls us to thanksgiving, and we sit drooping, and, with Rachel, refuse to be comforted — this is very evil, and savors of ingratitude. This is Satan's temptation; the hand of Joab is in this.

2. To rejoice is a duty (Psalm 33:1): praise is comely for the upright. But when God by his judgments calls us to weeping, now joy and mirth is unseasonable (Isaiah 22:12): "In that day did the Lord call to weeping, and behold joy and gladness." Oecolampadius, and other learned writers think, it was in the time of King Ahaz, when the signs of God's anger, like a blazing star, did appear; now to be given to mirth was very unseasonable.

3. To read the Word is a duty; but Satan will sometimes put men upon it when it is unseasonable. To read at home, when God's Word is preaching, or the sacrament administering, is unseasonable, indeed sinful. As Hushai said (2 Samuel 17:7), "The counsel is not good at this time." There was a set time enjoined for the Passover, when the Jews were to bring their offering to the Lord (Numbers 9:2). Had the people been reading the law at home, in the time of the Passover, it had not been in season, and God would have punished it for a contempt. This is the Devil's subtle temptation, either to keep us from duty, or to put us upon it when it is least in season. Duties of religion not well timed and done in season are dangerous. Snow and hail are good for the ground when they come in their season; but in harvest, when the corn is ripe, then a storm of hail would do hurt.

25. A subtlety of Satan in tempting is to persuade men to delay their repenting and turning to God. He says, as in Haggai 1:2, "The time is not yet come." Now youth is budding, or you are but in the flower of your age, it is too soon to repent, the time is not yet come. This temptation is the Devil's drag-net by which he drags millions to Hell. It is a dangerous temptation. Sin is a sweet poison — the longer poison lies in the body, the more mortal. By delay of repentance, sin strengthens, and the heart hardens. The longer ice freezes, the harder it is to be broken. The longer a man freezes in impenitency, the more difficult it will be to have his heart broken. When sin has gotten a haunt, it is not easily shaken off. Besides, the danger of this temptation to delay repentance appears in this: because life is hazardous, and may on a sudden expire. What security have you that you shall live another day? Life is made up of a few flying minutes; it is a taper soon blown out (James 4:14): "What is your life? It is but a vapor." The body is like a vessel, tuned with a little breath; sickness broaches this vessel, death draws it out. How dangerous therefore is this temptation to procrastinate and put off turning to God by repentance. Many now in Hell did purpose to repent, but death surprised them.

26. A subtlety of Satan in tempting is to infringe and weaken the saints' peace: if he cannot destroy their grace, he will disturb their peace. Satan envies that a Christian should have a good day; and if he cannot keep him from Heaven, he will keep him from a heaven upon earth. There is nothing (next to holiness) a Christian prizes more than peace and tranquility of mind. This is the cream of life, a bunch of grapes by the way. Now it is Satan's great policy to shake a Christian's peace, so that if he will go to Heaven, he shall go there through frights and plenty of tears. The Devil throws in his fireballs of temptation, to set the saints' peace on fire. Of such great concern is spiritual peace, that no wonder if Satan would, by his intricate subtleties, rob us of this jewel.

Spiritual peace is a token of God's favor. As Joseph had a special testimony of his father's kindness in the parti-colored coat he gave him, so have the saints a special token of God's goodwill to them, when he gives them inward peace, which is, as it were, the parti-colored coat to wear. No wonder then if Satan so much rages against the saints' peace, and would tear off this comfortable robe from them.

The Devil troubles the waters of the saints' peace, because by this he hopes to have the more advantage of them.

1. By this perplexing of their spirits, Satan takes off their chariot wheels; he unfits them for the service of God: body and mind are both out of temper, like an instrument out of tune. Sadness of spirit prevailing, a Christian can think of nothing but his troubles; his mind is full of doubts, fears, and surmises — so that he is like a person distracted, and is scarce himself. Either he neglects the duties of religion, or his mind is taken off from them while he is doing them. Especially, there is one duty that melancholy and sadness of spirit unfits for, and that is thankfulness. Thankfulness is a tribute, or quit-rent due to God (Psalm 149:3): "Let the saints be joyful, let the high praises of God be in their mouth." But when Satan has disturbed a Christian's spirit, and filled his mind full of black and almost despairing thoughts, how can he be thankful. It rejoices Satan to see how his plot takes effect: by making God's children unquiet, he makes them unthankful.

2. Satan, by troubling the saints' peace, has this advantage, of laying a stumbling block in the way of others: By this policy the Devil gets an occasion to render the ways of God unlovely to those who are looking heavenward. He sets before new beginners the perplexing thoughts, the tears, the groans of them who are wounded in spirit, to scare them quite off from all seriousness in religion. He will object to new beginners; Do you not see how these sad souls torture themselves with melancholy thoughts, and will you change the comforts and pleasures of this life to sit always in the house of mourning? Will you espouse that religion, which makes you a terror to yourselves, and a burden to others? Can you be in love with such a religion, as is ready to fright you out of your wits? This advantage the Devil gets by troubling the saints' peace, he would discourage others who are looking towards Heaven; he would beat them off from praying, and hearing all soul-awakening sermons, lest they fall into this black humor of melancholy, and end their days in despair.

3. By this subtle policy of Satan, in disturbing the saints' peace, and making them believe God does not love them, he has this advantage, he sometimes so far prevails over them, as to make them begin to entertain hard thoughts of God. Through the black spectacles of melancholy, God's dealings look sad and ghastly. Satan tempts the godly to have strange thoughts of God; to think he has cast off all pity, and has forgotten to be gracious (Psalm 77), and to make sad conclusions (Isaiah 38:13). I reckoned that as a lion, so will he break all my bones; from day even to night will you make an end of me. The Devil setting in with melancholy, causes a sad eclipse in the soul; it begins to think, God has shut up the springs of mercy, and there is no hope. Hereupon, Satan gets farther advantage of a troubled spirit, sometimes he puts the troubled soul upon sinful wishes and execrations against itself: Job, in distemper of mind, cursed his birthday (Job 3:3). Job, though he did not curse his God, yet he cursed his birthday. Thus you see what advantages the Devil gets by raising storms, and troubling the saints' peace: and let me tell you, if the Devil is capable of any delight, it is to see the saints' disquiets; their groans are his music: It is a sport to him to see them torture themselves upon the rack of melancholy, and almost drown themselves in tears. When the godly have unjust surmises of God, question his love, deny the work of grace, and fall to wishing they had never been born; now Satan is ready to clap his hands and shout for a victory.

Having shown you the advantages the Devil gets by this temptation of disturbing the saints' peace, I shall answer a question, by what arts and methods does Satan in tempting disturb the saints' peace?

Answer. 1. Satan slyly conveys evil thoughts, and then makes a Christian believe they come from his own heart. The cup was found in Benjamin's sack, but it was of Joseph's putting in: So a child of God often finds atheistical blasphemous thoughts in his mind, but Satan has cast them in. The Devil does, as some, lay their children at another's door: So Satan lays his temptations at our door, fathers them upon us, and then we trouble ourselves about them, and nurse them as if they were our own.

2. Satan disturbs the saints' peace, by drawing forth their sins in the most black colors, to affright them, and make them ready to give up the ghost. Satan is called the Accuser of the Brethren; not only because he accuses them to God, but accuses them to themselves: He tells them, they are guilty of such sins, and they are hypocrites. Whereas the sins of a believer show only, that grace is not perfect, not, that he has no grace: When Satan comes with this temptation, show him that Scripture (1 John 1:7). The blood of Jesus Christ his Son cleanses us from all sin.

27. Subtlety of Satan, is, by plausible arguments, to tempt men to be felo de se, to make away themselves. This temptation does not only cross the current of Scripture, but is abhorring to nature, to be one's own executioner. Yet such cunning artifices has Satan, that he persuades many to lay violent hands upon themselves; which the bills of mortality witness.

1. He tempts some to this in terror of conscience; telling them, all the hell they shall have is in their conscience, and death will give them present ease.

2. He tempts others to make away themselves, that they may live no longer to sin against God.

3. Others he tempts to make away themselves, that they may presently arrive at happiness: he tells them, the best of the saints desire Heaven, and the sooner they are there the better.

Austin speaks of Cleombratas, who hearing Plato read a lecture of the immortality of the soul, and the joys of the other world, se in praecipitium dejecit; threw himself down a steep precipice, or rock, and killed himself. This is Satan's plot, but we must not break prison, by laying violent hands upon ourselves; but stay, till God send and open the door. Let us pray, Lead us not into temptation. Still bear in mind that Scripture (Exodus 20:13). You shall not kill. Clamitat in Coelum vox sanguinis — if we may not kill another, much less ourselves; and take heed of discontent, which often opens the door to self-murder.

Thus I have shown you 27 subtleties of Satan in tempting, that so you may the better know them and avoid them.

There is a story of a Jew that should have poisoned Luther, but a friend sent to Luther the picture of this Jew, warning him to take heed of such a man when he saw him, by which means he knew the murderer, and escaped his hands. I have told you the subtle devices of Satan in tempting; I have shown you (as it were) the picture of him that would murder you; I beseech you, being forewarned, take heed of the murderer.

1. Use. From this subtlety of Satan in tempting, let me draw two inferences.

1. It may administer matter of wonder to us how any soul is saved. How may we admire, that Satan, this Abaddon, or Angel of the Bottomless Pit (Revelation 9:11), this Apollyon, this Soul-devourer, does not ruin all mankind? What a wonder is it that some are preserved, that neither Satan's hidden snares prevail, nor his fiery darts: that neither the head of the serpent, nor the paw of the lion destroys them? Sure it will be matter of admiration to the saints when they come to heaven, to think how strangely they came there; that notwithstanding all the force and fraud, the power and policy of hell, yet they should arrive safe at the heavenly port: this is through the safe conduct of Christ, the Captain of our Salvation; Michael is too hard for the Dragon.

2. Is Satan so subtle; see then what need we have to pray to God for wisdom, to discern the snares of Satan, and strength to resist them; we cannot of ourselves stand against temptation, if we could, this prayer were needless, Lead us not, etc. Let us not think we can be too cunning for the Devil, we can escape his wiles and darts. If David and Peter who were pillars in God's temple, fell by temptation, how soon should such weak reeds as we, be blown down, did God leave us? Take Christ's advice (Matthew 26:41): Watch and pray, that you do not enter into temptation.

Inference. 3. See what the end of all Satan's subtleties in tempting is, he is a tempter that he may be an accuser. He lays the plot, entices men to sin, and then brings in the indictment; as if one should make another drunk, and then complain of him to the magistrate for being drunk. The Devil is first a tempter and then an informer, first a liar, and then a murderer.

Having shown you the subtleties of Satan in tempting, I shall answer two questions.

Quest. 1. Why does God suffer his saints to be so hurried and buffeted by Satan's temptations?

Answ. The Lord does it for many wise and holy ends.

1. He lets them be tempted to try them. The Hebrew word Nissa in Pyhil signifies both to tempt and to try. Temptation is a touchstone to try what is in the heart. The Devil tempts that he may deceive, but God lets us be tempted to try us. Qui non tentatur non probatur. Aug.

1. Hereby God tries our sincerity; Job's sincerity was tried by temptation, the Devil told God that Job was a hypocrite, and served God only for a livery, but says he, Touch him, (that is, let me tempt him) and then see if he will not curse you to your face? (Job 1:11). Well, God did let the Devil touch him by a temptation, yet Job remains holy, he worships God, and blesses God (verse 20-21). Here Job's sincerity was proved, Job had fiery temptations, but he came out of the fire a golden Christian, [in non-Latin alphabet]. Chrys. Temptation is a touchstone of sincerity.

2. By temptation God tries our love, the wife of Tigranes did never so show her chastity and love to her husband, as when she was tempted by Cyrus, but did not yield. So our love to God is seen in this, when we can look a temptation in the face, and turn our back upon it; though the Devil comes as a serpent subtly, and offers a golden apple, yet we will not touch the forbidden fruit. When the Devil showed Christ all the kingdoms of the world and the glory of them: such was Christ's love to his Father, that he abhorred the temptation. True love will not be bribed. When the Devil's darts are most fiery, a saint's love to God is most fervent.

3. By temptation God tries our courage (Hosea 7:11): Ephraim is a silly dove without a heart. So it may be said of many, they are excordes, without a heart — they have no heart to resist a temptation, no sooner does Satan come with his solicitations but they yield; like a coward as soon as the thief approaches he delivers his purse. But he is the valorous Christian that brandishes the sword of the Spirit against Satan and will rather die than yield; the courage of the Romans was never more seen than when they were assaulted by the Carthaginians; the heroic spirit of a saint is never more seen than in a field battle when he is fighting with the Red Dragon, and by the power of faith puts the Devil to flight. Fidei robur potest esse concussum, non excussum Tertul. This is one reason why God lets his people be tempted, that their mettle may be tried, their sincerity, love, magnanimity; when grace is proved, the gospel is honored.

2. God suffers his children to be tempted, that they may be kept from pride, quos non Gula, [in non-Latin alphabet] superavit, Cypr. Pride crept once into the angels, and into the apostles, when they disputed which of them should be greatest, and in Peter, though all men forsake you, yet I will not, as if he had had more grace than all the apostles. Pride keeps grace low, that it cannot thrive, as the spleen swells, so the other parts of the body consume. As pride grows, so grace consumes. God resists pride, and that he may keep his children humble he suffers them sometimes to fall into temptation (2 Corinthians 12:7): lest I should be exalted, there was given to me a thorn in the flesh, a messenger of Satan to buffet me. When Paul was lifted up in revelations, he was in danger to be lifted up in pride. Now came the messenger of Satan to buffet him, that was, some sore temptation to humble him. The thorn in the flesh was to prick the bladder of pride. Better is that temptation that humbles me, than that duty which makes me proud. Rather than a Christian shall be proud, God lets him fall into the Devil's hands a while, that he may be cured of his imposthume.

3. God lets his people be tempted, that they may be fitter to comfort others, as are in the same distress: they can speak a word in due season to such as are weary. Saint Paul was trained up in the fencing school of temptation (2 Corinthians 2:11), and he was able to acquaint others with Satan's wiles and stratagems. A man that has ridden over a place where there are quicksands, is the fittest to guide others through that dangerous way. He who has been buffeted by Satan, and has felt the claws of this roaring lion, is the fittest man to deal with one that is tempted.

4. God lets his children be tempted to make them long more for Heaven, where they shall be out of gunshot; there they shall be freed from the hissing of the old Serpent. Satan is not yet fully cast into prison, but is like a prisoner that goes under bail, he does vex and molest the saints, [illegible]. He lays his snares, throws his fire-balls, but this is only to make the people of God long to be gone from here, and that they may pray that they had the wings of a dove, to fly away beyond Satan's temptations. God suffered Israel to be vexed with the Egyptians, that they might long the more to be in Canaan. Heaven is centrum, a place of rest, centrum quietativum, no bullets of temptation fly there, the eagle that soars aloft in the air, and sits perching upon the tops of high trees, is not troubled with the stinging of serpents; so, when believers are gotten above into the Empyrean Heaven, they shall not be stung with the old Serpent. The Devil is cast out of the Heavenly Paradise. Heaven is compared to an exceeding high mountain (Revelation 21:10), it is so high, that Satan's fiery darts cannot reach up to it. Nullus ibi hostium metus, nullae insidiae daemonum, Bern.

The temptations here are to make the saints long till death sound a retreat, and call them off the field where the bullets of temptation fly so thick, that they may receive a victorious crown. Thus I have answered this question, why God lets his dear servants be tempted.

Question 2. What rocks of support are there, or what comfort for tempted souls?

Answer 1. That it is not our case alone, but has been the case of God's eminent saints. (1 Corinthians 10:13) There has no temptation taken you, but that which is [illegible], common to man, indeed, to the best: men, Christ's lambs who have had the earmark of election upon them, have been set upon by the wolf. Elijah that could shut Heaven by prayer, could not shut his heart from a temptation (1 Kings 19:4). Job was tempted to curse God, Peter to deny Christ; hardly ever any saint has gotten to Heaven, but has met with a lion by the way, sortem quam omnes sancti patiuntur nemo recusat, in fact, Jesus Christ himself, though he were free from sin, yet not from temptation, we read of Christ's baptism (Matthew 3:16) and (Matthew 4:1) then was he led into the wilderness to be tempted of the Devil. No sooner was Christ out of the water of baptism, but he was in the fire of temptation, and if the Devil would set upon Christ, no wonder if he set upon us. There was no sin in Christ, no powder for the Devil's fire. Temptation to Christ was like a burr on a crystal glass which glides off, or like a spark of fire on a marble pillar which will not stick; yet Satan was so bold as to tempt Christ; this is some comfort, such as have been our betters have wrestled with temptations.

2. The rock of support that may comfort a tempted soul is, that temptations (where they are burdens) evidence grace. Satan does not tempt God's children because they have sin in them, but because they have grace in them. Had they no grace, the Devil would not disturb them, where he keeps possession all is in peace (Luke 11:21). His temptations are to rob the saints of their grace, a thief will not assault an empty house, but where he thinks there is treasure. A pirate will not set upon an empty ship, but that is full fraught with spices and jewels: so the Devil most assaults the people of God because he thinks they have a rich treasure of grace in their hearts, and he would rob them of that. What makes so many cudgels be thrown at a tree but because there is so much fruit hanging upon it? The Devil throws his temptations at you, because he sees you have so much fruit of grace growing upon you. Though to be tempted is a trouble, yet to think why you are tempted is a comfort.

3. The third rock of support or comfort is, that Jesus Christ is near at hand, and stands by us in all our temptations. Here take notice of two things, 1. Christ's sympathy in temptation. 2. Christ's succor in temptation.

1. Christ's sympathy in our temptations. Nobis compatitur Christus. (Hebrews 4:15) We have not a High Priest who cannot be touched with the feeling of our infirmities. Jesus Christ does [illegible], sympathize with us, he is so sensible of our temptations, as if he himself lay under them, and did feel them in his own soul. As in music when one string is touched all the rest sound: so Christ's bowels sound; we cannot be tempted but he is touched. If you saw a wolf worry your child; would you not pity your child? You cannot pity it so as Christ does tempted ones. Christ had a fellow feeling when he was upon earth, much more now in glory.

Question. But how can it stand with Christ's glory now in Heaven, to have a fellow-feeling of our miseries and temptations?

Answer. This fellow-feeling in Christ arises not from any infirmity or passion, but from the mystical union between him and his members (Zechariah 2:8). He that touches you, touches the apple of my eye. Every injury done to a saint, Christ takes as done to him in Heaven; every temptation is a striking at Christ, and he is touched with the feeling of our temptations.

2. Christ's succor in temptation; as the good Samaritan first had compassion on the wounded man, there was sympathy, then he poured in wine and oil, there was succor (Luke 10:34). So when we are wounded by the Red Dragon, Christ is first touched with compassion, and then he pours in wine and oil (Hebrews 2:18), in that he himself has suffered being tempted, he is able to succor them that are tempted. The Greek word to succor, [illegible] signifies to run speedily to one's help; so fierce is Satan, so frail is man, that Christ who is God-man runs speedily to his help. When Peter was ready to sink, and said, Lord save me, Christ presently stretched forth his hand and caught him. So when a poor soul is tempted, and cries to Heaven for help, Lord save me, Christ comes in with his auxiliary forces: Noscit Christus, our Lord Jesus knows what it is to be tempted, therefore is so ready to succor such as are tempted; it has been an observation, that child-bearing women are more pitiful to others in their travails, than such women as are barren. So the Lord Jesus having been in travail by temptations and sufferings, is more ready to pity and succor such as are tempted.

Concerning Christ's succoring the tempted, consider two things.

1. Christ's ability to succour. 2. His agility to succour.

1. Christ's ability to succour (Hebrews 2:18): he is able to succour them that are tempted. Christ is called Michael (Revelation 12:7), which signifies, Who is like God? Though the tempted soul is weak, yet he fights under a good captain; the Lion of the Tribe of Judah. When a tempted soul fights, Christ comes into the field as his second. Michael will be too hard for the Dragon; when the Devil lays the siege of a temptation, Christ can raise the siege when he pleases. He can beat through the enemy's quarters, and can so rout Satan, that he shall never be able to rally his forces any more. Jesus Christ is on the saints' side, and who would desire a better live-guard than Omnipotency?

2. Christ's agility in succouring. As Christ is able to succour the tempted, so he will certainly succour them. Christ's power enables him, his love inclines him, his faithfulness engages him to succour tempted souls. This is a great comfort to a soul in temptation, he has a succouring Saviour, as God did succour Israel in the wilderness among fiery serpents, they had the rock set abroach, the manna, the pillar of cloud, the brazen serpent; what was this but a type of God's succouring a poor soul in the wilderness of temptation, stung with the Devil that fiery serpent? Alexander being asked how he could sleep so securely when his enemies were about him, said, Antipater is awake, who is always vigilant. So when our tempting enemy is near us, Jesus Christ is awake, who is a wall of fire about us. There is a great deal of succour to the tempted in the names given to Christ. As Satan's names may terrify, so Christ's names may succour. The Devil is called Apollyon, the Devourer (Revelation 9:11). Christ is called a Saviour. The Devil is called the strong man (Matthew 12:29). Christ is called el Gibbor, the mighty God (Isaiah 9:6). The Devil is called the Accuser (Revelation 12:10). Christ is called the Advocate (1 John 2:1). The Devil is called the Tempter (Matthew 4:3). Christ is called the Comforter (Luke 2:25). The Devil is called the Prince of Darkness. Christ is called the Sun of Righteousness. The Devil is called the Old Serpent. Christ is called the brazen serpent that heals (John 3:15).

Thus the very names of Christ have some succour in them for tempted souls.

Question: How, and in what manner does Christ succour them that are tempted?

Answer: Several ways.

1. Christ succours them by sending his Spirit, whose work it is to bring those promises to their mind, which are fortifying (John 14:26): he shall bring all things to your remembrance. The Spirit furnishes us with promises, as so many weapons to fight against the old serpent (Romans 16:20): the Lord will shortly bruise Satan under your feet. (1 Corinthians 10:13): God will not suffer you to be tempted above what you are able. (Genesis 3:15): The seed of the woman shall break the serpent's head. We are often in times of temptation as a man that has his house beset, and cannot find his weapons, he has his sword and his gun to seek: now, in this case Christ sends his Spirit, and he brings things to our remembrance that help us in our combat with Satan. The Spirit of Christ does to one that is tempted as Aaron and Hur did to Moses, they put a stone under him, and held up his hands, and then Israel prevailed. So God's Spirit puts the promises under the hand of faith, and then a Christian overcomes the Devil that spiritual Amalek. The promise is to the soul as the anchor is to a ship, which keeps it steady in a storm.

2. Christ succours them that are tempted, by his blessed interceding for them. When the Devil is tempting, Christ is praying.

[reconstructed: Of this, the next time.]

2. Christ succours his saints by interceding for them, when Satan is tempting Christ is praying. That prayer Christ put up for Peter, when he was tempted, extends to all the saints (Luke 22:32). Lord, says Christ, it is my child that is tempted, Father, pity him, when a poor soul lies bleeding of his wounds the Devil has given him. Christ presents his wounds to his Father, and in the virtue of those pleads for mercy. How powerful must Christ's prayer needs be. He is a favorite (John 11:42). He is both a high priest and a son, if God could forget that Christ were a priest, yet he cannot forget that he is a son; besides, Christ prays for nothing but what is agreeable to his Father's will, if a king's son petitions only for that which his Father has a mind to grant, his suit will not be denied.

3. Christ succours his people by taking off the tempter; a shepherd when the sheep begins to straggle, may set the dog on the sheep to bring it nearer the fold, but then he calls off the dog again. God will take off the tempter (1 Corinthians 10:13): He will with the temptation make a way to escape, he will make an outlet. Christ will rebuke the tempter (Zechariah 3:2): The Lord rebuke you, O Satan. This is no small support, that Christ succours the tempted. The mother succours the child most when it is sick: she sits by its bedside, brings it cordials. So when a soul is most assaulted it shall be most assisted.

Objection: But I have dealt unkindly with Christ, and sinned against his love, and surely he will not succour me, but let me perish in the battle.

Answer: Christ is a merciful high priest, and will succour you notwithstanding your failings. Joseph was a type of Christ. His brethren sold him away, and the irons entered into his soul, yet afterwards when his brethren were ready to die in the famine, he forgot their injuries and succoured them with money and corn. I am, says he, Joseph your brother, so will Christ say to a tempted soul, I know your unkindnesses, how you have distrusted my love, grieved my Spirit, but I am Joseph, I am Jesus, therefore I will succour you when you are tempted.

4. Rock of support. The best men may be most tempted. A rich ship may be violently set upon by pirates. He who is rich in faith yet may have the Devil (that pirate) set upon him with his battering pieces. Job, an eminent saint, yet how fiercely was he assaulted. Satan did smite his body, that he might tempt him either to question God's providence or quarrel with it. Saint Paul was a chosen vessel, but how was this vessel battered with temptation (2 Corinthians 12:7).

Objection: But is it not said, he who is born of God the wicked one touches him not (1 John 5:18)?

Answer: It is not meant that the Devil does not tempt him, but he touches him not — that is, tactu lethali Cajetan, with a deadly touch (1 John 5:16). There is a sin to death; now Satan with all his temptations does not make a child of God sin a sin to death. Thus he touches him not.

5. Rock of support. Satan can go no further in tempting than God will give him leave. The power of the tempter is limited. A whole legion of devils could not touch one swine till Christ gave them leave. Satan would have sifted Peter, to have sifted out all his grace, but Christ would not suffer him: "I have prayed for you," etc. Christ binds the Devil in a chain (Revelation 20:1). If Satan's power were according to his malice, not one soul should be saved, but he is a chained enemy; this is a comfort, Satan cannot go a hair's breadth beyond God's permission. If an enemy could not touch a child further than the father did appoint, surely he should do the child no great hurt.

6. Rock of support. It is not the having a temptation that makes one guilty, but the giving consent. We cannot hinder a temptation — Elijah, who could by prayer shut heaven, could not shut out a temptation — but if we abhor the temptation, it is our burden, not our sin. We read in the old law, if one went to force a virgin and she cried out, she was reputed innocent. If Satan would by temptation commit a rape upon a Christian, and he cries out and will not give consent, the Lord will charge it upon the Devil's score. It is not the laying of the bait that hurts the fish, if the fish does not bite.

7. Rock of support. Our being tempted is no sign of God's hating us. A child of God often thinks God does not love him because he lets him be haunted by the Devil — non sequitur, this is a wrong conclusion. Was not Christ himself tempted, yet by a voice from heaven proclaimed, "This is my beloved Son" (Matthew 3:17)? Satan's tempting and God's loving may stand together. The goldsmith loves his gold in the fire; God loves a saint though shot at by fiery darts.

8. Rock of support. Christ's temptation was for our consolation — aqua-ignis. Jesus Christ is to be looked upon as a public person, as our head and representative, and what Christ did he did for us. His prayer was for us, his suffering was for us; when he was tempted and overcame the temptation, he overcame for us. Christ's conquering Satan was to show that every elect person shall at last be a conqueror over Satan; when Christ overcame Satan's temptations, it was not only to give us an example of courage, but an assurance of conquest. We have overcome Satan already in our head, and we shall at last perfectly overcome.

9. Rock of support: the saints' temptations shall not be above their strength. The lutenist will not stretch the strings of his lute too hard, lest they break (1 Corinthians 10:13). God is faithful, who will not suffer you to be tempted [⟨ in non-Latin alphabet ⟩] above what you are able. God will proportion our strength to the stroke. "My grace is sufficient for you" (2 Corinthians 12:9). The torchlight of faith shall be kept burning, notwithstanding all the winds of temptation blowing.

10. Rock of support: these temptations shall produce much good.

1. They shall quicken a spirit of prayer in the saints; they shall pray more and better. Temptation is orationis flabellum — the exciter of prayer! Perhaps before, the saints came to God as cold suitors in prayer; they prayed as if they prayed not; temptation is a medicine for security. When Paul had a messenger of Satan to buffet him, he was more earnest in prayer (2 Corinthians 12:8): "Three times I besought the Lord." The thorn in the flesh was a spur in his sides to quicken him in prayer. The deer, being shot with the dart, runs faster to the water; when a soul is shot with the fiery darts of temptation, he runs the faster to the throne of grace — now he is earnest with God either to take off the tempter, or to stand by him when he is tempted.

2. God makes the temptation to sin a means to prevent sin. The more a Christian is tempted, the more he fights against the temptation; the more a chaste woman is assaulted, the more she abhors the motion. The stronger Joseph's temptation was, the stronger was his opposition. The more the enemy attempts to storm a castle, the more he is repelled and beat back.

3. Godly temptations cause the increase of grace. Unus Christianus temptatus mille. One tempted Christian, says Luther, is worth a thousand. He grows more in grace. As the bellows increases the flame, so the bellows of a temptation does increase the flame of grace.

4. By these temptations God makes way for comfort. As Christ, after he was tempted, the angels came and ministered to him (Matthew 4:11). As when Abraham had been warring, Melchizedek brought him bread and wine to revive his spirits (Genesis 14:18), so after the saints have been warring with Satan, God sends His Spirit to comfort them — which made Luther say that temptations were Amplexus Christi, Christ's embraces, because he does then most sweetly manifest himself to the soul. Thus you see what rocks of support there are for tempted souls.

That I may further comfort such as are tempted, let me speak to two cases of the tempted.

1. Case: I have horrid temptations to blasphemy?

Answer: Did not the Devil tempt Christ after this manner (Matthew 4:9): "All this will I give you if you will fall down and worship me"? What greater blasphemy can be imagined, than that the God of heaven and earth should worship the Devil? Yet Christ was tempted to this. If, when blasphemous thoughts are injected, you tremble at them and are in a cold sweat, they are not yours — Satan shall answer for them. Let him that plots the treason suffer.

2. Case: But my case is yet worse. I have been tempted to such sins and have yielded; the tempter has overcome me?

I grant that through the withdrawing of God's grace, and the force of a temptation a child of God may be overcome. David was overcome by temptation in the case of Bathsheba and numbering the people. There is a party of grace in the heart, true to Christ, but sometimes it may be over-voted by corruption, and then a Christian yields; it is sad thus to yield to the tempter, but yet let not a child of God be wholly discouraged, and say there is no hope, let me pour in some balm of Gilead into this wounded soul. Though a Christian may fall by a temptation, yet the seed of God is in him (1 John 3:9): His seed remains in him. Gratia concutitur, non excutitur, Aug. A man may be bruised by a fall, yet there is life in him; a Christian being foiled by Satan, may be like him who going to Jericho, fell among thieves wounded and half dead (Luke 10:30), but still there's 〈in non-Latin alphabet〉, a vital principle of grace, his seed remains in him. Though a child of God may be overcome in praelio, in a skirmish, yet not in bello in the main battle, an army may be worsted in a skirmish, but overcomes at last. Though Satan may foil a child of God in a skirmish by temptation, yet the believer shall overcome at last. A saint may be foiled, not conquered; he may lose ground, not lose the victory.

God does not judge of his children by one action, but by the frame of their heart, as God does not judge of a wicked man by one good action, so neither of a godly man by one bad action; a holy person may be worsted by a temptation, but God does not measure him by that, who measures milk when it seethes and boils up? God does not take the measure of a saint, when the Devil has boiled him up in a passion, but God judges of him by the pulse and temper of his heart, he would fear God, when he fails he weeps; God looks which way the bias of his heart stands: If his heart be set against sin, God will pardon.

God will make a saint's being foiled by temptation, turn to his spiritual advantage.

He may let a regenerate person fall by a temptation, to make him more watchful. Perhaps he walks loosely, and so was decoyed into sin; but for the future he grows more curious and cautious in his walking: the foiled Christian is a vigilant Christian. He will have a care of coming within the lion's chain any more, he will be shy and fearful of the occasions of sin; he will not go abroad without his spiritual armor, and he girds on his armor by prayer. When a wild beast gets over the hedge and hurts the corn, a man will make his fence the stronger. So when the Devil gets over the hedge by a temptation, and foils a Christian, he will be sure to mend his fence, and be more vigilant against a temptation afterwards.

God lets his children be sometimes foiled by a temptation, that they may see their continual dependence on God, and may go to him for strength. We need not only habitual grace to stand against temptation, but auxiliary grace. As the boat needs not only the oars, but wind to carry it against a strong tide. God lets his children sometimes fall by a temptation that seeing their own weakness, they may rest more on Christ and free grace (Song of Solomon 8:5).

God by suffering his children to be foiled by a temptation, will settle them the more in grace; they shall get strength by their foils. The poets feign, that Antaeus the giant in wrestling with Hercules got strength by every fall to the ground; it is true here. A saint being foiled in wrestling with Satan gets more spiritual strength. Peter had never such a strengthening in his faith, as after his being foiled in the high priest's hall. How was he fired with zeal, steeled with courage? He who before was dashed out of countenance by the voice of a maid; now dares openly confess Christ before the rulers and the councils (Acts 2:14). The shaking of the tree settles it the more; God lets his children be shaken with the wind of temptation, that they may be more settled in grace afterwards. This I have spoken that such Christians as God has suffered to be foiled by temptation, may not cast away their anchor, or give way to sad despairing thoughts.

Object. But this may seem to make Christians careless whether they fall into a temptation or no; if God can make their being foiled by a temptation advantageous to them?

Answ. We must distinguish between one who is foiled through weakness, and through wilfulness. If a soldier fights, but is foiled for want of strength, the general of the army will pity him and bind up his wounds. But if he be wilfully foiled, and proves treacherous, he must expect no favor. So if a Christian fight it out with Satan, but is foiled for want of strength, (as it was with Peter,) God will pity him, and do him good by his being foiled. But if he be foiled wilfully and runs into a temptation, (as it was with Judas,) God will show him no favor, but will execute martial law upon him.

The uses remain.

Use 1. See in what continual danger we are. Satan is an exquisite artist, a deep headpiece, he lies in ambush to ensnare; he is 〈in non-Latin alphabet〉, the tempter, it is his delight to make the saints sin, and he is subtle in tempting; he has 〈in non-Latin alphabet〉, ways and methods to deceive.

First. He brings a saint into sin, by making him confide in his habitual graces. Satan makes him believe he has such a stock of grace, as will antidote him against all temptations. Thus Satan deceived Peter, he made him trust in his grace; he had such a cable of faith, and strong tacklings, that though the winds of temptation did blow never so fierce, he could weather the point. Though all men forsake you, yet, I will not; as if he had more grace than all the Apostles: thus he was led into temptation and fell in the battle; a man may make an idol of grace. Habitual grace is not sufficient without auxiliary. The boat needs not only oars, but a gale of wind to carry it against tide; so we need not only habitual grace but the blowing of the Spirit to carry us against a strong temptation.

Secondly, Satan tempts to sin by the baits and allurements of the world. Foenus Pecuniae funus Animae — one of Christ's own Apostles was caught with a silver bait. Such as the Devil cannot debauch with vice, he will corrupt with money. All this will I give you, was his last temptation (Matthew 4:9). Achan was deluded by a wedge of gold. Silvester the Second did sell his soul to the Devil for a popedom.

Thirdly, Satan tempts to sin sub specie boni, under a mask and show of good; his temptations seem gracious motions.

1. He tempts men to duties of religion; you will think this strange that Satan should tempt to duty, but it is so. First, he tempts men to duty out of sinister ends. Thus he tempted the Pharisees to pray and give alms, that they might be seen of men (Matthew 6:5). Prayer is a duty, but to look askance in prayer, to do it for vain-glory, this prayer is turned into sin. Second, he tempts to duty when it is not in season (Numbers 28:2): My offering and my bread for my sacrifices shall you offer to me in their due season. Satan tempts to duty when it is out of season. He tempts to read the Word at home, when we should be hearing the Word. He will so tempt to one duty as it may hinder another. Third, he tempts some to duty, out of design that it may be a cloak for sin. He tempts them to frequency in duty that they may sin and be less suspected. He tempted the Pharisees to make long prayers, that they might devour widows' houses under this pretense (Matthew 23:14). Who would suspect him of false weights, that so often holds a Bible in his hand? Thus cunning is Satan, he tempts to duty.

2. He tempts men to sin out of a show of love to Christ. You will think this strange, but there's truth in it. Many a good heart may think what he does is in love to Christ, and all this while he may be under a temptation. Christ told Peter he must suffer at Jerusalem; Peter took him and rebuked him, Be it far from you, Lord (Matthew 16:21), as if he had said to Christ, Lord, you have deserved no such shameful death, and this shall not be to you. Peter, as he thought, did this out of love to Christ, but Peter was all this while under a temptation. What had become of us if Christ had hearkened to Peter, and had not suffered? So when Christ washed his disciples' feet, Peter was so mannerly that he would not let Christ wash his feet (John 13:8): You shall never wash my feet. This Peter did, as he thought, out of love and respect to Christ; Peter thought Christ was too good to wash his feet, and therefore would have put Christ off; but this was a temptation, the Devil put Peter upon this sinful modesty. He struck at Peter's salvation, insomuch that Christ says, If I wash you not, you have no part in me. So again, when the Samaritans would not receive Christ, the disciples, James and John said, Lord, will you that we command fire from Heaven to consume them? (Luke 9:54). They did this as they thought out of love to Christ — they would wish for fire to consume his enemies. But they were under a temptation; it was not zeal, but the wild-fire of their own passion: You know not, says Christ, what spirits you are of.

Fourthly, Satan tempts to that sin which a man's heart is naturally most inclinable to; he will not tempt a civil man to gross sin, this being abhorrent to the light of nature. Satan never sets a dish before men that they do not love. But he will tempt a civil man to pride, and to trust in his own righteousness, and to make a savior of his civility. The spider weaves a web out of her own bowels; the civil man would weave a web of salvation out of his own righteousness. See then in what danger we are when Satan is continually lying in ambush with his temptations.

Inference 2. See man's inability of himself to resist a temptation. Could he stand of himself against a temptation, this prayer were needless: Lead us not into temptation. No man has power of himself to resist a temptation further than God gives him strength (Jeremiah 10:23): O Lord, I know that the way of man is not in himself. If Peter who had true grace, and Adam who had perfect grace could not stand against temptation, much less can any stand by the power of nature, which confutes the doctrine of free will. What freedom of will has man, when he cannot resist the least temptation?

Infer. 3. Here is matter of humiliation that there is in us such an aptitude and proneness to yield to temptation — Nitimur in vetitum — we are as ready to swallow a temptation as the fish to swallow the bait. If the Devil tempts to pride, lust, envy, revenge, how do we symbolize with Satan and embrace his snares. Like a woman that has a suitor come to her, and she does not need much wooing, she presently gives her consent. Satan comes a wooing by temptation, and we soon yield; he strikes fire and we are as dry tinder that catches the first spark. He knocks by temptation, and — it is sad to think how — soon we open the door to the Devil, which is as if one should open the door to a thief; this may cause a spring of tears.

Infer. 4. See hence that a Christian's life is no easy life; it is military. He has a Goliath in the field to encounter with, one that is armed with power and subtlety; he has his wiles and darts. A Christian must be continually watching and fighting; Satan's designs carry death in the front (1 Peter 5:8), seeking whom he may devour. Therefore we had need be always with our weapons in our hand. How few think their life a warfare? Though they have an enemy in the field that is always laying of snares or shooting of darts, yet they do not stand sentinel or get their spiritual artillery ready. They put on their jewels, but not their armor (Job 21:12). They take the timbrel, and harp, and rejoice at the sound of the organ, as if they were rather in music than in battle. Many are asleep in sloth when they should be fighting against Satan, and no wonder the Devil shoots them when he finds them asleep.

Use 2. It reproves them who pray, Lead us not into temptation, yet run themselves into temptation. Such are they who go to plays and masquerades, and hunt after strange flesh. Some go a slower pace to Hell, but such as run themselves into temptation, these go galloping there; we have too many of these in this debauched age, who as if they thought they could not sin fast enough, tempt the Devil to tempt them.

Use 3. Exhortation. Let us labor that we be not overcome by temptation.

Question: What means may be used that Satan's temptations may not prevail against us?

Answer 1. Avoid solitariness. It is no wisdom in fighting with an enemy to give him the advantage of the ground; we give Satan advantage of the ground, when we are alone. Eve was foiled in the absence of her husband; a virgin is not so soon set upon in company (Ecclesiastes 4:10). Two are better than one. Get into the communion of saints, and that is a good remedy against temptation.

2. If you would not be overcome of temptation, beware of the predominancy of melancholy. This is Atra bilis, a black humor seated chiefly in the brain; melancholy disturbs reason, and exposes to temptation. One calls melancholy Balneum Diaboli, the Devil's bath; he bathes himself with delight in such a person. Melancholy clothes the mind in sable, it fills it with such dismal apprehensions, as often end in self-murder.

3. If you would not be overcome of temptation, study sobriety. (1 Peter 5:8) Be sober, because your adversary walks about. Sober-mindedness consists in the moderate use of earthly things; an immoderate desire of these things often brings men into the snare of the Devil. (1 Timothy 6:9) They that will be rich fall into a snare. He who loves riches inordinately, will purchase them unjustly. Ahab would swim to Naboth's vineyard in blood. He who is drunk with the love of the world is never free from temptation, he will pull down his soul to build up an estate. Quid non mortalia pectora cogis auri sacra fames? — Be sober, take heed of being drunk with the love of the world, lest you fall into temptation.

4. Be always upon your guard, watch against Satan's wiles and subtleties (1 Peter 5:8). Be vigilant, because your adversary the Devil walks about. A Christian must Excubias agere, keep watch and ward. See where Satan labors to make a breach, see what grace he most strikes at, or what sin he most tempts to (Mark 13:37). I say to you all: watch. Watch all the senses, the eye, the ear, the touch; Satan can creep in here. O how needful is the spiritual watch! Shall Satan be watchful and we drowsy? Does he watch to devour us, and shall we not watch to save ourselves? Let us see what sin our heart most naturally inclines to, and watch against this.

5. Beware of idleness. Satan sows most of his seed in fallow ground; it was Hierom's counsel to his friend to be ever busied, that if the Devil did come he might find him working in the vineyard. Idleness tempts the Devil to tempt; the bird that sits still is shot, he that wants employment, never wants temptation. When a man has nothing to do, Satan will bring grist to the mill, and find him work enough.

6. Make known your case to some godly friend. The hiding a serpent in the bosom, is not the way to be safe. When the old Serpent has gotten into your bosom by a temptation, do not hide him there by keeping his counsel. If a spark be got into the thatch, it is not wisdom to conceal it, it may set the house on fire; conceal not temptation. The keeping of secrets is for familiar friends: be not so great a friend to Satan as to keep his secrets; reveal your temptations, which is the way to procure others' prayer and advice. Let all see that you are not true to Satan's party, because you tell all his plots, and reveal his treasons. Besides, the telling our case to some experienced Christian, is the way to have ease; as the opening a vein gives ease; so the opening our case to a friend, gives ease to the soul, and a temptation does not so much inflame.

7. Make use of the Word. This the Apostle calls the Sword of the Spirit (Ephesians 6:17), a fit weapon to fight against the Tempter. This Sword of the Spirit is Gladius anceps, a two-edged sword; it wounds carnal lust, and it wounds Satan. He who travels a road where there is robbing, will be sure to ride with his sword. We are travelling to Heaven, and in this road there is a thief will always beset us. Satan is in every place where we go. He meets us at church, he does not miss a sermon, he will be tempting us there, sometimes to drowsiness; when you sleep at a sermon the Devil rocks you asleep, sometimes he tempts by distracting the mind in hearing. Sometimes he tempts to question the truth of what you hear, thus we meet with the Tempter at church; and he tempts in the shop, he tempts you to use collusion and deceit (Hosea 12:7). The balances of deceit are in his hand. So that we meet with the Tempter every where; therefore, this thief being in the road, we had need ride with a sword; we must have the Sword of the Spirit about us. We must have skill to use this sword, and have a heart to draw it out, and this sword will put the Devil to flight. Thus our Blessed Savior when Satan tempted him to distrust and blasphemy, he used a Scripture weapon — It is written. Three times Christ wounded the old Serpent with this sword. Christ could with his power and authority have rebuked the Prince of the Air, as he did the winds, but he stops the Devil's mouth with Scripture, It is written. It is not our vows or resolutions will do it, it is not the Papists' holy water or charms will drive away the Devil, but let us bring the Word of God against him; this is such an argument as he cannot answer. It was a saying of Luther, I have had great troubles of mind, but so soon as I laid hold on any place of Scripture, and stayed myself upon it, as upon my chief anchor; straightway my temptations vanished away; there's no temptation but we have a fit Scripture to answer it. If Satan tempts to Sabbath-breaking answer him, It is written, Remember to keep the Sabbath Day holy. If he tempts to uncleanness, answer him, It is written, whoremongers and adulterers God will judge. If he tempts to carnal fear, say, It is written, Fear not them that kill the body, and after that have no more that they can do. No such way to confute temptation as by Scripture. The arrows which we shoot against Satan must be fetched out of this quiver. Many people want this Sword of the Spirit, they have not a Bible; others seldom make use of this sword, but let it rust, they look seldom into the Scripture; therefore no wonder they are overcome by temptations. He who is well skilled in the Word, is like one who has a plaster ready to lay upon the wound as soon as it is made, and so the danger is prevented. Oh study the Scripture and you will be too hard for the Devil; he cannot stand against this.

8. Let us be careful of our own hearts, that they do not decoy us into sin. The Apostle says, A man is drawn away of his own heart and enticed (James 1:14). Quisque sibi Satan est, [reconstructed: Bernard]. Every man has a Tempter in his own bosom. A traitor within the castle is dangerous. The heart can bring forth a temptation, though Satan does not midwife it into the world. If Satan were dead and buried, the heart could draw us to evil. As the ground of all diseases lies in the humors of the body; so the seed of all sin lies in original lust. Look to your hearts.

9. If you would not be overcome of temptation, fly the occasions of sin. Occasions of sin have a great force in them to awaken lust within. He that would keep himself free from infection, will not come near an infected house, if you would be sober avoid drunken company. Joseph when he was enticed by his mistress shunned the occasion, the text says, he would not be with her (Genesis 39:10). If you would not be ensnared by Popery, do not hear the Mass. The Nazarite who was forbid wine, might not eat grapes; which might occasion intemperance. Come not near the borders of a temptation. Suppose one had a body made of gunpowder, he would not come near the least spark of fire, lest he should be blown up: Many pray, Lead us not into temptation, and they run themselves into temptation.

10. If you would not be overcome by temptation, make use of faith above all things. Take the shield of faith (Ephesians 6:16). Faith wards off Satan's fiery darts, that they do not hurt (1 Peter 5:9). Whom resist, steadfast in faith. Mariners in a storm fly to their anchor. Fly to your anchor of faith: faith brings Christ along with it. Duelers bring their second with them into the field: faith brings Christ for its second. Faith puts us into Christ, and then the Devil cannot hurt us. The chicken is safe from the birds of prey under the wings of the hen; and we are secure from the Tempter under the wings of the Lord Jesus. Though other graces are of use to resist the impulsions of Satan, yet faith is the conquering grace: faith takes hold of Christ's merits, value and virtue, and so a Christian is too hard for the Devil. The stars vanish when the sun appears: Satan vanishes when faith appears.

11. If you would not be overcome of temptation, be much in prayer. Such as walk in infectious places, carry antidotes about them. Prayer is the best antidote against temptation. When the Apostle had exhorted to put on the whole armor of God (Ephesians 6:11), he adds, verse 18, [reconstructed: Praying] with all prayer. Without this Reliqua arma parum prosunt. Zanchy. All other weapons will do little good. Christ prescribes this remedy, Watch and pray, lest you enter into temptation (Mark 14:38). A Christian fetches down strength from Heaven by prayer. Let us cry to God for help against the Tempter, as Samson cried to Heaven for help (Judges 16:28), O Lord God, remember me, and strengthen me I pray you, that I may be avenged of the Philistines: and, verse 30, The house fell upon the lords, and upon all the people.

Prayer is stagellum diaboli, it whips and torments the Devil: The Apostle bids us pray, without ceasing (1 Thessalonians 5:17). It was Luther's advice to a Lady, when temptation came, to fall upon her knees by prayer. Prayer does assuage the force of a temptation. Prayer is the best charm or spell we can use against the Devil. Temptation may bruise our heel, but by prayer we wound the Serpent's head. When Paul had a messenger of Satan to buffet him, what remedy does he use? He betook himself to prayer (2 Corinthians 12:8). For this thing I besought the Lord three times, that it might depart from me. When Satan assaults furiously, let us pray fervently.

12. If you would not be overcome of temptation, be humble in your own eyes: such are nearest falling who presume of their own strength. Penelton who said, his fat flesh should melt in the fire; instead of his fat melting, his heart melted, and he turned from the truth. When men grow into a big conceit, God lets them fall, to prick the bladder of pride. O be humble! Such are like to hold out best in a temptation, who have most grace: but God gives more grace to the humble (James 4:6). Beware of pride; an abscess is not more dangerous in the body, than pride in the soul. The doves (says Pliny) take a pride in their feathers, and in their flying high; at last they fly so high that they are a prey to the hawk: when men fly high in pride and self-confidence, they become a prey to the tempter.

13. If you would not be foiled by temptation, do not enter into a dispute with Satan. When Eve began to argue the case with the Serpent, the Serpent was too hard for her. The Devil, by his logic, disputed her out of paradise: Satan can mince sin, and make it small, and varnish it over, and make it look like virtue; Satan is too subtle a sophist to hold an argument with him. Dispute not, but fight. If you enter into a parley with Satan, you give him half the victory.

14. If we would not be overcome of Satan, let us put on Christian fortitude. An enemy we must expect, who is either shooting of darts, or laying of snares, therefore let us be armed with courage (2 Chronicles 19:11). Deal courageously, and the Lord shall be with the good. The coward never won victory: and, to animate us in our combat with Satan,

1. We have a good captain that marches before us. Christ is called the captain of our salvation (Hebrews 2:10).

2. We have good armor; grace is armor of God's making (Ephesians 6:11).

3. Satan is beaten in part already: Christ has given him his death's wound upon the cross (Colossians 1:15).

4. Satan is a chained enemy, his power is limited. He cannot force the will: it was all Eve complained of, that the Serpent deceived her, not constrained her (Genesis 3:13). Satan has astutiam Suadendi, not potentiam Cogendi; he may persuade, not compel.

5. He is a cursed enemy, and God's curse will blast him: therefore put on holy gallantry of spirit and magnanimity. Fear not Satan. Greater is he that is in you, than he that is against you.

15. If we would not be overcome of a temptation, let us call in the help of others. If a house be set on fire, would you not call in help? Satan tempts that he may rob you of your soul; acquaint some friends with your case, and beg their counsel and prayers: who knows but Satan may be cast out by the joint prayer of others? In case of temptation, how exceeding helpful is the Communion of Saints.

16. If we would not be overcome of temptation, let us make use of all the encouragements we can. If Satan be a roaring lion, Christ is the Lion of the Tribe of Judah; if Satan tempts, Christ prays: if Satan be a serpent to sting, Christ is a brazen serpent to heal: if the conflict be hard, look to the crown (James 1:12). While we are fighting, Christ will succor us, and when we overcome he will crown us. What makes the soldier endure a bloody fight, but hope of a golden harvest? Think, that shortly God will call us out of the field, where the bullets of temptation fly so fast, and he will set a garland of glory upon our head. How will the case be altered? Instead of fighting, singing; instead of a helmet, a diadem; instead of a sword, a palm-branch of victory; instead of armor, white robes; instead of Satan's skirmishes, the kisses and embraces of a Saviour? The viewing these eternal recompenses would keep us from yielding to temptation. Who would to gratify a lust, lose a crown.

Use 4. A word of counsel to such as are tempted; be so wise as to make good use of your temptations; as we should labor to improve our afflictions, so to improve our temptations. We should pick some good out of temptation, as Samson got honey out of the lion.

Quest. What good comes out of a temptation? Can there be any good in being set upon by an enemy? Can there be any good to have fiery darts shot at us? Yes, God that can make a treacle of poison, can make his people get much good by their temptations. First, hereby a Christian sees that corruption in his heart, which he never saw before: water in a glass looks pure, but set it on the fire, and the scum boils up: so in temptation, a Christian sees that scum of sin boil up, that passion and distrust of God as he thought had not been in his heart. Secondly, hereby a Christian sees more of the wiles of Satan, and is better able to withstand them. St. Paul had been in the fencing school of temptation, and he grew expert in finding out Satan's stratagems (2 Corinthians 2:11). We are not ignorant of his devices. Thirdly, hereby a Christian grows more humble; God will rather let his children fall into the Devil's hands than be proud; temptation makes the plumes of pride fall (2 Corinthians 12:7). Lest I should be exalted above measure, there was given me a thorn in the flesh. Better is that temptation that humbles, than that duty which makes one proud. Thus you see how much good a Christian may get by temptation; which made Luther say, Three things make a good divine, Prayer, Meditation, Temptation.

Use 5. To such as have been under sore temptations and buffetings of Satan, to (lust, revenge, self-murder,) but God has stood by them, and given them strength to overcome the tempter.

1. Be very thankful to God; say as (1 Corinthians 15:57), Thanks be to God who gives us the victory. Be much in doxology. Why were we kept more than others from falling into sin? Was it because temptation was not so strong? No: Satan shoots his darts with all his force. Was the cause in our will? No: such a broken shield would never have conquered Satan's temptations; know, that it was free grace that beat back the tempter, and brought us off with trophies of victory. O be thankful to God: had you been overcome by temptation, you might have put black spots in the face of religion, and given occasion to the enemies of God to blaspheme (2 Samuel 12:14). Had you been overcome, you might have lain sick of a wounded spirit, and cried out with David of broken bones. After David yielded to temptation, he lay for above three quarters of a year in horror of mind; and some divines think, he never recovered his full joy to the day of his death. O therefore, what cause have they to stand upon Mount Gerizim, blessing God, who, in a field battle, have got the better of Satan, and been more than conquerors. Say as the Psalmist (Psalm 124:6), Blessed be the Lord who has not given us as a prey to their teeth: So blessed be God who has not given us as a prey to Satan that roaring lion. When God puts mercy in the premises, we must put praise in the conclusion.

2. You that have been tempted and come off victors, be full of sympathy, pity tempted souls; show your piety in your pity. Do you see Satan's darts sticking in their sides, do what you can to pull out these darts; communicate your experiences to them; tell them how you broke the devil's snare, and your Saviour was your succourer — the Apostle speaks of restoring others in the spirit of meekness (Galatians 1:6). The word [〈 in non-Latin alphabet 〉], to restore, alludes to surgeons, who set bones out of joint: So when we see such as are tempted, and Satan has, as it were, put their bones out of joint, labor to set them in joint again with all love, meekness and compassion. A word spoken in season may relieve a soul fainting in temptation; and you may do, as the good Samaritan, drop in oil and wine into the wound (Luke 10:34). Vir spiritualis consilia magis quàm convitia meditatur. Aug.

3. You that have got a conquest of Satan, be not secure. Think not that you shall never be troubled with the tempter more: He is not like the Syrians (2 Kings 6:23). The bands of Syria came no more into the land of Israel. A cock if he be made once to run away, he will fight no more: But it is not so with Satan; he is a restless enemy; and if you have beaten him back, he will make a fresh onset. Hannibal said of Marcellus, a Roman captain, that whether he did beat, or was beaten, he was never quiet.

When Christ had worsted Satan he went away from Christ; but, for a season (Luke 4:13), as if he meant to come again. When we have gotten the better of Satan, we are apt to grow secure, to lay aside our armor, and leave off our watch; which, when Satan perceives, then he comes upon us with a new temptation and wounds us. He deals with us as David did with the Amalekites, when they had taken the spoil, and were secure (1 Samuel 30:16). They were spread upon the earth, eating and drinking and dancing: then (verse 17) David smote them, and there escaped not a man of them. Therefore, after we have got the better of the tempter, we must do, as mariners in a calm, mend our tackling, as not knowing how soon another storm may come. Satan may, for a time, retreat, that he may afterwards come on more fiercely. He may go away a while, and bring seven other spirits with him (Luke 11:26).

Therefore be not secure, but stand upon your watchtower. Lie in your armor; always expect a fight. Say, as he that has a short respite from an ague, I look every day when my fit should come: So say, I look every day when the tempter should come; I will put myself into a warlike posture. Satan, when he is beaten out of the field, is not beaten out of heart, he will come again. He had little hope to prevail against Christ; Christ gave him three deadly wounds, and made him retreat; yet he departed only for a season. If the devil cannot conquer us, yet he knows he shall molest us: if he cannot destroy us, he will disturb us. Therefore we must, with the pilot, have our compass ready, and be able to turn our needle to any point where temptation shall blow. If the tempter comes not so soon as we expect, yet by putting ourselves into a posture, we have this advantage, we are always prepared.

To conclude all; Let us often make this prayer, Lead us not into temptation: If Satan woos us by a temptation, let us not give consent. But in case a Christian has, through weakness, (and not out of design) yielded to a temptation, yet let him not cast away his anchor. Take heed of despair, this is worse than the fall itself.

Christian, steep your soul in the briny waters of repentance, and God will be appeased. Repentance gives the soul a vomit. Christ loved Peter after his denial of him, and sent the first news of his resurrection to him; Go tell the disciples and Peter. It is an error, to think that one act of sin can destroy the habit of grace. It is a wrong to God's mercy and a Christian's comfort, to make this despairing conclusion, that after one has fallen by temptation, his estate is irrecoverable. Therefore Christian, if you have fallen with Peter, repent with Peter, and God will be ready to seal your pardon.

Matthew 6:13. But deliver us from evil.

2. The second branch of this sixth petition is, Libera nos a malo; Deliver us from evil. There is more in this petition than is expressed: The thing expressed is, that we may be kept from evil: The thing further intended is, that we may make a progress in piety (Titus 2:11). Denying ungodliness and worldly lusts; there is, being delivered from evil; that we should live soberly, righteously and godly; there is a progress in piety.

I begin with the first thing in this petition expressed, Deliver us from evil.

Quest. What evil do we pray to be delivered from?

Answ. 1. In general, from the evil of sin.

2. More particularly, we pray to be delivered,

First, from the evil of our own heart; it is called an evil heart (Hebrews 3:12).

Secondly, from the evil of Satan; he is called, [〈 in non-Latin alphabet 〉], the Evil One (Matthew 13:19).

Thirdly, from the evil of the world; it is called the present evil world (Galatians 1:4).

1. In general; Deliver us from evil: we pray to be delivered from the evil of sin. Not that we pray to be delivered immediately from the presence and in-being of sin, for that cannot be in this life. We cannot shake off this viper: but we pray that God will deliver us more and more from the power and practice, from the scandalous acts of sin, which cast a reflection upon the Gospel.

Sin then is the deadly evil we pray against; Deliver us from evil: with what pencil shall I be able to draw the deformed face of sin. The Devil would baptize sin with the name of virtue: 'tis easy to lay fair colors on a black face.

But I shall endeavor to show you what a prodigious monster sin is; and there is great reason we should pray, Deliver us from evil.

Sin is, (as the Apostle says) [〈 in non-Latin alphabet 〉], exceeding sinful (Romans 7:13). Sin is the very spirits of mischief distilled; 'tis called, [〈 in non-Latin alphabet 〉], the accursed thing (Joshua 7:13). That sin is the most execrable evil, appears several ways.

- 1. Look upon sin in its original. - 2. Look upon sin in its nature. - 3. Look upon sin in the judgment and opinion of the godly. - 4. Look upon sin in the comparative. - 5. Look upon sin in the manner of cure. - 6. Look upon sin in its direful effects, and when you have seen all these you will apprehend, what a horrid evil sin is, and what great reason we have to pray, Deliver us from evil.

1. Look upon sin in its original; it fetches its pedigree from Hell: sin is of the Devil (John 8:44). Sin calls the Devil Father, it is Serpentis venenum, as Austin says, it is the poison the old serpent has spit into our virgin nature.

2. Look upon sin in its nature, and so it is evil.

1. See what the Scripture compares it to. Sin has got a bad name, 'tis compared to the vomit of dogs (2 Peter 2:22), to a menstruous cloth (Isaiah 30:22), which as Jerome says, was the most unclean thing under the Law, it is compared to the plague (1 Kings 8:38), to a gangrene (2 Timothy 2:17), persons under these diseases we would be loath to eat and drink with.

2. Sin is evil in its nature as it is injurious to God three ways.

1. It is [〈 in non-Latin alphabet 〉] a breach of God's royal law (1 John 3:4). Sin is a transgression of the law: it is Crimenlaesae Majestatis, high treason against Heaven. What greater injury can be offered to a prince, than to trample upon his royal edicts? (Nehemiah 9:26.) They have cast your laws behind their backs.

2. Sin is a contumacious affront to God, 'it's a walking contrary to him (Leviticus 26:40), the Hebrew word for sin, Pashang, signifies rebellion; sin flies in the face of God (Job 15:25). He stretches out his hand against God; we ought not to lift up a thought against God, much less to lift up a hand against him; but the sinner does so; sin is Deicidium, it would not only un-throne God, but ungod him, if sin could help it God should be no longer God.

3. Sin is injurious to God as it is an act of high ingratitude. God feeds a sinner, screens off many evils from him, yet he not only forgets God's mercies, but abuses them (Hosea 2:8). I gave her corn and wine and oil, and multiplied her silver, which they prepared for Baal. God may say, I gave you wit, health, riches, which you have employed against me. A sinner makes an arrow of God's mercies, and shoots at him (2 Samuel 16:17). Is this your kindness to your friend? Did God give you life to sin? Did he give you wages to serve the Devil? O what an ungrateful thing is sin! Ingratitude forfeits mercy, as the merchant does his goods by not paying custom.

3. Sin is evil in its nature, as it is a foolish thing (Luke 12:20). [〈 in non-Latin alphabet 〉], You fool, this night shall your soul be required of you. (1 Samuel 13:13.) Is it not foolish to prefer a short lease before an inheritance? A sinner prefers the pleasures of sin for a season, before those pleasures which run at God's right hand for evermore. Is it not folly to gratify an enemy? Sin gratifies Satan. Mortalium errores epulae sunt daemonum. Men's sins feast the Devil. Is it not folly for a man to be felo de se, guilty of his own destruction, to give himself poison? A sinner has a hand in his own death (Proverbs 1:18). They lay wait for their own blood, no creature did ever willingly kill itself but man.

4. Sin is a polluting thing. Sin is not only a defection, but a pollution, 'tis as rust to gold, as a stain to beauty, 'tis called filthiness of flesh and spirit (2 Corinthians 7:1). It makes the soul red with guilt, and black with filth, quanta saeditas vitiosae mentis! Cicero. This filth of sin is inward. A spot in the face may easily be wiped off, but to have the liver and lungs tainted is far worse; sin has got into the conscience (Titus 1:15). Sin defiles all the faculties, the mind, memory, affections, as if the whole mass of blood were corrupted, sin pollutes and fly-blows our holy things: the leper in the law if he had touched the altar, the altar had not cleansed him, but he had polluted the altar; an emblem of sin's leprosy spotting our holy things.

5. Sin is a debasing thing, it degrades us of our honor (Daniel 11:25). In those days shall stand up a vile person; this was spoken of Antiochus Epiphanes who was a king, and his name signifies illustrious, but sin had made him vile; sin blots a man's name, nothing so turns a man's glory into shame as sin does, sin makes one like a beast (Psalm 49:20). 'Tis worse to be like a beast, than to be a beast, 'tis no shame to be a beast, but it is a shame for a man to be like a beast, lust makes a man brutish, and wrath makes him devilish.

6. Sin is an enslaving thing. A sinner is a slave when he sins most freely. Grave servitutis jugum, Cicero. Sin makes men the Devil's servants. Satan bids them sin, and they do it, he bid Judas betray Christ, and he did it; he bid Ananias tell a lie, and he did it (Acts 5:3). When a man commits a sin he is the Devil's lackey, and runs on his errand, they who serve Satan have such a bad master, that they will be afraid to receive their wages.

7. Sin is an unsavory thing (Psalm 14:3). They are altogether become filthy, in the Hebrew, neelachu — they are become stinking! Sin is very noisome to God; that person who shall worship in God's house, yet live in the sin of uncleanness, let him be perfumed with all the spices of Arabia — his prayers are unsavory (Isaiah 1:13). Incense is an abomination to me. Therefore God is said to behold the proud afar off (Psalm 138:6). He will not come near the dung-hill sinner, that has such noisome vapors coming from him.

8. Sin is a painful thing; it costs men much labor and pains to accomplish their wicked designs. Jeremiah 9:5: They weary themselves to commit iniquity. Peccatum est sui ipsius paena. What pains did Judas take to bring about his treason? He goes to the high priest, and then after to the band of soldiers, and then back again to the garden. What pains did the Powder-traiters take in digging through a thick stone wall? What pains in laying their barrels of powder, and then covering them with crows of iron? How did they tire out themselves in sin's drudgery. Chrysostom says virtue is easier than vice. It is easier to be sober than intemperate. It is easier to serve God than to follow sin. A wicked man sweats at the devil's plow, and is at great pains to damn himself.

9. Sin is a disturbing thing. Whatever defiles disturbs. Sin breaks the peace of the soul. Isaiah 57:21: No peace to the wicked. When a man sins presumptuously he stuffs his pillow with thorns, and his head will lie very uneasy when he comes to die. Sin causes a trembling at the heart. When Spira had sinned he had a hell in his conscience; he was in that horror that he professed he envied Cain and Judas. Charles the ninth, who was guilty of the massacre in Paris, was afterwards a terror to himself — he was frightened at every noise, and could not endure to be waked out of his sleep without music. Sin breaks the peace of the soul. Cain in killing Abel stabbed half the world at a blow, but could not kill the worm of his own conscience. Thus you see what an evil sin is in the nature of it, and had we not need pray, Deliver us from evil.

3. Look upon sin in the judgment and opinion of the godly, and it will appear to be the most prodigious evil.

1. Sin is so great an evil, that the godly will rather do anything than sin (Hebrews 11:24). Moses chose rather to suffer with the people of God, than to enjoy the pleasures of sin. The primitive Christians said, Ad leonem potius quàm lenonem — they chose rather to be devoured by lions without, than lusts within. Irenaeus was carried to a place where was a cross on one side and an idol on the other, and he was put to his choice either to bow to the idol or suffer on the cross, and he chose the latter. A wise man will choose rather to have a rent in his coat than in his flesh. The godly will rather endure outward sufferings, than a rent in their conscience. So great an evil is in sin, that the godly will not sin for the greatest gain — they will not sin though they might purchase an estate by it; in fact, though they were sure to promote God's glory by it.

2. The godly testify sin is a great evil, in that they desire to die upon no account more than this, that they may be rid of sin. They are desirous to put off the clothing of the flesh, that they may be unclothed of sin. It is their greatest grief that they are troubled with such inmates — they have the stirrings of pride, lust, envy. It was a cruel torment Mezentius used: he tied a dead man to a living. Thus, a child of God has corruption joined with grace — here is a dead man tied to the living. So hateful is this, that a believer desires to die for no other reason more than this, that death shall free him from sin. Sin brought death into the world, and death shall carry sin out of the world. Thus you see in the opinion of the godly, sin is the most hyperbolical and execrable evil.

4. Look upon sin in the comparative, and it will appear to be the most deadly evil. Compare what you will with it: 1. Affliction, 2. Death, 3. Hell — and still sin is worse.

First, compare sin with affliction: there is more evil in a drop of sin than in a sea of affliction.

1. Sin is the cause of affliction; the cause is more than the effect. Sin brings all mischief, [in non-Latin alphabet], etc. (Chrysostom). Sin has sickness, sword, famine, and all judgments in the womb of it. Sin rots the name, consumes the estate, wastes the radical moisture. As the poets feign of Pandora's box — when it was opened, it filled the world full of diseases. When Adam broke the box of original righteousness, it has caused all the penal evils in the world. Sin is the Phaeton that sets the world on fire. Sin turned the angels out of heaven, and Adam out of Paradise; [in non-Latin alphabet] (Chrysostom). Sin causes mutinies, divisions, massacres (Jeremiah 47:6). O you sword of the Lord, how long will it be before you be quiet? The sword of God's justice lies quietly in the scabbard, till sin draws it out, and whets it against a nation. So that sin is worse than affliction, it being the cause of it — the cause is more than the effect.

2. God is the author of affliction (Amos 3:6): Is there any evil in a city and the Lord has not done it? It is meant of the evil of affliction. God has a hand in affliction, but no hand in sin. God is the cause of every action, so far as it is natural, but not as it is sinful. He who makes an instrument of iron is not the cause of the rust or canker which corrupts the iron. So God made the instrument of our souls, but the rust and canker of sin which corrupts our souls God never made. Peccatum Deus non fecit (Augustine). God can no more act evil than the sun can darken. In this sense sin is worse than affliction: God has a hand in affliction, but disclaims having any hand in sin.

3. Affliction does but reach the body and make that miserable, but sin makes the soul miserable. The soul is the most noble part, [in non-Latin alphabet], Macar. The soul is a diamond set in a ring of clay; it is excellent in its essence, a spiritual, immortal substance; excellent in the price paid for it, redeemed with the blood of God (Acts 20:28). It is more worth than a world; the world is of a coarser make, the soul of a finer spinning; in the world we see the finger of God, in the soul the image of God. To have the precious soul endangered is far worse than to have the body endangered. Sin wrongs the soul (Proverbs 8:36). Sin casts this jewel of the soul overboard. Affliction is but skin deep; it can but take away the life, but sin takes away the soul (Luke 12:20). The loss of the soul is an unparalleled loss; it can never be made up again. God (says Saint Chrysostom) has given you two eyes; if you lose one you have another, but you have but one soul, and if that be lost, it can never be repaired. Thus sin is worse than affliction; one can but reach the body, the other ruins the soul; is there not great reason then, that we should often put up this petition, deliver us from evil?

4. Afflictions are good for us (Psalms 119:71). It is good for me that I was afflicted; many can bless God for affliction. Affliction humbles (Lamentations 3:19); remembering my affliction, the wormwood and the gall, my soul has them still in remembrance, and is humbled in me. Afflictions are compared to thorns (Hosea 2:8); these thorns are to prick the bladder of pride. Affliction is the school of repentance (Jeremiah 31:18). You have chastised me and I was chastised, I repented. The fire being put under the still makes the water drop from the roses; the fire of affliction makes the water of repentance drop from the eyes. Affliction brings us nearer to God. The loadstone of mercy does not draw us so near to God, as the cords of affliction. When the prodigal was pinched with want, then says he, I will arise and go to my father (Luke 15:18). Afflictions prepare for glory (2 Corinthians 4:17). This light affliction works for us an eternal weight of glory; the limner lays his gold upon dark colors: so God lays first the dark colors of affliction, and then the golden color of glory. Thus affliction is for our good, but sin is not for our good; it keeps good things from us (Jeremiah 5:25). Your sins have withheld good things from you; sin stops the current of God's mercy, it precipitates men to ruin. Manasseh's affliction brought him to humiliation, but Judas's sin brought him to desperation.

5. A man may be afflicted, and his conscience may be quiet. Paul's feet were in the stocks, yet he had the witness of his conscience (2 Corinthians 1:12). The head may ache, yet the heart may be well; the outward man may be afflicted, yet the soul may dwell at ease (Psalms 25:13). The hail may beat upon the tiles of the house, when there is music within; in the midst of outward pain, there may be inward peace. Thus in affliction conscience may be quiet: but when a man commits a presumptuous scandalous sin, conscience is troubled; [in non-Latin alphabet], by defiling the purity of conscience, we lose the peace of conscience. When Spira had sinned, and abjured the faith, he was a terror to himself; he had a hell in his conscience.

Tiberius the Emperor felt such a sting in his conscience that he told the Senate he suffered death daily.

6. In affliction we may have the love of God. Afflictions are love tokens (Revelation 3:19); as many as I love I rebuke. Afflictions are sharp arrows, but shot from the hand of a loving Father. If a man should throw a bag of money at another, and it should bruise him a little, and raise the skin, he would not be offended, but take it as a fruit of love: so when God bruises us with affliction, it is to enrich us with the golden graces of his Spirit; all is love. But when we commit sin God withdraws his love; it is like the sun overcast with a cloud, nothing appears but anger and displeasure. When David had sinned in the matter of Uriah (2 Samuel 11:27), the thing that David had done displeased the Lord.

7. There are many encouragements to suffer affliction. God himself suffers with us (Isaiah 63:9): in all their afflictions he was afflicted. God will strengthen us in our sufferings (Psalms 37:39): he is their strength in the time of trouble. Either God makes our burden lighter, or our faith stronger. He will compensate and recompense our sufferings (Matthew 19:29): every one that has forsaken houses or lands for my name's sake, shall receive a hundredfold, and inherit life everlasting. Here are encouragements to suffer affliction, but there is no encouragement to sin! God has brandished a flaming sword of threatenings to deter us from sin (Psalms 68:21): God shall wound the hairy scalp of such a one as goes on still in his trespasses. There is a flying scroll of curses which enter into the house of a sinner (Zechariah 5:4). If a man sin, be it at his peril (Deuteronomy 32:42): I will make my arrows drunk with blood. God will make men weary of their sins or he will make them weary of their lives. Thus sin is worse than affliction; there are encouragements to suffer affliction, but no encouragement to sin.

8. When a person is afflicted, only he himself suffers, but by sinning openly he does hurt to others.

1. He does hurt to the unconverted; one man's sin may lay a stone in another man's way, at which he may stumble and fall into hell. O the evil of scandalous sin! some are discouraged, others hardened. Your sinning may be a cause of another's damning (Malachi 2:7-8). The priests going wrong caused others to stumble.

2. He does hurt to the converted; by an open scandalous sin he offends weak believers, and so sins against Christ (1 Corinthians 8:12). Thus sin is worse than affliction, because it does hurt to others.

9. In afflictions the saints may rejoice (1 Thessalonians 1:6): You received the Word in much affliction with joy (Hebrews 10:34); You took joyfully the spoiling of your goods. Aristotle speaks of a bird that lives among thorns, yet sings sweetly; so a child of God can rejoice in affliction. Saint Paul had his prison songs (Romans 5:3): We glory in tribulation — the word signifies an exuberance of joy, a joy with boasting and triumph. God does often pour in those divine consolations that cause the saints to rejoice in afflictions; they had rather have their afflictions than want their comforts; God does candy their wormwood with sugar (Romans 5:5). You have seen the sun shine when it rains. The saints have had the shining of God's face when affliction has rained and dropped upon them. Thus we may rejoice in affliction, but we cannot rejoice in sin (Hosea 9:1): Rejoice not, O Israel, for joy, as other people, for you have gone a-whoring from your God. Sin is matter of shame and grief, not of joy. David, having sinned in numbering of the people, his heart smote him (2 Samuel 24:10), as the pricking of a vein lets out the blood; so when sin has pricked the conscience, it lets out the joy.

10. Affliction is a magnifying of a person (Job 7:17): What is man that you should magnify him, and visit him every morning? That is, visit him with affliction.

How do afflictions magnify us?

Answer 1. As they are signs of sonship (Hebrews 12:7): If you endure chastening, God deals with you as sons. Every print of the rod is a badge of honor.

2. As the sufferings of the godly have raised their fame and renown in the world — the zeal and constancy of the martyrs in their suffering have eternized their name: O how eminent was Job for his patience! (James 5:11): You have heard of the patience of Job. Job the sufferer was more renowned than Alexander the conqueror. Thus afflictions magnify a person, but sin does not magnify, but vilify him. When Eli's sons had sinned and profaned their priesthood, they turned their glory into shame; the text says they made themselves vile (1 Samuel 3:13). Sin casts an indelible blot on a man's name (Proverbs 6:32-33): Whoever commits adultery with a woman, a wound and dishonor shall he get, and his reproach shall not be wiped away.

11. A man may suffer affliction and bring honor to religion. Paul's iron chain made the gospel wear a gold chain; suffering credits and propagates the gospel: but committing of sin brings a dishonor and scandal upon the ways of God. Cyprian says that when in the primitive times a virgin who vowed herself to religion had defiled her chastity, Totum Ecclesiae Caetum erubescere — shame and grief filled the face of the whole congregation. When scandalous sins are committed by a few, they bring a reproach upon all that profess. As three or four brass shillings in a sum of money make all the rest suspected.

12. When a man's afflictions are upon a good account, that he suffers for Christ, he has the prayers of God's people. It is no small privilege to have a stock of prayer going; it is like a merchant that has a part in several ships: suffering saints have a large share in the prayers of others (Acts 12:5). Peter was in prison, but prayer was made without ceasing of the church to God for him. What greater happiness than to have God's promises and the saints' prayers? But when a man sins presumptuously and scandalously, he has the saints' bitter tears and just censures; he is a burden to all that know him, as David speaks in another case (Psalm 31:11): Those who did see me outside fled from me. So a scandalous sinner — the people of God fly from him; he is like an infected person, every one shuns and avoids him.

13. Affliction can hurt a man only while he is living, but sin does hurt when he is dead; as a man's virtues and alms may do good when he is dead, so a man's sin may do mischief when he is dead. When a spider is killed, the poison of it may do hurt; so the poison of an evil example may do much hurt when a man is in his grave. Affliction at most can but last a man's life, but his sin lives and does hurt when he is gone. Thus you see sin is far worse than affliction.

2. Sin is worse than death. Aristotle calls death the terrible of terribles, and Job calls it the king of terrors (Job 18:14), but sin is more deadly than death itself.

First, death, though it be painful, yet it were not hurtful but for sin. It is sin that embitters death and makes it sting (1 Corinthians 15:56): The sting of death is sin. Were it not for sin, though death might kill us, it could not curse us. Sin poisons death's arrow, so that sin is worse than death, because it puts a sting into death.

Secondly, death does but separate between the body and the soul; but sin (without repentance) separates between God and the soul (Judges 18:24): You have taken away my gods, and what have I more? Death does but take away our life from us; but sin takes away our God from us. So that sin is worse than death.

Thirdly, sin is worse than hell. In hell there is the worm and the fire, but sin is worse.

1. Hell is of God's making, but sin is none of his making. It is a monster of the devil's creating.

2. The torments of hell are a burden only to the sinner; but sin is a burden to God (Amos 2:13): I am pressed under you, as a cart is pressed that is full of sheaves.

3. In hell-torments there is something that is good. There is the execution of God's justice; there is justice in hell, but sin is the most unjust thing: it would rob God of his glory, Christ of his purchase, the soul of its happiness. So that it is worse than hell.

Fifthly, look upon sin in the manner of its cure; it cost dear to be done away. The guilt of sin could not be removed, but by the blood of Christ; he who was God must die and be made a curse for us before sin could be remitted. How horrid is sin that no angel or archangel, nor all the powers of heaven could procure the pardon of sin, but it cost the blood of God. If a man should commit an offense, and all the nobles should kneel upon their knees before the king for him; but no pardon could be had unless the king's son be arraigned and suffer death for him; all would conceive it was a horrible fact that must be the cause of this: such is the case here, the Son of God must die to appease God's anger for our sins. O the agonies and sufferings of Christ! 1. In his body; his head crowned with thorns, his face spit upon, his side pierced with the spear, his hands and feet nailed — Totum pro vulnere Corpus. 2. He suffered in his soul (Matthew 26:38). [〈 in non-Latin alphabet 〉], My soul is exceeding sorrowful to death. He drank a bitter cup mingled with curses; which made him though he were sanctified by the Spirit, supported by the Deity, comforted by angels, sweat great drops of blood, and cry out upon the cross, My God, why have you forsaken me? All this was to do away our sin; view sin in Christ's blood and it will appear of a crimson color.

Sixthly, look upon sin in the dismal effects of it, and it will appear the most horrid prodigious evil (Romans 6:23). The wages of sin is death, that is, the second death (Revelation 21:8). Sin has shame for its companion and death for its wages. A wicked man knows what sin is in the pleasure of it, but does not know what sin is in the punishment of it. Sin is Scorpio pungens, it draws hell at the heels of it. This hellish torment consists of two parts.

1. Poena damni, the punishment of loss (Matthew 7:23). Depart from me. It was a great trouble to Absalom that he might not see the king's face; to lose God's smiles, to be banished from his presence, in whose presence is fullness of joy, how sad and tremendous! This word "Depart" says Chrysostom is worse than the fire. Surely sin must be the greatest evil which separates us from the greatest good.

2. Poena sensus, the punishment of sense (Matthew 25:41). Depart from me, you cursed, into everlasting fire, prepared for the Devil and his angels. Why, might sinners plead, Lord, if we must depart from you, let us have your blessing; no, Go you cursed. But if we must depart from you, let it be into some place of ease and rest; no, go into fire. But if we must go into the fire, let it be but for a little time; let the fire be quickly put out; no, go into everlasting fire. But if it be so that we must be there, let us be with good company; no, with the Devil and his angels. O what an evil is sin? All the torments of this life are but Ludibrium & Risus, a kind of sport to hell-torments; what is a burning fever, to the burning in hell? It is called the wrath of the Almighty (Revelation 19:15). The Almighty God inflicts the punishment, therefore it will be heavy; a child cannot strike very hard, but if a giant strike he kills with a blow. To have the Almighty God to lay on the stroke, it will be intolerable. Hell is the emphasis of misery. The body and soul which have sinned together, shall suffer together; and these torments shall have no period put to them (Revelation 9:6). They shall seek death, and shall not find it. (Revelation 24:11). And the smoke of their torment ascends for ever and ever. Here the wicked thought a prayer long, a sabbath long; but how long will it be to lie upon beds of flames for ever; this word ever breaks the heart. Thus you see sin is the most deadly and execrable evil; look upon it in its original, in its nature, in the judgment and estimate of the wise; look upon it comparatively, it is worse than affliction, death, hell; look upon it in the manner of cure, and in the dismal effect, it brings eternal damnation; is there not then a great deal of reason that we should make this prayer, Deliver us from evil?

Use 1. Branch 1. Is sin such a deadly, pernicious evil, the evil of evils? See then what it is we are to pray most to be delivered from, and that is from sin. Our Savior has taught us to pray, Deliver us from evil. Hypocrites pray more against temporal evils than spiritual. Pharaoh prayed more to have the plague of hail and thunder removed, than his hard heart should be removed (Exodus 9:28). The Israelites prayed, Tolle Serpentes, Take away the serpents from us more than to have their sin taken away (Numbers 21:8). The hypocrite's prayer is carnal, he prays more to be cured of his deafness and lameness than of his unbelief. More that God would take away his pain, than take away his sin. But our prayer should be, Deliver us from evil. Spiritual prayers are best; have you a diseased body? Pray more that the disease of your soul may be removed than your body (Psalm 41:4). Heal my soul, for I have sinned. The plague of the heart is worse than a cancer in the breast. Have you a child that is crooked? Pray more to have its unholiness removed than its crookedness; spiritual prayers are more pleasing to God, and are as music in his ears. Christ has here taught us to pray against sin, Deliver us from evil.

2. Branch. If sin be so great an evil, then admire the wonderful patience of God that bears with sinners. Sin is a breach of God's royal law, it strikes at his glory; now, for God to bear with sinners who so provoke him, it shows admirable patience; well may he be called, the God of patience (Romans 15:4). It would tire the patience of the angels to bear with men's sins one day; but what does God bear? How many affronts and injuries does he put up? God sees all the intrigues and horrid impieties committed in a nation (Jeremiah 29:23). They have committed villainy in Israel, and have committed adultery, even I know, and am a witness, says the Lord. God could strike men dead in their sins, but he forbears and respites them. Methinks I see the justice of God with a flaming sword in his hand ready to strike the stroke, and patience steps in for the sinner; Lord spare him a while longer. Methinks I hear the angels saying to God, as the king of Israel to the prophet (2 Kings 6:21), Shall I smite them, shall I smite them? Lord, here is such a sinner, shall I smite him? Shall I take off the head of such a drunkard, swearer, sabbath-breaker? And God's patience says as the dresser of the vineyard (Luke 13:8), Let him alone this year. O the infinite patience of God, that sin being so great an evil, and so contrary to God, he should bear with sinners so long (1 Samuel 24:19). If a man find his enemy, will he let him go well away? God finds his enemies, yet he lets them go, he is not presently avenged on them. Every sin has a voice to cry to God for vengeance. Sodom's sin cried (Genesis 18:20), yet God spares men; but let not sinners presume upon God's patience — if they repent not, long forbearance is no forgiveness; God's patience abused will leave men more inexcusable.

3. Branch. If sin be so great an evil, then there is no sin little. There's no little treason; every sin strikes at God's crown and dignity; and in this sense it may be said, as Job 22:5, Are not your iniquities infinite? The least sin (as the Schoolmen say) is infinite objective, because it is committed against an infinite majesty. And besides, nothing can do away sin, but that which has an infiniteness in it. For though the sufferings of Christ (as man) were not infinite, yet the divine nature did shed forth an infinite value and merit upon his sufferings, so that no sin is little, there is no little hell for sin; as we are not to think any of God's mercies little, because they are more than we can deserve: so neither are we to think any of our sins little, because they are more than we can answer for. That sin we esteem lightest, without Christ's blood will be heavy enough to sink us into perdition.

4. Branch. If sin be so great an evil, then see from where all personal or national troubles come; they come from the evil of sin; our sins grow high, that makes our divisions grow wide: sin is the Achan that troubles us, it is the cockatrice's egg, out of which comes a fiery flying serpent. Sin is like Phaeton, who (as the poets feign) driving the chariot of the sun, set the world on fire. Sin like the planet Saturn has a malignant influence; sin brings us into straits (2 Samuel 24:14). David said to Gad, I am in a great strait (Jeremiah 4:17). As keepers of a field are they against her round about: as horses or deer in a field are so enclosed with hedges, and so narrowly watched, that they cannot get out: so, Jerusalem was so closely besieged with enemies, and watched that there was no escape for her. From where was this? Verse 18: This is your wickedness. All our evils are from the evil of sin. The cords that pinch us are of our own twisting. Flagitium & flagellum sunt tanquam Acus & Filum. Sin raises all the storms in conscience; the sword of God's justice lies quiet till sin draws it out of the scabbard, and makes God whet it against a nation.

5. Branch. If sin be so great an evil, then how little reason has any one to be in love with sin? Some are so infatuated with sin, that they delight in it. The devil can so cook and dress sin, that it pleases the sinner's palate (Job 20:12). Though wickedness be sweet in his mouth. Sin is as delightful to corrupt nature as meat to the taste. Sin is a feast on which men feed their lusts, but there's little cause to be so in love with sin (Job 20:14). Though wickedness be sweet in his mouth, it is the gall of asps within him. To love sin is to hug an enemy. Sin puts a worm into conscience, a sting into death, a fire into hell. Sin is like those locusts (Revelation 9:7): on their heads were as it were crowns like gold, and they had hair as the hair of women; and their teeth were as the teeth of lions; and they had tails like scorpions, and they had stings in their tails; after the women's hair comes the scorpion's sting.

6. Branch. If sin be so great an evil, then what may we judge of them who make light of sin? As if there were no danger in it; as if God were not in earnest when he threatens sin; or as if ministers were about a needless work, when they preach against sin. Some people make nothing of breaking a commandment; they make nothing of telling a lie, of cheating, of slandering, nothing of living in the sin of uncleanness; if you weigh sin in the balance of some men's judgments, it weighs very light; but who are those that make so light of sin? Solomon has described them (Proverbs 19:9): fools make a mock of sin, Stultus in vitia cito dilabitur, Isidor. Who but fools would make light of that which grieves the Spirit of God? Who but fools would put such a viperous sin in their bosoms? Who but fools would laugh at their own calamity, and make sport while they give themselves poison.

7. If sin be so great an evil, then I infer that there's no good to be gotten by sin; of this thorn we cannot gather grapes. If sin be so deadly an evil, then we cannot get any profit by it; no man did ever thrive upon this trade. Those atheists said (Malachi 3:14), It is in vain to serve God, and what profit is it? But we may say more truly, what profit is there in sin? (Romans 6:21) What [reconstructed: fruit] had you in those things, of which you are now ashamed? Where are your earnings? What have you gotten by sin? It has shame for its companion, and death for its wages. What profit had Achan of his wedge of gold? That wedge seemed to cleave asunder his soul from God. What profit had Ahab of the vineyard he got unjustly? The dogs licked his blood (1 Kings 21:19). What profit had Judas of his treason? For thirty pieces he sold his Savior and bought his own damnation. All the gain men get by their sins, they may put in their eye; nay, they must, and weep it out again.

8. If sin be so great an evil, see then the folly of those who venture upon sin, because of the pleasure they have in it (2 Thessalonians 2:12), who have pleasure in unrighteousness. As for the pleasure of sin: first, it is but seeming, it is but a pleasant fancy, a golden dream. Second, and besides, it is a mixed pleasure, it has bitterness intermingled (Proverbs 7:17). I have (says the harlot) perfumed my bed with myrrh, aloes and cinnamon. For one sweet here are two bitters. Cinnamon is sweet, but myrrh and aloes are bitter; the harlot's pleasure is mixed. There are those inward fears, and lashes of conscience, that embitter the pleasure. Third, if there be any pleasure in sin, it is only to the body, the brutish part; the soul is not at all gratified by the pleasure (Luke 12:19). Soul, take your ease. He might more properly have said, Body take your ease. The soul cannot feed on sensual objects. Fourth, in short, that pleasure men talk of in sin, is their disease; some take pleasure in eating chalk, or coals, this is from their disease. So when men talk of pleasure in eating the forbidden fruit, it is from the sickness and disease of their souls; they put bitter for sweet (Isaiah 5:20). O what folly is it for a cup of pleasure to drink a sea of wrath? Sin will be bitter in the end (Proverbs 23:31-32). Look not on the wine when it is red, when it gives its color in the cup; at last it bites like a serpent. Sin will prove like Ezekiel's scroll, sweet in the mouth, but bitter in the belly — Mel in Ore, Fel in Corde. Ask Cain now how he likes his murder? Achan how he likes his golden wedge? O remember that saying of Augustine, Momentaneum est quod delectat, aeternum quod Cruciat. The pleasure of sin is soon gone, but the sting remains.

9. If sin be so great an evil, then what wisdom is it to depart from evil? (Job 28:28) To depart from evil is understanding. To sin is to do foolishly: therefore to depart from sin is to do wisely. Solomon says (Proverbs 29:6), In every transgression there is a snare. Is it not wisdom to avoid a snare? Sin is a deceiver, it cheated our first parents; instead of being as gods, they became like the beasts that perish (Psalm 49:20). Sin has cheated all that have meddled with it; is it not wisdom to shun such a cheater? Sin has many fair pleas, and tells you how it will gratify all the senses with pleasure. But says a gracious soul — Christ's love is sweeter; peace of conscience is sweeter; what are the pleasures of sin to the pleasures of Paradise? Well may the saints be called Wise Virgins, because they spy the deceits that are in sin and avoid the snares. The fear of the Lord that is wisdom, and to depart from evil is understanding.

10. If sin be so great an evil, then how justifiable and commendable are all those means which are used to keep men from sin. How justifiable are a minister's admonitions and reproofs? (Titus 1:13) Rebuke them sharply — cuttingly; a metaphor from a surgeon that searches a wound and cuts out the proud flesh, that the patient may be sound. So God's minister comes with a cutting reproof, but it is to keep you from sin, and to save your souls. Si Meritò objurgaverit te aliquis, scito quia profuit. Seneca. Esteem them your best friends, who would keep you from sinning against God. If a man were going to poison or drown himself, were not he his friend who would hinder him from doing it? All a minister's reproofs are but to keep you from sin, and hinder you from self-murder; all is in love (2 Corinthians 5:11). Knowing the terror of the Lord, we persuade men. It is the passion of most to be angry with them that would reclaim them from sin (Amos 5:10). They hate him that rebukes in the gate. Who is angry with the physician for prescribing a bitter potion, seeing it is to purge out the peccant humor? It is mercy to men's souls to tell them of their sins. And surely those are priests for the devil (2 Chronicles 11:15), who see men go on in sin and ready to drop into hell, yet never pull them back by a reproof; nay, perhaps flatter them in their sins. God never made ministers as false glasses, to make bad faces look fair. Such make themselves guilty of other men's sins.

11. If sin be so great an evil, the evil of evils; then see what a bad choice they make, who choose sin to avoid affliction: as if to save the coat from being rent, one should suffer his flesh to be rent. It was a false charge that Elihu brought against Job (Job 36:21), You have chosen iniquity rather than affliction. This is a bad choice. Affliction has a promise made to it (2 Samuel 22:28), but sin has no promise made to it. Affliction is for our good, but sin is not for our good; it would entail hell and damnation upon us. Spira chose iniquity rather than affliction, but it cost him dear. He at last repented of his choice. He who commits sin to avoid suffering, is like one that runs into a lion's den to avoid the stinging of a gnat.

12. Inference. If sin be so great an evil, see then what should be a Christian's great care in this life, to keep from sin: Deliver us from evil. Some make it all their care to keep out of trouble; they had rather keep their skin whole, than their conscience pure: But our care should be chiefly to keep from sin. How careful are we to forbear such a dish, as the physician tells us is hurtful for us; it will bring the stone or gout? Much more should we be careful, that we eat not the forbidden fruit, which will bring divine vengeance (1 Timothy 5:22). Keep yourself pure. It has been always the study of the saints, to keep aloof off from sin (Genesis 39:9). How can I do this great wickedness and sin against God. (Psalm 19:13). Keep back your servant from presumptuous sins. It was a saying of Anselm, If sin were on one side, and Hell on the other, I would rather leap into Hell, than willingly sin against my God. O what a mercy is it to be kept from sin? We count it a great mercy to be kept from the plague and fire; But what is it to be kept from sin?

13. Inference. Is sin so great an evil; see then that which may make us long for Heaven, when we shall be perfectly freed from sin; not only from the outward acts of sin, but from the in-being of sin. In Heaven we shall not need to pray this prayer, Deliver us from evil. What a blessed time will it be, when we shall never have a vain thought more? Then Christ's spouse shall be sine macula & ruga — without spot or wrinkle (Ephesians 5:27). Now, there's a dead man tied to the living; we cannot do any holy duty but we mix sin; we cannot pray without wandering; we cannot believe without doubting: But then, our virgin souls shall not be capable of the least tincture of sin, but we shall all be as the angels of God.

In Heaven we shall have no temptation to sin. The old Serpent is cast out of Paradise, and his fiery [reconstructed: darts] shall never come near to touch us.

2. Use of Exhortation. And it has two distinct branches.

1. Branch. To all in general. If sin be so great and prodigious an evil; Then as you love your souls, take heed of sin. If you taste of the forbidden fruit, it will cost you dear, it will cost you bitter tears, it may cost you lying in Hell: O therefore flee from sin.

First, take heed of sins of omission (Matthew 23:23). It is as well dangerous not to do things commanded, as to do things forbidden. Some think it no great matter to omit reading Scripture. The Bible lies by like rusty armor, which they never use: They think it no great matter to omit family, or closet prayer; they can go several months and God never hear of them. These have nothing sanctified to them; they feed upon a curse; For every creature is sanctified by prayer (1 Timothy 4:5). The bird may shame many, it never takes a drop, but the eye is lifted up towards Heaven. Oh take heed of living in the neglect of any known duty. It was the prayer of a reverend holy man on his death bed, Lord, forgive my sins of omission.

Secondly, take heed of secret sins. Some are more modest than to sin openly in a balcony; but they will carry their sins under a canopy, they will sin in secret. Rachel did not let her father's images be seen, but she put them under her, and sat upon them (Genesis 31:34). Many will be drunk, and unclean, if they may do it that no body may see them. They are like one that shuts up his shop windows, but follows his trade within doors. But if sin be so great an evil, let me warn you this day, not to sin in secret; know, that you can never sin so privately, but that there are two witnesses always by, God and Conscience.

Thirdly. Take heed of your complexion sin. That sin which your nature and constitution does most incline you to. As in the hive there's a master bee, so in the heart there's a master sin (Psalm 18:23). I have kept myself from my iniquity: There is some sin that is the special favorite, the peccatum in deliciis; the darling sin, that lies in the bosom; and this does bewitch and draw away the heart. O beware of this.

Quest. How may this darling sin be known?

Answ. 1. That sin which a man does most cherish, and to which all other sins are subservient; This is the sin which is most tended and waited upon: The Pharisees' darling sin was vainglory, all they did was to feed this sin of pride (Matthew 6:2). That they may have glory of men: When they gave alms, they sounded a trumpet. If a stranger had asked the question, Why does this trumpet sound? The answer was, The Pharisees are going to give alms to the poor. Their lamp of charity was filled with the oil of vainglory (Matthew 23:5). All their works for to be seen of men. Pride was their bosom sin. Oftentimes covetousness is the darling sin; all other sins are committed to maintain this. Why do men equivocate, oppress, defraud, take bribes, all is to uphold covetousness.

2. That sin which a man does not love to have reproved, is the darling sin: Herod could not endure to have his incest spoken against: if John the Baptist meddles with that sin, it shall cost him his head.

3. That sin which has most power over one, and does most easily lead him captive, that is the beloved of the soul. There are some sins a man can better put off, and give a repulse to; but there is one sin, which, if it comes to be a suitor, he cannot deny, but is overcome by it; this is the bosom sin. The young man in the Gospel had a complexion sin which he could not resist, and that was the love of the world: His silver was dearer to him than his Savior. It is a sad thing a man should be so bewitched by a lust, that he will part with the Kingdom of Heaven to gratify it.

4. That sin which men use arguments to defend, is the darling sin. To plead for sin is to be the Devil's attorney. If the sin be covetousness, and we vindicate it; if it be rash anger, and we justify it (Jonah 4:9). I do well to be angry: This is the complexion sin.

5. That sin which does most trouble one, and fly in his face in an hour of sickness and distress, that is the beloved sin. When Joseph's brothers were distressed, their sin came to remembrance in selling their brother (Genesis 12:21). So when a man is upon his sick-bed, and conscience shall say, Do you not remember how you have lived in such a sin, though you have been often warned, yet you would not leave it. Conscience reads a Curtain Lecture: Sure that was the darling sin.

6. That sin which a man is most unwilling to part with, that is the darling sin. Jacob could, of all his sons, most hardly part with Benjamin (Genesis 42:36). Joseph is not, and Simeon is not, and you will take Benjamin away. So says the sinner, this and that sin I have parted with, but must Benjamin go? Must I part with this delightful sin? That goes to the heart. This is the Delilah, the beloved sin. O if sin be such a deadly evil, dare not to indulge any bosom sin: This is of all other most dangerous; like a humor striking to the heart, which is mortal. Leave open but one gap, the wild beast may enter at it. One darling sin lived in, is setting open a gap for Satan to enter.

4. Take heed of the sins which attend your particular callings. A calling you must live in. Adam in Paradise tilled the ground: God never sealed warrants to idleness: but every calling has its snare. As some sin in living out of a calling; so others sin in a calling. Remember how deadly an evil sin is, avoid those sins which you may be exposed to in your trade. Take heed of all fraud and collusion in your dealings (Matthew 7:12). Whatever you would that men should do to you, do you even so to them.

First, take heed of a deceitful tongue in selling: The Scripture makes it the character of one that goes to Heaven (Psalm 15:2). He speaks the truth from his heart. It is the custom of many to say, The commodity stands them in more, yet take less. This is hardly credible.

Secondly, beware of a deceitful balance (Hosea 12:7). The balances of deceit are in his hand: men, by making their weights lighter, make their account heavier.

Thirdly, beware of sophisticating, mingling and debasing commodities (Amos 8:6). They sell the refuse of the wheat. They would pick out the best grains of the wheat, and sell the worst at the same price as they did the best; to mix a coarser commodity with a fine, and yet sell it all for fine, is no better than deceit (Isaiah 1:22).

Fourthly, beware of stretching your consciences too far, or taking more a great deal for a commodity than it is worth (Leviticus 25:14). If you sell anything to your neighbor, you shall not oppress one another. There is a lawful gain allowed, yet one may not so advantage himself, as to damage another. Let that be the tradesman's motto (Acts 24:16). A conscience void of offense toward God, and toward man. He has a hard bargain, that does purchase the world with the loss of his soul.

Fifthly, sin being so deadly an evil, take heed of the appearance of sin (1 Thessalonians 5:22). Abstain from the appearance of evil. Abstain not only from apparent evil, but the appearance of evil: If it be not absolutely a sin, yet if it looks like sin, avoid it. He who is loyal to his prince, not only forbears to have his hand in treason, but he will take heed of that which has a show of treason. Joseph's mistress tempted him, and he fled and would not be with her (Genesis 39:12). An appearance of good is too little, and an appearance of evil is too much.

1. The appearance of evil is often an occasion of evil: Dalliance is an appearance of evil, and oftentimes it occasions evil. Touching the forbidden fruit, may occasion tasting. Dancing in Masquerades has often been the occasion of uncleanness.

2. The appearance of evil may scandalize another (1 Corinthians 8:12). When you sin against the brothers, and wound their weak conscience, you sin against Christ: sinning against a member of Christ, is a sinning against Christ.

Thus you see, sin being so deadly an evil, we should avoid all sin; sins of omission, secret sins, complexion sins, sins that attend our particular calling, indeed, the appearance of evil.

Quest. What means shall we use to be kept from the acts of sin?

R. If you would be preserved from actual and scandalous sins, labor to mortify original sin. If you would not have the branches bud and blossom, smite at the root. I know original sin cannot in this life be removed, but labor to have it subdued. Why do men break forth into actual sins, but because they do not mortify heart-sins. Suppress the first risings of pride, lust, passion: original sin unmortified will prove such a root of bitterness, as will bring forth the cursed fruit of scandalous sin.

2. If you would be kept from actual sins, think what an odious thing sin is. Besides, what you have heard, remember, sin is the accursed thing (Joshua 7:21). It is the abominable thing God hates (Jeremiah 44:4). O do not this abominable thing that I hate. Sin is the spirits of witchcraft. It is the devil's excrement; it is called [⟨ in non-Latin alphabet ⟩], filthiness (James 1:21). If all the evils in the world were put together, and their quintessence strained out, they could not make a thing so filthy as sin does. So odious is a sinner, that God loathes the sight of him (Zechariah 11:8). My soul loathed them. He who defiles himself with avarice, what is he but a serpent licking the dust? He who defiles himself with the lust of uncleanness, what is he but a swine with a man's head? He who defiles himself with pride, what is he but a bladder, whom the devil has blown up? He who defiles himself with drunkenness, what is he but a beast that has got the staggers. To consider how odious and base a thing sin is, would be a means to keep us from sinning.

3. If you would be kept from actual sins, get the fear of God planted in your hearts; Proverbs 16:6. By the fear of the Lord men depart from evil. Cavebis si pavebis; fear is a bridle to sin, and a spur to holiness. Fear puts a holy awe upon the heart, and binds it to its good behavior. By the fear of the Lord men depart from evil. When the Empress Eudoxia threatened to banish Chrysostom; Tell her, says he, I fear nothing but sin. Fear is janitor animae; it stands as a porter at the door of the soul, and keeps sin from entering: all sin is committed for want of the fear of God (Romans 3:14). Whose mouth is full of cursing and bitterness; their feet are swift to shed blood; there is no fear of God before their eyes. Holy fear stands sentinel, and is ever watching against security, pride, and wantonness. Fear is a Christian's life-guard, to defend him against the fiery darts of temptation. Si vis esse securus, semper time. The way to be safe is always to fear (Proverbs 28:14).

4. If we would be kept from actual sins, let us be careful to avoid all the inlets and occasions of sin. Run not into evil company: he that would not have the plague, will not go into an infected house. Guard your senses, which may be the inlets to sin. Keep the two portals, the eye, and the ear. Especially, look to your eye; much sin comes in by the eye; the eye is often an inlet to sin; sin takes fire at the eye. The first sin in the world began at the eye (Genesis 3:6). When the woman saw that the tree was good for food, and was pleasant to the eyes; then she took of the fruit thereof. Looking begat lusting; intemperance begins at the eye; looking on the wine when it is red, and gives its color in the glass, causes excess of drinking (Proverbs 23:21). Covetousness begins at the eye (Joshua 7:21). When I saw among the spoils, a goodly Babylonish garment, and a wedge of gold, I coveted and took them. The fire of lust begins to kindle at the eye. David walking upon the roof of his house, saw a woman washing herself, and she was (says the text) beautiful to look upon, and he sent messengers and took her, and defiled himself with her (2 Samuel 11:2). O therefore look to your eyes; Job made a covenant with his eyes (Job 31:1). If the eye be once inflamed, it will be hard to stand out long against sin. If the outworks are taken by an enemy, there's great danger of taking the whole castle.

5. If you would be kept from actual gross sin, study sobriety and temperance (1 Peter 5:8). Sobrii este, be sober. Check the inordinacy of appetite: sin does frequently make its entrance this way. By gratifying the sensitive appetite, the soul that is akin to angels, is enslaved to the brutish part. Many drink, if not to drunkenness, yet to drowsiness. The not denying the sensitive appetite, makes men's conscience so full of guilt, and the world so full of scandal. If you would be kept from running into sin, lay restraint upon the flesh: what has God given reason and conscience for, but to be a bridle to check inordinate desires?

6. If you would be kept from actual sins, be continually upon your spiritual watch.

1. Watch your thoughts (Jeremiah 4:14). How long shall your vain thoughts lodge within you? Sin begins at the thoughts. First men cherish revengeful thoughts, then they dip their hands in blood. Set a spy over your thoughts.

2. Watch your passions; passions of anger, passions of lust. The heart is ready to be destroyed by its own passions, as the vessel is to be overturned by the sail. Passion transports beyond the bounds of reason; it is brevis insania, Sen., a short frenzy. Moses, in a passion, spoke unadvisedly with his lips (Psalm 106:33). The disciples, in a passion, called for fire from heaven. A man in a passion is like a ship in a storm, that has neither pilot nor sails to help it, but it is exposed to the waves and rocks.

3. Watch your temptations. Satan continually lies in ambush, and watches to draw us to sin; Stat in procinctu diabolus; he is fishing for our souls: he is either laying of snares, or shooting of darts, therefore we had need watch the tempter, that we be not decoyed into sin. Most sin is committed for want of watchfulness.

7. If you would be kept from the evil of sin, consult with the oracles of God, be well versed in Scripture (Psalm 119:11). Your word have I hid in my heart, that I might not sin against you. The word is Anceps gladius, a two-edged sword, to cut asunder men's lusts. When the fogs and vapors of sin begin to arise, let but the light of Scripture shine into the soul, and it dispels those fogs: let the word of Christ dwell richly in you (Colossians 3:16). Alphonsus King of Aragon read over the Bible 14 times. The word shows the damnable evil of sin; it furnishes us with precepts, which are so many receipts and antidotes against sin. When Christ had a temptation to sin, he beat back the tempter, and wounded him three times with this sword of the Spirit, It is written.

Why do men live in sin, but because they either do not read the word, or do not believe it.

8. If you would be preserved from gross, presumptuous sin, get your hearts fired with love to God. Love has a great force in it, it is strong as death; it breaks the league between the heart and sin.

Two things in God cause love.

First, His orient beauty: Moses desired to see some glimpse of it; Lord, show me your glory.

2. His amazing love; what a prodigy of love was it, to give his Son out of his bosom, and lay such a jewel to pawn for our redemption. These two, the orient of God's beauty, and the magnitude of his love, may, like two loadstones, draw our love to God; and if we love him, we will not sin against him. He that loves his friend, will not by any means displease him. I have read of four men meeting together, who asked one another, What it was that kept them from sinning? One said, The fear of hell; another said, The joys of heaven; the third said, The odiousness of sin; the fourth said, That which keeps me from sin, is, love to God: shall I sin against so good a God? Shall I abuse love? Love to God is the best curb-bit to keep from sin.

9. If you would be kept from the evil of sin, be diligent in a calling. Dū laboribus omnia vendunt — Adam in Paradise must till the ground. Such as live idly expose themselves to sin: if we have no work to do, Satan will find us work. He sows most of his seed in fallow ground. A woman being much tempted to sin, came to Reverend Mr. Greenham for advice, what she should do to resist the temptation? He gave her this answer; Be always well employed, that so when Satan comes, he may find you busied in your calling, and you may not be at leisure to listen to his temptations.

10. If you would be kept from sin, fix the eye of your mind upon the beauty of holiness: holiness consists in our conformity to God; holiness is the sparkling of the divine nature; a beam of God shining in the soul. How lovely is Christ's bride, when decked and bespangled with the jewels of holiness? What makes the Seraphims angels of light but their holiness? Do but think with yourselves what a splendid glorious thing holiness is, and it will cause a disgust and hatred of sin, which is so contrary to it. The beholding of beauty, makes one out of love with deformity.

11. If you would keep from the evil of sin, meditate frequently of death. First, the unavoidableness of it (Hebrews 9:27): Statutum est, it is appointed for all once to die. We are not so sure to lie down this night in our bed, as we are to lie down in our grave. Secondly, the uncertainty of the time. We are but tenants at will; we hold our life at the will of our Landlord; and how soon may God turn us out of this house of clay? Death often comes when we least look for it. The flood (as some learned writers observe) came in the month Zif, or April, in the spring, when the trees were blossoming, and the birds singing; then came the flood, when they least looked for it. So often in the spring of youth, when the body is most healthy, and the spirits most sprightly and vigorous, and death is least thought on, then it comes. Could we think often and seriously of death, it would give a death's-wound to sin. Nihil sic revocato peocata quàm crebra mortis contemplatio. Augustine. No stronger antidote against sin than this: Am I now singing, and tomorrow may be dying? What if death should take me doing the devil's work? Would it not send me to him to receive my wages? Would but the adulterer think, I am now in the act of sin, but how soon may death come; and then I who have burned in lust, must burn in hell. This surely would strike a damp into him, and make him afraid of going after strange flesh.

12. If you would be kept from gross scandalous sins, beware of a covetous heart. Covetousness is a dry drunkenness. He who thirsts insatiably after the world, will stick at no sin, he will betray Christ and a good cause for money: Cui nihil satis eidem nihil turpe. Tacitus. 1 Timothy 6:10: The love of money is the root of all evil. From this root comes, first, theft. Achan's covetous humor made him steal the wedge of gold (Joshua 7:21). Covetousness makes the jails so full. Secondly, from this root comes murder. Why did Ahab stone Naboth to death, but to possess his vineyard? (1 Kings 21:13). Covetousness has made many swim to the crown in blood. Thirdly, from this bitter root of covetousness proceeds cozenage: it is the covetous hand that holds false weights. Fourthly, from this root of covetousness comes uncleanness. You read of the hire of a whore (Deuteronomy 23:18): for money she would let both her conscience and chastity be set to sale. O if you would be kept from the evil of sin, beware of covetousness which is the inlet to so many sins.

13. Let us be much in prayer to God, to keep us from engulfing ourselves in sin (Psalm 19:11): Keep back your servant from presumptuous sins. We have no power inherent to keep ourselves from evil. Arnoldus says, that man in his corrupt estate, has Aliqua reliquias vitae Spiritualis — some relics of spiritual life left: and Arminius says, man has a sufficiency of grace in himself, whereby he may, Abstinere à malo, abstain from evil. Free-will is a sufficient curb to check and pull him back from sin. But then what needed Christ to have taught us this prayer, Libera nos à malo, Deliver us from evil? If we have power of ourselves to keep from sin, what need we pray to God for power? Alas, if David and Peter who had a habit of grace, fell, for want of a fresh gale of the Spirit to hold them up, much more will they be in danger of falling, who have only the power of free will to hold them.

Let us therefore sue to God for strength to keep us from sinning; pray that prayer of David (Psalm 119:117): Hold you me up, and I shall be safe: and that other prayer (Psalm 17:5): Hold up my goings in your paths, that my footsteps slip not. Lord keep me from dishonoring you, keep me from the defiling sins of the age, that I may not be worse for the times, nor the times the worse for me. Keep back your servant from presumptuous sins. Lord, whatever I suffer, keep me from sin. The child is safe in the nurse's arms; and we are only safe from falling into sin, while we are held up in the arms of Christ and free grace.

2. Branch of the exhortation has an aspect to God's children, you that are professors, and carry Christ's colors, I beseech you, above all others, to take heed of sin; beware of any action that is scandalous and unbecoming the Gospel. You have heard what a prodigious hyperbolical evil sin is. Come not near the forbidden fruit (Hosea 4:15). Though Israel play the harlot, yet let not Judah offend. So, though wicked men run into sin, yet let not the spouse of Christ defile the breasts of her virginity. Sin does ill become any, but it does worse become professors. Dung is unsightly in the street, but to see it in the temple, how offensive is it? Leprosy in the foot does ill, but to see a leprous sore in the face is much worse. To see sin break forth in them, who have a face of religion, is most to be abominated. The sins of the wicked are not so much wondered at (Daniel 12:10). The wicked shall do wickedly. It is no wonder to see a toad spit poison; it was not so much wondered to see Cain, or Ahab sin; but to see Lot's incest, to see David's hands stained with blood, this was strange. When the sun is eclipsed, every one stands and looks upon it. So when a child of light is eclipsed by scandalous sin, all stand and gaze at this eclipse.

The sins of God's people do, in some sense, more provoke God, than the sins of the wicked. We read of the provoking of his sons and daughters (Deuteronomy 32:19). The sins of the wicked anger God, but the sins of his people grieve him. The sins of God's people have a more malignant aspect, and are of a blacker dye than others: there are those aggravations in the sins of God's people, as are not to be found in the sins of the unregenerate, in eight particulars.

For, first, the godly have something which may restrain them from sin. Wicked men, when they sin, have no principle to restrain them; they have wind and tide to carry them, but have nothing to pull them back from sin: but a child of God has a principle of grace to give check to sin. He has the impulses of God's Spirit dissuading him from evil; therefore for him to commit sin is far worse than for others. This is to sin more desperately; it is as if a woman should go about to kill the child in her womb. Christian, this you are going to do, when you sin presumptuously, you do what in you lies to kill the babe of grace in your soul.

Secondly, the sins of God's people are greater than others, because they sin against more mercy. This is like a weight put in the scale, it makes sin weigh heavier. God has given Christ to a believer, he has cut him off from the wild stock of nature, and grafted him into the true olive; and for him to abuse all this mercy, it is to out-do the wicked, and to sin with a higher aggravation, because it is to sin against greater love. How was Peter's sin enhanced and accented, that when Christ had done more for him than others, he had dropped some of the holy oil upon him; he had taken him into the number of the Apostles, he had carried him up into the Mount of Transfiguration, and shown him the glory of heaven in a vision; now that Peter should deny Christ after all this mercy, this was heinous, and could not be forgiven but by a prodigy and miracle of love.

Thirdly, the sins of the godly are worse, and have this aggravation in them, that they sin against more clear illuminations than the wicked (Job 24:13). They are of those that rebel against the light: light is there taken figuratively for knowledge. It can't be denied but the wicked sin knowingly; but the godly have a light beyond them, such a divine, penetrating light, as no hypocrite can attain to: they have better eyes to see sin than others, and for them to meddle with sin, and embrace this dunghill, how must this needs provoke God, and make the fury rise up in his face? Oh therefore you that are the people of God fly from sin; your sins are more enhanced, and have worse aggravations in them than the sins of the unregenerate.

Fourthly, the sins of the godly are worse than the sins of the unregenerate; for when they sin, it is against greater experiences. They have felt the bitterness of sin in the pangs of the new birth, and afterwards God has spoken peace, and they have had an experimental taste how sweet the Lord is; and yet, after these experiences, that they should touch the forbidden fruit, venture upon a presumptuous sin, how does this enhance and aggravate their guilt, and is like putting a weight more in the scale to make their sin weigh heavier? The wicked, when they sin, never tasted the sweetness of a heavenly life; they never knew what it was to have any smiles from God; they never tasted anything sweeter than corn and wine, therefore no wonder if they sin: but for a child of God, who has had such love-tokens from heaven, and signal experiences, for him to gratify a lust, how horrid is this! It was an aggravation of Solomon's sin, that his heart was turned from the Lord which had appeared to him twice (1 Kings 11:9).

Fifthly, the sins of the godly are greater than others, because they sin against their sonship. When wicked men sin, they sin against the command; but when the godly sin, they sin against a privilege, they abuse their sonship. The godly are adopted into the family of heaven, they have a new name: is it a light thing [said David] to be son-in-law to a king? So to be called the sons of God, to be heirs of the promises, is no small honor: now, for such to run into any open offence, it is a sinning against their adoption; they hereby make themselves vile; as if a king's son should be tumbling in the mire, or lie among swine.

Sixthly, the sins of the godly are worse than others, because they are committed against more vows and engagements. They have given up their names to God; they have bound themselves solemnly to God by oath (Psalm 119:106). I have sworn that I will keep your statutes: and, in the Supper of the Lord, they have renewed this sacred vow: and, after this, to run into a presumptuous sin, it is a breach of vow, a kind of perjury, which dyes the sin of a crimson color.

Seventhly, the sins of the godly are worse than others, because they bring a greater reproach upon religion: for the wicked to sin, there's no other expected from them: swine will wallow in the mire. But when sheep do so, when the godly sin, that redounds to the dishonor of the gospel (2 Samuel 12:14). By this deed you have given great occasion to the enemies of the Lord to blaspheme. A stain in scarlet — every one's eye is upon it. For the godly to sin, it is like a spot in scarlet, it is more taken notice of, and it reflects a greater dishonor upon the ways of God. When the sun is eclipsed, everyone stands and looks upon it: so when a child of light is eclipsed by scandalous sin, all stand and gaze at this eclipse. How does the gospel suffer by the miscarriages of the godly? Their blood can never wash off the stain that they bring upon religion.

Eighthly, the sins of the godly are worse, because they are a means to encourage and harden wicked men in sin: if the wicked see the godly to be loose and uncircumspect in their lives, they think they may do so too. The wicked make the godly their pattern, not in imitating their virtues, but their vices; and is not this fearful to be a means to damn others? These are the aggravations of the sins of the godly; therefore you, above all others, beware of presumptuous sins: your sins wound conscience, weaken grace, and do more highly provoke God than the sins of others: and God will be sure to punish you; whoever escapes you shall not (Amos 3:3). You only have I known of all the families of the earth, therefore I will punish you for all your iniquities. If God does not damn you, yet he may send you to hell in this life. He may cause such agonies and tremblings of heart, that you may be a terror to yourselves. You may draw near to despair, and be ready to look upon yourselves as cast-aways. When David had stained himself with adultery and murder, he complained of his broken bones (Psalm 51:8). A metaphor to set forth the grief and agony of his soul: he lay in sore desertion three quarters of a year, and it is thought he never recovered his full joy to his dying day. Oh therefore you, who belong to God, and are enrolled in his family, take heed of blemishing your profession with scandalous sin; you will pay dear for it; think of the broken bones. Though God does not blot you out of his book, yet he may cast you out of his presence (Psalm 51:11). He may keep you in long desertion. You may feel such lashes in your conscience, [that you may roar out, and think yourselves half in hell.]

So much for the first, Deliver us from evil; we pray to be delivered from evil in general, that is, sin.

2. In special, Deliver us from evil: we pray to be delivered from evil, under a three-fold notion.

First, from the evil of our heart. It is called [⟨ in non-Latin alphabet ⟩], an evil heart (Hebrews 3:12).

Secondly, from the evil of Satan. He is called [⟨ in non-Latin alphabet ⟩], the Evil One (Matthew 13:19).

Thirdly, from the evil of the world. 'Tis called an evil world (Galatians 1:4).

1. In this petition, Deliver us from evil; we pray to be delivered from the evil of our heart, that it may not decoy and trapan us into sin: the heart is the poisoned fountain, from which all actual sins flow (Mark 7:21). Out of the heart proceed evil thoughts, fornications, murders. The cause of all evil lies in a man's own breast. All sin begins at the heart. Lust is first conceived in the heart, and then it is midwifed into the world. Where does rash anger come from? The heart sets the tongue on fire. The heart is a shop or work-house where all sin is contrived and hammered out. How needful therefore is this prayer, [reconstructed: Deliver us from evil], from the evil of our hearts. The heart is the greatest seducer, therefore the Apostle James says, every man is drawn away of his own lust and enticed (James 1:14). The Devil could not hurt us, if our own hearts did not give consent. All that he can do is to lay the bait, but it is our fault to swallow the bait.

O let us pray to be delivered from the lusts and deceits of our hearts; Deliver us from evil. Luther feared his heart more than the Pope or Cardinal, and it was Austin's prayer, Libera me Domine à meipso, Lord, deliver me from myself. It was good advice one gave to his friend, Caveas teipsum; beware of the bosom-traitor, the flesh. The heart of man is the Trojan Horse, out of which comes a whole army of lusts.

2. In this petition, Deliver us from evil, we pray to be delivered from the evil of Satan. He is [⟨ in non-Latin alphabet ⟩] the Evil One (Matthew 13:19).

Quest. In what respect is Satan the Evil One?

Answ. 1. He is the first inventor of evil (John 8:44). He plotted the first treason.

2. His inclination is only to evil (Ephesians 6:12).

His constant practice is doing evil (1 Peter 5:8).

4. All the evils and mischiefs that fall out in the world, he has some hand in them.

First, he hinders from good (Zechariah 3:1). He showed me Joshua the high priest standing before the Angel of the Lord, and Satan at his right hand to resist him.

Secondly, he provokes to evil; he put it into Ananias's heart to lie (Acts 5:3). Why has Satan filled your heart to lie to the Holy Ghost? The Devil blows the fire of lust and strife. When men are proud, the old serpent has poisoned them, and makes them swell. Thus he is the Evil One, and well may we pray, Lord deliver us from the Evil One. The word Satan, in the Hebrew signifies an opponent or adversary.

1. He is a restless adversary, he never sleeps; spirits need no sleep. He is a Peripatetic, he walks about (1 Peter 5:8), and how does he walk? Not as a pilgrim, but as a spy; he narrowly observes where he may plant his pieces of battery, and make his assaults with most advantage against us. Satan is a subtle engineer; there is no place that can secure us from Satan's assaults and [reconstructed: Inroads]. We find him while we are praying, hearing, meditating. We are sure of his company, uncertain how we came by it.

2. Satan is a powerful adversary; he is armed with power. He is called [in non-Latin alphabet], The strong man (Luke 11:21). He takes men captive at his pleasure (2 Timothy 2:26): who are taken captive by him at his will. The Greek [in non-Latin alphabet] means who are taken alive by him. It alludes to a bird that is taken alive in the snare; thus you see he is the evil one. The devil's work is to angle for men's souls; he lays suitable baits. He allures the ambitious man with honor, the covetous man with riches; he hooks his baits with silver; he allures the lustful man with beauty; he tempts men to Delilah's lap, to keep them from Abraham's Bosom. The devil glories in the damnation of souls; how needful then is this prayer? Deliver us from evil. Lord, keep us from the Evil One. Though Satan may solicit us to sin, suffer us not to give consent. Though he may assault the castle of our hearts, yet let us not deliver up the keys of the castle to our mortal enemy.

3. In this petition, "Deliver us from evil," we pray to be delivered from the evil of the world. It is called an evil world (Galatians 1:4) — not but that the world (as God made it) is good; but through our corruption it becomes evil, and we had need pray, "Deliver us from an evil world."

Quest. In what sense is it Saeculum malum, an evil world?

Answ. 1. As it is a defiling world. It is like living in an infectious air; it requires a high degree of grace to keep ourselves unspotted from the world (James 1:27). It is as hard to live in the world and not be defiled, as to go much in the sun and not be tanned.

1. The opinions of the world are defiling: that a little religion will serve the turn; like leaf-gold, it must be spread but thin. That morality runs parallel with grace; that to be zealous, is to be righteous over-much. That it is better to keep the skin whole, than the conscience pure. That the flesh is rather to be gratified, than mortified. These opinions of the world are defiling.

2. The examples of the world are defiling; examples have a great force in them to draw us to evil. — Princeps imperio magnus exemplo major: princes are looking-glasses which we dress ourselves by; if they do evil, we are apt to imitate them. Great men are copies we set before us, and usually we write most like the copy when it is blotted; there is a great proneness in us to follow the examples of the world. Therefore God has put in a warning against it (Exodus 23:2): "You shall not follow a multitude to do evil." How easily are we hurried to sin, when we have the tide of natural corruption, and the wind of example to carry us. Lot was the world's wonder; the complexion of his soul kept pure in Sodom's infectious air. The River of Peru in America, after it has run into the main sea, keeps fresh, and does not mingle with the salt waters: to this river might Lot be compared, whose piety kept fresh in Sodom's salt water. Bad examples are catching (Psalm 106:35): "They were mingled among the heathen, and learned their works." Had we not need then pray, "Lord, deliver us from this evil world?" Living in the world is like travelling in a dirty road.

2. It is an evil world, as it is an ensnaring world. The world is full of snares. Company is a snare, recreation a snare, oaths are snares, riches are golden snares — Opes irritamenta malorum. The Apostle speaks of the Lust of the Flesh, the Lust of the Eye, and the Pride of Life (1 John 2:16). The Lust of the Flesh is beauty, the Lust of the Eye is money, the Pride of Life is honor; these are the natural man's trinity. In mundo splendor Opum, Gloriae Majestas, Voluptatum illecebrae ab amore Dei nos abstrahunt. The world is a flattering enemy; whom it kisses, it often betrays; it is a silken halter. The pleasures of the world, like opium, cast men into the sleep of security. Lysimachus sold his crown for a draught of water; so many part with Heaven for the world. It is an ensnaring world; the King of Armenia was sent prisoner to Queen Cleopatra in golden fetters. Too many are enslaved with the world's golden fetters; the world bewitched Demas (2 Timothy 4:10). One of Christ's own apostles was caught with a silver bait. It is hard to drink the wine of prosperity and not be giddy. Thus the world through our innate corruption is evil, as it is a snare (1 Timothy 6:9): "They that will be rich, fall into temptation and a snare." If an angel were to live here, there were no danger of the world's ensnaring him, because he has no principle within to receive the temptation: but we have a corrupt principle that suits with the temptation, and that makes us always in danger.

3. It is an evil world, as it is a discouraging world. It casts scorn and reproach upon them who live virtuously; what, you will be holier than others? Wiser than your ancestors? The world deals with the professors of religion, as Sanballat did with the Jews when they were building (Nehemiah 4:1). He mocked the Jews, and said, "What do those feeble Jews, will they fortify themselves? Will they revive the stones out of the heaps of rubbish that are burnt?" So the wicked world casts out squibs of reproach at the godly: what, will you build for Heaven? What needs all this cost? What profit is it to serve the Almighty? Thus the world would pluck off our chariot wheels when we are driving towards Heaven: they are called cruel mockings (Hebrews 11:36). It requires a great measure of sanctity to withstand the discouragements of the world, to dance among serpents, to laugh at reproaches, and bind them as a crown about our head.

4. It is an evil world, as it is a deadening world. It dulls and deadens the affections to heavenly objects. The world cools holy motions, like a damp in a silver mine which puts out the light; earthly things choke the seed of the Word. A man entangled in the world is so taken up about secular concerns, that he can no more mind the things above, than the earth can ascend, or the elephant fly in the air. And even such as have grace in them, yet when their affections are belimed with the earth, they find themselves much indisposed to meditation and prayer — it is like swimming with a stone about the neck.

5. 'Tis an evil world, as it is a maligning world. It does disgust and hate the people of God (John 15:19). Because you are not of the world, therefore the world hates you. Hatred is 〈 in non-Latin alphabet 〉, (as Aristotle says) against the whole kind. Haman's hatred was against the seed of the whole Jews. When you can find a serpent without a sting, or a leopard without spots, then you may expect to find a wicked world without hatred. The white that is shot at is piety (Psalm 38:20). They are my adversaries, because I follow the thing that good is. The world pretends to hate the godly for something else, but the ground of the quarrel is holiness. The world's hatred is implacable; anger may be reconciled, hatred cannot. You may as well reconcile heaven and hell as the two seeds. If the world hated Christ, no wonder it hates us (John 15:18). The world hated me before it hated you. Why should any hate Christ? This Blessed Dove had no gall, this Rose of Sharon did send forth a most sweet perfume; but this shows the world's baseness, it is a Christ-hating and a saint-eating world. Had not we need pray, Deliver us from this evil world?

6. It is an evil world, as it is a deceitful world.

First. There is deceit in dealing (Hosea 12:7). He is a merchant, the balances of deceit are in his hand. The Hebrew word Rimmah in [reconstructed: Piel], signifies both to deceive and to oppress. He who dares use deceit will not spare to oppress.

Secondly, there is deceit in friendship (Proverbs 20:6). But a faithful man who can find? —Trita frequensque via est per amici fallere Nomen.— Some use too much courtship in friendship: they are like trumpets which make a great noise, but within they are hollow. Some can flatter and hate, commend and censure. Mel in Ore, Fel in Corde. Dissembled love is worse than hatred.

Thirdly, there is deceit in riches (Matthew 13:22). 〈 in non-Latin alphabet 〉, The deceitfulness of riches. The world makes us believe it will satisfy our desires, and it does but increase them; it makes us believe it will stay with us, and it takes wings (Proverbs 23:5).

7. It is an evil world, as it is a disquieting world. 'Tis full of trouble (John 16:33). The world is like a bee-hive, when we have tasted a little honey, we have been stung with a thousand bees. Saint Basil was of opinion, that before the fall, the rose did grow without prickles; but now, every sweet flower of our life has its prickles. There are many things cause disquiet; loss of friends, law-suits, crosses in estate: relations are not without their troubles. Some are troubled that they want children, others troubled that they have children; the world is a vexing vanity. If a man be poor, he is despised by the rich; if he be rich, he is envied by the poor. If we do not find it an ensnaring world, we shall find it an afflicting world; it has more in it to [reconstructed: wean us] than tempt us. The world is a sea, where we are tossed upon the surging waves of sorrow, and often in danger of shipwreck; the world is a wilderness, full of fiery serpents. [What storms of persecution are raised against the righteous? (2 Timothy 3:12.)] The wicked are briars (Micah 7:4), where Christ's sheep lose some of their golden fleece. Then had not we need pray, Lord deliver us from being hurt by this evil world? Why should we love the world? Though we are commanded to love our enemies, yet this enemy we must not love (1 John 2:15). Love not the world.

I have been all this while opening the first sense of this petition, Liber a nos à malo, Deliver us from Evil; we pray to be delivered from sin in general, and to be delivered from evil under this three-fold notion, from the evil of our heart, from the evil of Satan, from the evil of the world; before I leave this, let me insert a caution.

Caution. Not that our abstaining from, or forbearing the external acts of sin is sufficient to entitle us to salvation; but when we pray, Deliver us from Evil, there is more implied in it — namely, that we make a progress in holiness. Being divorced from sin is not enough, unless we are espoused to virtue; therefore in Scripture, these two are joined (Psalm 34:14). Depart from Evil, and do Good. Romans 12:9. And Isaiah 1:16. Cease to do Evil — learn to do well. 2 Corinthians 7:1. Let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness. Leaving sin is not enough, unless we embrace righteousness. Virtutis est magis honesta agere quàm non Turpia, as it is in the body, it is not enough that the disease be stopped, but it must grow in health. So it is in the soul; it is not enough acts of sin be forborne, (which is the stopping of a disease) but it must be healthy, that is, grow in holiness.

Use, Which reproves those who labor only to suppress the outward acts of sin, but do not press on to holiness. They cease from doing evil, but do not learn to do well; their religion lies only in negatives. They glory in this, that they are given to no vice, none can charge them with any foul miscarriages (Luke 18:11). God, I thank you, that I am not as other men are; extortioners, unjust, adulterers. This is not enough; you must advance a step further in solid piety. It is not enough, that a field be not sown with tares or hemlock; but it must be sown with good seed. Consider two things.

1. If this be the best certificate you have to show, that you are not guilty of gross sins, God makes no account of you. A piece of brass though it be not so bad as clay, yet not being so good as silver, it will not pass for current coin. So though you are not grossly profane, yet not being of the right metal, wanting the stamp of holiness, you will never pass current in heaven.

2. A man may abstain from evil, yet he may go to hell for not doing good (Matthew 3:10). Every tree that brings not forth good fruit, is hewn down and cast into the fire. Why were the foolish virgins shut out? They had done no hurt, they had not broke their lamps; but their fault was, there was no goodness in them, they had no oil in their lamps. Oh! therefore let us not content ourselves in being free from gross acts of sin, but let us launch forth further in holiness. Let us cleanse ourselves from all pollution perfecting holiness.

Secondly, Deliver us from Evil; that is, from temporal evil; we pray that God will either prevent temporal evils, or deliver us out of them.

1. We pray that God will prevent temporal evils; that he will be our screen to stand between us and danger (Psalm 7:1). Save me from them that persecute me. We may lawfully pray against the plots of the wicked, that they may prove abortive. That though they have a design upon us, they may not have their desire upon us (Psalm 141:9). Keep me from the snare which they have laid for me.

2. We pray, that God will deliver us out of temporal evils. That he will remove his judgments from us, whether famine, sword, pestilence (Psalm 39:10). Remove your stroke away from me. Yet with this caution.

Caution. We may pray to be delivered from temporal evils, only so far as God sees it good for us. We may pray to be delivered from the evil of sin absolutely, but we must pray to be delivered from temporal evils conditionally, so far as God sees it fitting for us, and may stand with his glory.

Use. In all the troubles that lie upon us, let us look up to God for ease and succor; Deliver us from evil (Isaiah 8:19). Should not a people seek to their God? To blame then are the Papists, who knock at the wrong door. When they are in any trouble, they pray to the Saints to deliver them. When they are in danger of shipwreck, they pray to Saint Nicholas; when they are in the fit of a fever, they pray to Saint Petronelle; when they are in travail, they pray to Saint Margaret. How unlawful it is to invoke Saints in prayer, I will prove from one Scripture (Romans 10:14). How then shall they call on him, in whom they have not believed? We may pray to none but such as we may believe in, but we ought not to believe in any Saint, therefore we may not pray to him. The Papists have in their Lady's Psalter directed their prayers for deliverance to the Virgin Mary. Deliver me O Lady, Benedicta Domina, in manibus tuis reposita est nostra salus; O you blessed Lady, in your hands our salvation is laid up. But Abraham is ignorant of us (Isaiah 63:16). The Saints and Virgin Mary are ignorant of us.

To pray to Saints is idolatry advanced to blasphemy. Our Savior has taught us better, in all our distresses to pray to God for a cure, Deliver us from evil — he only knows what our troubles are, and can give us help from trouble; he only that laid the burden on can take it off. David went to God (Psalm 25:17). O bring me out of my distresses. God can with a word heal (Psalm 107:20). He sent forth his word and healed them. He delivered the three children out of the fiery furnace, Joseph out of prison, Daniel out of the lions' den. This proves him to be God, because none can deliver as he does (Daniel 3:29). There is no other God that can deliver after this sort. Let us then in all our straits and exigencies seek to God, and say, Deliver us from evil.