Meditations upon the Lords prayer with a preparatory preamble to the right understanding, and true use of this pattern : contemplated by the author during the time wherein his house was visited by the pestilence 1665 and is dedicated to them, by whose charity God preserved him and his family, from perishing in their late troubles / ... by ... Geo. Withers.

Meditations upon the Lords prayer with a preparatory preamble to the right understanding, and true use of this pattern : contemplated by the author during the time wherein his house was visited by the pestilence 1665 and is dedicated to them, by whose charity God preserved him and his family, from perishing in their late troubles / ... by ... Geo. Withers.

Table of contents

Title page

To the Authors Chriſtians, Friends (by whoſe Charity, GOD, hath hitherto preſerved him in manifold troubles and ſufferings) Grace and Peace in our Lord Jeſus Chriſt.

THE PREAMBLE.

THE PREFACE OF The LORDS PRAYER. Offering many Particulars to conſideration, pertinent to other Duties an Objects of our Chriſtian Faith; as well as to the true underſtanding and right uſe of that Prayer, without impoſing upon any, ought more then he ſhall conſcientiouſly believe▪ till convinced by better informatiion; which the Author humbly prays all his Readers to remember, for prevention of uncharitable Prejudice.

The firſt Petition. Hallowed be thy Name.

The ſecond Petition. Thy Kingdom come.

The third Petition. Thy Will be done in earth, as it is in Heaven.

The fourth Petition. Give us this day, our daily bread, &c.

The fifth Petition. And, forgive us our treſpaſſes, as we forgive them that treſpaſs againſt us.

The ſixth Petition. And lead us not into Temptation; But deliver us from evil.

The Epilogue. For, thine is the Kingdom, the Power and the Glory for ever.

§

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MEDITATIONS UPON The Lords Prayer: WITH A PREPARATORY PREAMBLE, To the Right Underſtanding, and True Uſe of this PATTERN.

Contemplated by the Author, during the time, wherein his Houſe was viſited by the Peſtilence 1665. and is dedicated to them, by whoſe Charity, God preſerved him and his Family, from periſhing in their late troubles.

That, which we have, we are oblig'd to give,

In recompence, of that which we receive,

And, with ſome, this will reliſh, though it be

Fruit gather'd from an aged Wither'd Tree.

Many particulars, pertinent to theſe laſt times, are hereby offered to conſideration, by the ſaid Authour, Geo. Withe [...] ▪

Legite, & perlegite.

Read all, leſt wrong, by prejudice enſue,

Either unto this Author, or to you:

For, ſince all cannot be expreſt together,

One place muſt often help expound another.

LONDON, Printed in the Year 1665.

To the Authors Chriſtians, Friends (by whoſe Charity, GOD, hath hitherto preſerved him in manifold troubles and ſufferings) Grace and Peace in our Lord Jeſus Chriſt.

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THe repute of a POET, which I have had among ſome, hath cauſed many Pious well-meaning perſons to ſuſpect that Meditations upon a Subject of this Nature, are neither proper to me, nor like to produce any conſiderable Esteem or Effect: y [...]t, I have better hopes; for, Poeſie is a good Gift, vouchſafed for a pr [...]paratory to Prophecy, and oft hath been improved to the honour of God, by thoſe who abuſed it not to ſerve the World, the F [...]ſh, and the Devil. In ſome degrees, it hath alſo been ſo ſanctified unto me, by Gods Grace, that many who had a ſiniſter Opinion of that Faculty, have acknowledged themſelves profited th [...]reby, in Duti [...]s relating both to GOD and Man; which makes me hop [...]ful, theſe Muſings will not be Fruitleſs.

I have rcceived ſeaſonable Refreſhments, from many of you, whoſe Perſons or Names, I yet know not, nor am likely to know whilſt I live; therefore, I must commit your Reward to him who knows you, and will remember your kindneſſes, when we have quite forgotten each other. I know, that you who are living, expect nothing from me toward a Recompence; and the greateſt number of my known Friends in this City, have their Reward already; for, I believe they are with God. Yet, to diſcharge my Conſcience (that the like Charity may not ſeem caſt away upon thoſe, who may as much need it, and better deſerve it) I endeavoured to leave behind me a grateful Teſtimony, which might be ſome evidence, that, I conſumed not the remainder of my life (preſerved by your Mercy) either in idleneſs, or in living wholly to my ſelf; and among other ſuch-like endeavourings (partly publiſhed, and partly reſerved in private hands) compoſed the enſuing Meditations, during my ſolitarineſs in the late Peſtilence, as alſo, that I might have been found well-doing, if God ſhould have then called me.

[Page] This, being finiſhed by his Gracious aſſiſtance, I now offer it up for a Thank-oblation to him; and bequeath it alſo, as a token of my gratitude to you, who are yet living, hoping it will be acceptable to both, being the Fruit of his Mercy and yours, without more of mine, then the putting that into words, which God put into my heart, when I had no Book but his; nor ſo much in memory, w [...]itten by any humane Author upon this Subject, as may be comprehended in one line; and, being carried upon the wings of my ſingle Contemplation to various Objects, like an Eagle flying every way to ſeek food for her ſelf and her Eaglets; you will here finde ſome things perhaps, which will be offenſive to weak ſtomacks: But, I know it is wholeſome, and am confident that if it be taſted without prejudice, it will at laſt, be pleaſing to their Appetites, who at firſt diſguſt it. However, I have well intended it, and Gods will be done.

VVe may in Judgement differ in ſome Caſes

As innocently, as we do in Faces:

But, in our Failings, if preſerve we ſhall

The Bond of Love, it makes amends for all.

Until, therefore, convinc'd by Truth Divine,

Enjoy your Conſcience, and leave me to mine.

He, that ſo doth not, though he Truth profeſs,

Shall elſe, retain it in unrighteouſneſs,

And, he, whom Loving Caution, doth offend,

VVill, that while, be nor mine, nor his own Friend.

Savoy, Decemb. 30. 1665.

I am, your Faithful and humble Servant, GEO. WITHER.

THE PREAMBLE.

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IF all that which is comprehended, and may be pertinently apprehended, by every Contemplative Soul, ſeriouſly meditating the Words and Actions of our bleſſed Redeemer whilſt he continued upon earth, it would unqueſtionly be believed, that St. John the Evangeliſt, did not Hyperbolize, when in the verſe concluding his Goſpel, he affirmed, that, beſides what he had therein expreſſed, Jeſes did many other things, which if they ſhould be all written, he ſuppoſed that even the world it ſelf, could not contain the Books that ſhould be written. Therefore, it cannot be juſtly expected, that all which is contained in that brief Form of Prayer recommended to his Diſciples then living, can poſſibly be made forth explicitely in every Eſſential and Circumſtantial pertinency thereof, by the ſingle Faculty of any one contemplative Believer, how large ſoever his Intellectual Capacity may be: much leſs can it be expected from me, who, by what I have endeavoured to raiſe up my Soul thereby to entertain the true Spirit of Prayer, can reach to but a part of thoſe Notions, which may be extracted from that Body of Devotion, whereby the powerful and true performance of our duty in Prayer is evidenced and preſerved: yet for as much as it hath been much ſtifled in this laſt Generation, by meer Formalites, and by multiplying ſuch vain words as our Saviour terms Babling; and in regard, ſome alſo [Page] (in other reſpects good and Pious men) have totally neglected that wholeſome Form of Words; and otherſome ſuperſtitiouſly repeated them for faſhionſake onely, without any ſence of what is thereby petitioned for, either toward the advance of Gods Glory, or of their own well-being; I have added my Mite, to rectifie that which I think ought to be reformed.

2. It cannot be denyed, but that many have made an Idolatrous and ſuperſtitious uſe of Gods written Word, and particularly of this ſuperlative Form of Prayer, as if the bare repetition thereof (even in an unknown Tongue) were a Charm effectual to ſuch ends as they fancy, though they neither underſtand the meaning of the Words, nor (if they do) endeavour ſo to conform their devotion and affections thereto, that it may be made acceptable according to his intention who preſcribed it: For, he gave it to be uſed either literally, or in the ſence of his Original words indifferently, as alſo to be a ſtanding Patern, whereby all verbal and mental Prayers ſhould be regulated, leſt we ſometimes blaſpheam God, or curſe our ſelves inſtead of praying for Bleſſings; or, leſt we err by that vain babling, which our Saviour reprehended in the hypocritical Scribes and Phariſees. Chriſt Jeſus very well knew, both by his Divine Wiſdom, and experimentally, by aſſuming our humane Nature, all our defects and infirmities, and therefore gratiouſly provided this Expedient for preventing ſuch errors; and, the whole Catholick Church hath found juſt Cauſe to praiſe him for that Condeſcention, being one ſpecial means to preſerve the principal Worſhip of God, from being totally adulterated, or elſe quite buried, under the rubbiſh of humane Inventions; as it was when Heatheniſh Idolatries firſt crept in; and as now it is, where the myſtery of Iniquity, is almoſt at higheſt: For, [Page] though the ſpirituality and true life of Religion and Divine Worſhip, conſiſteth not altogether in outward Formalities, yet, unleſs it hath ſome bodily exiſtence, and external Clothing whereby it may be made perceptible, and apprehenſive, in ſome degree, by our humane Faculties, it could neither be known, or long retained; though there may be ſome intellectual glimmerings thereof in ſuch as are ſupernaturally illuminated: much leſs could it be communicated from man to man, by thoſe corporeal Organs, which are the Mediums whereby the affections and inclinations of our ſouls are made known to our ſelves and other men; upon which conſiderations, I am perſwaded that they who totally neglect, and they who ſuperſtitiouſly affect his Form of Prayer, are equally reproveable.

I acknowledge there is in many, an excellent gift of extempore vocal Prayer, pertinent to the ſtirring up of Devotion and Pious Affections in themſelves and other men; and with much reverence I comply therewithal and aſſent thereto when I am admitted to partake in their Devotions; yea, and without envying Gods diſpenſations to them, by whom I ſee my ſelf to be far excelled: For, he who diſpenſeth his Gifts as he pleaſeth, made Aaron, who was inferiour to Moſes in other Graces, ſuperiour to him in vocal expreſſions. I ingenuouſly confeſs my ſelf alſo to be ſometimes aſhamed to be ſilent where ſuch duties are performed; but, my natural modeſty, and my want of memory (or ſomewhat worſe) renders me fearful to ſpeak before an Aſſembly. Perhaps, my ſecret pride tempts me to preſerve by ſilence a better opinion in others of my ability in that kinde, then I have; But, whatſoever occaſions it in me, I ſuſpect that better men then I are otherwhile liable to the ſame temptation through the ſame defect, and may [Page] have need of premeditated words. To ſay the whole Truth, my verbal Devotions are frequently ſo broken into diſ-joynted parts, and ſo diſſatisfactory to my ſelf, that I cannot hope they will be plauſible to my hearers, unleſs I had time to put them into better order; which when I have done in the beſt mode I can, I think defective, until I have perfited my Devotions with that Prayer, whereupon I have grounded my enſuing Meditations; and am perſwaded, that Form is not always added ſuperſtitiouſly to other Prayers; and that their Devotions are acceptable, who in ſincerity, and with a true deſire to expreſs their neceſſities, or thankfulneſs to God, offer up unto him their prayers or praiſes in words wanting Grammatical coherence, and in ſuch Language as they are able: For, if we are pleaſed to hear our little Children ſtammer out their wants and affections, in ſuch imperfect terms as they are capable of, though it be nonſence; much more doth our Heavenly Father, who better knows our Infirmities (and requires no more of any man then he hath given him) take delight in their good endeavours, who proſecute them as they are able, though in much childiſh weakneſs; which appears by his Sons care taken to prevent the deſpiſing and offending of ſuch, by their ſtronger brethren. He knew alſo, that the moſt perfect could not attain to that perfection without means of improvement, and therefore left them this Form of Prayer; which, if right uſe be thereof made, may be to the wiſeſt of them, great advantages many wayes.

4. I know well, that not a few, who ſeem to have acquired moſt perfections, and to be better qualified for performance of ſuch Duties then many of their brethren, are otherwhile fain to uſe ſet Forms of Prayer compoſed by their National Churches, or by particular [Page] pious men; and I ſuppoſe it to be a great weakneſs in them, who for no other reſpect, are offended thereat, or with ſuch as therein joyn: For, if it be allowable to joyn in a vocal extempore Prayer, with him, the ſcope of whoſe Petitions we cannot know until we hear them, (and whoſe Prayers are at that time, a ſet Form to his Auditory, if not to him who ſpeaks them) doubtleſs we may with leſs ſcruple pray with another, whoſe words we know beforehand, and wherein we finde nothing repugnant to this Patern left us by our Saviour. In ſuch Prayers or Praiſes, whether publick on private, Extempore or ſet Forms, I can joyn with any perſon or Congretion profeſſing, Faith in Jeſus Chriſt; ſo they be not wittingly, willingly, malitiouſly, and impenitently, ſcandalous in Doctrine or manners; though there may be ſome deficiency or ſuperfluity in Words or Forms; and in ſuch conrformities, I demean my ſelf without giving cauſe of diſturbance to their Devotions with whom I communicate; yea, and without uncharitably cenſuing them in my heart, as to that which is contrary to my Judgement. For, I know the beſt men, and the beſt humane Forms, have their defects, and that their duties and divine Myſteries are known to them but in part. Therefore when in their Preachings or Divine Worſhippings, I hear and heed ought which to my underſtanding, is not Orthodox or comely; or expreſſions inſiſted upon, or attributes given to perſons, or things, of whoſe truth I am not certain; then, inſtead of abſolute compliance therein, I waving that, lift up my heart in ſecret to God, beſeeching him to pardon what is miſdone or miſſaid, by others, or miſunderſtood by me, if I have miſapprehended their pious meanings.

5. The Forms of Prayer and Praiſes dictated by the Holy Ghoſt, and recorded in the Pſalmes, or other [Page] Books of Holy Scripture, I can uſe without ſcruple in the ſame words, either in the Original, or in any other Language that I underſand, as occaſions require: but, not without premeditating the diſtinct Myſteries in them contained, whereby I may be conſcientiouſly ſatiſfied, what particular Myſtery, is touched in the whole and in every particle, leſt (as I ſaid before) I may ſometimes blaſpheam or curſe inſtead of praying, by miſapplying that to one, which is properly appliable to another: And thoſe Maledictions to my own Enemies, which are intended onely to the Adverſaries of Chriſt: or, left I take thoſe Attributes to my ſelf in my ſingle Capacity, which are properly due to none but to Jeſus Chriſt, and to me and others, no otherwiſe, then as we are Members of his Myſtical Body. This is not ſo much heeded by ſome as it ought to be, who make frequent uſe of Davids Pſalmes at adventure, in their publick and private Devotions. With much precaution therefore, I endeavour as I am able, to pray and praiſe GOD, in thoſe words of his own▪ which I finde recorded in the Old Teſtament, with reſpect to what was Legally, and to what was evangelically to be conſidered; knowing it required much heed to avoid ſuch miſtakes as we might elſe incur, by a negligent uſe of them. But this Form of Prayer, which I have now meditated upon, is made ſo plain and ſo ſuitable to the whole, and to every individual Member of Chriſts Myſtical Body, as alſo to the meaneſt capacities, that it may ſafely be repeated ſingly and joyntly in the literal ſence. Yet I have obſerved, (and I think am not therein deceived) that, God hath permitted many wiſer men then I am, to be ſubject to miſapprehenſions, in the duties of Praiſe and Prayer, and particularly, in the uſe of this unqueſtionable Form; and perhaps hath ſo permitted it, thereby [Page] to prove and exerciſe their Humility, Patience, Prudence and Love; which being well conſidered, together with that Chriſtian Liberty, which ought to be preſerved without Infringement (and from over-far inlarging the limits thereof) would qualifie the Conteſt among diſſenting Brethren, and therefore I have here, to that end, precautioned ſo much as I conceive may be pertinently extracted from the ſubject I have now in hand; and it gives me occaſion of many particular hints to that purpoſe; For,

This is a Charm, made by the beſt Phyſician,

Which (if applyed without ſuperſtition)

Cures and ſecures; Tis a Catholicon,

Compounded for the uſe of every one:

In weal and wo, in every differing Caſe;

For every Change, in every Time and Place;

For each State, Perſon, Sex, Age, and Degree,

Whether mean, high, low, rich or poor they be,

Single or Congregated, if, they pray it

Hallowed with Faith and Love, as well as ſay it:

For ſaid in words it may be, yet not pray'd,

And, pray'd it may be, though in words, not ſaid:

Who ever, therefore, ſhall not be partaker

Of profit by it, cannot blame the Maker.

6 Some, overſtrictly, confine other men, within their juriſdiction, to their ſet Forms of Prayers and Worſhips, upon ſuch penalties is are unmercifully deſtructive to the peace, eſtates, relations and perſons of thoſe who are by them compelled; becauſe, their tender unſatiſfied Conſciences will not permit that complyance which is required, leſt they ſhould thereby violate that obedience which they believe is owing to a Superior Power, and to him who is the ſole Judge in all Cauſes relating to his own Supremacy: And, if that be unfeignedly [Page] their Plea, without reſpect to any carnal ſelf-ends, and no unqueſtionable Evidence produced, proving that their Principles or practices tend to the violation of the Moral Law, or to the breach of the Common Peace, by their default, it ſeems very hard meaſure to compel them, contrary to the Law of Nature, or the ancient Priviledges of their Nation, actively to ſubmit unto that which is offenſive to their Conſciences in reſpect of God, and repugnant to that Light which is in them; eſpecially, when they are queſtioned upon bare ſuſpitions, or by the clandeſtine Informations of perſons having no good report; as alſo, before they ſhall be convinced of erring, by better Arguments then compulſion, and the arbitrary will and pleaſure of thoſe, who are neither authorized to judge of matters relating to God alone; nor have means to take true cagnizance of ſuch ſecrets as cannot certainly be known to any but to God himſelf. The conſequents of ſuch inforcements are not onely deſtructive to their perſons and Families, who are compelled if they ſubmit not; or, hazzardous to their ſouls who ſubmit contrary to what they believe in their hearts; becauſe, they become thereby guilty, of that which is abhorred of God (to whom alſo, that is unpleaſing which is unwillingly performed, though it be what he himſelf commandeth;) but, it is alſo miſchievous, or at leaſt unprofitable to the Impoſers, as will be made probable in what followes. To the clean all things are clean, and that which defiles one will not defile another, if conſcienciouſly acted without any meer carnal and ſelf-end. St. Paul ſaid (Rom. 14 14.) he was perſwaded by Chriſt Jeſus, That there is nothing unclean in it ſelf; yet, to him who believeth any thing to be unclean, to him it is unclean; And, in that reſpect, we are exhorted in the ſame Chapter, to follow [Page] thoſe things which tend to peace, and whereby we may edifie one another, without giving juſt cauſe of offence to our weak Brethren; or, of blaſpheaming, to them who are without; or, of infringing the Chriſtian Liberty, which permitteth the profeſſion, practiſe or omiſſion of things indifferent, ſo far forth as they are honeſt, juſt, of good report among good men, and tending to edification in the love and fear of God, And it is very conſiderable, that the inforcing ſuch things, one way or another, produceth one of the moſt miſchievous conſequences in the world, both to thoſe who compel them, and to them among whom they live: for, when they have conſtrained men by hope or fear of temporary advantages or diſadvantages, to deſtroy their Conſciences (which makes them men of no Conſciences, and thereby ſuch as have alſo no God) they do by that imprudence, add none to their own Party, but ſuch wicked Hypocrites, and ſecret Traytors, as otherwhile become a Plague both to thoſe who offered violence to their pretended conſciences; and to all other good men with whom they have to do: for, whatſoever Oaths they take, whatſoever Covenants they make, whatſoever Ingagements they enter into, they uſually become falſe and perfidious to thoſe who truſted them, as ſoon as they finde it may be to their particular advantage; And I have long obſerved, that thoſe Formalities in Divine Worſhip, which are ſubmitted unto through fear, and even thoſe principles of Truth which are profeſſed for carnal ends onely, did never make any ſuch to be the better men; and I therefore wonder what they hope to get by it, who by compulſion make proſelytes or Conformiſts to their Judgement and Practice, thoſe who are neither truly ſerviceable to God, to their Country, or to whom they are compelled; except it be for this end, that when ſuch Impoſers have ſervices [Page] to be done, which none but the moſt damnable Villanes will do, they may know where to finde them.

7. I am no accepter of Perſons or Parties, further then I finde them qualified according to the Principles of Love and Truth: therefore, execuſe me, though I am bold to ſay, there are ſome other ſo unreaſonably adverſe to all Forms, Ceremonies and Cuſtoms, how expedient ſoever to prevent diſorder and cure Ignorance, (although not evil in themſelves) that they can hardly be prevailed upon by any Arguments to conform unto them in their own perſons, or to allow them to others whoſe conſciences incline them thereunto; though they cannot make forth, how without ſome of them, they and other men could have ſo eaſily been made acquainted with the ſoul and ſpiritual exiſtence of Religion, had they wanted a bodily form whereby it might be rendred apprehenſive. Theſe Oppugners of all Formalities in Divine Worſhip, which are not in poſitive terms commanded (though not countermanded in the written Word of God) do not well heed that the Primitive Church, and even they themſelves admit ſome ſuch to be neceſſary, or at leaſt expedient; as, admitting women to participate in the Sacrament of the Lords Supper, with many more. Nor obſerve they, that the Holy Ghoſt, hath permitted the Church of Chriſt to tolerate the Obſervation of ſuch Ceremonies for a time, as might tend to prevent Perſecution, advance Piety, or elſe to the preſervation of civil Peace and humane Society, though not warranted in expreſs terms. And that Liberty ſeemeth approveable by the practice of the Primitive Church, when the neceſſities of times, places, or the conſtitutions of the people did rationally require it; and when no more was impoſed on weak Believers, then they had ſtrength to bear; ſuch things as were then ſeaſonable [Page] being injoyned or permitted, but at ſome times, in ſome places, and upon emergent occaſions, to be ſo long onely, and no longer continued; and no other force uſed but loving compellations, by reaſonable Arguments; and no wrong is done to them upon whom ſuch force irreſiſtably prevails: Nor are ſuch things juſtly reputed burthenſome, which neceſſity requireth (though they have accidentally ſome evil Conſequence) when they evidently prevent greater evils. Such was the circumciſing of Timothy, the obſerving of the Jewiſh Sabbath, the forbearance of things ſtrangled, or offered to Idols, or eating, or not eating of meats, with other ſuch, whereof ſome were longer, and ſome leſs while continued, laid aſide, and reaſumed by particular Churches; and rejected again as occaſion required without Schiſm. This Sobriety and Chriſtian prudence, being now imitated, would renew tbat Peace and brotherly Concord, which is almoſt Vniverſally deſtroyed by a barbarous violence, or imprudent Zeal, to the hazzad of all true Piety and Morality, through their intemperancy, who more deſire to accompliſh their own ſelf-will, then the Will of God: For the moſt part of diſſenting Parties are equally ſuperſtitious and injurious, both to themſelves and others in things which they oppugne or reprove, when their uſe or not uſing them is magiſterially required or denyed; eſpecially, when ſuch things, as are expedient, and at ſome other times not ſo, are at all times obſtinately inſiſted upon, as thoſe were by ſome of Old, which are called Beggerly Rudiments; the forbidding whereof when they were needful, and the inforcing their continuance when needleſs, is as abſurd a practice, as to take from thoſe who would learn to read, the liberty of naming the letters, and ſpelling them ſyllable after ſyllable, to make up the words; and to enjoyn [Page] all thoſe who can read perfectly, to do the ſame; yet (though it be not heeded by all) the like abſurdity may be obſerved in what relates to the duty and gift of Prayer and Thankſgivings; and that many wiſe and good men (as I think) in other reſpects, have erred both in judgement and practice, by inclining over-much to the Left-hand, or to the Right.

8. I acknowledge it is an excellent gift to be able to pray and ſpeak publickly, without premeditation upon all occaſions, with a ſober confidence, in words pertinent to the matter in hand, and to the neceſſities of thoſe to whom we ſpeak, or for whom we pray; ſo it be done with a ſincere heart, and a true ſence of that for which we are petitioners; as alſo, with a reverend regard to the Majeſty of God: But all have not this gift, who have that opinion of themſelves; for, this Faculty may be onely a branch of the gift of Prayer in the vocal part thereof, and may be ſo well counterfeited, that none but God himſelf, can diſcern the frothineſs of it: for, he that hath a ſtrong retentive Memory, a voluble Tongue, and but an ordinary natural Wit, may by long endeavouring to get his Livelyhood, or catch Opinion thereby, (plauſibly and without heſitation) act over that, which he hath often read or heard ſpoken by other men; and ſo well perſonate the ſame, that it may ſeem to proceed from an extraordinary gift of the Holy Ghoſt; yet, be nothing ſo; and his many good words flow from carnal affections, inclining him to ſeek the accompliſhing of ſome pleaſing ſelf-end, by the practice thereof; and his performances amount to no more then the Actors of Interludes attain unto in other Countries, where their Comedies and Tragedies, are not penned for them to their hands, as with us: for, the Actors having firſt deſigned a Plot among themſelves, ſpeak [Page] extemporarily, by the ſtrength of their natural Wit, according to their general Deſign, as occaſions are mutually given; and otherwhile, he that hath moſt Ignorance, if he hath alſo impudence and confidence enough, wins moſt applauſe, becauſe the greateſt number of the Auditory being more ignorant then he, perceive not the abſurdities committed in a quick and ſudden delivery; and ſo perhaps it frequently happeneth among ſpeakers and hearers of extempore Prayers

9. The true Gift of Prayer, though it is alſo powerful in words, conſiſteth not wholly in vocal expreſſions, but principally in ſuch a frame of Spirit, as enables us according as the Apoſtle exhoreth, to Pray continually, not thereby intending we ſhould be always ſpeaking or bearing, to the neglect of other neceſſary duties, but that we ſhould as much as poſſibly keep our hearts always in ſuch a temper (by retaining implicitely what is at ſometimes to be explicitely uttered) that, ſuch ejaculations, and upliftings of the heart as are pertinent to Prayer and Thankſgivings, may be at all times in readineſs to be vocally or internally applyed upon every occasion offered. And ſet Forms of Prayer, uſed in National Churches, or particular Congregations, or private Families, are not to be deſpiſed as if no effects of the Spirit: for, ſo far forth as they are without intermixture of meer humane Inventions, or ſuperſtitious additions, they are outflowings from the Spirit of Prayer, and often helpful to teach the ignorant how to pray in ſecret; there being very many who had no other viſible means of Inſtruction, who nevertheleſs, by Gods bleſſing thereupon, have been thereby enabled both to pray as they ought to do, and alſo to inſtruct others. Moreover, ſomewhat pertinent to that duty is otherwhile thereby brought to their remembrances, who [Page] had been elſe in a total ignorance of that Duty; and it may be brings likewiſe advantages to them who are moſt knowing; yea to many who now think thoſe Forms altogether needleſs. Doubtleſs therefore, thoſe Forms are ſtill profitable to ſome, and might be ſo to more, if they were not ſo wilfully impoſed and oppoſed as they are, to the violation of the Chriſtian Liberty, and Charity on both ſides. For, if all men could believe, at they rationally may, that the Spirit of God is concurrently aſſiſting to many who pray without premeditation in extempore words, they might as reaſonably believe, that the Prayers compoſed in a time of Reformation, by thoſe pious men, who in many ſufferings (even to the loſs of their lives) teſtified their ſincerity, are ſtill aſſiſted and accompanied by the ſame Spirit, which firſt dictated them in ſuch words, as might neither be unacceptable to God, nor an offenſive ſtumbling-block to the weak Converts of thoſe times wherein they were compoſed. And, if this be granted, Why ſhould we not likewiſe think, that all thoſe Forms of Prayer, and Praiſe whatſoever, which were at any time Originally inſpired by the Spirit of God, (whether ſuddenly or by premeditation) will always be effectual for them, who ſhall pray in the ſame Form, with the ſame integrity of heart, and with the ſame intentions, when the neceſſities or occaſions are the ſame? eſpecially when upon well weighing the words, they ſhall and may, if need be, tacitely or explicitely wave ſuch of them (or their commonly received ſence) as the mutability of events, or the practice of the times (or their miſunderſtanding of them) hath made offenſive to them, or the conſciences of their weak Brethren, to whom offence may be thereby given? For, this is no more then we do (if we do as we ſhould) when we pray in the [Page] words of Davids Pſalms, the literal ſence whereof may be in ſome places retained, and muſt be waved in ſome other, leſt we pervert the meaning of the Holy Ghoſt.

10. In thus uſing our Chriſtian Liberty and Prudence, if we become offenſive to any againſt our wills, it is an offence rather taken then given; yea, ſuch an offence as will of neceſſity be, and cannot be totally avoided, whether we joyn with others in their Forms of Prayer and Praiſe, or abſent our ſelves from them; becauſe, whether we communicate or not, we ſhall offend ſome weak Brethren, on one hand or the other, unleſs we will exclude all from being our Brethren in Chriſt, who are not altogether one with us in our judgement and practice in each circumſtance; which I ſhall never do, in regard, in ſuch things at we differ upon, it fares with us, as with ſuch as paint the ſimilitude of a City or Caſtle, which may much differ in the portraicture, yet each ſeveral reſemblance be true; becauſe, the ſeveral ſtations, in which the Artiſts take view of the place will occaſion a great diſſimilitude of that which is repreſented. We therefore, in ſuch things as I now treat of, can by no means be preſerved blameleſs or excuſed, but by taking heed that we ſin not againſt our own Conſciences or knowledge in what we do, nor judge uncharitably of thoſe who in like manner believe and act, as they are perſwaded in their hearts; and in proſecuting that whereby, (if it be offenſive) greater offences may be avoided. This being well conſidered; as alſo, that there is no publick Liturgy, or private ſet Form of Prayer, extant to my knowledge, in the Chriſtian world ſo abſolutely perfected of all occaſions, perſons, times, places, but that it may juſtly, admit of ſome additions or alterations, except onely this which was recommended to his Church by our Saviour, and is [Page] therefore commonly called The LORDS PRAYER: this we ought to adhere unto as the onely ſtanding Form and Pattern to be Vniverſally received by all Chriſtians, as it hath been by all true Believers ever ſince the firſt inſtitution thereof; and wherein, they ought unanimously to joyn without ſcruple, until the Kingdom comes to perfection on earth, which we thereby pray for. Herein, we may all together joyn in words comprehending every particular Member of Chriſt Jeſus, and his whole Myſtical Body, ſpeaking as it were with one mouth for and in the name of all. And it contracts a common treaſure of Mercies (though not in the Popiſh ſence, or to be diſpoſable as that Church fancies) out of which every Individual Member of the true Catholick Church, is relieved and provided for, both to his temporary and ſpiritual well-being: yea, many millions before they had any more then a potential Being, as alſo many after they had a viſible Being, were and are benefited thereby, and reduced from being deſpiſers or heedleſs of that gracious Proviſion which was made for them; and to the enjoyment whereof their own prayers, whilſt they were in that minde could not elſe have brought them; no nor any other Mediator, but the Author of this Prayer. Nevertheleſs, this excellent Form ought neither to be ſuperſtitiouſly uſed as it is by ſome, or compulſively impoſed upon any, who is conſcienciouſly ſcrupulous of uſing it, until he ſhall be fully convinced of that whereof he doubteth. The Chriſtian Liberty which I take unto my ſelf, and allow to all other men, in things relating to God and their Conſciences, I have as occaſions were from time to time offered, declared in ſeveral Tracts heretofore written, intending nothing in a diſreſpective way of oppoſition, to any National [Page]Churches, or Particular Congregations, or Perſons, except to the malignant Conventicle of Antichriſt onely; but that all they who have proteſted againſt it, may agree together in that Truth, to the glory of God, and to the mutual edifying of each other in love. For,

The Spouſe of Chriſt hath Daughters many a one;

But, ſo fair as their Mother, ſhe hath none:

However, to the blackeſt, fair befal;

For, I have an affection for them all.

11. I have made this Preamble larger then I thought it would have been when I began; but it is not material whether I preach in the Porch, or in the Church, ſo I teach true Doctrine, and may reſpectively be heard. Many Precautions, appearing neceſſary to prevent ſuch Objections as might probably obſtruct my good purpoſe, have occaſioned the ſpinning of ſo long a thread: yet, I ſhall preſume to make a little longer, to clear the way to a right underſtanding and uſe of that which Chriſt hath left to his Church, both for a Pattern of Prayer and Praiſe, and to make that more plain which I have touched upon before. The Romaniſts will have that, and all Publick Prayers, made in the Latine Tongue, as being now the holy Catholick Language; and as if the Vnity of the Church in Prayer, conſiſted in ſpeaking the ſame words, though not underſtood: which is an Antichriſtian Principle, wherein lieth a grand cheat. Some, who joyn in words that they underſtand not, moved in Conſcience toward God to do as they are taught, (and knowing no other way of ſerving and worſhipping) may, as I believe, pray in and by the Spirit, helping them in their ignorance, as Paul ſeems to imply: but the Doctrine and practice of their Teachers, is directly [Page] contradictory to that Apoſtles practice, and demonſtrates by what ſpirit they are guided. We ought to pray both in the Spirit, and with our underſtanding alſo, as far as it will extend. This Prayer may be uſed in the Original words, or in any other Language, by them who underſtand it, and in our Mother-tongue, tranſlated into ſuch words as contain the true ſenſe thereof. It comprehends, as is aforeſaid, explicitely or implicitely, all things whatſoever eſſentially pertinent to the glory of God, and the well-being of his people in general and in particular, throughout all times, and upon all occaſions: inſomuch, that by conforming to that Pattern, or the ſenſe thereof, though in variety of Languages, the Catholick Church may be truly ſaid to retain an Uniformity of Prayer, and be preſerved guiltleſs of offering by ſtrange fire, and of making petitions repugnant to Gods will, or contradictory to each other, or unprofitable to the Petitioners, though the Devotions of individual perſons, be not perfectly hallowed according to the purity of the whole Sanctuary. Yet ſtill, a meer formal and ſuperſtitious uſe thereof, makes it not onely ineffectual, but offenſive, in ſtead of being an Oblation acceptable to God. As when it is but verbally repeated for faſhion ſake, without reverence or heed to what we ſay; or, when according to the Popiſh mode, ſo or ſo many Pater Noſters (as they call them) are huddled up by tale, and a meritoriouſneſs aſcribed to ſuch ridiculous performances; which is not onely by them attributed to that empty Vanity, but a Supererogation alſo, deſerving ſo much over and above the ſupplying of each Petitioners perſonal wants, to increaſe their Church-Treaſury, that it affords enough (as they pretend) to ſell, or confer to the advantage of whom their Supreme Officer pleaſeth, to eaſe or deliver out of her feigned Purgatory, [Page] them whoſe own merits were not ſufficient to diſcharge them thence, by the merits of Jeſus Chriſt. This, and other ſuperſtitious abuſes of the Lords Prayer, hath cauſed many to miſapprehend or neglect the right uſe thereof; and the ignorance which is in ſome well-meaning Believers, of that large portion of their duties, and of Gods revealed will and gracious intentions, couched in thoſe few words, hath made them prefer their own and other mens imperfect conceptions before it, and to offer up ſometimes fooliſh, uncharitable, & preſumptuous requeſts, tending onely to the fulfilling of their own luſts, and lengthened out with many vain Tautologies and repetitions, rendring it otherwhile weariſome to themſelves, and neither pleaſing to God or men. I being deſirous to prevent and cure ſuch vanities and errors in my ſelf and others, was inclined to endeavour it by ſeriouſly meditating this Form of Prayer, dictated by our Saviour, without taking notice what other men had thence extracted, even by wholly depending on the aſſiſtance of that Spirit which can beſt inform what was intended by the Author, leſt I might be pre-poſſeſſed with ſuch Notions and Opinions, as have miſled others into a miſunderſtanding. And, I beſeech all thoſe to whom theſe Meditations may come, even in the love of Jeſus Chriſt, and for his ſake and their own, not to read them by ſcraps, without heeding the whole Context, (as it hath oft happened both to the Readers diſadvantage and mine, in peruſing ſome of my former Writings:) nor to preſuppoſe that I have inſerted any Clauſe with an intent to pleaſe or diſpleaſe any for my own perſonal advantage, or to the injurious diſadvantage of any who are of a contrary judgement to mine; leſt that prejudice begets hatred, and lets into them ſuch an evil Spirit as will never be driven out again by any Charmers, though the Charmer charm never ſo wiſely;

[Page] 12. To proſecute my intention without interruption, God lately gave me a fit opportunity, by ſhutting me up, as it were, from the world, and the world from me; which being declared with ſuch circumſtances as occurred, may perhaps make that which I have meditated, the more effectual to ſome; and to that end I will here inſert it. During the great Mortality yet continuing, and wherein God evidently viſited his own Houſhold, his Enemies took not onely notice thereof with inſultation, as if it nothing concerned them in the way of correction, but preſumed alſo they ſhould be advantaged thereby. At the ſame time my little Family, conſiſting of three perſons onely, was viſited; and I, with my dear Conſort, long detained in daily expectation of Gods Divine purpoſe concerning our perſons; yet with confidence whether we were ſmitten or ſpared; lived or died, it would be in mercy: for, having nothing left to make us in love with this world, we had placed our beſt hopes in the world it come; whereby, ſufficiently comforted, we entertained Gods Angel under our roof without fear of Death or Hell, believing he was ſent rather for good, then to do any execution to our detriment. To uphold this belief, God had extraordinarily prepared before that day of trial, ſuch a competency of things needful in ſickneſs and health, to ſupply all wants, during ſuch a time, as that Viſitation was likely to laſt, (or our lives, if it long continued) that, we caſt aſide all care and fear of the future, applying our ſelves to that only which beſt befitted out preſent condition, as free from all inward diſturbances, as if Health, Wealth, and Liberty, had been at full enjoyed, and neither Peſtilence, War, or Famine, within a thouſand miles of our Habitation. When I ſought the World, I loſt it, with all I had therein; ſo that if God had not inclined his Servants [Page] to provide for me, I might truly have ſung this old Catch,

Now I am a Gallant; for, my Friends have left me

Neither Money in my Purſe, nor a Rag to ſhift me.

But, they have been inſtrumental by their charity, to add one ſignal Experiment more, to thoſe many which I have heretofore had of the fulfilling of this conditional promiſe, Seek firſt the Kingdom of God, and all other things ſhall be miniſtred unto you: For, though I am a very negligent Seeker, carrying about me many pricks in the fleſh, and pull-backs tempting from that duty, the mercy of God ſufficiently ſupplied what was then wanting; and, by that portion of a diſcerning Spirit which he hath given me, I think it may be truly ſaid, he hath fed me by Angels, by Men, yea, and ſometimes by Ravens, ſo that few men in my time, of my degree, can ſay, he bad ſuch kind friends with ſo little deſert, or ſo many malicious enemies without juſt cauſe; and both ſo neceſſary to make me well pleaſed with my Lot.

13. This made me deſirous to ſpend thoſe days of recluſe, (which for ought I knew might be my laſt) in what might glorifie God, ſo far forth as my weakneſs would extend, and to leave behind me ſomewhat, when dead, whereby my friends might mind me to their benefit with comfort, as well as to give my enemies occaſion to ſay they are glad they ſhall be no more troubled with me. Providence then inclined my heart to contemplate the foreſaid Prayer, when I ſeemed but ill accommodated to proſecute ſuch an undertaking: for it was in the eleventh Climacterical year of my life, and when, beſide other bodily infirmities, I was frequently aſſaulted with ſuch as were perhaps Peſtilential Symptomes, and [Page] the Keeping of two Fires, requiring more then my Income, ſeemed likely long to maintain, proſecuted my Meditations all the day-time, even in that room wherein my Family, and all Viſitants talked and diſpatched their affairs, yet was neither diverted or diſcompoſed thereby, but, by Gods aſſiſtance, finiſhed my undertaking within a ſhort time after the recovery of my Servant (whoſe life God ſpared) not gathering ought, as Bees do, from flowers growing without me, but, ſpinning out like the Silk-worm, that onely which God had ſtored up within me. And having put into words, that which was as it were diſtilled out of my heart by fire, (as were my Remembrances to this Nation in the great Peſtilence this time forty years) I do now, as a Teſtimonial of my thankfulneſs, bequeathe it to my friends, by whoſe Charity, I was then, and heretofore, ſeaſonably furniſhed with ſuch neceſſaries as have hitherto preſerved me and mine from likely rnine: and in the firſt place offer it for a Thank-Oblation to God, who enabled me to finiſh it during thoſe few days which I might probably have conceived would have concluded my life. GOD the Father, GOD the Son, GOD the Holy Ghoſt, one Eternal Deity, always joyntly co-operating intrinſecally by inviſible workings, (and diſtinctly, in what is externally perſonated by a triple manifeſtation thereof to our humane Capacities) ſanctifie me, and all my thoughts, words and actions, to his glory, now and for ever. Amen.

THE PREFACE OF The LORDS PRAYER.
Offering many Particulars to conſideration, pertinent to other Duties an Objects of our Chriſtian Faith; as well as to the true underſtanding and right uſe of that Prayer, without impoſing upon any, ought more then he ſhall conſcientiouſly believe▪ till convinced by better informatiion; which the Author humbly prays all his Readers to remember, for prevention of uncharitable Prejudice.

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Matthew 6. 9.‘After this manner pray ye; or, as it is written, Ink. 12. 2. When ye pray, ſay; Our Father which are in Heaven, hallowed be thy Name: Thy Kingdom come; thy Will be done in Earth as it is in Heaven. Give us this day our daily bread: And forgive our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from evil; For, thine is the Kingdom, the Power and the Glory, for ever. Amen.’

OUr bleſſed Redeemer, having in the words next preceding theſe, reprehended theſe who uſed ſuch vain Repetitions in praying, as the Heathens [Page] did (who thought to be heard for their much babling, or that God elſe knew not, or would not heed their wants) It pleaſed him for preventing ſuch practices and miſapprehenſions, to leave this Catholick Form and Pattern of Prayer and Praiſe, to his Apoſtles, and his Church for all future Generations; including therein one conditional Petition, not grantable without performance of that condition required; to wit, the forgiveneſs of our ſins; which condition is both Affirmatively and Negatively declared in theſe words next following: If you forgive men their Treſpaſſes, then will your heavenly Father forgive you: But, if you forgive not them, then will not your heavenly Father forgive you. This precaution is heedfully to be obſerved at all times, leſt our Prayers be turned into ſin, and we imprecate a Curſe upon our ſelves inſtead of a Bleſſing: For, God is Love, and whoſoever brings a Petition into his Preſence, with a malitious or implacable heart toward his Brother or Neighbour, ſhall have all his ſuits rejected, and his ſins (even his ſins formerly forgiven) recharged upon him, and be laid in priſon until he hath pay'd the utmoſt farthing of his debts. That qualification for Prayer, is in this Generation very defective in a great number: And perhaps it proceeds from a want of Charity in this kinde, (whereof their own conſciences accuſe them) that ſo many have neglected the uſe of this Prayer; even becauſe they cannot forgive as they would be forgiven; and therefore are afraid to ſpeak in that Form of words; not conſidering that God remembers that condition though they mention it not in their prayers, nor peradventure obſerve that, (though God ſets before us his Love and free forgiveneſs to be a [Page] Pattern whereto he requires conformity as near as poſſible we can) he is not ſo ſevere as to expect our forgiveneſs ſhould equal his in perfection, but onely in that proportion which our finite and frail nature is capable of. This Hint is proper to the Fifth Petition, yet not impertinently here offered to remembrance, becauſe peradventure, ſome may meet it here upon the threſhold, who will never look further into the Book.

2. The Texts of Holy Scripture prefixed to this Prayer contain a Precept or Injunction, teaching how to pray it: For, the Evangeliſt Matthew ſaith, After this manner pray ye, and St. Luke ſays, When ye pray, ſay thus: Our Father, &c. whereof little more need to be ſaid, then what the words and authority of the Author ſufficiently explains and warrants, to take away all ſcruple of praying both in the ſame words, and according to their Genuine ſence in ſuch other words, as the Spirit of God ſhall dictate unto our underſtandings upon ſuch occaſions as are offered; for the two Evangeliſts by the words afore-ſpecified, the one biddding us to pray in this manner, and the other, to ſay thus, makes this aſſertion doubtleſs; and they are very ignorant, who ſhall either ſuſpect the lawful uſe of a Form ſo authorized, or that the help to Devotion thereby intended, was not as well vouchſafed to direct and inlarge our conceptions in whatſoever is pertinent to the duty of Prayer, as to reſtrain us from vain Tautologies, or other ſuperfluous impertinencies.

3. As it is hinted in my preceding Preamble, our humane Capacity is not capable of ſpiritual Objects (or to communicate them intelligibly to each other) unleſs they are imbodied in ſome ſenſible [Page]Form: Therefore, in that reſpect, this may be called the Body of Prayer; and I finde it conſiſts of a Preface, ſix Petitions, and an Epilogue or Concluſion. The Preface is comprehended in theſe words, Our Father which art in Heaven; in which there are ſeveral particulars obſervable: firſt, that this Prayer is not ſingly perſonated by this word MY, but, by the Pronoun Collective OUR, comprehending many perſons myſteriouſly incorporated; which implies that it is not to be offered up to God, by Individual perſons or congregations, with reſpect to themſelves onely, or to their perſonal duties or neceſſities, but, with regard alſo to the whole Catholick Church-Militant, and to the neceſſities of every member thereof, in being, or in a potentiality of being; yea, in ſome reſpects with regard to thoſe Saints whoſe quondam viſible being is at an end for a while, conſidering their Reſurrection to life Eternal, with all the Priviledges of the Everlaſting Kingdom petitioned for in this Prayer, belonging to the Quick and Dead, and concerns their Bodies now in the Grave, no leſs then their bodies who yet live; and therefore they are to be comprehended In our Prayers, in ſuch reſpects, with thoſe alſo, who were or ſhall be, as well as on the behalf of our ſelves and of thoſe who yet live, in regard they are Objects of the Univerſal Faith, Charity, and Reſurrection as well as we; and their Reſurrections no leſs neceſſary to be pray'd for, then the Kingdom to come, though both will come to paſs notwithſtanding we pray not for them. This Doctrine will not be juſtly offenſive to any, but to ſuch as are very ignorant, or prepoſſeſſed with much prejudice: For, this intends not prayers for the Dead, according [Page] to the ſuperſtitious practice of the Church of Rome, nor upon ſuch conſiderations, nor to ſuch purpoſes, as when they pray for Souls departed out of this life. But, the Saints now at reſt from their Labours and bodily endeavours, having ſtill (potentially at leaſt) a ſpiritual Communion with us and we with them, as members of Chriſts Myſtical Body (and who having as much right as we to what appertains to the eternal Kingdom) are no more to be excluded totally out of our Prayers, who yet live, then we were out of their Prayers, and the Petitions of the Catholick Church, before we were born; it being to me doubtleſs that their Devotions were then exhibited on our behalf, by the Example of Chriſt our Head, of whom it is teſtified, John I7. I9. that, when he prayed for his Apoſtles, he ſaid, I pray not for theſe alone, but for them alſo who ſhall believe on me through their word. This Prayer extends alſo, to the preſervation of all other Creatures, which being, as it were the Sons of God by Creation, are ſaid to groan together with us, Rom. 8. 20. Even they receive benefit with us, by this prayer, toward their ſubſiſtance and perpetuity, which is metaphorically ſignified by daily bread. For, a natural Inſtinct inclines them to demonſtrate, in ſome ſort, that which is equivalent with a deſire of what is wanting, though they neither know what they lack or whence it comes: Even the vegetative Plants and Herbs evidence it by their drooping, when they have over-much or too little rain, or fair weather, and by their refreshment with ſhowres or heat; ſo do the Beaſts alſo, when none being preſent to relieve them, they bellow, and lift up their voices in their kinde, for want of meat. For theſe [Page] reſpects, the ſcope which this Prayer hath in my underſtanding, inclines my deſire in the uſe thereof, to extend it to all things and perſons, that were, are, or ſhall be, for procuring of whatſoever is therein explicitely or implicitely comprehended, as having an Univerſal Relation: For, Priviledges there are which the Saints Univerſally enjoy by a Spiritual Communion, not heeded by the world, which will be demonſtrated more at large by my Meditations upon the twelve Articles of our Faith, commonly called the Apoſtles Creed, if God gives me time and means to make it publick, and if I recover that part of it, which was taken from me, and being but ſhort notes to bring things to remembrance, will be of no uſe to thoſe who have them.

4. By the right uſe of this Prayer, every Member of Jeſus Chriſt is united in his Mediation, the whole agreeing with the Head, and with each other, in all Requeſts without contradiction; whereof I know not how we could have had an aſſurance, ſave by this Medium: For, the ſpeaking it in ſeveral Languages, Times or Places makes no eſſential difference, or material diſ-junction; nor do the involuntary miſtakes, or infirmities of the weakeſt Members render their Sacrifice unacceptable, or ineffectual; becauſe he to whom their Addreſſes are made can and doth reconcile ſuch differences; and the whole Body being ingratiated by the dignity of that Head, the moſt ignorant and inſenſible parts thereof (if they ſeparate not themſelves willfully and maliciouſly) are partakers of that Faith which is in the whole, and of whatſoever is imparted thereto, or conferred thereupon, by the merit and mediation of their Head and Mediator; yea, as truely as the [Page] Inferiour members of our Natural Bodies, whilſt they continue in their places, injoy the benefits to them pertaining; and ſo far forth, as they are capable of them, as the Tongue, Eyes, Ears and Heart, though the other can neither ſpeak, ſee, hear or underſtand as theſe do: And the knowledge of this may be a great means of conſolation to many a poor weak Member of Chriſt, who is ſenſible of his perſonal defects. It is alſo by this participation onely, that we make good our affectionate deſires and verbal ingagements or promiſes, to pray for our Friends or Relations in their ſeveral neceſſities, abſent or preſent; which we cannot ſo often and ſo particularly remember as we would, if it were not done by an Univerſal concurrence in this mode of praying to our heavenly Father, before whom, that which was but once prayed for in Faith, continues always, as if we were always praying it, and as if it were the joynt-act of the whole Catholick Church; for which reſpect neither ſhould a due application of this Prayer be neglected, or the great advantages, thereby vouchſafed be unthankfully heeded. Moreover, by Chriſts teaching us in this Form of Prayer, to ſay Our Father, and not My Father, I do conceive that in all our Deſires and Petitions, we ought to have ſtill heed and regard to the neceſſities and welfare of others, as aforeſaid, as well as to our own; eſpecially, of our Brethren relating to the ſame Father, though for the preſent they be rebellious children; and that we ſhould be wary, we ſeek not the advance of a ſelf-intereſt, by a Publick detriments or, to the wrong of any private perſon; or, to the infringement of Chriſtian Charity, the want whereof makes [Page] all Prayers ineffectual to them, who ſhall ſo pray.

5. The Father, there meant to whom our Addreſſes are to be made, and ſaid to be in Heaven, is the firſt Perſon of the Holy Trinity, (the other two Perſons, to wit, the Son and Holy Ghoſt being implicitely to be understood as one with him in the ſame Deity) and we being a Brotherhood relating to the ſame Father, warrants the fore-going Interpretation. God is the Father of all corporeal and ſpiritual created Beings; and by that Appellative, we are incouraged to hope and believe that we ſhall obtain whatſoever we petition for in this Prayer, taught us by his beſt beloved Son, even to the utmoſt extent thereof; though we our ſelves neither know or can minde all that is comprehended in thoſe words; becauſe, as it is ſaid, Rom 8. 26. The Spirit helpeth our infirmities, making interceſſion for us, with groanings that cannot be expreſſed. This Form containeth nothing repugnant to his Fathers Will; and Chriſt hath aſſured us, That whatſoever we ſhall ask of his heavenly Father in his Name ſhall be obtained; and doubtleſs it will be no bar to this aſſurance, when we ask according to his own direction; yet, (knowing our infirmities) to confirm us in that belief without wavering, he hath made it probable by Inferences drawn from our common experience, Luke 11. The one from that prevalency which conſtant importunity hath upon ſuch Friends, as have but little ſence of our neceſſities; and the other drawn from the good effects which proceed even from our imperfect natural affections, who are but earthly Fathers: For ſaid he, If a Son ſhall ask bread of any of you, who is a Father, will he give him [Page] a ſtone? If he ſhall ask Fiſh, will he give him a Ser [...]? Or, if he ask an Egg, will he give him a Se [...] Thereupon, he made this Inference: If then, you being evil know how to give good gifts to your children, how much more ſhall your heavenly Father give the holy Spirit to him that asketh it? Yea, he having given his only Son for us, when we were his enemies, why ſhould we diſtruſt that he will give us all other good things being reconciled unto him by his pretious blood? For, we have not onely this GOD Almighty to our Father by Creation, as all other Creatures have (which obligeth us relatively both to him and to them) but we are his Children alſo by Adoption, admitted thereunto by Grace through his beſt beloved Son Jeſus, thereto begotten by Faith in him; and he having drawn up a Petition for us, taught us how to exhibit it, and warranted us to prefer it unto him as our Father, what ſhould diſcourage us from it? or what can reaſonably incline us to any other Form or Courſe? The tenderneſs which we know to be in a good natural Father, is a ſtrong Argument to preſerve us from deſpairing to obtain any thing in his power which he knows needful. But, GOD is more truely our Father, then our Fathers in the fleſh; for without his concurrence in our Generation, we had neither been conceived nor born into the world; or if his providence had not given us ſhape, nouriſhment, and preſervation till the birth; and he knoweth and ſtill mindeth what he begets; whereas our fleſhly fathers ſeldom minde more then the ſatisfying of their fleſhly deſires when they beget us; and know not what they beget until they ſee it brought forth: Iſaith ſaith, 63. 16. unto God, Doubtleſs then art our Father,[Page]though Abraham be ignorant of us, and Iſrael acknowledge us not; Thou, O Lord, art our Father, our Redeemer, and thy Name is everlaſting. Theſe conſiderations with the many demonſtrations which we have had of Gods infinite Love, Wiſdom and Power, may aſſure he is neither ignorant of what is beſt for us, nor unable, nor unwilling to confer it.

6. Though this be ſufficiently demonſtrated, it may be yet further illuſtrated and aſcertained by contemplating this ſhort Preface; for to incourage us in this Duty, and to increaſe and ſtrengthen our Faith in proſecution thereof, He, whom we are to ſollicite is ſaid to be Our Father which is in Heaven. Not the Father of our Fleſh onely, the beſt of which Fathers is both imperfect and partial, even in the exerciſe of natural affections toward his own children; neither equally diſtributing it among them, nor able to beſtow upon them whom he moſt loves, all thoſe things which he knows neceſſary; nor is wiſe enough to know what is beſt for them; nor ſure of his own being, ſo long as his Children may want his protection, or continuing aſſiſtance to provide for them; whereas Our Father, by this Prayer invoked, is evidenced by the relative Pronoun WHICH (conſidered with the words next preceding and following it) to have an eternal Al-ſufficiency to grant whatſoever is asked. For this word ART, being a Verb of the preſent Tenſe, comprehending all Time, paſt, preſent, and to come, denotes that Time (if Eternity may be ſo called) which is GODS Time onely, and which belongs to none but to him who is Eternity it ſelf: For, we cannot ſay truely of, or to any other, He is, or Thou [Page]art; becauſe, before we can ſpeak or think out theſe words, he, of whom, or to whom, we ſpeak, is in ſomewhat changed from what he was, though it is not perceived. Therefore, when Moſes asked of GOD, what he ſhould anſwer, if Pharaoh demanded who ſent him; God ſaid, Tell him I AM, ſent thee; and when GOD ſpeaketh of himſelf, as GOD the Father in the firſt Perſon, he ſaid, I AM the Lord thy God; when he ſpeaketh to his Son the ſecond Perſon, he ſaith, Thou ART my beloved Son, &c. and when the Holy Ghoſt the third Perſon is ſpoken of, it is ſaid, He IS the Comforter, &c. all being in the preſent Tenſe, which is Eternal. This ſence being collected by me from the connection of theſe words in this Preface, Our Father which art in heaven, much fortifies my Faith in their uſe; and that which I extract from the laſt word in this Preface adds a little more thereunto.

7. For Heaven, (which is the place of our Fathers reſidence, to whom this Prayer is to be made) may ſomewhat more illuſtrate his Almightineſs, and mindes us to approach his Preſence with awful reverence, though that Appellative may embolden us alſo in our Addreſſes. Heaven is that Beauty of Holineſs, Joy and Glory, wherein GOD dwelleth: It is an Infinite Object, ſupernaturally intelligible, whereof I cannot apprehend ſo much by any natural means to me knowable, as by turning my Intellectual Eye into my ſelf, to contemplate that unbounded Heaven, which appears within me; for that receptacle, ſeems to me, infinitely more large then that Heaven, which I ſee above me and round about me, with corporeal eyes; and he, who looking [Page] that way, finds GOD to have therein an habitation, ſhall ſee more of him, and of heaven, then by any other proſpect whilſt he is in the fleſh; and thereby, know more of Hell alſo, if God be not there, as in his own place: Yet Heaven is improperly conceived to be a circumſcribed place, the better to ſuit it to humane Capacities, which cannot apprehend Objects beyond the extent of our narrow underſtandings; But, ſo much thereof as is viſible may give us intellectual Notions, in ſome degree of his glorious and inexpreſſible Majeſty to whom we pray, when we conſider, That, Heaven is his Throne, and Earth his Foot-ſtool; as alſo, That the Heaven of Heavens cannot contain him: and from thence we may infallibly conclude that we can have no ſecret ſufferings, oppreſſions or afflictions whatſoever, which he cannot take notice of in his Residency; or, any Oppreſſors ſo powerful, or highly exalted, that, he cannot reach them to deliver us from them; in regard he is both Vbiquitary, and ſo Inthroned, that neither we or they can be concealed from his Eye, or ſecured from his Hand; which is manifeſted by theſe words, Pſalm 139. Whither ſhall I go from thy Spirit? or whither ſhall I free from thy Preſence? If I aſcend into Heaven, thou art there: If I deſcend into Hell, thou art there. If I take the wings of the morning, & dwell in the uttermoſt parts of the ſea: Even there ſhall thy hand lead me, and thy right hand uphold me. If I ſay, darkneſs ſhall cover me: even the night ſhall be light about me, &c. Which Scripture infers, that our Heavenly Father being every where, His reſidence in Heaven, is not excluſive to His reſidence in all other places at the ſame time: For, we muſt not imagine he is ſo in [Page] Heaven, as a circumſcribed Body is in a finite place, as all Created things are; or, as the ſoul is in the body, which is ſaid to be wholly in the whole, and in every part thereof: For though that illuſtrates GODS being in his whole Creation, as the ſoul thereof; and as truely as any ſimilitude can, it nevertheleſs, cometh far ſhort of expreſſing it to our underſtandings, who are ſo ignorant of our own Beings, that, moſt are doubtful whether the ſoul be in the body or the body in the ſoul. In my private Judgement, I think the ſoul contains the body; and was partly thereto induced by this accidental experience. A Gentlewoman of my Acquaintance, had her Leg cut off cloſe below the Knee, who many years after that Leg was buried, ſeemed to be ſo ſenſible of motion in her Feet and Toes, and of itchings in the Leg and Foot, that, ſometimes before ſhe was aware what ſhe did, ſhe would ſuddenly reach down her hand to ſcratch the place, as if her Leg had ſtill been there, and then laugh at her miſtake. From whence I collect that her ſoul (ſtill extended an animating Faculty, to the whole dimenſion of her body, when a part thereof had been long cut off) is rather the container of the body, then contained therein; becauſe, though that part had no being wherein that operation might be actually exerciſed, as in a part of the body, the ſoul was as intire as before. This digreſſion, I leave to be conſidered by others as their Judgement ſhall incline them, and perhaps it may be of ſome uſe.

8. Indeed our Almighty Fathers reſidence in heaven, and his univerſal Preſence is unexpreſſable; therefore, we muſt like weaned Children, in this and in all other ſuch like Myſteries, meekly ſubmit [Page] to ſuch illuſtrations as God hath vouchſafed, and makes us capable of, without admitting impertinent curioſities, contenting our ſelves with thoſe diſpenſations, which will then be rendred ſufficient for us; and make that acceptable to him, which we ſhall believe and do, upon that account: And if we be but as wary as we may be, of what he hath revealed to preſerve us from worſhipping him according to our own Fancies, we ſhall not be guilty of ſuch groſs Idolatries or Superſtitions, as they are, who make to themſelves graven Images, or ſuch ſpiritual Ideas, as may derogate from the Majeſty of God; and obſcure the knowledge of him revealed in his Word, to their own confuſion; and cauſe others, to the hazzard of their Souls and Bodies, to ſin againſt their own Conſciences, by compelling or alluring them, to diſobey God rather then men: which miſchieves cannot be avoyded by thoſe who are not at all times careful to examine and try all ſpirits by the true Standard; not onely their own Light, and the Lights which are ſet up by humane Authorities, but thoſe Revelations alſo, that ſeem to be Angelically inſpired, what Infallibility ſoever ſhall be to them aſcribed: For the Devil can tranſform himſelf into an Angel of Light; and theſe later times, are ſo full of Deluſions and Impoſtures, that none ſhall eſcape them but they, who unfeignedly and diligently, endeavour thus to do; therewith imploring Gods promiſed aſſiſtance, and truſting thereupon. To theſe, are due the promiſes both of this life, and of that which is to come, and they ſhall obtain their deſire at full, in due time upon earth, or have what is here wanting, ſupplied with a ſuperabundance, upon their ſouls hereafter. Other [Page] ſpeculative Notions, I might expreſs by contemplating Heaven, the place of Gods Reſidence, and ſuch as are warrantable by his Word and Spirit; but, they cannot be yet born; and I fear I have already, or, may in what follows, expreſs ſo much more, then ſome will be pleaſed withal, that I ſhall looſe more Friends then I gain by it; but I will diſcharge my Conſcience, and Gods Will be done; Let other men do ſo, without any ſiniſter ſelf-ends, and I ſhall take no offence thereat. This is part of that which I expreſs or implicitely contemplate, when I repeat the preface to the Lords Prayer. Now I proceed to the Petitions.

The firſt Petition.
Hallowed be thy Name.

1. THis Prayer conſiſts of ſix Petitions; The firſt three, do principally relate to the Glory of God: Not that he needs our Prayers for the advancement thereof; for, he being Eternally, and all-ſufficiently glorified in, and by himſelf, theſe Petitions, have the firſt place in our Devotions, for our Avail, and for the better preparing way to obtain that which is pertinent to our ſelves; and which cannot in equity be granted, until we are in ſome degree qualified, by conforming our wills and affections [...] the [Page] Minde of God; leſt the granting of our Natural deſires, in temporary things, before they are ſanctified by the obtaining of ſome ſpiritual gifts, to the abating of that Antipathy which is in us, to the purity of Gods Divine Nature, might totally obſtruct the obtaining what we pray for; and be more miſchievous then the denyal thereof; as queſtionleſs, all temporal bleſſings would be, if conferred upon us before we ſhall ſomewhat ſympathize with our Heavenly Father, and ſhew it forth by affecting and ſeeking the accompliſhing of that which he willeth and worketh: which Medium (if well conſidered) will appear to be both willed and proſecuted by him, for our advantage, in the compoſure of this Prayer; though the ſanctifying of his Name, the Advent of his Kingdom, and the compleating of his Will, ſeems in terminis, to be the whole ſcope of the firſt three Petitions. For the glorifying the Name of our Father, will be an honor to us, who are his Children; The coming of his Kindom, will bring us deliverance from thoſe Tyrants, by whom we are oppreſſed; and, the fulfilling of Gods Will here on earth as it is in heaven, will both free us from their Impoſtures, who impoſe upon us an obedience to their Arbitrary wills, in the place of his; and inlarge us from that ſlaviſh bondage of ſin, whereinto we are brought by ſeeking the accompliſhment of our own carnal will. Thus, all things being done according to Gods VVill, Heaven will begin to appear upon Earth, where mans wickedneſs and wilfulneſs hath begun to make Hell. This exceeding Love of God to mankinde, in requiring no performances at our hands, for the glorify [...]g of himſelf, but what may conduce to our [Page] happineſs alſo, ſhould move us by his exemplary Love, ſo unfeignedly to love him, and one another for his ſake, that, it may be accepted of, as a fulfilling of his whole Law: For the ſame Philanthrophy, which is evidenced by his vouchſafing this Form of Prayer, was manifeſt alſo in the Law of the Ten Commandments; the firſt Table whereof relating primarily to himſelf, is as pertinent to that which tends to the preſervation and happineſs of the humane Nature, as that which is contained in the ſecond Table (if not more) as I have made it evident by my Meditations upon the Decalogue.

2. Hallowed be thy Name. This is the firſt Petition; and for the better underſtanding of what is therein prayed for, the meaning of theſe two words, HALLOWED and NAME muſt be explained and made known. A Name, is that whereby Perſons and things are diſtinguiſhed each from other; and whereby it may be aſcertained, who, or what it is, whereof we ſpeak: to which purpoſe, though there is no Name pronounceable by Men or Angels, which can define God as he is, it hath pleaſed him to make himſelf in part known by ſeveral Names and Attributes, ſome communicable, and ſome incommunicable to any Creature, as I could demonſtrate by enumerating thoſe Names of GOD which are mentioned in Holy Scripture. But, I will wave that, and inſert ſo much onely, as I conceive tends to an intelligent uſe of this Prayer. Our Engliſh-tongue as well as the Hebrew, hath a Tetragrammaton, whereby GOD may be Named; to wit, GOOD, which ſeems by our Saviours words to be incommunicable to any other; for ſaid he, [Page] There is none GOOD but GOD. He and his Name are one. He is Goodneſs, Wiſdom, Power and Love it ſelf in the abſtract, with whatſoever is ſuperlatively excellent; and by his Name I underſtand his Eternal Eſſence, and all his incommunicable Attributes to be meant, as alſo, that in them he is to be ſanctified, and honoured. And, whereas we are commanded Not to take his Name in Vain, I conceive that intends as well affirmatively the hallowing of it according to this Prayer, as negatively forbidding the prophanation thereof; which conſiſts not onely in calling him by Name, as it were, to witneſs the Truth of what we affirm or deny; but alſo in praying unto him with due Reverence in Faith; with an undoubted belief of his Promiſes; with a true ſence of that which we petition for; and with heedfulneſs that we profeſs his Name in ſincerity, and not formally alone, as many do, who are called Chriſtians, without regard to conform to the Doctrine and Practice of his Evangelical Law, which is the greateſt prophanation of GODS Name, and more diſhonour thereto, then all the revilings and Blaſphemies of Jews, Turks and Heathens.

4. The word Hallowed or Sanctified is ambiguous, having various ſignifications, and is derived from a Primitive Root, uſed in ſo differing a ſence, that it is ſometimes applyed to perſons, who are as much diſaffected and contrary to each other, as moſt differing things are; to wit, SAINTS and SEPARATISTS, for to ſeparate is to ſanctifie, and to ſanctifie is to ſeparate. But herein is the difference between the Saint and the Separatiſt, as the words are now uſed. The firſt willingly ſeparates himſelf from the myſtery [Page]of Iniquity, and as much as in him lyeth from all the Errrors, Vanities and wickedneſſes of the world, with an upright heart: The other wilfully ſeparates from the Truth, and from the Societies of all the Faithful profeſſors thereof, for meer carnal ends, with a perverſe heart: and as there are many Canonized and reputed Saints who are nothing leſs, ſo there are many branded for Schiſmatical Separatiſts, who are far from deſerving it. To be Hallowed or Sanctified according to our common acceptation of theſe words, is to be ſeparated from that which is called prophane or common, to be uſed in the ſervice of God, or to ſome other end, which is eſteemed more honourable then that for which it was formerly employ'd, though perhaps it is thereby ſometimes more prophaned, and diſhonoured. The Iſraelites, now called Jews, were ſeparated, or Hallowed, as we term it, from all other Nations, to be a peculiar people to God, and are ſtill by ſome called the holy people, though as we mean by Holy, I know no Nation in the world leſs meriting that Title, no, not his Holineſs of Rome. But, that which I underſtand by Hallowing or Sanctifying the Name of GOD, and what we ought to contribute thereunto, is to magnifie him, to ſpeak of his Excellency upon all occaſions; to ſeparate it, in our eſteem and love of his Perfection, ſo far from and above all other imaginable and real Objects whatſoever, that they ſhall be rather deſpiſed and hated then admitted to any degree of eſtimation anſwerable thereto. I have no means at this time of my recluſe, to take advice from the Dead or the Living, from Books or men; and therefore cannot inform my ſelf how the School-men underſtand this Term, or any other [Page] part of this Prayer; and perhaps it would but make me the leſs diligent, to harken what the Spirit of GOD ſpeaketh to my heart. By help of that Spirit, it ſeemed unto me diſcovered, that, there is a Triple Holineſs, or ſeparation conſiderable in relation to God, touching which I may perhaps deliver that which many will not approve; nevertheleſs I will freely declare my judgement, as I uſually do in ſuch matters. God ſeems unto me Sanctified and ſeparated by way of ſuperexcellency, from all other who are called Lords or Gods; from all created Eſſences; from all intelligible Beings; and from all the potentialities which were, are or ſhall be, in material and intelligible Eſſences united together; and is one eternal Being, Hallowed by three glorious Manifeſtations, Holy, Holy, Holy Lord GOD the Father, GOD the Son, and GOD the Holy Ghoſt, co-equal and co-eternal. This I believe in order to the ſanctification or hallowing of GODS Name, and much more then I can expreſs; yet this peradventure, is more then the capacity of many can apprehend.

5. I will therefore endeavour to ſute to the meaneſt Capacitie, what I think petitioned for in this Clauſe, and declare what I conceive is required from us, toward ſanctifying the Name of our heavenly Father, both negatively and affirmatively. We muſt not imagine this daily duty is required of us, becauſe Gods Name cannot otherwiſe be perfectly ſanctified, or that we merit ought from him by ſo praying: For, his Name ſhall be Hallowed, whether we neglect or perform that duty; and when we have thereunto contributed all that we can, we are unprofitable ſervants. This is mentioned [Page] in our daily Addreſſes, to keep us mindeful of what we ought to deſire, and endeavour toward that which will be done, whether we deſire it or not; and that thoſe invaluable bleſſings which God of his free Grace hath promiſed for performances (which in themſelves are worth leſs then nothing) may be conferred upon us by his Mercy, without infringement of his Juſtice. His Name is ſo pure in it ſelf, that no pollutions of ours can defile it, becauſe they revert always back upon our ſelves, if we wilfully aſperſe it; and all that we can do toward the hallowing of it, is, as I ſaid before, to ſpeak well of his Name, and to magnifie it above all other Names, which when we ſo do, his acceptance onely makes it valuable. There is no other Name by which Men or Angels are ſaved, or by which they can be preſerved from relapſe; and therefore, all knees in Heaven and Earth, ought to bow thereunto with reverence; I mean, to the Eſſential Name, not to the literal expreſſion or vocal ſound thereof, which is an Idolatrous or at leaſt a ſuperſtitious Fancy, as is the aſcribing of a Divine Holineſs to any humane Medium, intended to be but inſtrumental to bring us to him who is moſt Holy; yea, it is Idolatrous, though that adoration be given to a Creature ſeparated from all other, by as glorious a ſanctification, as the Bleſſed Virgin Maries, and the reſt of GOD'S moſt eminent Saints.

5. Our Saviour hath wrapt up implicitely, our Intereſt with our heavenly Fathers in this Petition: For, as in the Firſt Commandment of the Decalogue, GODS injoyning us to have no other Gods but himſelf onely, intended thereby our Good, as well as his own Glory; ſo did his Son Jeſus Chriſt, [Page] in teaching us to pray that our Fathers Name may be Hallowed; for, as by obedience to the firſt Commandment, and ſeparating him and our ſelves from all falſe reputed gods, with whatſoever elſe we affect more then God; and by aſcribing and performing Divine Worſhip to him alone, we ſhall not onely prevent the aſcribing his incommunicable Attributes to baſe unworthy Creatures, abominable Idols and Devils, as the Heathen did; and thereby avoyd that diſhonouring of him, by Hallowing perſons, places or things common into a partnerſhip with the Divinity of God, as it is uſual with ſome in theſe times: But we ſhall alſo eſcape thereby many miſchievous diſadvantages, and receive great benefits: For, mankinde was plunged into manifold perplexities, fears, deſpairs and deceiveable hopes, by that multiplicity of falſe gods which the Firſt-times had forged, to the inſlaving and deſtruction of their conſceiences and perſons; for, they not knowing how to pleaſe one of their faigned gods without incurring the disfavour of another, it occaſioned perpetual anxieties and inſupportable burthens, by erecting and furniſhing magnificent Temples; offering frequent Hecatombs, and other coſtly Sacrifices; viſiting Oracles and Shrines; giving rich preſents; with innumerable other ſuperſtitious Ceremonies, to pacifie and ingratiate themſelves with thoſe Hobgoblings, which their own deluded fancies had created, and ſet up to be adored. And no fewer are their diſtractions, and the miſchiefs on them incumbent in theſe days, who have in another mode Separated, Canonized and Hallowed (as they call it) Perſons, Places, and things common, to participate with GOD, and his CHRIST, [Page] in that which is proper and communicable to no other. They have conſecrated for Saints, and preſumed to give them Thrones in Heaven, who, for ought any man living knows, may be Devils in Hell. They have Hallowed unto them Temples, Oratories, Shrines, Altars and temporary poſſeſſions; They have made them their Patrons, and the peculiar protectors of their Countries, Families, Perſons and Affairs; yea, and of their Religion, (though they never profeſſed or favoured it:) They have ſeparated them from all other, and Hallowed them to be their perſonal Advocates, making them equal with Jeſus Chriſt in his Mediatorſhip; yea, ſometimes preferred them before him. They have dedicated unto them days, times, their goods, poſſeſſions, yea, and their Children to paſs through the Fire of their ſuperſtitious Orders and Obſervations, as the Iſraelites did their Children to Moloch, out of a ſlaviſh fear, which nevertheleſs accompanies them to their Graves. They have hazzarded, and many of them loſt their lives by long Pilgrimages, inhumane penances, and other ſuch like improfitable undertakings thought to be Meritorious, which God required not at their hands, but abhors them; expecting no more but thoſe reaſonable Services, which he himſelf hath commanded, and may be performed, with acceptance, through his promiſed aſſiſtance; and with eaſe and comfort, both to ſoul and body, in all ſuch duties as he injoyns; and in all ſuch trials, as he expoſeth us unto: And when it ſucceeds otherwiſe, to our temporal or ſpiritual damage, it it becauſe we Hallow ſuch things as are not to be Hallowed, and neglect to Hallow GODS Name as we ought to do, above all other Names and things: yea, the Hallowing [Page] of ſo many other Names and things, inſtead of out Heavenly Fathers Name, which ſhould ſingly and ſolely be ſeparated and ſanctified, hath been the prime cauſe of all thoſe many Sects, Hereſies, Treacheries, Diviſions, Quarrels, Wars and Murthers among Nations, Neighbours and Brethren throughout the World; and, the reſpect of Chriſt to us, as well as to the glory of his Father, in teaching us to pray for the ſanctifying of his Name, is an evidence of his great love and Mercy to mankinde.

The ſecond Petition.
Thy Kingdom come.

1. THis Petition conſiſts of but of three words; yet affords much to be conſidered: for, every word hath an emphaſis which makes their connexion to imply many obſervable Particulars, beſides that ſence which is plainly expreſſed; to wit, that there is a Kingdom yet to come, which we ought to pray for. The middle word, ſhews that there is ſuch an expectant Kingdom; The firſt word THY, that it is his Kingdom to whom we pray: The laſt word COME, that it is to be expected. I will begin with the word KINGDOM. A Kingdom is among men a Government belonging to a ſingle Perſon, whom the Latines called REX, à regendo, of governing, and implies one qualified for that Duty. We in Engliſh call him a King, which is a word derived [Page] from what is ſignified by theſe two Old Saxon words united, Kan and Ken, that is, to be Able, and to Know; or, Power and Wiſdom, thereby implying that a King who will Govern well, ought to be endowed with Prudence and Power. For true Wiſdom, whoſe Original is the fear of GOD, includes Juſtice, Mercy, Magnanimity, Sanctified policy, Conſtancy, Temperance, with all other virtuous qualifications; and by Powre, is intended all means whatſoever, whereby thoſe Virtues may be put into execution for diſcharge of his office; that, thereby the Kings of the Earth might officiate, as much as is poſſible, in imitation of their Soveraign, the Supream King of Heaven and Earth. I know no people under Heaven, except theſe Nations within our Brittiſh Iſles, who have a Word or Title, for their Supream Governor in their own Language, which ſo truely conſtitutes him a Regulated Monarch, and whoſe ſignification ſo mindes and obligeth him to Govern accordingly: For, theſe words, Emperour, Grand-Seignior, Prince, Duke, or ſuch-like, with thoſe words whereby in the Languages of other Countries they intend him who with us is called a King, ſignifie nothing but an abſolute Superiority and priority of Dignity, without intimating ought purpoſed thereby, for the welfare of their Subjects; as the common interpretations of ſo many of thoſe Appellations, as I know, do declare. Such Names were at firſt aſcribed either by baſe flatterers, or elſe aſſumed to themſelves, by thoſe who affected and uſurped an exorbitant arbitrary Power, in the exerciſe whereof the ſignification of their Tiles were an incouragement, ſeeming to oblige them to no more then to Govern by [Page] their will and pleaſure only. Whereas the word King in our tongue implies that our Soveraign ſhould be both Wiſe and Powerful, and as wiſe as powerful; (Wiſdom comprehending Juſtice, Mercy, and all other Virtues) and our Law preſuppoſing him alſo, ſo to be at all times (becauſe to be otherwiſe, deſtroys the eſſentiality of Kingſhip) hath in it, this fundamental Maxime; A King can do no wrong. Such as the king is, ſuch is the Kingdom, or Government; and ſuch will be the people; as we find it to have been in all the Kingdoms of the Earth. But, the King and Kingdom for whoſe coming we pray, are ſtabliſhed by Wiſdom and Power ſo perfect, that no wrongs can be done by the King thereof, nor any ſuffered by thoſe who are under him, by any unrighteous Law in that Kingdom; and happy are thoſe Kings and the Subjects of thoſe Kingdoms who endeavour to Govern and Obey according to the righteouſneſs of that King, and the Conſtitutions of his Kingdom, ſo near as they ſhall be able. To that end, the ſame Kingdom is partly come into thoſe in this Generation, who belong thereunto, to ſhew it forth to Kings and Subjects, in the Kingdoms of this wold by their Doctrine, Life and Converſation, that the Contemners thereof may be inexcuſable: For though it ſeems to be a Kingdom not now in being, but to come hereafter, it is an Eternal Kingdom, which now is, always was, and ever ſhall be, without beginning or ending; and, is termed a Kingdom to come, in reſpect of that more full manifeſtation which it ſhall have, here upon Earth, and within the Saints, who are and ſhall be ſharers therein, reigning together with Chriſt. Some call it the fifth Monarchie (as it is, in relation to thoſe Monarchies propheſied [Page] of by Daniel) but it is the firſt that ever was, and the laſt that ever ſhall be in Heaven or Earth; and is ſuch a Kingdom as we are not able (in the ſtate wherein we yet be) to conceive, much leſs to expreſs, in that mode wherein it ſhall be manifeſted, though we have many metaphorical deſcriptions of it, whereby we may apprehend ſo much of the Glory of it, as may make us believe and expect it with joy.

2. The Soveraignty of this Kingdom was eternally in the Deity before all worlds, and after the Creation was joyntly and diſtinctly exerciſed by the Father, Son and Holy Ghoſt, according as the Manifeſtations thereof, were decreed before time, and evidenced by occurrences in the progreſs of Time, Thereof, I will declare ſo much as God hath revealed unto me by his Word and Spirit. During that, intelligible point of Time which was called Beginning (being the firſt of thoſe five Notions, wherein I conceive all things to be included, to wit Eternity, Beginning, Time, End and Everlaſting) even in that Moment of Beginning, and immediately after the Angels and Adam were created and Fell; the Prince of the Spirits elapſed began to Uſurp a part of Gods Kingdom, by that permiſſive Power which he ſtill retained; and he forthwith practiſed upon innocent Man, on whom God had conferred a Vicegerency under himſelf over all ſubceleſtial Creatures: And Adam being compounded of thoſe Elements, which rendred him ſubject to mutability, the Devil, prevailing by ſubtlety, drew him to diſobedience and rebellion; which, God foreknowing might (had he ſo pleaſed) either have prevented it, or in a moment deſtroyed the Vſurper with all his Confederates. [Page] But this conſiſted not with his Eternal Decree, whereby mankinde was to have experience in a natural way of that Good and Evil which our Firſt-Parents deſired to know. Therefore, according to the ſame Decree, God ſuffered that part of his Kingdom which was to be viſible on Earth, to be for a while ſhared between two contradictory Powers: the Devil, to continue in poſſeſſion of what he had Uſurped, and his Eternal Son (to whom the whole Kingdom by right appertained) to exerciſe alſo his Kingly Office therein, ſo far forth, as neither his Intereſt, with that which is really good might be totally deſtroyed, not the Devils power ſo limited, that the utmoſt extent of evil might not be fully known; ſo here hath been ever ſince, two Militant Kingdoms upon the Earth, contending for Superiority.

3. The Incarnate Son of GOD was firſt externally inaugurated, when it was ſaid, that The ſeed of the Woman ſhould break the Serpents head, and the Meſſiah was then ſpiritually conceived by Faith in the hearts of Adam and Eve, and there began this Kingdom to be firſt in the earth, though the ſeed of the Serpent, did alſo fructifie by that ſeminal corruption which he had injected to make entrance for his Kingdom: And when their two firſt Children being born into the world, Had attained ability to demonſtrate unto which Kingdom they adhered, the Conteſt which hath ever ſince been maintained between them, did preſently begin: Cain ſlew his Brother Abel upon that quarrel; and the conſequence thereof, together with Cains male-contented Demeanour, gave occaſion of GODS declaring ſomewhat unto him, which I conceive to be pertinent [Page] to their conſideration whoſe Faith and Patience were to be exerciſed under tyrannous Governments in all future Generations, until his Son ſhall bring them to an end, by aſſuming the whole Kingdom: For, before Cain had ſlain his Brother, God ſaid, That he ſhould Rule over him, and his deſire be ſubjected unto him. Moreover, after the murther was committed, and when GOD had ſo curſed Cain for it, (who was the firſt Tyrannous abuſer of his Authority) that by the judgement of his own conſcience, he ſeemed worthily expoſed to ſlaughter by every one who met him; God nevertheleſs affirmed, that, whoſoever ſlew him, his blood ſhould be avenged ſevenfold upon the ſlayer; and it is written that God ſet a Mark upon him, to prevent his ſlaughter; from whence it may be inferred (as I think) that all Private perſons ought to be wary they lay not violent hands upon thoſe to whom God hath ſubjected them, how wicked ſoever they be, leſt, that Mark be fouud upon them, which renders them liable to a ſevenfold Vengeance.

4. The viſible Kingdom of GOD our Father, How it was conferred upon his Son; What oppoſition it ſhould have in the world by Kings and Nations; The Vanitie of their Reaſons of State; the fruitleſneſs of the Plots, Counſels and confederacies of the people: The eſtabliſhment of his Throne upon his holy Mountain the ſpiritual Sion, in deſpight of oppoſition; The proclamation of what was eternally decreed concerning it; The Vniverſality and powerfulneſs of his Domion; How it will beſeem all earthly Kings, and their ſubordinate Judges, and Officers to demean themſelves under him; VVhat will befal to them[Page]who ſhall be rebellious or refractory, and the happineſs of all thoſe who ſhall do homage unto him, and be obedient as they ought to be: All this was foretold in the ſecond Pſalm, which is a Literal, not a Typical Prophecy of the Kingdom of Chriſt, the true David; Yet, this Kingdom had for a long time, a very ſlow increaſe, was confined to a very narrow circuit, and hath been from that time hitherto alſo, of ſmall eſtimation in reſpect of the Kingdoms of this World; except onely in the days of Enos and Noah; for in the days of Enos it is recorded, that men began to call upon the Name of the Lord: and in the time of Noah, this King of kings, aſſumed the ſole Government of his Kingdom into his own hands; proclaimed his fore-intended Judgements to all his Subjects for their cruelties and rebellions; and, at the time appointed, executed his ſentence of Condemnation to the Deſtruction of all the Oppreſſors, Tyrants, and Kingdoms of the Earth, by VVater; as he will after Chriſts laſt coming, by Fire▪ and what will then become of his proud and malicious Enemies, it may eaſily be foreſeen.

5. A while after the Deluge, during the Paternal Kingſhip of Noah, the Kingdom of our Father prevailed: but within a few years after the Flood, the kingdom of the Devil begun to be again inlarged; and, that of GOD, to be thruſt into a little Room, and for ſome Generations to be viſible in a few Families onely, ſo obſcured, that, the world took ſmall notice thereof, uutil the times of Moſes and Joſuah, in whoſe days the judgements executed upon Pharaoh, and on the Cananites made it evidently manifeſt, that there was a more Powerful King, then thoſe who uſurped the Kingdoms of the Earth. [Page] And though this Kingdom was again after that, obſcured ſeveral times, by their wickedneſs who profeſſed obedience thereto; yet, the power of it appeared more and more, eſpecially, during the Reign of David, Solomon, Jehoſophat, Ezekias and other Kings of Judah; yea, and was much heeded by the prevalency which it had, in ſome degree, upon Nebuchadnezzar, Cyrus and Darius, three of the greateſt; Earthly Monarchs, who were conſtrained to confeſs the power of their Supream Soveraign; and, it had ſome other manifeſtations thereof before the true King thereof appeared in the Fleſh: But, then it began to ſhew it ſelf, in another mode, ſo differing from all temporary Kingdoms, that it ſeemed to the men of the world, to have nothing in it like a Kingdom, and the King thereof to be nothing leſs then a King. For, a mean Carpenter was his reputed Father; a poor Virgin was his true Mother; when he was born, ſhe had no Pallace, but a deſpicable Inne to give her entertainment; No Chamber to lodge in, but a Stall with Beaſts; No Cradle under a rich Canopy to lay this King in, but a Manger; No Heralds, but Shepherds to proclaim his Birth, and call him a high and mighty Prince, as is uſuall at the Birth of Kings; But, that defect was recompenced with a Complement more Magnificent then the Nativity-Ceremonies, of all other Kings put together: For, a glorious Angel brought them a Commiſſion to publiſh it; A Celeſtial Army celebrated his Birth, with a Nativity-Song; and the kings of the Eaſt came to do him homage, and brought him preſents, being directed unto him by a Star.

6. When years had rendred him fit to exerciſe his Kingſhip, according to what was proper to the [Page] Initiation thereof; he had no great Pallace to dwell in; no not a place wherein to reſt his head. He had no Princes, Dukes; Marqueſſes or Earls to attend him, but a few deſpiſed Fiſher-men; inſtead of a triumphant Chariot, he rode through jeruſalem, upon the ſilly Foal of an Aſs; and inſtead of a Footcloth, the people put their Garments under him. When he came to be Inthroned, with his Title in three Languages written over his head, his Royal Apparel, was a Purple Robe contemptuouſly caſt upon him; he was ſcornfully ſaluted as King in mockage onely, reviled and ſpit upon; To be a Septer, they gave him a Reed; inſtead of a golden wreath beſet with pretious Stones, they Crowned him with ſharpe Thorns; his Throne was a Croſs, whereto they nailed his hands and his feet; There he gave up his Ghoſt, and having no Sepulchre of his own, was buried in another mans Grave. This is quite contrary to the mode and pomp, of the Kings and Kingdoms of this world; yet, even then, (as at his Birth) his dignity was extraordinarily evidenced; for by the power of his Almighty God-head, he, to the affrighting of his Enemies, obſcured the Sun by a a ſupernatural Eclipſe; he rent the Vail of the Temple, ſhook the whole Globe of the Earth; raiſed the Dead but of their Graves, and himſelf again to life; conquered Death and Hell; ſhewed himſelf alive to his Diſciples, aſcended up to Heaven in their ſight; and, when the Devil and his confederates ſuppoſed his Kingdom to be everlaſtingly at an end; it became ſo ſignally powerful, in that external weakneſs and contempt whereby it ſeemed to be diſabled, if not annihilated; that, it deſtroyed, all the ſumptuous Temples of the Gentles, with thoſe gods which [Page] they therein worſhipped; yea, the Temple and Religion of his Crucifiers, who boaſted and truſted in the holineſs thereof; and this King and Kingdom will at laſt, utterly root out of the world, that myſtery of iniquity, which hath been raiſed up ſince the ſubverſion of heatheniſh and Jewiſh Oppoſers thereof; even that great Malignant Kingdom (with all the ſupporters and vaſſals thereof) which hath now tyrannized in ſeveral forms over the Saints, and Subjects of the King of kings almoſt ſix thouſand years. But notwithſtanding all this, Chriſts now pretended Vicar, though he calls himſelf the ſervant of the ſervants of God, and makes counterfeit ſhews of humility (as many others do) is not contented with ſuch a Kingdom; and therefore, hath reduced his into ſuch a one, as makes it apparent he hath accepted of as much as he could get, of that offer with Chriſt refuſed, when the Devil tendered unto him the Kingoms of the world, with all the glory of them, on condition he would fall down and worſhip him.

7. It ſeems by what is recorded of the Tribe of Iſſacher to their commendation, 1 Chro. 12. that we are to take notice of what concerns the times wherein we live, and perhaps it will not be impertinent to the Kingdom here mentioned, to add what I am inclined to expreſs, by occaſion of Letters and Reports much credited concerning an Army of Iſraelites repairing toward the Ancient Habitation of their Fore-fathers, which, was heretofore a viſible Province of that Kingdom, until the Inhabitants for their Treaſon and Murther committed againſt their Soveraign Lord, (or the greateſt party of that Nation) were thereupon rejected, and ſcattered [Page] through the world, to wander as Vagabonds like Cain (their Type) without any certain abiding place. That is, the condition of thoſe who at this day are called Jews; but whether they are aſſuredly the Off-ſpring of the Patriarks Abraham, Iſaac and Jacob, neither I nor they know, as I believe: For, I underſtand not how they in theſe parts of the world commonly reputed to be of the Tribe of Judah, and of thoſe other Tribes which adhering thereto, continued in their own Country, until about forty years after the Crucifying of their Meſſiah, can poſſibly know whether they are Jews or not ſo, conſidering that throughout Europe (as Hiſtories inform us) they were not onely baniſhed and expelled from place to place, but the Records of their Genealogies taken away alſo, and burnt. A great number likewiſe (if not the greateſt number) of thoſe whom we term Jews, are probably ſuch Natives of the Countries wherein they have long lived, who imbracing the Jewiſh Hereſie, made themſelves liable to that heavy curſe, which they imprecated upon themſelves and their Poſterity, who, when they crucified Chriſt, wiſhed his Blood might be upon their heads, and the heads of their Children. Theſe therefore, I ſuſpect to be in no better eſtate, then they, of whom it was ſaid, Revel. 3. 9. They ſhall be made of the Synagogue of Sathan, becauſe they ſaid they were Jews, but were not ſo.

8. They, who are now reported to call themſelves Iſraelites, and to be the Poſterity of thoſe who were carried out of their own Country before the Babyloniſh Captivity, and ſaid to have been ever ſince obſcured, as it were, from the world, and [Page] now repairing to poſſeſs the inheritance of their Fore-fathers, are not to us aſcertained to be ſuch as they are famed, or to have made that egreſs, and progreſs lately reported; For, we have yet received no Letters, that I hear of, from any of our Merchants or Factors trading in or near thoſe parts; (but all ſeems to come from one root) I ſhall therefore believe neither matter of Fact, nor what ſome conjecture will be the conſequence of that Rumour, till better evidence thereof; nor will miſcenſure their charitable hope, who already believing what they hear, conceive it may poſſibly be a Preparatory, to that Converſion of the Jews which is by them expected. I confeſs I have heretofore ſtagger'd to and fro, between my hope and fear concerning that people; For, there are ſeveral places in the Old Teſtament, ſo variouſly interpreted by Learned and Pious men, that I dare not peremptorily conclude one way or other, becauſe thoſe Prophecies are not yet unqueſtionably unſealed to me; And perhaps left Ambiguous for Probation of our Faith and Conſtancy, who were to live in this laſt Age of the World, wherein there would be ſo many great Impoſtures and falſe Miracles, as have been foretold. We buſie our ſelves in matters which little or nothing belong unto us, out of a vain curioſity; and by miſtaking the true meaning of what we read in Holy Scripture, ſuppoſe that which was never intended, neglecting the mean while our duties in that which is plainly declared, and more concerns us. As in ſeveral places of S. Pauls Epiſtles, particularly touching the Jews, Rom. 9. which (as wiſer men then I, underſtand it) did principally relate to that Nation in the Apoſtles time, [Page] and to abate the Gentiles preſuming on themſelves, as alſo their miſcenſure of the Jewiſh total Apoſtacy and Rejection, rather then to infer ſuch conſequences as many ſuppoſed.

9. I will look to my own calling, and ſeek to ſecure my ſafe ſtanding, as God by his Grace enables me, praying for the Calling and Converſion of Jews, Turks, Heathens, and for all Heatheniſh and Jewiſh Chriſtians in Gods time and mode; thinking of them as I find they are, until I more plainly perceive what God and they will do. I believe the Viſion of dry Bones, which received Fleſh and Life, concerns both Jews and Gentiles; And know, if God ſo pleaſeth, a Nation may be born and regenerated in a day; and that a people may be kept hidden from the reſt of this wide world, in ſome part thereof, till he may thence bring them forth again in his appointed time, none knowing how, or from whence, as he doth Swallows and other Birds in their ſeaſons; which yearly come we know not from whence, and go we know not whither. Nevertheleſs, I do not think he will do all that he can, or that we are bound to believe, what Interpreters of dark places in Holy Scripture, ſhall conjecture to be the meaning wherein the wiſeſt of them contradict each other; eſpecially when it concerns not our ſaving Faith, but the Temporary Reſtoration of the Jews, to an earthly Poſſeſſion; Who, for ought I yet hear, have given us ſo little ſhow of a Repentance preparatory to their Converſion, that this may be a temptation to a further hardning of them, and of Apoſtacy in ſome among us, if God prevent it not. For, it ſeems not to me improbable (conſidering the near approaching [Page] of Chriſts Kingdom) but that, the grand Antichriſt, and all other petty Antichriſts with their confederates, will improve their ſeveral Myſteries of iniquity to the utmoſt, that their Supream Prince the Devil, may gather together a Rabble pretending to be Jews extraordinarily congregated, by Divine Providence, to delude thoſe who profeſs a belief in the true Meſſias already come. We were by our Saviour forewarned to take heed we were not then deceived, in regard many Deceivers would come in his Name, to the deluding even of the Elect ſo far as poſſible: And when he had foretold the ſignes and wonders which ſhould precede his ſecond coming (being ſuch as have been more frequent in our dayes then in any one Age (nay, I think more then in many Ages) ſince Chriſts Aſcenſion, he added, that in the dayes he ſpake of, falſe Chriſts and falſe Prophets ſhould ariſe, ſhewing ſuch ſignes and wonders that it would hazzard the Elect as aforeſaid. Therefore ſaid he, Whoſoever ſhall ſay, Loe here is Chriſt, loe there is Chriſt, believe it not. If they ſhall ſay unto you, He is in the Deſert, go not out: Or, if they ſhall ſay he is in the ſecret Chamber, believe it not: For, as the Lightning cometh out of the Eaſt, and ſhineth into the Weſt, ſo ſhall the coming of the Son of Man be. It is ſaid in another place, that, the Kingdom of GOD is within thoſe who belong thereunto; which, if we find it to be in us, we ſhall be able to diſcern Impoſtures; and if it be not ſo with us, the Iſraelites who are now famed to be come into the Deſerts of Arabia, will nothing avail us, to what purpoſe ſoever they come.

10. Their Temporal Kingdom concerns them only, [Page] and not us who claim intereſt in a better, and know that the moſt glorious earthly Kingdoms are but Vanities and Snares in reſpect thereof; And if there be any Propheſie in the Old Teſtament thereto relating; and unſealed to them and others, it is not ſo to me, and until it ſhall be ſo opened) that I may be aſſured thereof (and till I ſhall think it alſo more pertinent to Gods glory then yet I do) my belief will be ſuſpended. That midnight is very near, or not far off, of which it was ſaid, Matth. 25. 6. Behold the Bridegroom cometh, go forth to meet him; But, this is not ſuch an Outcry, but made by the Voices of men only, which are ſo deceitful, that we ſee cauſe almoſt every day, to believe the contrary of that which we believed yeſterday. I therefore cannot believe it will be any other Voice, then that of the anointing Spirit within the Children of Chriſts Kingdom, which muſt prepare them for that whereof no outward Intelligencers can give a certain Information; becauſe the evidence of Chriſts Kingdom depends not upon external Obſervations, but upon that evidence within us, which is confirmed by the Word infallibly interpreted by the Spirit, and cheriſhed by that Anointing Oyl which the fooliſh Virgins never had in their Veſſels; nor they, who pretend they have it to ſell. I heartily pray we may be found among thoſe wiſe Virgins who were watchful, that we may diſtinguiſh the Bridegrooms voice from Impoſtors, leſt we be ſhut out from entering when he cometh.

11. I hereby intend nothing in oppoſition to them who believe the Rumors aforementioned, but leave them to credit them as they are perſwaded, until they find cauſe to the contrary, expecting [Page] from them the like indulgence to me: For, if I hear unqueſtionably, that ſuch a remainder of Iſrael, by Miracles and Divine inſtinct, are come into their antient Inheritance, ſhall there be ſetled by way of preparation; Then having Repentance wrought in them, ſhall have their eyes opened to ſee by Faith, and confeſs with their mouthes, that Jeſus Chriſt whom their brethren betrayed, ſold and crucified, was their promised King, I ſhall know it is of God, and rejoyce in it as much as any: But, till then, I ſhall be warie of giving credit to what I, hear, and wiſh all other men ſo to do, leaſt they be deluded, by miſtaking the meaning of thoſe Prophets, who foretold the bringing back the Captivated Iſraelites to their Country, thinking thoſe Predictions which were fulfilled before, and at Chriſts firſt coming, are ſtill expectant, as relating to their Temporal Kingdom. For, I believe that the gathering together of the diſperſed Iſraelites preſaged by the Prophets, intended not thoſe only which were Jews according to the Fleſh, but thoſe Jews and Gentiles who are the ſpiritual ſeed of Abraham, by Faith, diſperſed throughout the World, and ſuch Jews as Paul meant, Rom. 2. 28, 29. where he ſaith, He is not a Jew who is one outwardly, neither is that circumciſion, which is outwardly in the fleſh; but, he is a jew who is one inwardly, and Circumciſion is that of the heart, and in the Spirit, not in the Letter; which being ſo, we may juſtly ſuſpect they have miſtaken the meaning of the Prophets who apply their predictions to ſuch a carnal Reſtauration of the jews as is now expected. That miſtake, as I believe, might be cured by obſerving, that immediately after ſuch Prophecies as foretold [Page] their temporal Reſtauration, the coming of Chriſts Kingdom is frequently preſaged in the Texts following in the ſame Chapters. If there ſeem to be any Propheſie which predicts ſuch a returning of the jews, as is now looked for after the Birth, Death, and Aſcenſion of our Redeemer; Let it be well conſidered, whether it means any more then a returning to their Countrey by way of Preparation to their Spiritual returning unto the Kingdom of their rejected King; or whether (as I rather believe) the main intent of all the Prophets who Propheſied ought in relation to what ſhould be after Chriſts Aſcention (when the Partition-Wall was broken down, and Jews and Gentiles made one people) had not reſpect to Chriſts Kingdom only on Earth, as it ſhould be manifeſted at his firſt coming, or at the ſecond, till the end of the World. Iſaiah in his 60. Chapter and to the end of his Propheſie; and Daniel in the laſt of his Propheſie; concur with St. John in the laſt of his Revelation, in predicting the glory of that Spiritual Kingdom; which, though it be upon Earth, will not be an Earthly Kingdom, nor ſo inglorious as that will be at beſt, in reſpect thereof, which ſhall be confined to Sion, and Jeruſalem, in the Land of Canaan; For, When the new Heaven and the new Earth ſhall be created, the old Name ſhall be left as a curſe, and the Servants of the Lord called by a new Name, Eſa. 65. This, and other Propheſies concerning Chriſts Kingdom to come upon Earth, are (as I underſtand him) well conſidered, by my good friend, Mr. T. M. of W. Senior, in a Tract of his which I have lately ſeen, with reſpect to the Jews temporary condition and Country, ſo far forth as they ſeem to concern them by way of [Page] preparation to what ſhall be hereafter: For, their antient Country, being (as I think) a part of that Garden which God planted Eaſtward in Eden, ſhall no doubt, when Chriſts Kingdom more viſibly appears, have many Propheſies there locally, and literally, as well as ſpiritually fulfilled; and my intent is not to contradict what other men believe of that Myſterie, but, rather to prevent ſuch miſtakes as may be repugnant to the Eſſentiality thereof. When I contemplate the ſaid Kingdom of Chriſt, and his perſonal Reign here on Earth, looking backward, and forward, upon that Experimental knowledg of good and evil, which Mankind is likely to acquire, in the Six days of a 1000 Years apiece; and the Knowledg alſo, which will be gotten in that ſeventh part of time wherein Chriſt ſhall come, both to the full Illuſtration, and deſtruction of all that is Evil, and to the plenary Demonſtration and Perfection of all that is Good, for reſtoring the Saints who ſhall live and reign with him, to that Paradiſical Eſtate, out of which our firſt Parents were excluded: When (I ſay) I contemplate this, I have ſuch a ſtrong deſire to expreſs what I glimmeringly apprehend of it, that, being unable to perform it, it makes me ſo ſick and faint in Body and Spirit, when I attempt it, that I am forced to deſiſt from thoſe contemplatings to recover ſtrength, leſt diſtracted by the variety of Notions; I might in that weakneſs, either extend my expreſſions to more then this Generation can yet bear; or, to that which may be miſapprehended; being forced to cry out in my heart with St. Paul: Oh the depth of the riches both of the Wiſdom and Knowledge of God! How unſearchable are his Judgments! And his Wayes paſt finding out!

[Page] 12. I ſet no bounds to Gods Mercy, nor am hopeleſs of the extent thereof to any whilſt they are in the fleſh, until they have utterly excluded themſelves by wilful malicious and final obſtinacy, and who they are I cannot certainly know; Therefore, neither judge peremptorily of any, or neglect to pray for them: No not to pray for the perſons of Antichriſtian Prelates, who have perverted the true intent of Evangelical Epiſcopacy, which I reverence: For, I believe it poſſible for ſome of them to repent and be ſaved, though they are the worſt of all men who ſeem to be Members of Chriſts Viſible Church: Nor am I incredulous that there are, were, and ſhall be, in every Age, a Remnant of thoſe called Jews (though the worſt of all men without the Viſible Church) preſerved according to the Election of God, and brought into Chriſts Fold: But, whether there ſhall be ſuch an Vniverſal return as ſome think, I am yet doubtful, it being nothing pertinent to my perſonal ſaving Faith. For, though it was expedient (as David Prophetically prayed in the 59 Pſalm) that they ſhould be ſcattered and not utterly rooted out, to preſerve Gods people mindful both of his Mercy and Severity; yet by the words of Chriſt to the Phariſees, and chief Prieſts (the Repreſentatives of that Nation) John 7. 34. Ye ſhall ſeek me and not find me, and where I am there ye ſhall not come (as alſo by what David preſaged of their diſtempered compoſure when they ſhould make ſhew of preparing to a Return in the Evening of the World) we may have cauſe to be jealous that the preparations now rumoured, are but a Preludium to ſome deſigne of the Devil, to ſtir up and bring together GOG [Page] and MAGOG, all open and ſecret Enemies of Chriſts Kingdom, to proſecute their laſt Attempt againſt it; For, I hear not of, any change, in thoſe Jews or Iſraelites, from their Apoſtacies and Malicious Blaſphemies; but only, a ſeeking after their old earthly Inheritance, and things merely pertinent to this life; whereof there is no promiſe to them who firſt ſeek not the Kingdom of Heaven. We are not, as ſome imagine, to depend on the Jews Vniverſal calling, as if the Kingdom of Chriſt ſhould not be compleated until then: For, our dependancy is not grounded upon what they or any other ſhall do. We were of thoſe Nations, who ſate heretofore in darkneſs, and in the ſhadows of Death; but have now a Light ſhining upon us to the increaſe and confirmation of our Joy. A Son is born unto us, upon whoſe ſhoulder the Government is impoſed: his Name is Wonderful, Councellor, the Mighty GOD, the Everlaſting Father, the Prince of Peace, of whoſe Government there ſhall be no end. The Kingdom of David is already ſetled upon him, and the Jews do ſeek in vain to bring to paſs what they hope for, as appears, Iſa. 9. who affirms they ſhould ſay in the pride of their hearts, The Bricks are fallen down, but we will build it with hewen ſtones; But, They turn not, ſaith he, to him who ſmote them, nor ſeek the Lord of Hoſts; and for that cauſe, ſaith the ſame Prophet, They ſhall be cut off, head and tail, root and branch, in one day, even their Leaders, and they that led them. Moreover he preſaged what horrid confuſions ſhould come upon them; and that GODS hand after ſeveral viſitations, ſhould be ſtill ſtretched out againſt them; That, but a Remnant of them ſhould return, [Page] though they were as numerous as the Sea-ſands; and that a paſſege ſhould be made for that Remnant as miraculous as when they came out of Egypt, Iſa. the 9, 10, & 11. Chapters. Theſe Prophecies conſidered with what ye find, Iſa. 75. and in other Scriptures, incline me to believe that whatſoever is predicted concerning the Iſrael of God, after the Aſcenſion of Chriſt, relateth not ſingly to Jews or Gentiles, but to both as they are united and made one People in him; and I leave them who think otherwiſe to their own Judgment, till they ſee cauſe to the contrary, as freely as I deſire upon the ſame terms to enjoy my own; For, be it ſtill REMEMBRED, that this is cautionarily intended, without purpoſing, ought in oppoſition to what is believed by others upon better information then I have yet had.

13. I will a little more enlarge my ſelf as touching thoſe Prophecies relating to the Jews: for when my heart inclines me to expreſs what I think pertinent to Gods Glory in my Generation, it will be required at my hands if I neglect it, though my Cautions and Remembrances be little regarded. The foreſaid Rumour ſeems but a trifling occaſion, yet, that impreſſion which I perceive it hath upon many, and the event which it may have if there be any truth in it, makes that very conſiderable which I offer to be heeded. He, whom we believe to be the Antichriſt, hoping to divert us from taking him to be that Myſtical man, hath a long time pretended, and cauſed it to be written and preached that Antichriſt muſt be a Jew; And now, perhaps, the Devil (who firſt laid the foundation of his kingdom, and myſterie of Iniquity) is hatching ſomewhat [Page] to improve that Fallacy by a Jewiſh deſigne, and by cheriſhing an Opinion that the Jews are to have their Temporary Kingdom eſtabliſhed again in the Land of Canaan; And many Prophecies (which I am perſwaded never intended it) are interpreted to that purpoſe, by ſome who would not have made ſuch interpretations, if they had heeded what evil conſequences it may produce. Let therefore my Caveats be well heeded (though I am worth little regard) leſt we concurring with the Jews, in miſunderſtanding their Prophets, invalid the Interpretations which the Apoſtles and all Orthodox Primitive Chriſtians, made of thoſe Predictions which foretold the ſpiritual Kingdom of Chriſt; and ſtrengthen the Jews in their Judaiſm and infidelity, to the deſtroying alſo of our ſaving Faith. For, if we grant thoſe Scriptures ought ſo to be interpreted as they are by ſome among us; then, the Jews will affirm that thoſe Scriptures alſo, ought ſo to be underſtood whereby we are confirmed in believing the true Meſſias is come: Yea, this they will then ſay, notwithſtanding all we ſhall alledg to the contrary, if we varie from that ſenſe in which they were applied by Chriſt and his Apoſtles; and we ſhall thereby ſhake the Foundation of Chriſtianity, in regard thoſe Prophecies now interpreted to signifie the Jews recovering a Temporal Kingdom, after the Aſcenſion of Chriſt, are ſome of thoſe Prophecies upon which our Belief is grounded. Much is expreſſed of GODS love and reſpect to Jeruſalem and Sion, in Paleſtine; and no doubt, they being the Seats of Gods onward worſhip, and the moſt eminent Places of their Habitation, who were then his choſen people, he had reſpect unto them for [Page] their ſakes, and loved them more then all the dwellings of Jacob. But, after the Meſſias was rejected and by them crucified, it were a very low and miſ-beſeeming Opinion of GODS love and regard, to imagine he had any reſpect thereunto, after he had made it a Deſolate and Ruinous heap. For my part, I do not believe that he hath any more regard of that City and Hill, then of our City of London, and Tower-hill annexed; or that the glorious things, which were to be fulfilled after Chriſts Incarnation and Aſcenſion, and predicted by the Prophets, had relation any otherwiſe then to the Spiritual Sion, and that Jeruſalem, which is to deſcend from Heaven. It is ſaid, Iſa. 60. 19, 20. (to the Church of Chriſt Typified by Sion) The Sun ſhall be no more thy Light by day, neither for brightneſs ſhall the Moon give Light unto thee; The Sun ſhall no more go down, neither ſhall the Moon withdraw her Light, for the Lord ſhall be thine everlaſting Light: To the ſame effect, it is ſaid thus, Rev. 21. of the New Jeruſalem, The City had no need of the Sun, neither of the Moon to ſhine in it, for the glory of God doth enlighten it, and the Lamb is the Light thereof. This is not likely to intend that Earthly Sion and Jeruſalem, which is in Paleſtine, where there will be need of the Sun and Moon, whilſt they are in Heaven, even in a literal ſenſe, in which ſenſe, that Scripture had no relation to the Jews; nor many other things which were predicted by the ſame Prophet, but in a Myſtical ſenſe onely, With reference to Jews and Gentiles united in the Kingdom of Christ, after the partition-Wall was broken down; according to that interpretation which I believe our Saviour made of them when he [Page] opened the Book of Iſaiahs Prophecie, and finding theſe words, Iſa. 61. 1. The Spirit of the Lord is upon me, becauſe the Lord hath anointed me to Preach good tidings unto the meek, he hath ſent me to bind up the broken hearted, to proclaim, liberty to the Captives, and opening of the Priſon to them that are bound, &c. And a little after it is ſaid, They ſhall build the old Waſts, they ſhall raiſe up the former Desolations, and they shall repair the waſt Cities, the Deſolation of many generations, &c. And after all this, he added, that, this Prophecie, was that day fulfilled in their ſight; and if then fulfilled, there is not ſuch a fulfilling to come as is expected in a Carnal mode; But, a compleating of that Spiritual Kingdom which was then begun. Meditate ſeriouſly the Prophecies of Iſaiah, beginning at the 60 Chapter, to the laſt, and they will evidence that though there be ſome hints particularly relating to the Kingdom and Nation of the Jews, whilſt they were under the Law, their principal intent, was the Eſtate of Chriſts Kingdom, both at his firſt coming, and afterward, until his ſecond coming to Raign more viſibly upon Earth; and to demonſtra [...] unto his Church, conſiſting both of Jews and Gentiles, made one Flock, what ſhould befall them by reaſon of their many prevarications after his firſt coming; which have ſince that time, been equivalent to the Jewiſh Apoſtacies before, and at his firſt Advent. For, I will be bold to tell this Generation, that the Chriſtians have followed the Jews ſince the coming of Chriſt, in all their former Deviations, as, if they had taken them for their Pattern, yea, juſt as they did from the day wherein Moſes gave unto them the Law, until their Meſſiah [Page] came: And if he come not again quickly, the Profeſſors of the Goſpel will be as much corrupted as they, and fall by degrees into an Apaſtacy and Obduration parallel to theirs; But, I hope God will prevent it, by making the Apoſtacies, Impoſtures, and wickedneſſes of depraved Jews and Gentiles now called Chriſtians, to be at laſt as Advantageous to the Kingdom of Chriſt, as the Perverſneſs of the Jews was to the Gentiles at his firſt coming. That which firſt occaſioned ſome (who ſeem to inſiſt on it as an Article of our ſaving Faith) to believe there will be ſuch a Reſtoration of the Jews to their Temporary Kingdom as is now expected, was the vain curioſity of thoſe Chriſtian Doctors, who, to be reputed Learned in Rabbinical Myſteries followed the Interpretations of the Jewiſh Rabbins, who lived ſince the Aſcenſion; Some of whoſe malicious falſhoods in perverting the Interpretations made by their Rabbies before Chriſts firſt coming, I long ſince diſcovered, in my Expoſition of the ſecond Pſalm; particular the falſhood of Rabbi Solomon, who in his Expoſition of that Pſalm(written in a Language known then to few but themſelves) confeſſed it was by their Predeceſſors expounded literally of Chriſt to come; But, then was, as he ſaid, to be expounded literally of David, to anſwer Hereticks, meaning the Chriſtians This Expoſition of mine upon the ſecond Pſalm, with nine other Pſalms, was loſt in Manuſcript when my Houſe was plundred, not likely to be recovered. What might be ſaid more to this purpoſe, would fill a Volume by it ſelf and take up more time then I can ſpare at preſent, All therefore which I profeſs to believe touching the [Page] Calling and Converſion of the Jews, is this; That as David ſaith, In the Evening they shall return, &c. Pſal. 59. That is, they having, notwithſtanding the Preaching of the Goſpel, now almoſt 1700 years, run rambling and ſnarling like Dogs round about the City in their impenitence, grumbling and unſatisfied, ſhall return in the Evening of the world, in the beginning of that ſeventh day of a thouſand years, in which Chriſts perſonal Raign is to begin; (at leaſt ſo many of them whoſe incredulity, as Pauls did, proceeded from ignorance onely, and not from malice) For, then he, who at his firſt coming ſaid unto them who believed not, VVhere I am, thither cannot you come, ſhall come again to them; and they ſeeing him whom they crucified and pierced in his Glory ſhining round about them, as Paul ſaw him at his Converſion, ſhall with hearty penitence mourn over him, as one lementing for his onely Son; and then ſhall the Joy of Jews and Gentiles, and the Kingdom of their Chriſt begin to be at full upon earth, and be full in perfection at the cloſe of that day.

14. I have been ſo large in this ſeeming digreſſion▪ becauſe I fear there are many Profeſſors of Chriſt ſo weak and wavering, that if they ſhould ſee a temporal prevalency wrought out by the Jews, whilſt they perſevered in their malitious Judaiſm, they would be more prone (as it ſeems intimated by one of the Prophets) To take them by their garments, and ſay, We will go with you, and take ſhare with them in a ſuch temporal King and Kingdom, as they look for; rather then continue conſtant (in perſecution) to him whom they have profeſſed. Pardon this fear, for, I have ſeen too many cauſes of it, as well [Page] in other reſpects, as by the miſapprehenſions of ſome who tranſported beyond ſobriety, have raiſed preconjectures from the Rumors aforementioned, of accompliſhing that thereby, which they had formerly reſolved within themſelves, to be the fore-determined Decree of God. For, they ſeem to believe that it will ſhortly ſucceed in the mode by them fancied, and as they themſelves wiſh it might be. Indeed, If (as the Proverb is) whiſhes were Thrushes, we might all eat Birds: But, I believe it will not ſo fall out. The digging for a Trumpet, in a great Mountain, by the ſound whereof (as the Report goes) the Nation muſt be gathered together, may be a long work; and it is ſufficient to diſcover that the whole matter may be fabulous, on juſtly ſuſpected ſo to be; or that (if it be not a Jeer or a device to befool ſome) there is an Impoſture as aforeſaid hatching, to a worſe end. For, what uſefulness is there of a Mat [...]rial Trumpet, digg'd out of the Earth, to proclaim the approach of the Eternal King and his Kingdom; or to call a Nation out of every nook in the wide world? Such whimſies I am not taken withal, nor can believe the perfecting that Kingdom, which we look for upon the earth, depends on ſuch Abſurdities, as are fancied by many, in other modes. To gain credit to the aforeſaid Rumour, it is written, that they who call themſelves Iſraelites have a wiſe and holy Prophet among them to be their Conducter, by whom their Deſign is carried on; and ſome with us do ſuppoſe him to be Elias, though Chriſt himſelf hath told us he is come already: And ſome other think him to be that beloved Diſciple, mentioned in the 21 Chapter of St. Johns Goſpel, where our Saviour preſaging in what mode Peter ſhould [Page] ſuffer, and he then asking, What that Diſciple ſhould do? was thus anſwered, If I will that he tarry till I come, what is that to thee? follow thou me: Whereupon ſome inferred, that Diſciple he ſhould not die, though (as was then averred in the words following) Chriſt ſaid not ſo; nor (as I believe) intended it ſhould be ſo underſtood; yet, that interpretation is retained by ſome to this day, and now (as I hear) made use of to countenance the forementioned Rumour, whereof; I confeſs my ſelf incredulous, for the reaſons afore expreſſed. Doubtleſs, when ſuch an occaſion was given to have it explained, Chriſt would not have left that ambiguous which was miſunderſtood; and ſo l believe of every myſterious expreſſion, which is neceſſary to be known by all men as pertinent to their Salvation; unleſs it be to make us wary by what Spirit we interpret holy Scripture; leſt that which leads into all Truth may by our negligence, or vain curioſity lead us into errors if miſapprehended. If there be any point mentioned in holy Scripture, relating to the Kingdom to come, which is topical, or national, let them look to it whom it concerns; for, I conceive not that it any otherwiſe concerns us, then as it ſhall have an Univerſal Locality upon earth, without reſpect to any Nation or Place in particular, as appears to me, by the words of our Saviour to the woman of Samaria, John 4. 21, 22, 33. Woman, ſaid he, believe me, the hour cometh when ye ſhall neither in this Mountain, or in Jeruſalem worſhip the Father. Ye worſhip ye know not what, &c. But, the hour cometh, and now is, when the true worſhippers ſhall worſhip in Spirit and Truth, &c. VVhence I collect, that if Place were not eſſential to the true VVorship of God, [Page] when Chriſt firſt came into the world, it will be leſs eſſential thereunto at his ſecond coming, or to have it limited to a narrower extent, then to the whole Earth and all Nations.

15. I am not doubtful, but that in the laſt times there will be ſome extraordinary and eminent tranſactions, (and ſome in the next year after this 1665. and during four or five and thirty years after 1666.) in relation to the approaching Kingdom of Chriſt; and to thoſe who have been ſo many Ages reputed the Off-ſpring of the Patriarks ſcattered throughout the world; and I believe God will in his own time fulfil all his Judgements threatned for their Apoſtacies and obſtinacies; as alſo his gratious promiſes made unto their Fore-fathers; but when that will be accompliſed, that or in what manner will be done, which is expected concerning the Jews, I leave it to Gods good pleaſure, and unto them, to ſearch in what mode it will be, who think it concerns them, more then I do; who am contented with thoſe manifeſtations which I finde in the Word of God, not repugnant to each other, or above my underſtanding. There will be ſuch Signs, VVonders and Miracles, as have been fore-told; as alſo, extraordinary preparations by Divine Providence before Chriſts ſecond Advent, which the Elect ſhall have ſufficient means to know, and make ſuch uſe of, as moſt tends to Gods Glory, and to preſerve them faithful to the end. Yet, unſafe it may be, and an occaſion of multiplying needleſs fears, and troubles upon our ſelves, to make ſuch Ideas of Chriſts Kingdom and Raign upon Earth, or ſuch ſigns of its approach as are not plainly warranted by the VVord of God, whoſe hidden wayes are paſt our finding out; and [Page] ſo much as is revealed will be obſcure to them, whoſe unſanctified hearts ſeek after it in curioſity onely; or, with more deſire to finde them ſutable to their, own imaginations (that they may have ſomewhat wherein to glory) then to make their ways conformable to Gods. VVe are much taken with Novelties, eſpecially when we our ſelves firſt bring them to light; and very apt ſuperſtitiouſly to repute things holy or unholy, which Have neither holineſs or unholineſs in them, except by our abuſe. VVe eſteem ſome unholy which are ſanctified; ſome other to be holy, which have no holineſs in them, but rather, that which is moſt contrary: For Example; That is ſaid to be the Holy-land, which hath been during many Ages the moſt accurſed of all Lands: That to be a holy War, which was but a wicked-politick divertiſement of Antichriſt to prevent the Interruption of his growing Grandeur, by the Kings and Princes, whom by that Engine, he fool'd into an employment far from home. That is ſaid to be a holy Nation, which hath had a long time, no more holineſs in it, them Judas who betrayed Chriſt; They are invocated and hallow'd as Saints, and holy Martyrs, who were Traytors both to God and men; and whilſt they lived, not reputed ſo holy aſ ſome of their Neighbours. And that Croſs whereon our bleſſed Saviour was crucified, is not onely called holy, but reputed worthy of Divine honor alſo, and hath many coſtly buildings dedicated thereunto, and the chips of it ſold for precious Relicks at dear rates; though in truth it is not ſo holy as the Gallowes at Tibourn, becauſe that was intended for the execution of Juſtice upon Malefactors only, though perhaps innocents do ſuffer thereupon, otherwhile [Page] while. We have many Inventions of our own. The Devil hath ſo many deceitful Wiles alſo, whereby to make falſe ſhows, that he is promoting, Gods VVork with him, in every Diſpenſation, that, I ſuſpend my belief of new Apparitions, until I am fully convinced by a better Light then mine own, bearing witneſs thereunto; and therefore, have here thruſt in ſuch Caveats as came into my heart, to be a memorandum both to my ſelf and others; believing that, whenſoever Gods Kingdom comes openly into the world, or inviſibly into my heart (where I feel it to be in ſome degree) it will always evidence it ſelf without deluſion: For, it is the Kingdom of our heavenly Father, which we are taught to petition for in this Prayer, and nothing like the Kingdoms of this world.

16. This is that Kingdom whoſe coming the Saints have long expected; and though I miſ-judge not of their ſo doing, who call it the Fifth-Monarchy, I think that Title too mean an Appellative, in regard it is an Eternal Kingdom, having no relation to Earthly Monarchies in reſpect of their precedency or otherwiſe; but an Abſolute Kingdom depending on it ſelf and on him onely, who is the Supream King thereof. And when it comes into the World, it will be little available to thoſe who ſhall not find it to be in ſome meaſure come (or ſo coming) into their hearts, that they may be made one with it, and with the King thereof, by Faith and Love. This is not a Kingdom like that of the Nations ▪ which the Iſraelites fooliſhly deſired when GOD raigned over them; nor is this King ſuch a one as many other have as ſottiſhly coveted, and when they had him cried out to God to be delivered from him, becauſe [Page] of thoſe oppreſſions and ſlaviſh burthens, which his ignorance, wilfulneſs, pride, luxury and vanities brought on them; not conſidering, that their own baſe flatteries, and the much wickedneſs which is in themſelves, had perhaps occaſioned thoſe defects and exorbitances, which were in him; nor heeding that they perpetuate a reciprocal increaſe of deſtructive ſins and miſchiefs in and upon each other; But, each Party ſo blames, and is ſo jealous of the other, without obſerving what is amiſs in it ſelf, that neither take care of amendment; nor is ſo diligent to get, and exerciſe the means of doing what is good, as to be Maſters of power enough to do what evil they liſt, and to whomſoever they pleaſe. With this King and his Kingdom, it is not ſo; the Soveraign and Subjects thereof are inſeparably one in Love; the ſervices to them belonging are perfect Freedom; and they are Juſtice and Mercy in the abſtract: the Kings of this world neither love to hear of this Kingdom, nor believe it will ever come; yet they are often in much fear of it, and for the moſt part enemies to them who profeſs the belief and expectation thereof; yea, very jealous (how innocently ſoever they behave themſelves) that, under pretence of Devotion, they plot and proſecute Deſigns to the ſubverſion of their Dominions, or Royal Prerogatives. And, we lately had experience that ſome conſci entious perſons may be deluded, and miſled to the deſtruction of their own perſons, and other mens, (or of their peace, at the leaſt) by taking into their hands that Sword, which belongs not to private men in that mode, as if they thought the coming of this Kingdom were attainable as well by the activity of the Saints in Fighting, as by ſuffering, [Page] patience and praying; whereas, they who are guided by ſound and ſober Principles, do believe and wait for that which they call the Fifth-Monarchy, in Gods own VVay and Time, according to his own good pleaſure, and with that patience which becometh Saints, without preſuming peremptorily, to determine in what manner CHRIST ſhall appear and Raign upon the Earth, otherwiſe then is plainly revealed in the holy Scriptures; and contenting themſelves with ſuch glimmerings thereof in myſterious Figures, as may be ſufficient to raiſe contemplative Souls, above that which they hear and ſee; For, theſe know that their frail, narrow, earthen Veſſels are not able to comprehend the Glory of it at full. They who have not attained to this moderation and prudence, do ſometimes give juſt occaſion of offence or ſuſpition to the Civil Powers, as aforeſaid, by miſunderſtanding holy Scriptures and Prophecies, concerning the Kingdom here prayed for, ſuppoſing it is to be conquered by the temporal Sword in their hands; and that the binding of Kings in Chains, and Princes in fetters of Iron, with ſuch like expreſſions, are to be underſtood in a groſs literal ſence; whereas, if the temporal Sword, ſhall be any way uſeful toward introducing of this Kingdom, it will be but preparatorily onely, in the hands of the Enemies thereof to do execution upon each other, according to that Prophecie of Haggai, Their Riders ſhall come down, every one by the Sword of his brother, Hag. 2. 22.

17. The VVeapons of our VVarfare are not carnal but ſpiritual; and the little heed taken thereof, inclines me often to mention it: For, it is the two-edged ſword of the VVord and Spirit proceeding out [Page] of his Mouth, whom John, Rev. 1. 16. ſaw ſtanding in the midſt between the ſeven Golden Candleſticks, which muſt overthrow the ſtrong holds of Antichriſt, and his confederates, obſtructing the Advent of this Kingdom; toward the exaltation whereof, our Saviour might have obtained when he was upon the Earth, a more powerful aſſiſtance then that Sword (had he ſo pleaſed) by praying for it to his Father, even more then twelve Legions of Angels. But, ſo far was he from approving the uſe of Temporal Swords, or outward violence to propagate his Kingdom, that when a Diſciple of his drew ſuch a Sword in defence of his perſon being betrayed (and thereby cut off the ear of Malchus, a confederate in the Treaſon) he healed the wound, commanding the Sword to be put up, and ſaid; that Whoſoever made uſe of the Sword (to the purpoſe aforeſaid, as I conceive) ſhould periſh by the Sword. This we have ſeen fulfilled upon ſome, who ſeemed zealous of Chriſts Kingdom; and I believe it hath often heretofore, and may hereafter be fulfilled upon many to their deſtruction in the fleſh, to whoſe ſouls GOD will be merciful, if their zeal were not a cloke for ſecret pride and malice unrepented of. For, God otherwhile permitteth, even ſome who are true Children, and Subjects to his Kingdom, to be tranſported into ſuch Extravagancies as their natural corruption inclines them unto, and to be thereby liable to open ſufferings in the fleſh; and to be nevertheleſs partakers in ſecret of his Everlaſting Mercie; partly, to make other Children of the Kingdom, the more watchful and careful to examine by what ſpirit they are moved; and partly (as I conceive) to bring ſomewhat pertinent [Page] to their conſiderations alſo, who are as over-zealons another way, in ſeeking more to eſtabliſh their own Kingdoms then Chriſts.

18. This laſt Clauſe, I have inſerted, to prevent ſuch miſtakes as may occaſion the giving juſt offence, or of infringing the Civil peace, or of ſcandalizing our Chriſtian Profeſſion, by imprudent Deſignes or uncharitable Actings; and I hope it will have ſome good and ſeaſonable effects: For, the Spiritual Adverſary is cunning, and ſo well knows how to work upon our Melancholy Diſtempers, that, even in thoſe things whereof our Natural ſences are moſt capable, we may be much deluded, as by many Experiments may be Demonſtrated. (For example) A Divine Preaching in a Cathedral Church, one of the Auditorie ſuddenly cried out, as if he had been afrighted with fire, whereupon a great part of the Aſſembly (they themſelves not knowing why) apprehending the Church to be on fire, ſuddenly and haſtily tumbled out of their ſeats one over another to get out of the doors, and ſo obſtructed the paſſage, that ſome were troden under foot, and ſome ſtifled in the throng; in which fright, one thought he ſaw the fire, another that he heard it crackle, another, that he felt the molten Lead drop upon him, with ſuch like miſapprehenſions, whereof there was no cauſe at all by fire or otherwiſe. Likewiſe, an Acquaintance of mine being at Sea, (where a ſuppoſition in the night, that the Ship had ſprung a leak, put them into a general pannick fright) he ſitting in his Cabbin, fancied that he felt the cold water come up to his feet, then to his knees, ſoon after to his belly; which (as it uſually fates with them who ſeldom go into cold [Page] water) made him pant, and ſo think his breath taken away thereby, that, he ſhould immediately expire his ſoul; Yet, there was no water entred into the Ship. This he told me in ſuch a manner, as if he had been then ſenſible of that diſtemper by his miſapprehenſion. Much more therefore, may our Fancies delude us by Spiritual miſapprehenſions, if we be not watie of ſurprizes; eſpecially when ſuch. imaginary Objects, and falſe Repreſentations of our frail deluded ſenſes are heightned by that which is cunningly ſuggeſted by the Devil. Perhaps, it will be thought by ſome, that in this and ſome other Expreſſions, I ramble from the matter in hand: But be it known, that the way of a Contemplative Soul, being like that of an Eagles in the Aire, (which is the Hieroglyphick thereof) tends directly toward what it ſeeks, though it appears not ſo to the beholders; and to what quarter ſoever it flies, minds that Carkas which is the true nouriſhment thereof.

19. Having declared what Kingdom that is which we pray for, I will now ſhew unto whom it belongs, which is evidenced by this pronoun THY. It may be collected from what I have already expreſſed: Yet, that whereunto my Meditation thereupon leads me, will not be uſeleſs. The word THY, implies, that this Kingdom is our Fathers to whom we pray: Not a Kingdom to be poſſeſſed by a ſingle Perſon whom we know not, who perhaps may be a Stranger and a Tyrant, or ſuch a one who will ſuppoſe (as moſt earthly Kings do) that it was conferred upon him, meerly for his own ſake, without reſpect to the welfare of the people under his Juriſdiction; as if the Commonalty of all Nations [Page] had been born to no other purpoſe, but to be inſlaved to their Will, or to be Servants at beſt, to advance their Pomp, and to be ſerviceable to their Luſts. But, this is not to be feared, when this Kingdom ſhall come. We know whoſe the Kingdom is, and who shall Reign over it. It is our Fathers Kingdom, and that aſſures us (as is before hinted) that in praying for it, we petition for that which tends not only to our Fathers Honor, but to our own Preferment alſo. We have no poſſibility to be totally freed from the Tyrannies of Temporary Governments and Governours, but by the coming of this Kingdom; For neither Democracy, nor Ariſtocracy, nor a Monarchy regulated, nor any other humane Form of Government, how often ſoever we change Perſons, is free from corruptions, or the increaſe of them likely to have a ſtop, until this Kingdom comes, which (were it but in reſpect of that alone) will make us partakers of the greateſt Temporal Mercy that may be enjoyed upon the Earth next to our deliverance from Sin: For, ſo intolerable are the Deficiencies and Oppreſſions of Supream Governours, throughout moſt Kingdoms of the World, in relation both to Temporal and Spiritual Intereſts, that ſome Nations care not who comes to Reign over them, ſo they may be delivered from their preſent Tax-maſters; Yea, are contented to be invaded by Strangers, to be beaten by their Enemies, and to adventure whatſoever they will impoſe upon them, becauſe, they believe it cannot be worſe with them then it is, or probably will be; though they have had, long time, experience, that, Seldom comes a better. This ſad condition, the Subjects of this expected Kingdom [Page] ſhall be delivered from, when it comes. Our Father hath made us free Denizens thereof; Co-heirs with his Eternal Son, and given us Thrones with Him, by an unqueſtionable, unrepealable Decree, written and ſigned with the precious Blood of our Eldeſt Brother, whoſe Love did voluntarily purchaſe it for us at that dear Rate. It cannot be expreſſed in words, to ſet forth how much he tendred our Welfare, in preſcribing this Prayer; or how ſtrongly it obligeth us to make a thankful and right uſe of it.

20. Thy Kingdom COME. The laſt word in this Petition is not ſo to be ſo underſtood in the Future Tenſe, as if the Kingdom thereby prayed for, had not a being heretofore, and at this preſent upon Earth; For, it is in part already Demonſtrated to be otherwiſe. All therefore, which will be further neceſſary to be inſisted upon to that purpoſe, reſulting from this word COME; is to mind us, that this Kingdom, is not yet ſo perfectly manifeſted as it ſhall be when that long Day is begun, in which the great Aſſize will be holden, wherein the King of this Kingdom ſhall come to Judge the quick and the dead. I do already contemplatively behold it approaching by the Eie of my Soul; But, that Eie is ſo dim, and my Body ſo frail, that my Heart is unable to comprehend (much leſs my Tongue or Pen to expreſs) that little which I conceive thereof: But, of that unutterable mystery, I can truly ſay this, that, whoſoever endeavours to declare in what manner Chriſt ſhall come and Reign upon Earth, undertakes a work like his, who ſtrives to put the whole Ocean into a Nut-ſhel, and that, if the glory of this Kingdom were comprehenſible; by us, [Page] in this eſtate wherein we now are, it would not be anſwerable to the expectation I have of it: For the moſt excellent External things which we can either enjoy or know in the fleſh, are inſufficient to illuſtrate the perfection of it by way of alluſion; For, the cleareſt Notions of ſuch ſpiritual Objects, which we may attain unto, will be diſſatisfactory to the Soul until it is in a glorified Body. Nevertheleſs, we may be made ſo apprehenſive by Grace and Faith of the Kingdom to come, that, we may by Patience, Meekneſs, Humility and Love, wait contentedly for what is promiſed; and be preſerved in a conſtant expectation thereof until it comes; whatſoever Clouds are evaporated from Humane Ignorance; and whatſoever Miſts may be raiſed by the Devil, to make us doubtful thereof: And this we are to Communicate to each other, ſo far forth as it is revealed by the Word and Spirit of God, to confirm the belief and expectation of this Kingdom: For, though they were reputed Hereticks termed Millenaries, who profeſſed the perſonal Reign of Chriſt upon Earth, and that (according to St. John) Rev. 20. 4. the Saints ſhould Reign with Chriſt a 1000 Years: Yet, after the Teſtimony of the two Witneſſes was finiſhed; which (as I conceive) was when the two Teſtaments were compleated, with a Malediction upon them, who ſhould take from, or add ought thereunto, Rev. 21. 18, 19. that Opinion was received for Orthodox by the Primitive Chriſtians, till the Beaſt, which roſe out of the bottomleſs pit, made war againſt them, and ſlew them. For, many of the eminent Doctors and Martyrs in the firſt Ages were of that Judgment (to wit) Ireneus, Juſtine Martyr, Tertullian, Origen,[Page]Cyprian, and divers other Chriſtians, both Learned and Unlearned. And, I find by examining it, that moſt Hereſies ſprung from real Divine Truths, miſunderſtood by humane Ignorance and raſhneſs; Such Myſteries, being like the moſt excellent ſtrains of Muſick in this reſpect, that, as when the Voice or a String, is under or overmuch ſtrained, though but a little, it makes a harſh diſcord; So, a little varying from the Truth, makes a damnable errour. Now, perhaps, that which I have here caſually inſerted concerning the two Witneſſes, being my private Judgment, wherein I know no Antient or Modern Interpreter concurring, may ſeem a preſumption. But, I have given ſuch Reaſons of what I believe concerning them, in a Tract intitled Parallelogrammaton, whereof part was imprinted when I was cloſe Priſoner in the Tower, and the reſt taken out of my Chamber by the Gentleman Jaylor, there (amounting to almoſt a 100. pages) that, I conceive it will make it more probable that thoſe Witneſſes are both ſlain and riſen again, then any thing yet alledged to the contrary; and therefore if thoſe papers be not freely reſtored, I will revive them, God vouchſafing me time and enablement. And, if what I have thereby, and hereby expreſſed concerning the ſaid two Witneſſes, and the Nation of the Jews, with what might be added, were well conſidered, it would not (as I believe) be ſo generally believed as it is, that, Chriſts coming perſonally into his Kingdom upon Earth, is deferred, either becauſe the Jews are not yet called, or the Witneſſes not yet ſlain and raiſed up again.

21. That, there is ſuch a Myſterie to be manifeſted as the Kingdom to come, there need to be [Page] no better evidence thereof, then the Witneſs which the Spirit of God beareth unto it in our hearts, by concurring with that rational faculty in our Souls, which diſtinguiſheth us from brutiſh Animals. Common Reaſon dictates, that whatſoever a friend of whoſe true worth we have had long experience in all changes, ſhall warrant us to ask in his Name of another perſon, in whom he hath an undoubted intereſt, we may confidently petition for it; and it were a great injury done to his Love and Dignity, if we ſhould ſuſpect he did adviſe to ask for that which was not grantable, or unlikely to be obtained. The ſame Reaſon tells us, that if a gratious earthly Prince, hath been openly Scorned, Diſhonored, Reviled, Betrayed, and every way inhumanely abuſed; It is juſt he ſhould in the ſame place, be as openly and as much as is poſſible vindicated, and glorified, to the ſhame of his malitious impenitent Enemies: How much more juſt then is it, that the Eternal Son of God, Lord of lords, and King of kings, ſhould be glorified in his own Kingdom upon Earth, in the fight and preſence of his Saints, Angels, and all thoſe by whom he was cauſleſly diſhonoured, betrayed, and moſt cruelly and ingratefully recompenced with evil for good; with hatred for Love, and with all manner of Indignities, for incomparable well deſervings? If this be juſt with men, ſhall the righteous Judge and King of Heaven and Earth do leſs Juſtice on the behalf of his only Son? If herein we diſtruſt not our own Reaſon, we ſhould leſs ſuſpect it, when we have a Warrant above Reaſon to aſcertain it, which we likewiſe have out of the Word of God. As for the witneſs, which ſome conceive, the Spirit of God, [Page] beareth to the Light which is within them by extraordinary Revelations, I muſt leave it to the ſoul and conſcience of every individual man to try and examine them, as they are enabled: For, that cannot be known or judged of by any, but by them to whom they are revealed, and by that Spirit which reveals them, if they proceed from God. VVhere he ſpeaks not, it will be in vain for any other to ſpeak; and until the Revelation of that aforementioned, ſhall in ſome meaſure come into mens hearts; We do but caſt pearls to Swine, and shall be in danger to be torn by them, or elſe reputed madmen and Phaenaticks, babling we know not what. This alſo is to be conſidered, that, though the perfect manifeſtation of this Kingdom be not come down Univerſally upon earth; yet it is come, or ſhall come in a degree toward perfection, firſt or laſt, explicitely or implicitely, into all to whom that Kingdom belongs, before they depart out of this life. He that ſhall come will come, and not tarry beyond his time (bleſſed be his Name) and he hath given us ſufficient earneſts thereof.

22. It is ſaid, Acts 1. 11. Ye men of Galilee, Why ſtand ye gazing up into heaven? This ſame Jeſus, who is taken up from you into heaven, ſhall ſo come in like manner as ye have ſeen him go into heaven. There is alſo a cloud of other Teſtimonies bearing witneſs to this Kingdom, particularly in the laſt Chapter of Daniel, in the three laſt Chapters of the Apocalypſe, in the twentieth of Matthew, in the Pſalms, and in well-nigh all the Prophets, which I cannot now enumerate or inſiſt upon, left I ſhould interrupt or diſtract the Meditations of my ſoul, by Withdrawing my heart from thoſe inflowings which [Page] now preſs upon it; and perhaps conſume that little time which I have to finiſh what I have begun. In thoſe Scriptures, that which concerns this Kingdom and the King thereof; the manner of their approach, the ſigns fore-ſhewing it; the effects of it, and many particulars and circumſtances pertinent to thoſe Myſteries, aſſiſting us to obtain cognizance of them ſo far forth as will be needful, both by literal and allegorical expreſſions, are ſufficient to evidence their eſſentiality to all thoſe who obſerve and conſider them with diligence and meekneſs to the right end. Yea, it will reſolve their ſcruples, whom an over-curious prying into the manner of Chriſts future perſonality upon the earth, have made doubtful what to believe, if they ſhall in humility well conſider the difference which is between Spiritual and Natural Bodies, or of what our future change will make us capable, when that time cometh. VVe have a dim glimmering demonſtration thereof, helping us to diſcern much beyond and above our Natural expectations, by the transfigurations of our Saviour upon a Mountain in the ſight of Peter, John and James, to whom Moſes and Elias appeared to be talking with their Maſter, For, though the Natural ſtate wherein his Diſciples then were, was not fully capable of that Myſtery, which they heard and ſaw, they perceived enough to make them very well pleaſed with what they apprehended, as appeared by their words. And, if we had no other Argument whereby we may be aſcertained that there will be ſuch a Kingdom upon earth, then the Petition next following. Thy will be done in earth as it in heaven, it will ſuſtice, for it is impoſſible Gods will ſhould be ſo done upon earth, unleſs Chriſts Kingdom ſhould [Page] come hither as we believe; nor would Chriſt have taught us to pray for that which ſhould never be, or impoſſible to be performed.

23. The Adminiſtration of this Kingdom upon earth, was always in part viſible ſomewhere, and to ſome, ever ſince the time of Chriſts Aſcention. And though it was much obſcured ſoon after, when the myſtery of iniquity began to work; and more when it was at higheſt; yet, even then it was very powerful by ſecret operations, through the Adminiſtration of the Holy Ghoſt, the third Perſon in Trinity, and ſhall be, until the King of that Kingdom appears again to perſonate his diſtinct Office, with the Father and the Holy Spirit, who have, always an intrinſecal co-operation with him. What I further apprehend concerning their joynt-acting in, and concerning this Kingdom; I will offer to conſideration, though ſuch ſpeculations may perhaps appear Novelties: For, ſometimes great Fires are kindled by little obſcured ſparks, and my Ruſh-candle may perhaps occaſion the enlightning of many Torches hereafter, when my ſnuff is burnt out. There is an Interweaving of many dark expreſſions in the Apoculypſe of St. John concerning this and other ſublime Myſteries, to him delivered; wherein, things preceding have relation to things following; and ſome things following to thoſe which precede, by way of ſupplement, as I conceive; and ſome alſo having reference, both to what was precedent and ſubſequent. Thus, under correction, I apprehend; and that, among ſuch, the binding of Sathan for a thouſand years, is one; having reſpect as well to the reſtraining of him, from ſetting up his Myſtery of Iniquity until the LET ſhould be taken away (which [Page] was before the Bottomleſs Pit was opened) as a relation unto the time wherein he ſhould be reſtrained a thouſand years from deceiving the Nations, after the BEAST, the falſe Prophet, and the whole Myſtery of Antichriſtianiſm ſhould be deſtroyed, by the coming of Chriſt to perſonate his Kingſhip upon earth: For, it was a thouſand years after our Saviours Aſcention, and after the Roman Empire was at higheſt (and began to decline) before the Beaſt which aroſe out of it could aſcend to his height; which conſumed all the number of years alotted to that Empire, until the Beaſt laſt mentioned, aroſe. This time was enigmatically preſignified by M. the firſt and greateſt Numeral belonging to that Empire; the remainder of their Numerals, to wit, DCLXVI preſaged the time alotted to the ſecond Beaſt (the laſt Relick of that Monarchy) myſtically repreſented, by that part of Daniel's Image, which was compoſed of Iron and Clay. For, though I muſt confeſs I have no Precedent for what I declare my Judgement to be, nor any other warrant but what hath been ſpoken to my own heart in private; I do conceive (which I have heretofore publiſhed effect upon ſeveral occaſions) that God, though it ſeems they took no notice of it, gave that Empire a Myſterious hint, in their own Numerals, how long it ſhould laſt after it was at higheſt, both in the main of its firſt Inſtitution, and in that which ſhould ariſe out of it, until the total extirpation thereof branch and root. All the ſaid Numerals joyned together in order, beginning at the greateſt and ending at the leaſt, being theſe, M.D.C.L.X.V. and I, make one thouſand ſix hundred ſixty ſix. The thouſand years were conſumed before the ſecond [Page]Beaſt which is the Myſtery of Iniquity, was compleated, and then that uſurped the whole power of his Predeceſſor; and the remaining Numerals make up DCLXVI, which is the number of a Man: to wit, the Myſtical man of ſin; and will be the whole time limited, as I conceive, for his wicked Raign, after he came to his higheſt exaltation; and, as I take it, we are to begin to reckon this double number, from Chriſts death and paſſion or Aſcention, not from his Birth; becauſe the Roman Empire was not at his higheſt till then; and declined not until it had Crucified the Lord of Life, And if ſo, we may gueſs within a ſhort time, how long that Myſtery may continue, if we knew certainly how many years Chriſt lived upon the earth; and if Chronologers have rightly computed preceding times, from his Birth till this year 1665, and that time as I have already ſaid, may be about four or five and thirty years yet to come. I will not ſo abſolutely determine it, as once heretofore I did (being, a little-over heated with Zèal) upon occaſion given to treat of that time: For, Chriſt having intimated that a compleat certainty of it, is not revealed to any man in the fleſh, I wave that peremptory expreſſion, though I ſtill believe it will be about that time; and perhaps, God ſometimes permitteth ſuch caſual ſlips (when they are not purpoſed) to keep his Children quiet, when they deſire things before they can be had, as we do our Children by ſuffering them to pleaſe themſelves with uncertain harmleſs hopes. When the number of the Beaſt is finiſhed, I do believe, there will be a ſpace of time, in which that which is truely Good ſhall be as well made known, at Evil hath now been almoſt ſix thouſand [Page] years, and that the time thereto allotted is that ſeventh Myſterious Day, or Sabbath which the Lord our GOd hallowed when he had finiſhed his ſix days works; and that the Jewiſh, ſabbathſ of dayes and years, were but Types of the great ſabbath ſeparated from the other ſix parts of time, and ſanctified by GOD for himself and his choſen people to reſt; in; and is called a Day by him, with whom A thouſand years is but as yeſterday; it being uſual in holy ſcripture, to ſignifie many years and times conſiſting of many ages, by the denomination of a day, or days; as in Daniel, a time of many Generations, then to come, by 1335 dayes, Dan. 12. 12. and in the Revelation, 11, by 1260 days; and in the ſame Chapter, by three day and a, half; and it ſignifies the whole time of Chriſts Kingdom upon earth, in that place where it is ſaid, Abraham deſired to ſee his day, and ſaw it; For, he fore ſaw it by Faith.

24. Six days of a thouſand years apiece (as I conceive) was alotted for the men of this VVorld, to proſecute, therein, thoſe works which they thought they had to do; and were alotted both for their Probation, and to acquite (as aforeſaid) that experimental knowledge which was deſired by our First-parents. And in that ſpace of time, both good and evil men, who were Vicegerents or Subjects, either of the Kingdom of God, or of the Prince of this, world, were permitted to be active for their ſeveral Intereſts, according to their, diſtinct inclinations, and to purſue them ſo far forth, as that good or evel which was in them would extend. But, neither the Righteouſneſs, which was in the beſt, is ſufficient in it ſelf to perfect their deſired Kingdom, nor the [Page] wickedneſs which is in the worſt, enongh to eſtabliſh their Dominion; becauſe the reſtraining power of him, who is the Supream Governour of all things, would not permit the Adverſaries of his Kingdom to be ſo wicked as they would have been in acting deſtructively thereunto, though the wickedneſs of their Will, wanted nothing to compleat of demonſtrate their perſonal untighteouſneſs, of that perfection of Evil which was in them. But, when the great Sabbaths of years is come, in which the ſupream Kings of both, are to manifeſt and exerciſe their Powers, in another mode then heretofore, (or at this preſent) to wit, during the laſt thouſand years or ſeventh part of time, it will then evidently and univerſally appear whether of the two is moſt powerful; and that neither the Evil which is it the worſt men, or the Good which is in the beſt men, could thitherto, or ſhall at that day do any works of their own, which they think they had to do, that will be prevalent to thoſe evili or good endſ which they proposed to eſtabliſh their reſpect [...] Kingdoms: For, then will be the Day of his Power whoſe Kingdom was lirerally prophesied of in the 110 Pſalm: and the Will of his willing ones be accepted inſtead of working. Their King alone be the able to conquen all his Adverſaries, letting looſe the Devil to uſe the utmoſt of his Uſurped power, will break the Head of Malignity, together with all the Kings of the oppoſing Kingdoms; and then his Subjects the Spiritual ſeed of the true Abel and Abraham by Faith, (who for the moſt part of the former ſix thouſand years, have been ſubjected in their temporary concernments to Cain and his Succeſſors, and ever ſince his time been perſecuted in relation [Page] to their worſhip of God and their King) ſhall be totally ſet at liberty for ever; and reſt and Reign with him in that Kingdom, judging thoſe Kings and Nations by whoſe Tyranny they were oppreſſed; and againſt whom the Supream-Judg of that Kingdom which they deſpiſed, and we pray for, ſhall pronounce this ſentence of Condemnation, Depart ye curſed into everlaſting fire.

25. But though we believe there is ſuch a Kingdom to come; ſhall fully know the nature of it, whoſe it is, what advantages we may have by it, which are innumerable, (and intimated in this Evangelical promiſe, Seeſt firſt the Kingdom of God, and all other things ſhall be Miniſtred unto you) if we do our formally ſeek it, for carnal ends only, it will nothing avail us, when it comes openly into the Earth, until it comes into our hearts alſo. A Dominiou, is there to be exerciſed, and it is the firſt place into which the Kingdom of Heaven enters upon Earth. Every Saint hath a Kingſhip, there to be managed, whereby he muſt have a Probation, and be prepated for a Throne, in that which will Univerſally appear; that will be performed; by cheriſhing thoſe Vir [...] which may make his Microcoſme, or little World, a true Province of that large, Kingdom expected; and by ſubjecting to Reaſon, and to the Evangelical Laws, all thoſe natural Deſires, Paſſions, and Affections, which have been Rebellious and Repugnant to the Purity and Juſtice thereof, ſubduing, and keeping them under, by a ſpiritual Militia. We ought therefore, to endeavour it diligently, and to take heed that we let not, in the kingdom of the Devil inſtead of Chriſts, or, admit into us the Kingdoms of this world, For, moſt [Page] men are deluded with falſe appearances in this caſe, whereof I have had had experiments a long time in relation to my ſelf; and, if I ſhall be credited, may ſay much to prevent thoſe fallacies in others. Hear then with ſeriouſneſs, what I ſhall now expreſs to that purpoſe. I will begin with ſome of thoſe deceivable Marks whereby very many think they are made Children of God and Inheriters of his Heavenly Kingdom, before they have any evidences thereof, but ſuch as theſe enſuing; whoſe invalidity let them conſider. They had an Initiation into the Kingdom, by being Baptized with water in the Name of the Father, Son, and the Holy Ghoſt, and had God-fathers and God-mothers, who, for obtaining that Priviledg, promiſed many things in their Names to be performed on their behalf: But, ſo were many thouſands, who being heedleſs of ſuch promiſes, ſeem by their Lives and Converſations, to be Children of the Devil, and belonging to this kingdom. They have been outwardly partakers of the Lords Table; ſo was Judas, by what ſeems a probability thereof, as well as the reſt of the Apoſtles, yet, we know he was reprobated. They have done Miracles; ſo did Simon Magus, Jannes, Jambres, and others, yet were Impoſtors. They have caft out Devils in Chriſts Name; ſo did ſome, to whom he will ſay I know ye not. They have Prophecied concerning him; ſo did Balaam and Caiaphas. They have builded goodly Temples; ſo did Herod, whoſe like was not in the world, yet he was a Tyrant, and murthered the innocent Children and John the Baptiſt. They have maintained many ſuch Prieſts and Prophets as they affected; ſo did Jezabel, yet was a Strumpet [Page] and became Dogs meat. They were frequent hearers of them who preached the Goſpel; ſo are many who are no Doers of what they hear: and ſome, who came but to intrap the Miniſters of God, as others did to inſnare Chriſt; or elſe, came to ſee and be ſeen, or more to be reputed Religious then with: ſincere Devotion. They have been Preachers of the Goſpel, and Aſſertors of the Truth; ſo have not a few been, who held and profeſſed it in unrighteouſneſs, or preached rather to uphold contention, then to edifie their hearers; and who, through neglect of endeavouring mortification in themſelves, have been Reprobates; when they preached Salvation to others. They have faſted much, given Alms, and ſaid many long Prayers; ſo do Hypocrites, and ſo did the hypocritical Scribes and Phariſees, oft devouring VVidows houſes under thoſe pretences. They have undergone ſevere penances, and grievouſly afflicted themselves; ſo did the Prieſts of Baal heretofore, and ſo do many ſuperstitious Romaniſts, and others at this day. They have been ſufferers; ſo have Malefactors been, Innocent Heathens; and in finite numbers, who probably [...] evidence within themſelves, or ſence of the Kingdom we pray for. Other ſuch-like Marks I could enumerate wherewith multitudes are deluded▪ VVe muſt therefore finde out better Marks to aſcertain us, That the Kingdom of God is within us; and theſe that follow will alſo be ſuch demonſtrations thereof, as if we be not Traytors to our ſelves, may make it unqueſtionably known to be within us.

26. If the Kingdom of Chriſt be within us, we ſhall feel, that we love him who is King thereof with all [Page] our hearts; yea, more then our ſelves; we ſhall be obedient to all his Commands and Laws to our utmoſt power; Zealous of his Honour, and of magnifying his Name, and maintaining all the Prerogatives of his Kingdom, even to the loſs of our lives, if need be, and ſorry when we fail therein, through infirmity: we ſhall love our ſelves no more, then to make it a true Rule whereby to meaſure out the love we owe unto our Neighbours and Brethren: VVe ſhall always have as well a charitable Love for our Enemies, as an affectionate love for our Relations; and ſquare out all Actions by the Evangelical Law of that Kingdom. VVe ſhall do good for evil; blesſ them that curſe us; pray for them, who perſecute us; forgive, as we would be forgiven; be merciful to all Gods creatures, according to their kinds; uſe them with ſobriety and thankfulneſs; and be afflicted for it in our hearts, when we are knowingly, or ignorantly defective in theſe of any other duties, as ſoon as we have cognizance thereof, or ſuſpect our ſelves to have been any way faulty: VVe ſhall arrogate nothing to our own endeavours, when we have done the beſt we can, but aſcribe all the honour and merit of what is performed, to our Heavenly Father and Creator, his Son our Redeemer, and to the Holy Ghoſt our Sanctifier; who are, as it were, the Triumvirate, by whom this Kingdom is governed. When we finde theſe marks upon us, the willingneſs of our hearts will be accepted as a compleat performance of the whole Law; and we ſhall have an undoubting aſſurance that this Kingdom is in ſuch a meaſure within us, as will ripen to perfection in due time. Al this, we may finde implicitely contained in thoſe Benedictions recorded in [Page] the Goſpel, with promiſes annexed, by our Saviour, to the qualifications there mentioned, Matthew 5. 3. &c. Bleſſed are the poor in Spirit: for their's is the Kingdom of heaven. Bleſſed are they that mourn: for they ſhall be comforted. Bleſſed are the meek: for they ſhall inherit the earth. Bleſſed are they who hunger and thirſt after righteouſneſs: for they ſhall be filled. Bleſſed are the merciful: for they ſhall obtain mercy. Bleſſed are the pure in heart: for they ſhall ſee God. Bleſſed are the Peace-makers: for they ſhall be called the Children of God. Bleſſed are they who are perſecuted for Righteouſneſs ſake: for theirs is the Kingdom of Heaven. Bleſſed are ye, when men ſhall revile you, perſecute you, and ſay all manner of evil againſt you falſly for my ſake: Rejoyce then and be glad; for great is your reward in heaven: ſo perſecuted they the Prophets which were before. Theſe are not my words, but his, (even the King of this Kingdom) who will make them good; and as I ſaid before, whoſoever ſhall finde theſe foreſaid marks upon him, may be confident that the Kingdom of Heaven is within him.

The third Petition.
Thy Will be done in earth, as it is in Heaven.

1. WHen with perfect aſſent thereunto in heart, as well as in words, we can ſay this Petition, our work will ſoon be at an end; for, we ſhall then be called home by our Heavenly Father, and there will [Page] be no more need of ſuch things as are prayed for in the three following Petitions. Let us well conſider therefore, what we ask for in theſe words. They amount in effect to a true ſelf denial, which is the moſt difficult thing in the world for fleſh and blood to ſubmit unto; yet, may poſſibly be made eaſie, if it were well conſidered, that it brings with it the greateſt advantages that we can Petition or endeavour for, by any faculty that we can call our own, ſeeing God, who can and doth renew the Will, and inclines us thereto, when we pray that his VVill may be rather fulfilled then our own, hath promiſed aſſiſtance. It begins to be eaſie to a regenerated heart, when it knows that GODS Will and Righteouſneſs are one, and that our Will and Wickedneſs alſo are one (as it is meerly our own will) and brings us into all the miſchiefs which befal both in this world and the world to come, if we are ſwayed wholly thereby. In this Petition, as in the former, we ask together with what tends to Gods glory, that which will both prevent our deſtruction here, and procure our eternal happineſs hereafter. He that knows God as he may do by what he hath manifeſted, of himself, and of his goodneſs toward all Mankinde, need never to be afraid to ſubmit his own will to his; yea, Body, Soul, and all that is moſt dear and pretious in his own eſteem, to be diſpoſed of at his pleaſure. This knowledge and confidence is ordinarily begotten in moſt men of underſtanding, by reading and hearing his Word preached, but ſometimes (eſpecially in them whoſe natural Faculties are defective) it is wrought by a ſpiritual Inſtinct [...]iſensibly working in the Soul a conformity to the VVill of God, which is always the ſame, though to [Page] us it ſeems to change as we are changed. He hath not, as ſome ſay, (who delude themſelves and others, by ſophiſticated diſtinctions) a ſecret and a revealed VVill, contradictory to each other; yea, ſo contradictory, that they may be rather judged two wills then One. This falſe opinion cauſes many to be diſtruſtful of Gods good meaning towards Mankinde; fearful he will reprobate them, when they have done all they can to pleaſe him; and conſequently (though they profeſs the contrary, and ſpeak many good words of him) blaſpheam his goodneſs; imputing that unto him, which belongs to the Devil and themſelves onely. They, who make unto themſelves ſuch a GOD, cannot be better then he; and I ſhall not wonder if they cannot pray heartily, that his will may be done.

2. To excuſe themſelves, there be ſome of theſe, who in effect, do irreverently ſay thus unto God in their hearts: VVho hath reſiſted thy VVill? Thou knoweſt that by the ſin of our Fathers, and by thy eternal Decree of Election and Reprobation, the greateſt part of mankinde is left in (or rather thrown into) ſo ſad a depraved condition, that we are neither free to will, or to do what thou requireſt. This is impudently to belie and blaſpheam GOD: For, when he ſaid that, The ſeed of the VVoman ſhould break, the Serpents head, he ſanctified the whole humane Nature into a capability of performing ſo much as he requires abſolutely at our hands; and hath ever ſince, and will for ever, at firſt or at laſt, ſo inlighten every man who comes into the world, vouchſafing according to his promiſe, ſuch a renewing of the will, and ſuch a perpetual co-aſſiſtance, for askng, to perform what ſhall be accepted for the deed, to all [Page] them who ſhall not wilfully, malitiouſly and finally reſiſt his Grace, that no deficiency in him can be juſtly laid to his charge, in relation to our miſdoings, as it will be manifeſted, when all hidden things are diſcovered at the laſt judgment. Indeed, as we are meerly in our depraved Nature, we can neither do or will ought, that is acceptably good; but, as we are in grace we may: For, then to will, is freely preſent with us, and our doings perfected by the Merits of Chriſt; yea, our miſdoings are often by him improved, both to his Glory and our Salvation; not that we ſhould ſin, that Grace may abound, but that abounding Grace may keep us from ſin. If we had not a Free will in ſufficient meaſure to do, or leave undone, to chuſe or refuſe; then were our faculties inferiour to thoſe of beaſts, which do chuſe or leave ſuch means of preſervation as are ſet before them; nay were this liberty taken away, or quite loſt, we could not be juſtly reputed righteous or wicked by our meer perſonal default, in reſpect of any thing which we will, or do, or leave undone. Wiſe men do not endeavour to force a Beaſt to that whereunto he is not naturally inclined, much leſs to that whereunto he hath a Natural Antipathy, and deſtroy him for not doing that which he cannot. By gentle allurements we may by degrees bring it to change Nature, and become ſerviceable to our Deſires. God, in like manner Draweth us by the Cords of a Man; he forceth not our Nature, into a change but wooeth our will, unto a conformity, with his, by ſuch means as may ſecretly and naturally thereto incline the heart, uſing no other force but ſuch Fatherly chaſtiſements onely, as may remove the perverſeneſs which we have gotten [Page] by evil Cuſto [...]s, to augment our natural indiſpoſition, which we got by hearkning to his and our Enemies. It is an unqueſtionable Cruelty, to compel and neceſſitate men to that which we know makes them everlaſtingly miſerable; but doubtleſs it were no wrong to a Madman to pull him out of the fire whereinto he had thrown himſelf; nor injuſtice in a Father to uſe the Rod to fright his Children, from that which may deſtroy them, when they will neither do it for love to him or themſelves. God afflicteth none but for their good, until they become obſtinately Rebellious; he requireth no more of any man, then he hath given; Reprobates none finally, unleſs they are finally unpenitent; and never willed the deſtruction of any one who ſubmitted to his will.

3. No man, I think endeavours to teach Beasts to write and read, though ſome teach Birds to ſpeak, which can talk with as much underſtanding of humane words, as they have of the Myſteries of ſaving Faith, who diſcourſe and preach the Word literally, without the Spirit; therefore God hath vouchſafed means of inſtruction by offering both; and, if their concurrence hath not a ſufficiency to effect for every man that which was intended, and promiſed to all who deſpise not his offer, but earneſtly ſeek for it; Why, are we commanded to make interceſſion for all men? Why doth the Goſpel injoyn all to believe in Chriſt Jeſus, if there had not been a poſſibility that all might have been ſaved, unleſs by their own default? To what purpoſe hath God ſworn he deſireth not the death of a ſinner, and give his onely Son for a general Redemption, that all men might be ſaved? Why are [Page] ſo many promiſes and threatnings caſt away upon them, who are ſaid to be irrecoverably predeſtinated both to condemnation, and to do all that evil which may bring it upon them; as certainly as the Righteous are predeſtinated to their Salvation, and to the means thereof? Wherefore do men ſo quarrel about Doctrines, and Diſciplines, putting themſelves and others, to ſo much Labour, Coſt, and Suffering, as we ſee they do, impoſing the ſame duties upon all without exceptions, if the greateſt number of men are Reprobates without hope? I know what is, or may be ſaid by ſome to thoſe queſtionings, and that they are deluſive or diſſatisfactory anſwers; For, if we ſhall teach men to believe that God hath abſolutely willed and fore-determined, as they ſuppoſe very few will be thereby incouraged to pray that his Will may be done. But God hath neceſſitated none to be miſerable or wicked; he hath provided means whereby both Sin and Miſerie may be prevented; or elſe removed, if it be timely embraced; and if that by neglect thereof, men ſeeming righteous fall not away from their Righteouſneſs. For, by the common outward means preſcribed, to them unto whom it is preached, together with thoſe extraordinary and ſupernatural Mediums which God vouchſafeth (where they are not preached as with us) by the Spirit which bloweth, when, and where it liſteth, the Will is by degrees ſet at liberty form its natural Bondage, and rendred active in the works of Regeneration, by propoſing Gods promiſes of Supply and Aſſiſtance; by ſhewing their dangers and remedies, and by intermingling Mercies and Judgments; and if theſe prevail not, it is not by any [Page] bar fore-determined by God, both becauſe their own wilfulneſs and negligence hath lulled them aſleep in ſecurity, until they are hardned into a final impenitency.

4. Many men who are ſick, have no will to take ſuch Phyſical ingredients as are wholſome and neceſſary for recovery of their healths, but naturally abhor them with ſuch a deteſtation, that they will not be perſwaded or inforced to receive them by thoſe who have moſt power over them (though they are likely to looſe their lives by that wilfulneſs) yet, by the prudence and gentle perſwaſions of a wiſe and loving Phyſitian, taking away their nauſeouſneſs by other corrective Ingredients, and aſſuring them of health, they are won at laſt to accept thereof, and recover: So it fares with us who are naturally averſe from the means which the Holy Ghoſt preſcribeth to correct our depraved will, when we are not finally obſtinate, and have made our ſelves worſe, and more miſerable by evil Cuſtoms ripened into an Habitual wickeneſs, then we were by a depraved Nature. Chriſt bewailed Jeruſalem with tears, not becauſe ſhe could not, but becauſe ſhe would not embrace the means of her preſervation and proſperity, through that wilfulneſs which ſhe had contracted by her own default; elſe, his bewailings had not proceeded from true compaſſion, which it were a Capital ſin to affirm: And they who deny what God hath done, and continues to do for them; or affirm, that he hath not given them ability whereby they may co-operate with him in doing what he commands, and in avoiding that which he hath forbidden, are ingrateful Blaſphemers and Lyars: For, the contrary [Page] not only evidenced in his Word, but is alſo demonſtrable by that whereof we have, or may have an experiment. If a Drunkard, or a Thief, or an Adulterer, or any other groſs ſinner, who hath moſt accuſtomed himſelf to prevaricate, were told by him, whom he knew to have both power and will to inflict what he threatens, that the next time he was drunk, or committed any of the ſins aforementioned, he ſhould be immediately tormented to death; and if this man knew and still ſaw one watching him night and day in publick and in ſecret, at home and abroad, ready to execute him immediately for that tranſgreſſion, I am confident that Drunkard, Thief, or Adulterer, who was moſt tempted to act thoſe ſins, would forbear them ſo long as he had ſuch an Attendant, unleſs he were grown ſo diſtracted that he knew not what he did; And, if this be ſo, (whereof I think no reaſonable man doubts) then, whoſoever ſayes it is not in his power to forbear thoſe ſins which he actually commits, I dare ſay unto him, it is not altogether through want of ability to perform ſo much as God requires, but becauſe he neglects the Grace offered, or that watchfulneſs over himſelf which is neceſſary and poſſible; or, because he believes not Gods promiſes and threatnings; or forgets or heeds not that he ſees him in all places, at all times, and will ſeverely puniſh his careleſneſs and preſumption; and, this is that which renders every caſt-away liable to Reprobation, and no fore-determination of God neceſſitating him thereunto. More might be ſaid to this purpoſe, but I hope this ſhall ſuffice to preſerve a reverent eſteem of Gods Juſtice and Mercy; as alſo, to make us heedful what may be [Page] a help or hinderance to preſerve us willing, and conſtant in praying Gods will may be done in Earth as it is in Heaven. I am ſo large in this, and ſome other ſeeming digreſſions, becauſe I ſometimes finde, that, the furtheſt way about, is the neareſt way home.

5. It hereby partly appears why we ſhould abſolutely refer our will to Gods, and pray for the accompliſhment thereof in all things, and on all men without exception; and that we have no other means to be freed from being inſlaved by the corrupt arbitrary will of Tyrants, or from being in a worſe bondage, to our own will. Oh! that we could conſider as we ought to do, how we are inſenſibly drawn by evil Cuſtomes and bad Examples, to fall away by degrees into a Reprobated ſenſe, yielding firſt to one vain act which we think ſo innocent, that it conduceth to no evil; then to another, and another after that, till at laſt the groſſeſt wickedneſs, is ruſhed into without ſtop; Yea, into that, which a while before we thought to be both fooliſh and wicked, and condemned and derided in other men: Thus it fares even with ſome who have been in a good meaſure inlighted, and purged from many groſs, corruptions: for when the Will is in ſome degree renewed, and the ſing he Talent which was formerly neglected and abuſed, ſomwhat improved (which might have been multiplied according to what was required, aſwell as his who had five) they ſeeing their Houſes ſwept and garniſhed, admit inſtead of the Devil which was caſt out, ſuch a ſpirit of pride, with his Aſſociates, as makes their later ends worſe then their beginnings. GOD having delivered all men from [Page] the guilt of Adams tranſgreſſion, by Chriſts, giving every one wherewith to perform his duty, (renewing alſo his Grace to many, more then once or twice, after they have forfeited it) very hazzardous (if not damnable) is their condition, who preſumptuouſly offend ſo Gracious a Maſter. Let us therefore, watch and pray, that we fall not irrecoverably into temptation and ſurprize, even for our own ſakes, at leaſt, until Self-love ſhall be improved into a True love, of him who loved us firſt; and ſeeing nothing can be more miſchievous unto us then our Self-will, let us not only pray heartily that Gods will may be done, but endeavour ſo to ſubmit our wills to his, that his will and ours may be one.

6. Before this can be poſſible, thoſe Obſtructions muſt be removed, which the World, the Flesh, and the Devil have raiſed up within us, to keep our Will from union with Gods; to wit, a believing the ſuggeſtions of the Serpent, as our firſt Parents did, when they were ſeduced and tempted by a deſirable Object; and by his miſrepreſenting unto them the Fore-knowledge, and Fore-determination of God; as alſo, by inſinuating a want of Love or Good meaning toward Mankind, in that which he willed and prohibited: when any are thus prepoſſeſſed, it muſt be one as ſtrong as the Almighty who can caſt out thoſe Devils ▪ and caſt out they muſt be, before they can heartily pray, Gods will may be done: For, who can perſwade thoſe men by Arguments, or move them by Threatnings, to commit themſelves and all other things to his will, whoſe Juſtice is made doubtful, or of whoſe Love to him in particular he is uncertain; or, by ſuch means [Page] only aſſured, as may be queſtionable, and are communicated to Reprobates, as well as to the Elect; conſidering alſo, what fair appearances there are of their good effects ſometimes, even upon Hypocrites, when they are but falſe counterfeited works? Theſe Obſtructions alone, are enough to hinder the conforming of our will to Gods, if they be not removed: Therefore, though theſe are not all, I will aſſay the removing of them, before I proceed further. And, in regard it is ſaid that the perſwaſions of our own hearts, are as good as many Counſellers; (and not altogether uſeleſs, though deceitful, when their ſingle advice is wholly depended upon) I will precaution a little by the way, concerning that. It is true, that every Vnregenerated mans heart is fraudulent in his Natural eſtate; Yet, when it is Regenerated, and depends not upon ſelf-Apprehenſions, by the meer natural Light which is therein, but ſeeks after, and receives with Approbation that Divine Light which is offered and communicated thereto by the Word and Spirit of GOD, it is eſſentially efficient both to the rectifying and conforming of our WILL, to and with that Object whereunto we ought to adhere; and then more to be depended on then the Authority of all the wiſeſt men in the World, without that Evidence. For, when God hath prevailed to perſwade the heart, by ſuch a concurrence of Lights, it will not then deceive any; but be as infallible as the white Sione, which is known to none but to him that hath it. I know no means how in theſe dayes, we may be aſſured ſuch Revelations are of God, as that was, when he commanded Abraham to ſacrifice his ſon Iſaac; For, how ſtrongly ſoever [Page] our hearts may be inclined thereunto, we having now our Communion with God in another mode, all Inſpirations repugnant to what is revealed in the Law and Prophets, interpreted by his Evangelical Word and Spirit, are to be rejected as diabolical ſuggeſtions.

7. The Law is our School-maſter to bring us to Chriſt; but it will never bring us into him, until his Love opens the door, which he hath freely opened, keeps it open, and offers entrance to all who deſire and ſeek it; yea, and to ſome before they ſought it: And, when being entred, we there behold his Beauty, and feel the fervour of his Love, it ſo inflames our love to him (if not prepoſſeſſed and bewitched with other affections) that our will doth Zealouſly and contentedly cleave unto him. VVe may preach the Law and pronounce Judgements (as ſome have done, till they have brought Deſpair and Hell into the Souls of many) but, that begets more fear then love, or at beſt more love to our ſelves then unto him; or, more cautiouſneſs then willingneſs, until Evangelical Lenitives, be therewith applyed. It is the making known Chriſts meek condeſcentions, long-ſufferings, and the ſuperexcellent Amiableneſs of his Love and tender Mercies, that ſooneſt and moſt effectually work in us repentance of our ſins, and that confidence in him, which will incline us, without a reſerve, to pray abſolutely to his and our Fa-Father, that his will may be done. But, ſome have taken a courſe direct contrary, and made ſuch Repreſentations of God, that I conceive their Doctrine to be the greateſt obſtruction of all other to praying abſolutely, that his VVill may be done in earth, as it is in heaven. It will never be a motive thereunto, [Page] to tell men, that before all worlds (when there was no man to reſiſt his will, or deſirous of a being, whereby he might have had a poſſibility of reſiſting it, or to offend him in any manner) God, foredecreed Create an Innocent Creature, (whom he himſelf ſaw and acknowledged to be good after he had created him) that, having accordingly made him, breathed a portion of his own Spirit into him, Given him Dominion over all his Creatures upon earth, and commanded him to increaſe and multiply; at the ſame moment pre-ordained, according to an Irrevocable Decree (before that Creature, or any of his Generation had done good or evil) that the greateſt part of his Poſterity ſhould he everlaſtingly reprobated and damned, for committing ſins, which his Decree alſo, had neceſſatated them to commit. Moreover, that having predeſtinated a means whereby this poor Creatures Poſterity might be ſaved; promiſed Mercy ſhould without exception, be vouchſafed to all who believed in his Son; commanded that Salvation to be offered and preached to all Nations; and that even then he knew it was Decreed by himſelf, that the greateſt number of men, were made uncapable of accepting what was promiſed, or of having any benefit thereby, when they had done the utmoſt they could to obtain it. All this, and much more to this purpoſe is averred of Gods Decrees, by thoſe who understood them not, and ſuppoſed what was never by them intended; and who can ſubmit their wills to ſuch a GOD as theſe have made?

I will not ſay as ſome have done (publiſhed it alſo in their writings) Diabolus eſt quorundam Calviniſtarm Doni, for, I believe many ſo called, profeſs [Page] the true God in whom I believe, though by heedleſneſs, ignorance, and overmuch confiding in perſons of whoſe Learning and Piety they have had a high Opinion, they are blinded with an appearance than their error tends rather to the honour, then to the diſhonour of God; and I intend nothing to their perſonal diſparagement or diſadvantage; for, I heartily pray and hope they will be aſhamed of it, and ſorry for it upon future conſideration, as I my ſelf was, who eſcaped not being infected with this Hereſie in my yonger dayes, till I had experimental knowledge of the falſe grounds and evil effects thereof: But now knowing what uſe the Devil makes of it in this my Generation to Gods diſhonour; I cannot forbear my witneſs againſt it, when juſt occaſion is offered; though ſome ſay, I inſiſt on it more then is needful, and to my own diſadvantage, which I finde true in temporal reſpects, having ſuffered more by them whoſe fierce Zeal in that Hereſie hath made them to perſecute me in ſecret, then by all my open Enemies: And I do fore-ſee a poſſibility that their power who approve this Doctrine which I abhor, may hereafter be ſo prevalent, that if I live to ſee it eſtabliſhed according to their hope, I muſt expect no more favour in this world until I dye, then heretofore I have had, unleſs I ſurvive to ſee that Kingdom come viſibly upon earth, which ſhall utterly deſtroy the Myſtical VVhore and her Daughter the well-favoured Harlot, with all thoſe who have been made drunk by her Cup of Fornications, and worn the Mark of the Beaſt in their Fore-heads, or in their hands; yet, I fearing neither Evils preſent, or to come, will proceed with what I mean to ſay.

[Page] 9. It is of evil conſequence to impute that to God, which common and approved Reaſon judgeth to be unrighteous in men. His works are ſo juſt, and ſo merciful is he in all his wayes, that there is no appearance of the contrary. His Juſtice is vindicated by the Prophets, againſt that which hath been objected by that Nation, who had moſt cauſe to acknowledge both his Juſtice and Mercy. And Davids confeſſion his ſin, in Pſal. 51. as to that point here treated of, acknowledgeth him to be juſtifiable by whomſoever he ſhall be judged. All Gods Decrees are perfectly juſt, and whatſoever he wills is perfectly good. Nevertheleſs, all is not ſo which men ſhall ſay he hath Decreed or Willed; For, many have father'd upon him ſuch Decrees as he never made; ſuch Ordinances as he never intended; the Believing, Doing, and Forbearing, of ſuch things as were never by Him commanded or forbidden; and aſcribed to him ſuch a Will as never did reveal to be His. That, which they call his ſecret Will, who can know, if it be kept ſecret? and if they know it, how is it then ſecret? Such imputations as are afore expreſſed, I cannot believe, becauſe they conſiſt not with his Honour, Juſtice, and Mercy, which are always one with his Will, and his Will alwayes the ſame, and not two oppoſite Wills, as it is, at leaſt, implied by their Sophiſtry, who affirm, he hath both a ſecret and a revealed will, relating to one and the ſame Objects, and Qualifications contradictorily differing from each other; whereas his revealed will, is but a part of the ſame will, kept ſecret till it ſhall be ſeaſonably made known at full; As when Jonah ſaid, Yet forty dayes and Nineveh ſhall be deſtroyed: for, in theſe [Page] words there was an implicite condition to be underſtood, though not expreſt, as appears by the event, which demonſtrated that, his Intire will (whereof one part preached by Jonah) was this, that, Nineveh ſhould be deſtroyed within the time limited, if it repented not; and the other part concealed, was this, That it ſhould not be deſtroyed, if it repented within forty dayes; and by what Jonah did, by the Repentance of the Ninevites, and their preſervation thereupon; it ſeems both he and they underſtood the whole will of God, though but part thereof was vocally revealed. Therefore, the School-definition aforementioned of a Secret, and a Revealed will, relating contradictorily to the ſame things, and perſons, ſeems fitter to be applied to Impoſtures of Juglers, then to the Righteous, Pure, Single and Secret will of Almighty GOD. Yet, as Jonah (though a Prophet) ſeemed more deſirous that great City ſhould have been deſtroyed, then his credit loſt by Gods extending Mercy there unto contrary to the Verbal Tenor of his Prophecie; ſo, it may be feared, that ſome who teach men to believe, God foredetermined the greateſt number of Adams Poſterity to everlaſting damnation, would be as froward as Jonah, to have it made evident they had loſt their credit by preaching falſe Doctrine, in that point; For, aſwel Goſpel-Preachers, as other Good and Pious men, have errors and fits of diſtemper through humane frailty, from which it may be hoped they will recover, and repent heartily what they have miſtaught, as to the particular aforeſaid, when it ſhall be made probable, at leaſt, that many more will be ſaved then condemned at the laſt Judgment, and that they have both [Page] to the diſadvantage of Mankind, and to Gods diſhonour miſrepreſented this Univerſal act of Free-grace.

10. It would be a ſuperlative diſhonour, and an unpardonable indignity, put upon an earthly King, if his Officers ſhould deal with him, as ſome of Gods pretended Commiſſioners have done, in that which is of higheſt concernment in relation to his honour, and mans welfare. For, whereas, that King of kings, hath vouchſafed an univerſal Act of Indempnity, from that guilt whereto all men were liable by Adams tranſgreſſion; and m tender compaſſion and pure love to his Subjects, decreed likewiſe a general pardon, whereby all actual Tranſgressors (without excepting either High Treaſon, or other offences whatsoever) repenting, ſubmitting to his Mercy, and ſuing for that pardon, ſhould freely be forgiven without any other coſts or merits of their own; And, whereas this Indulgence hath by his faithful Ambaſſadors and Agents, been proclaimed throughout the world; ſome other, aſſuming to themſelves the like Authority, have either through Ignorance, or upon leſs excuſable inducements, proclaimed that which is almoſt totally deſtructive to that gracious Condeſcention; telling us, that to teſtifie his abundant love to Mankind in general, and to his eſpecial Favourites in particular, who are known onely to himſelf; God hath indeed offered Pardon to all, that his Mercy in ſparing whomſoever he pleaſed, how wicked ſoever, might be the more evidenced to them, if he ſpared not thoſe who were leſs offenders; and, that though it was his Revealed will and pleaſure, the offer of ſuch a general Pardon as aforeſaid [Page] should be divulged, it was nevertheleſs, his ſecret will, that both they to whom he intended benefit thereby, and they to whom no good was intended, ſhould be put to the ſame coſt and labour in ſuing for it, but neither the one or the other be certain of it, whilſt he lived; Yea, they tell us that before the ſaid Proclamation was iſſued forth, it was decreed the greateſt number should be ſo maimed and diſabled, that it would be impoſſible for them to perform the conditions required, to make them capable of the ſaid Pardon, which they ſay was done, to evidence (as they call it) his juſt diſpleasure againſt Vnrighteousness. And then to beget a vain hope in their hearers, (or rather to increaſe the number of thoſe Clyents, by whoſe credulity their Fees and Temporary profit may be augmented) theſe Officers further tell them, that the King whom they have thus repreſented, is ſo juſt and merciful, that notwithſtanding all before expreſſed, they may make his abſolute Will and Pleaſure, their Supream law without danger; and to keep them in heart (by cheriſhing a belief thereof, until perhaps an irrecoverable fit of deſperation ſeizeth on them) they befool them with a confidence in ſuch Marks of their aſſured Election, as may be frequently found upon reprobated Hypocrites. This is the effect of that which many have preached concerning Gods dealing with Mankind; And, what can be reaſonably judged of ſuch Officers, and of ſuch dealings? What will all their other Services amount unto, pretended to Gods Honour, or to the Security and Happineſs of his People, where they are poyſoned and annihilated by ſuch Doctrine? Hereby, in my Judgment, it amounts [Page] to that, which is abhominable in the higheſt degree; and ſo far ſhould I be from confiding in an earthly Prince, who approved and practiſed ſuch pretendings to Juſtice and Mercy; or from loving him otherwiſe then an Enemie; that, if he ſhould confer upon me, all that were in his power to beſtow, yea reſigne his whole Kingdom to me and my poſterity; yet, be evidently, unmercifully and wilfully unjuſt to other innocent men without repentance; I ſhould more abhor the memory of him, notwithſtanding that favour to me, then for condemning me to ſuffer cauſleſly at the Gallows, if he were juſt and merciful to the reſt of his Subjects, and to all other men. I may perhaps, herein ſeem over-far tranſported; but, that before expreſſed, being (as I believe) equivalent to ſuch Doctrine as is by ſome taught, in relation to God and Mankind, is in my apprehenſion, ſo horrible a blaſphemy, that having ſuch an impulſe as I have upon me, to bear witneſs againſt it, I deſerved, ſhould I neglect it, to be deſerted in my greateſt need, both of God, and of all good men.

11. For, whatſoever opinion other-men have of it, I conceive that all the Idolatries of the Heathen heretofore, in communicating to Men, Beaſts, or Devils, the Honour and Attributes which are due to God only, (and the crucifying of Chriſt in the fleſh through Ignorance, added thereunto) amount not to ſo hainous an offence, as their crime who are knowingly guilty of this ſin; becauſe, it ſeems to me more pardonable, to aſcribe unto a baſe creature, part of that Honour which is due to God, then to impute that unto him, which is proper to none but to the moſt wicked of [Page] all his creatures, who being by him created good, became depraved by his own malitious default: And, I am hopeful, that ſo many as have been heretofore miſled into this Hereſie by Ignorance only (or by overmuch truſt in humane Authority) and not more afraid to take ſhame unto themſelves for their errors, before men of their own Judgment, then to continue in them without fear of Gods diſpleaſure, will better conſider hereafter, what they ought to believe and teach in relation to Gods Juſtice and Mercy; and that all their own Knowledg, and Righteouſneſs, will not conduce ſo much to their comfort and reputation, as their unfeigned Repentance, and Acknowledgment of this Error. I will ask no pardon of them who ſhall think I need one for this extravagant zeal, becauſe I know whoſe honour it concerns; what warrant I have to expreſs it; and what need there is of ſuch plain dealing in this matter, and in this manner at this time. I am perſwaded alſo, that God now furniſhed me with means of ſubſiſtence when the world had left me leſs then nothing, of that which I lately had; and ſpared my life when ſo many thouſands fell round about me, that once more before I die I might thus bear testimony againſt this Blaſphemy, which God more abhors, then all thoſe Errors reproved in the ſeven Churches of Asia. For, the devil who is Author thereof, having inſinuated it into the 7 Reformed Churches of Europe, hath in ſubtlety permitted the Profeſſors of his Antichriſtian Mystery of Iniquity, to deteſt it, that by their holding a part of Truth in Vnrighteouſneſs, the wickedneſs of that Mystery might be the leſs ſuſpected (as he thought his designe would be, when he acknowledged Jesus to be the Son of God) [Page] and his policy hath not been without an ill effect, in regard it hath given ſome an occaſion to call that Truth Popery, which was not onely profeſſed before Popery had a Being, but is alſo the foundation of all ſaving Truths, revealed ever ſince the Creation of the world.

12. They who ſhall take notice of ſo much as is revealed by Gods VVord and Spirit, to give an aſſurance that he hath no ſecret will contradictory unto what he hath revealed, (though he keeps hidden ſo much thereof, as fleſh and blood is not yet capable of), may ſo juſtifie God in his uprightneſs, as to the Love which is by him profeſſed to mankinde, that, he may without ſcruple ſubmit to him, in whatſoever concerns his happineſs, both in this world and that which is to come: For, whoſoever is true and upright towards him in his truſt and love, ſo far as he may be capable thereof, ſhould finde Hell to be a Heaven if he were there; and that Heaven would be a Hell unto him, if he could poſſibly get thither with ſelf-confidence, and with his own Natural will; becauſe, it is not the place wherein we are, that can make us happy or unhappy, but that which we carry thither within our ſelves. Yet, I would have no man in theſe concernments, truſt to me, or to any other farther then he hath aſſurance in his conſcience, by the ſame witneſſes; for the Light within us may deceive, though atteſted by all humane Authorities without the VVord; yea, and the VVord written, hath ſuch variety of ſenſes, and Interpretations put upon it, that, it muſt be aſcertained by the Spirit alſo; and every Spirit tryed by the VVord, with a conſcientious heed, how every part thereof may agree together in one ſence without contradiction; [Page] for ſome words wherewith we are beſt acquainted; even in our Mother-tongue, have ſuch various ſignifications, that I am forced to many tedious circumlocutions to prevent miſunderſtanding, and yet am often miſunderſtood. But by the Lights aforementioned united together, I having examined the Objections, and anſwers of diſſenting Parties, am ſo infallibly convinced of the Oneneſs and Righteouſneſs of Gods will; as alſo, that he hath no reſpect or diſreſpect of Perſons without regard to their qualifications, that I know he hath neceſſitated or conſtrained none to be wicked; that, he reprobateth no Righteous man, who wilfully diſcontinueth not to be Righteous; or any wicked man, who abhors and finally forſakes his wickedneſſ; or any whoſoever, who doth not wittingly, wilfully, deſpightfully, and finally ſin againſt the Holy Ghoſt; which ſo ſtrengthens my belief of his perfect Goodneſs, Juſtice and Mercy; and ſo inclines me to love him with all my heart, and with all my ſtrength, that in all things I can abſolutely, without the leaſt ſcruple, pray and ſay unto him, Thy will be done in earth, as it is in heaven.

13. To confirm me and others in this free Reſignation of our wills to the VVill of God revealed in his VVord; I may add this out of my own experience (and I hope it is a ſanctified experience) which perhaps may have as good effects on ſome other, as it hath had on me. Our Natural will, as it ſtands inclinable, when it hath no better guide then the ſingle Light within us, is uſually carried on ſo violently to accompliſh the fulfilling thereof, even as to things which are good in themſelves, that, they may have an evil conſequence. This appears by [Page] theſe particular Inſtances; we may have a will to be endowed with the beſt Spiritual Gifts; to be righteous according to the ſtrictneſs of the Moral Law; To be patient and conſtant in ſufferings; to be careleſs of the preferments, riches and pleaſures of this world, to be eminent in the mortifying of the fleſh by faſting and penances voluntarily undergone; to be frequent in hearing, praying and external performances of pious Duties, with ſuch like, thereupon perſwading our ſelves we do it to ſerve, pleaſe and honour God; and that thereby we merit his Favour: whereas, if we narrowly, examine our hearts, we ſhall finde, perhaps, that our principal aim, proceeded from ſelf-love, and to acquire thereby a Righteouſneſs and perfection of our own, wherein to reſt and glory; and that we deſire not ſo much to be conformable (according to our proportion) unto Chriſt in his obedience and ſufferings, (not of pure Love to him) as that we might be ſharers with him in the meritoriouſneſs thereof; falſly ſuppoſing his obedience, righteouſneſs & ſufferings would not be ſufficiently ſatisfactory without our doing and ſuffering ſuch things in our own perſons, to compleat our juſtification. This, if we be not heedful, will lye hid in our hearts, when we profeſs the contrary with our mouths; And I have often obſerved, as well in my ſelf as in others, that this may puff us up with a ſpirit of prides, to ſuch a high conceit of our ſelves, and beget in us ſuch an uncharitable or low eſteem of others, that when we ſeem to be purged from groſs carnal ſins, we may be polluted with ſpiritual wickedneſſes, more miſchievous unto our ſouls; becauſe, they not appearing to be ſo ſinful as they are, will be the more difficultly repented, and we the more [Page] hardly diſinſnared from them: For I have heeded that many being intangled by theſe, having run through the profeſſion and practice of the Doctrines and Diſciplines of moſt Sects, to get the repute of a ſupereminent Sanctity, could never ſettle any where until they fell back again into the pollutions of the fleſh in a more groſs manner then at firſt; or elſe ſtumbled into the Church of Rome, which admits them gladly; becauſe, the ambition of her Children is the ſame, and their Juſtification and Righteouſneſs depends very much on their own merits.

14. Many ſuch Vertigoes and Impoſtures, I have in my time heard of, and ſeen acted by ſelf-will'd perſons pretending to extraordinary Revelations, which had no ground, but their own Fancies and overweening. One ſuppoſing himſelf called to gather together the diſperſed Jews, and carry them into Paleſtine their ancient Inheritance, hath to that end made ridiculous preparations. Another of no mean parts, had fancied a certain day in which Chriſt ſhould be ſeen coming again in the Clouds, & got up into a high place the better to behold his approach; having forgotten that it was ſaid his ſecond coming ſhould be like the Lightning out of the Eaſt, ſhining into the Weſt. A woman, blaſphemouſly termed her ſelf the Virgin Mary, and found ſome fooliſh enough ſo to repute her. Another, would be thought the VVoman in the VVilderneſs, mentioned in the Revelation of St. John, fleeing thither from the Dragon; others, infatuated by the like ſpirit of deluſion, have gone naked through the ſtreets, and into publick Aſſemblies, to be ſignal to the Nation. Two, lately aſſumed the Title and Office of the two [Page]VVitneſſes, propheſied of in the Apocalypſe, and had giddy followers, though they brought no teſtimonial thereof, but ſuch vanities as deſerved contempt. Another, was perſwaded to be the Angel flying through the midſt of heaven, to preach the everlaſting Goſpel; and we had one, who preſumed wickedly to perſonate Jeſus Chriſt. Yea, whilſt I was writing theſe Meditations, I was viſited by a perſon (in other reſpects, ſober and of good underſtanding) who profeſſing her ſelf to be guided by no Example or Rule (but what was inwardly revealed unto her) told me ſhe was aſſured by Revelation, that ſhe ſhould be the greateſt ſufferer that ever was in the world; and indeed, if all be true which ſhe declared unto me, of her ſufferings many years by voluntary watchings, faſtings, cold, hunger, nakedneſs, and pilgrimages into forraign parts, without any proviſion, for her paſſage or ſupport, which ſo multiplied her ſufferings, that (as ſhe ſaid) the Spaniſh Inquiſitors, in whoſe power ſhe then was, told her that ſhe ſhould be reputed one of the moſt glorious Saints in her time, if ſhe would caſt her ſelf into the boſome of their Church, as they perſwaded her to do. And it appeared by her own expreſſions, that a ſecret ſpiritual pride, made her to glory in thoſe voluntary ſufferings, as more to be depended on then Chriſts. But, I hope this ſpirit of deluſion will be caſt out of her, when ſhe is better informed; for by truſting to falſe lights, and by admitting a ſelf-merit, of being divinely illuminated, and called to the higheſt Form of Sanctity, not onely produceth a melancholly madneſs, and many wicked fooleries, to the ſcandalizing of Piety, with the ſincere profeſſors thereof; and, to [Page] the advancement of the myſtery of Iniquity, whoſe abetters do ſecretly ſowe and cheriſh the ſeeds of Impoſtures, every where, to that end.

15. Nevertheleſs, we muſt not exclude theſe out of our charitable hope and care, nor diſaffect their perſons, though we approve not their follies: For, even the Apoſtles miſapprehended the nature of Chriſts Kingdom until they were perfectly inlightned, and affected vain ſuperiority, as it ſeems by the Sons of Zebedeus, when they got their good old Mother to intreat their Maſter, that, one of them might ſit at his right hand, and the other at his left; yea, they were tempted by the ſpirit of perſecution, when they would have had fire called down from Heaven; and God doth now as heretofore permit errors, and vouchſafe ſignal cautionary diſpenſations (as the ſins and errors of the times require) to be ſometimes perſonated, by his ſervants, in ſuch manner, that, they ſeem ridiculous and offenſive to good men, and are in the Kingdom of this world, reputed Fools and Phanaticks. Theſe things I have ſo well conſidered, that I am afraid to indulge my own will, ſo far forth, as to pray abſolutely for thoſe lawful things which are moſt pleaſing to my fleſh, and ſeem very pertinent to my natural well-being, becauſe I finde not my ſelf wiſe enough to know how much either of ſufferings or eaſe are beſt for me; or what I might well uſe, or abuſe, if I ſhould be mine own chuſer. Therefore, I pray abſolutely for nothing, ſave Gods Grace, but, bound my Petitions with this Clauſe, Thy Will be done. And this is now made eaſie, becauſe (as I have often profeſſed) I want nothing, with a repining ſence of want, ſo long as God is pleaſed to with-hold it from me; in [Page] regard, I am ſure he knows what is beſt for me, and hath love enough to vouchſafe it in that meaſure, and at that time, wherein it ſhall ſo be. I naturally feel pains, and deſire eaſe as much as other men; I perceive as well as they when my Field wants Rain, or fair weather; am as deſirous of thoſe good gifts, whereby I might benefit my ſelf or others; and cannot root out of my heart a natural deſire of deſirable Objects; yet I permit not my deſire to be further inclinable thereto, then ſhall conſiſt with Gods Will; and am aſſured it is then more acceptable, then when we have no temptation or deſire to the contrary: For, what obedience is there in him who ſhuns thoſe forbidden things which he naturally abhors to do? or in him, who is conſtantly obedient to thoſe commands onely which he is moſt inclinable to do? There is more ſubmiſſion due to Gods Will then this; even an abſolute ſubmiſſion in that whereto our natural will is moſt violently prone. And God hath ſo far forth freed the will of every Man born of a Woman, ever ſince it was promiſed, That the Seed of the Woman ſhould break the Serpents head, That, by his promiſed aſſiſting Grace (which never ſhall be wanting to them who ask it in Faith) he may not withſtanding any permiſſive power in the Devil, or any irreſiſtible defect in himſelf, conform to the Will of God, when by his VVord and Spirit, the choice of good or evil, death, or life is to him offered: For, if it be not ſo, man can have in him no more ſin or righteouſneſs then a ſtone. This I believe, and all they who believe this, are in a good forwardneſs; toward ſubmitting their will to Gods.

16. How Gods will may be done by us on earth, as [Page]it is in heaven, according to our meaſure, I wil endeavour to demonſtrate as well as I can. We may collect from his holy VVord, being interpreted by his holy Spirit (which makes no part repugnant to the whole and main ſcope thereof) that, when the Kingdom of Chriſt is come to a perfect manifeſtation upon Earth, the VVill of God will be there as perfectly fulfilled as in heaven; becauſe all the Subjects of that Kingdom, being One with the King thereof, and the whole extent of it with all therein (though infinite) being ſeen in him, (and fully known to all) the will of every Creature ſhall be ſwallowed up in his, and, he be all in all. This ſuperintelligible Myſtery cannot be fully demonſtrated to our apprehenſion, as we now are: So much onely we are capable of, as that we may know the deficiencies of our own will, with the hazzards of adhering thereto, and become thereby inclinable to reſigne our ſelves to God, at firſt perhaps through fear, and at laſt for love. But when that manifeſtation comes, they who are of his houſhold and Kingdom, will abhor every thing, how pretious ſoever it hath been, that may divide or take up any part of that love, which is due to their heavenly Father; hate all who love him not, as perfectly as natural men hate their perſonal Enemies; renounce all things, even themſelves, if cauſe be, for his ſake, with whatſoever may not conſiſt with the purity and glory of that Kingdom. They being all of one Minde, there will be no diſputes as now, about Doctrines and Diſciplines, no arrogating an exorbitant judging power over perſons and Cauſes, whereof they have neither perfect cognizance, nor lawful juriſdiction; no ſuch unneceſſary arguings as are here [Page] concerning Faith and Works, or whether Repentance be before Faith, with ſuch like trifling Queſtions, as have not a little diſturbed the Peace and Concord, which ought to be preſerved; For though Spiritual Graces appear to have precedency in time, one before the other, in regard we cannot take notice of ſuch Objects one view, or in what order they are wrought within us; Yet, all that which is by degrees manifeſted in time, as pertinent to our Spiritual well-being, is in one moment conceived in us by the Holy Ghoſt, as the Soul is together with the Body in the womb of a Woman. When the Kingdom we look for is come upon Earth, there will be no ſuch diſtinct Intereſts as are now here. All things will be common in a more excellent manner, then in the times of the Apoſtles, and no ſuch Self-ſeekings and Hypocriſie as was then diſcovered in Ananias and Saphira, becauſe, as it is myſtically expreſſed in the Revelation of St. John, the very pavement of the City of our King, will be pure and tranſparent gold; which preſignified (as I conceive) that all mens walkings will be then perfectly undefiled, and ſo viſibly made known to be ſuch, that none ſhall be diſtruſtful of each others Integrity; An univerſal Love ſhall cement together inſeparably, every precious Stone of that building; Yea, a Love excluding all the Fear, Jealouſie, and Envie, which might imbitter their Injoyments and Affections, into whom that Kingdom is come: For, though there will be a differing Glory, (as among the Stars which excel one another) the leaſt ſhall be as fully and as highly contented with his meaſure of Joy, and his degree of exaltation, as he that is greateſt; and [Page] every one take as much pleaſure in the Glorification of others, as in his own. Much more might be ſaid, to this purpoſe, and to give ſome hints, whereby it may be known of what Nature this Kingdom is, and when it is come into us; But, this and that which the Spirit of God will further dictate as need ſhall require, will be ſufficient to raiſe an apprehenſion to make us confident, that when his Kingdom comes upon Earth, his will ſhall be here done, as it is in Heaven.

17. Nevertheleſs, it ſeems impoſſible to ſome that the Will of God ſhould be fulfilled in Earth, as it is in Heaven; and ſo it would be, unleſs it ſhall he more gloriouſly manifeſted, then either now or heretofore; and we ſhould not have been taught ſo to pray, if it were not to be expected in another mode. Our Father had the ſame Kingdom upon Earth, from the firſt Creation thereof; and the Reign of his Anoynted Son was more viſible when he firſt came in the fleſh, then in preceding Ages. But it is ſaid to be a Kingdom yet to come, in regard of that more evident manifeſtation which it ſhall ſtill have from time to time, and eſpecially after the ſix Myſtical Dayes, of a thouſand years a piece are finiſhed. During that ſpace, the Devil called the Prince of this world (and his Vicegerents) are to exerciſe a power by Divine permiſſion, that the evil whereof our firſt Parents deſired Knowledg, might be as far forth made known to their whole Poſterity, as might be permitted, with preſervation of the humane Nature from being utterly deſtroyed; And, that, when the great Sabbath of Years came, the Beauty and Perfection of GOODNESS, might be thereby the more Illuſtrated, as [Page] the Day is by the darkneſs of the Night; and as well known to Mankind as evil hath been, and ſhall be experimentally manifeſted before the Myſtical week is compleated: For though the Devil lied when he tempted the Son of God, with an offer of all the Kingdoms of the Earth, in ſaying all thoſe were given unto him; Yet, ſome appearance of Truth may ſeem to have been therein, if we conſider what Arbitrary power his Vicegerents have Arrogated and Exerciſed, by their being accomptable to none in this life, for their Miſ-governments: For many of them, have been the moſt wicked men in the world; chief Actors in bringing the knowledg of evil to perfection, by making it as well felt, as intelligibly known; and They and the Nations under their Governments, have mutually ſo corrupted each other, that, the greateſt benefit we have now hope of by their Counſels, Reaſons of State, and Arbitrary Actings, is this; their Wickedneſs ere long will be ſo fully Ripe, that it will bring hither that King and Kingdom, whereby we ſhall perfectly know and enjoy that GOODNESS, which will root all wickedneſs out of the Earth; and perhaps be an occaſion of cutting that time of their Tyrannie ſomewhat ſhorter then it might elſe have been, according to that Scripture where it is ſaid, that the dayes of Antichriſts laſt cruelty, ſhould be ſhortned for the ſake of his Elect.

18. The Kingdom we pray for, now is, and hath been in ſome proportion, both viſibly and inviſibly upon the Earth in all Ages, and his will there done according to the ſimilitude expreſſed in this Prayer, and in the Children thereof, ſo far forth [Page] as they were and are capable; And, whereas it is ſaid, When Chriſt cometh, ſhall he finde faith upon Earth? (as it may alſo be queſtioned, whether when he cometh, he ſhall find in any man an abſolute Reſignation of his will to GODS) It implies not (in my underſtanding) either an univerſal Nagative or Affirmative; but that he ſhall then finde both Faith and Self-denial in ſome: For as there is an Old Will, and an Old Earth, by Nature in man, which he had from Adam; ſo, there is alſo a New Earth, and a New Heaven or will in man, partly come (and more perfectly to come into us, and into the world, by Chriſt) between whom there is and ſhall be a continual warfare, until Chriſts perſonal coming. They in whom the firſt natural Earthlyneſs and will, are predominant, ſhall have no ſuch faith or willingneſs found in them when Chriſt comes; But, he ſhall then find both ſuch a Faith, and ſuch a Will as is expected, in all thoſe into whom that new Earth, and that new Heaven is come, which is predicted in the Revelations to St. John; for that is a myſtical Expreſſion of that Kingdom, which ſhall deſcend both into our Microcoſme, or little World, and appear gloriouſly in this great World. Into this Kingdom there ſhall enter no imperfect, or unclean thing; the Glory and Honour of all Nations, ſhall be brought into it. The fearful, whoſe cowardiſe makes them Apoſtatize in perſecution, Unbelievers, Murtherers, Whoremongers, Sorcerers, Idolaters and Liers, ſhall be ſhut out of it; for, this Kingdom ſhall not need, as do the Kingdoms of this world, to be ſupported, by publiſhing Lies, by depreſſing Truths, by Diſſemblings, falſe Accuſations, Plottings, [Page] Perjuries, Oppreſſions, and ſuch like. The City and Royal Palace thereof, ſhall be more ſtrongly fortified, and more gloriouſly beautified, then we are able to imagine, or conceive, by all thoſe excellent Metaphorical Alluſions to the moſt precious Earthly things, whereby St. John (as is before hinted) hath endeavoured to raiſe us up to ſome apprehenſion by Faith, which cannot be made known ſo excellent as it is, by any VVords, or natural Demonſtrations. Our Father, the King of Righteouſneſs, even the Lord GOD Almighty, is ſole King thereof, to whom we may with that perfect Joy and Love, which caſteth out Fear, ſay, Thy will be done in Earth, as it is in Heaven; which ſhort Petition comprehends all that is contained in this brief Prayer, relating either to God or our ſelves, as this Prayer contains implicitely, all that is abſolutely to be prayed for, by the moſt exact Publike Liturgies, and by all the Prayers of every Congregation, and Individual perſon upon Earth. Nevertheleſs, remember this, that though this is ſo Univerſal a Prayer as aforeſaid, and though God knows what we want before we ask it; yet our inſiſting upon particulars is neceſſary, to keep us mindful of our duties to God, heedful of thoſe wants which we have in our ſelves, and diligent upon all occaſions, to ſeek and ask ſupply from him only, in VVords and Muſings, regulated by this Prayer; believing that we have attained to the higheſt perfection attainable in this life, when we can ſay unfeignedly, Thy will be done in Earth, as it is in Heaven.

The fourth Petition.
Give us this day, our daily bread, &c.

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1. NOw I come to thoſe Petitions, that immediately concern our ſelves; which we are never ſo ſure to obtain, as when we have firſt ſought the Kingdom of heaven; for, God hath promiſed it upon that condition, and I have had a perſonal experience of his faithful performance, though I have been a very negligent Seeker. Therefore, that, we looſe not our labours, when we come to be Petitioners for what is deficient as to our ſolves; I wiſh we might all turn true Seekers. In the firſt of theſe three following Petitions, we ask that which is neceſſary to preſerve our ſubſiſtence and well-being in Soul and Body: In the ſecond Petition we pray for the pardon of our Debts and Treſpaſſes: In the third and laſt, for deliverance from temptations, and from thoſe Evils which they may elſe bring upon us. In the few words, whereof the firſt of theſe Petitions conſiſts, many things are offered to conſideration. Firſt, that God our heavenly Father is the general Provider and Restorer of all good and neceſſary things; for, we are not taught to pray unto one who hath not wherewith to ſupply our wants, The earth is the Lords, with all the fulneſs thereof: He giveth meat unto all Creatures [Page] in due ſeaſon, opening his hand, and filling them with that which is good. None of his Children needs to deſpair, or ſeek unto his Enemies for relief; or, to ſupply their wants, by evil or unlawful means. For, he feedeth Sparrows, which are of little value; and Lyons, and Ravens, when they are hungry; yea, Tyrants and Oppreſſors; how much more then, will he feed his own Children, when they ask for Bread? We are not to pray for it as due by merit, but to obtain it in free Alms: Nor are we to ask it (as the Prodigal Son did his) for a Childe's portion: For, that was intruſted with our Firſt-Parents, who ſpent it, and left us more in debt, then we had ever been able co pay, and liable to have been everlaſting Slaves and Priſoners, if our Eldeſt brother had not ſet us free; which obligeth us to perpetual thankfulneſs, and unfeigned Love; For, the Prodigals Elder brother was not ſo kinde to him. VVe have alſo obtained (beſides our ſhare in a joynt Stock) perſonal individual Portions, from our Heavenly Father by his Mediation, to ſupply that which we loſt in Adam, with an invaluable Overplus. This we have ſo badly husbanded by our own defaults, and live alſo among ſo many Thieves, and Cheaters, that we are every day in danger to be undone, and ſtarved both in Body and Soul, if we had not ſo kinde a Father, and ſo loving a Brother, perpetually making Interceſſion for us. It behoves us therefore to be very heedful that we wilfully diſpleaſe not this gratious Father, and loving Brother, by preferring the meat that periſheth before that ſuper-ſubſtantial Bread of Life which came from Heaven, and was broken for our nouriſhment here upon earth; and may be obtained [Page] for asking. We ought to take heed alſo, that we diſhonour him not as our Firſt-Parents did by believing his Enemies, or by ſeeking to them, or to ſuch falſe gods as men often make unto themſelves, or ſeek unto him by Saints or Angels (not by him accepted for Mediators) to obtain our needful Requeſts, to the undervaluing of his Sons Mediatorſhip, leſt when we ſtand in greateſt need, his, and our Father juſtly turn us away in diſpleaſure, as he did the Iſraelites to thoſe Idols: in whom they truſted.

2. Then, whereas it is ſaid, Give us this day our daily bread, I take notice from theſe words this day, that we are every day obliged to make our Addreſſes to God, for ſuch things as are daily needful▪ which the Emphaſis of the ſaid words imply; as alſo, that according to our Saviours counſel, we ſhould not perplex our ſelves with a vexatious caring for the time to come, in regard every day brings care enough to provide for the neceſſities thereof. Ye the intended not thereby, that we ſhould be negligent, in adding our endeavours to Gods providence, he offering opportunities, honeſtly to inlarge his gifts beyond the preſent days want; on in laying up that ſurpluſage to make proviſion for future neceſſities and contingencies, or for thoſe of our Relations, or others who are unable to provide for themſelves, or of getting wherewithall to diſtribute relief to them, for whoſe ſakes he doth make us his Stewards, in that which he giveth over and above our daily bread: For it is the Will of God, that we ſhould make uſe of the preſent day, without vexations care; to husband well our Talents and Callings; to improve Gods daily Bleſſings, not onely to ſupply [Page] our perſonal neceſſites; but that we might have ſomewhat alſo of that which God gives us over and above our daily Bread, to be diſpenſed by our hands to thoſe whom he intendeth to relieve by our charity, in imitation of his Univerſal Love, who vouchſafeth Rain both on the juſt and unjuſt, and expects (though we ſhould be merciful in the firſt place to them of his houſhold) that in their extream wants, we ſhould extend our charity even to the worſt of men: And we finde by experience that benefits and kindneſſes to thoſe who knew they had deſerved none from us, but the contrary rather, do work ſometimes more upon them toward the reformation of their manners, then Reproofs or good Counſel: For, though we are not to give holy things, or the Childrens bread to Dogs; yet they who ſeem worthy of no more regard then Dogs, are not utterly to be neglected, (becauſe many of them have a precious Seed in them hidden from others) as appears by the Canaanitiſh woman, who beſought him for her daughter vexed with a Devil, and by his deportment toward her; for, after his Diſciples had affronted her with diſreſpect, and he provoked her by making ſhew of neglect alſo; yet he granted her deſire with a ſingular approbation of her Faith, John 15. 22. We enough likewiſe to be heedful, that not ſo much as the Crums or Fragments of what God giveth us, may be caſt away; or ſpoiled by our negligence or improvidence, when we our ſelves are full; becauſe▪ the leaſt of his Mercies are pretiouſ▪ and that which we deſpiſe may be both comfortable and acceptable to ſome; therefore, our Saviour commanded the broken meat remaining of thoſe few Loaves and two Fiſhes, where with he [Page] had fed ſo many thouſands ſhould be gathered up, that nothing might be loſt.

3. I obſerve from this word Give, that we muſt not onely expect what we ask for of free gift as aforeſaid, and not as merited, but crave it in humility alſo, as needy beggers ought to do; for, a proud begger is abominable, and few will given an Almes to him, that asks with inſolence and pride; nor will beggers always ask that with much reſpective meekneſs, which they know is abſolutely due unto them, and unjuſtly detained. This Benediction, Bleſſed are the poor in ſpirit, implies with what ſence of our nakedneſs, and with what ſpiritual poverty of minde, we ought to petition our Father; and theſe words annexed, Theirs is the Kingdom of heaven, Matth. 5. 3. demonſtrate that there is no humane Rhetorick more prevalent with him. They will moſt humbly pray, moſt diligently ſeek, and moſt earneſtly knock (that iſ, do all things juſtly pertinent to an obtaining of what they want) who know the ſupplying of their defects, muſt proceed meerly from the Bounty or Charity of the Giver; and that he who will not endeavour for his daily bread, ſo far forth as he is able, when he wants it, is not priviledged to eat by the Apoſtles Rule and Practice; and what can we do leſs toward it, then humbly to ask it? The ſame Apoſtle, though he did perform the works of his Miniſtry freely (for which things neceſſary were due from them whoſe benefit was thereby intended) wrought with his own hands to ſupply what was wanting, rather then he would be over burthenſome; or take ought from them, who deſpiſing his Miniſtry, made themſelves unworthy to be numbred [Page] among his Benefactors. He to whom we are hereby taught to pray, never neglects to give his Children what they have need of, unleſs it be to prevent or cure ſome other Defects, which would have worſe conſequences, then the lack of ſome neceſſaries for a while: And though he then lets us to bite on the Bridle, yet when be findes us to be ſo ſenſible of our defects, that we reſlove to ſeek unto him, he meets us as did the Prodigal Sons Father, and is ready to give before we ask. I was young, and am now older then David was, yet can ſay as truely as he, I never ſaw the Righteous forſaken, or their ſeed begging bread: That is, I never ſaw them ſo forſaken, as to be left ſo comfortleſs in their greateſt wants, to make begging their refuge as common beggers do, reſolving to live Idlely by begging or Healing onely. Such, for the moſt part are extreamly wicked in their lives and conversations; Curſers, Swearers, Malitious, Envious, Rayling and Snarling at each other, where they attend for Alms, like Dogs quarrelling for bones, yea, grumbling and returning curriſh language, even to thoſe who relieve them, if they anſwer not their unreaſonable expectations. Yet, theſe muſt not be ſo neglected as they are, but (as David counſelleth) wiſely to be conſidered, not onely to preſerve them from periſhing, who are unable to provide for themſelves, but to provide means whereby they who are unable to work, may not live in fluttiſh idleneſs and careleſneſs; for, our heavenly Father, denieth nothing to any of his Children, but when he knows they ask it, to be continued in idleneſs, or to ſatisfie their luſts rather then to imploy it to his honour and the comfort of their brethren, according as they [Page] shall be able. He feeds the Fowls of the Air, though they neither Plow nor Sow; but, they ſeek their meat according to the means which he hath given them ſo to do; he likewiſe Clothes the Lilies and Flowers of the Fields with glorious colours; but they, without reſiſtance of his Will, are paſſive (though not active) in permitting providence to act upon them what he pleaſeth toward their vegetative being and adorning; in which reſpects, they are inſtanced (as I conceive) for a ſymbolical repreſentation of that abſolute obedience, which is in the Saints, and in thoſe Seeds of Grace, which are in them to fructifie for Gods Glory, and toward their own perfection.

4. Moreover, the Emphaſis which I apprehend to be in theſe words, this day, hints unto us, not onely this Caution, that we take all lawful opportunities to improve Gods daily Bleſſings, and to diſpence our Charity as occaſions are offered; but alſo, not to defer it until another day; becauſe we know not what ſhall be to morrow; or whether we have one other day to live. Many fair advantages are loſt by procraſtination, never to be recovered; and yet through want of conſideration, many often defer the doing of their duties, when they have neither leſs nor more benefit thereby; which demonſtrates their ſottiſhneſs, who are thereto inclinable. By thoſe words in the Original, which are interpreted Daily bread, I underſtand all things whatſoever to be thereby intended, and included, which are pertinent to the preſervation of our Souls and Bodies; for Bread is called the Staff of Life; and if I thought it needful to be evidenced by particular Texts, I could make it appear that not [Page] onely all external neceſſaries are by holy Scripture intended by Bread, but that the ſpiritual nouriſhments of our Souls are called the Bread of Life. Yea, Chriſt Jeſus, ſaid of himſelf, I am the Bread of Life, which came down from Heaven; whereof if any man eateth, he shall live for ever; and, the Bread which I will give it my Fleſh, which I will give for the Life of the world, &c. I cannot therefore think, when he preſcribed this From of Prayer, but that he intended we ſhould ask this Bread, rather then the Common-bread, or ſuch outward things as are thereby ſignified; for doubtleſs, he who knew what moſt concerned us, did principally intend this Bread ſhould be prayed for, as that, which will bring with it all other things neceſſary, both for our temporary and everlaſting well-being. But O God! how many of us do minde ſo much eartbly material Bread, and thoſe other things which fleſh and blood are moſt affected withall, (when we offer up this Petition) that we have no thought of that Bread, which muſt preſerve our ſouls and bodies to eternal Life! How few care to know or heed what is contained in this pretious Catholicon! And how is it neglected and underprized, as a Form of Prayer fitting none but Ideots and Children, even by ſome pretending to Piety! I take in, and put forth, that which is offered by Meditation upon this Prayer, as it comes into my heart, and not remembring all that I have written, may perhaps inſiſt other while more then once upon the ſame Notions and Cautions; but, that I hope ſhall not be excepted againſt, for ſuch Iterations are very frequent in the writings of the Prophets, yet not impertinent, in regard as well our heedleſneſs of what is ſpoken, as the various occaſions thereof makes them useful.

The fifth Petition.
And, forgive us our treſpaſſes, as we forgive them that treſpaſs againſt us.

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1. THis Petition is joyned to the next before it, by the Conjunction Copulative AND, as this is alſo, to the laſt Petition by the ſame Copulative; from whence I collect, that it would be he little to Our long-laſting comfort, to ask and obtain our Daily bread, unlels our ſins are alſo forgiven; and that we ſhould quickly forfeit again our pardons, and be in a worſe condition then before; though we had plenty of all temporal and ſpiritual provisions prepared and ſet before us, unleſs we ſhall be likewiſe preſerved in all temptations from thoſe evils which may elſe enſue, when we abuſe external benefits, and ſaving means, to the diſhonor of the Giver, either by neglect, or employing them to fulfill our wicked luſts; or by turning his ſpiritual Graces into wantonneſs. Giving and Forgiving, Pardons and Protections muſt go together in compleating our happineſs; for, fleſh and blood is ſo frail, that, without Gods preventing Grace, and perpetual coaſſiſtance, we are ſometimes prone to make even the forgiveneſs of our ſins, an introduction to a returning [Page] with the Dog to his vomit, and with the Swine to wallowing in the mire; as appears by the impudence of that Harlot mentioned by Solomon, who made the payment of her vowes, a motive to allure her laſcivious companions to be partners in her uncleanneſs: And it hath been too often ſeen, that many (young perſons especially) who are perſwaded, they are ſanctified by a formal communicating at the Lords Table about the time of Eaſter, do take more liberty that day to fulfill their vain luſts, then on any one day in the year▪ and yet ſome of theſe are none of thoſe who make leaſt conſcience of Moral or Divine Duties.

2. That Word in the Original, which is tranſlated DEBTS, ſignifies Treſpaſſes or ſins alſo; Omiſſions and Commiſſions, leaving that undone, which we ought to do; and doing that which we ought not to do. There is alſo in this Petition a Condition implyed, beſide that which is expreſſed touching our forgiving them, who are indebted or offenſive to us; which condition includeth Contrition, Confeſſion, Repentance, and Amendment, making up one fourfold Duty, without performance whereof (in will at leaſt) we cannot juſtly ask that pardon here prayed for. Forgiveneſs of our Debts and Treſpaſſes is not precarious, but on condition we forgive them, who Treſpaſs againſt us; And if it be ſo, they ought ſeriouſly to conſider how far they are from performing it as they ought to do, who perſecute their brethren or others to the ruining of their eſtates, and the deſtruction of their lives; who ſeek their weal, and never did or intended them evil; eſpecially they who perſecute others for differing from them in judgement and [Page] practice onely, in things relating to their conſciencious ſerving of God, whereof none but he himſelf is a competent Judge. Theſe are far from imitating God in his free Acts of Grace, as are they alſo who make ſhewes of Reconciliation and forgiveneſs, to get the more power and opportunity, to execute their Vengeance upon thoſe whom they hate without juſt cauſe. But, I return to the forementioned conditional Duty. He that ſays he hath no ſin, is a lyar, and hath no truth in him. He that hides his ſin ſhall not proſper; He that is not ſorry for it, cannot truly Repent; He that Repents not, is uncapable of Remiſſion; and if he might obtain it without Repentance; no Amendment would follow; but, he would every day wax ſo much worſe rather then better, that at laſt he would fall into a final obduracy, rendring him impenitent for ever. This fourfold Duty I make to be but one, becauſe if one be ſincere, all the reſt are ſo truly performed together in one moment effectually (though it be in the laſt hour of life) that they will be accepted of, as if actually done from the VVomb to the Grave; as appears by our Saviours gracious words to the Thief upon the Croſs; and by him who received the whole dayes wages for one hours work: for, though our ſins are ſo many and unknown, that, we cannot confeſs, be ſorry for them, or repent them all in particular, yet their being ſo many, may and ought to make us to repent them in general, with the more hearty ſorrow and confeſſion, and then our willingneſs to amend ſhall be accepted for the deed; through that ſatisfaction which was made for all our tranſgreſſions, by him who hath ſatisfied to the plenary Remiſſion of all our Debts and Treſpaſſes, who ſhall ask it in his Name with Faith and Love.

[Page] 3. That, this Faith and Love may be attained unto, we muſt with David earneſtly deſire and endeavour to have our hearts and Reins ſearched, that out ſecret ſins may be diſcovered unto us, as much is as poſſible, and conſider from what [...]oſome Serpents we are delivered by the ſacrificing of that Lamb, which taketh away the ſins of the World; for, in the heart lies the root of all Tranſgreſſions; which (though mortified by Chriſts taking upon him our Nature) is in every unregenerate man, ſoon quickned again, by the ſpirit of the Devil; and the evil ſeed by him injected is conceived, nouriſhed, and delighted in, by filthy contemplations, until it comes forth into deeds: and, though never perhaps, brought forth into Act, defiles as much (if not more) then actual Adulteries and Murthers; becauſe ſpiritual wickedneſſes, occaſioning no outward ſhame or puniſhment, bringing us to heed and repent them (as open groſs ſins do) are by ſo much the more dangerous and mortal To kindle and inflame our Love to Chriſt, and that our Faith may take the faſter hold on him; we might to take notice that he hath Redeemed us, and all mankinde from every ſin whatſoever; leſt by denying him the honour of that Mercy, (which is the greateſt illuſtration of his Love) we commit a greater ſin then all thoſe that we deſire ſhould be forgiven: and let us be wary that we charge not the humane Nature with a ſin wherewith God charges it not, in ſuch a manner as ſome do, under a pretence of doing him honour thereby. Thus, ignorantly, they do at leaſt, if not Hypocritically, who impute the guilt of Original ſin, to all Mankind; For, I cannot underſtand to what end they ſhould impute the guilt [Page] of our firſt Parents tranſgreſſion to all, except it be to lay un to Gods charge the chief cauſe and greateſt blame of all our Prevarications, according to their c [...]vil, who ſaid, The Childrens teeth were ſet on edge by their Fathers eating of ſowre grapes, whereof they taſted not; and were made liable to everlaſting death, by their tranſgreſſions, before they had any ſin of their own. This is the effect of those words, and this miſimputation to God, is continued, though he hath ſaid, (yea ſworn) the contrary, and reproved the Jews (whoſe imitators and parallels we have been in all their ſins): for many have the very ſame evil opinion of Gods Juſtice and Mercy. This makes me think, when I hear what ſome ſay to this purpoſe, in their confeſſions, that, they do but complement with God in their Prayers, as they do, who being ſuiters to a great perſon, ſay to this effect: Sir, we are your poor humble ſervants, who have often offended your honour; and are ſo unworthy that we can juſtly expect nothing, but of your meer favour, &c. yet when they come to ſpeak of this perſon to others; ſay, He is a hard man, reaping where he ſowed not; gathering where he ſtrowed not; making him pay for that which others bad eaten; promiſing that for believing, which he had diſabled them to believe, and puniſhing them for that fault, which he knew others had committed; with ſuch like ſcandalous and injurious imputations. This, God knows, ſome ſay of him; and who that conſiders it, can hope without repentance of this blaſphemy, to offer any Petition to him for himſelf or others, that ſhall not be rejected with a malediction? Or, who can expect, that Peſtilences, Wars, Famines, Perſecutions, Seditions, Rebellions and uncharitable cenſures of each other can be prevented, [Page] or abated, where many men have ſuch an opinion of God? and are ſo wicked as to require his upſpeakable Love and long-ſufferings, with ſuch indignities, to whom, he vouchſafed more mercy, then to the elapſed Angels, though his Juſtice was extended in perfection, even to them alſo.

4. They were not created of any mutable matter; and having no Tempter without themſelves as Adam had, they might all as well as part of them did, have continued in uprightneſs, had not ſelf-love declined them from their Maker, which it may be was the cauſe, they had no Redeemer decreed or promiſed. But Adams body being formed of changeable Elements, (having alſo a ſubtle malitious Tempter to corrupt his innocencie) God in Mercy provided him a Saviour; who took away the guilt of that Tranſgreſſion, both from him, and from all his Poſterity; making a gratious Covenant whereby all might poſſibly have been preſerved to eternal life. For, though the firſt ſin, had ſo tainted thoſe Veſſels, through which all Mankinde was to deſcend, that it was thereby ſubject to many infirmities, and inclinable to all manner of Prevarications, those diſadvantages were fully recompenced with a grant of more by the Mediatorſhip of Chriſt Jeſus, then was loſt by Adams; if the Grace vouchſafed be improved as it may be, and not wilfully neglected by degrees, till increaſed to a malicious contempt thereof, ſo hardning the heart, that neither Judgements or Mercies can ſoften it. According to Davids confeſſion in the 91. Pſalm, we were by our Firſt-parents begotten and conceived in ſin, and thereby contracted a natural diſableneſs to do any good of our ſelves, through that proneneſs to evil, which is inherent [Page] Nevertheleſs, we have no ſuch cauſe to complain as is pretended: For there, is in the moment of our natural conception a ſpiritual ſeed, conceived in our hidden parts (as to me ſeems expreſſed in that Pſalm) by the Spirit of God; applying the Virtue of Chriſts Incarnation to our Nature, and to the ſanctifying of it at the reception of our humane Eſſence, that the ſeed then caſt into us might fructifie, and that ſuch a clean heart and right ſpirit might be formed in us, as David prayed for: which, elſe he could not have prayed for in Faith, or ſincerely acknowledged Gods having wrought in him ſuch a ſpiritual work, that he might have had hope of a Regeneration thereby, notwithſtanding his perſonal infirmities; but would rather have extenuated his tranſgreſſions, by charging God with leaving him in an incapacity to avoid that diſablement which he had from our Firſt parents, rather then have juſtified (as in that Pſalm he doth) the Truth of God in all things by him ſpoken, by whomſoever he ſhould be cenſured with a Righteous Judgement: For, it is no derogating from God (as ſome think) and an aſcribing to our ſelves more then belongs unto us, but an honour to him rather (by ſaying the fault of all our miſdoing upon our ſelves) to acknowledge his free gift, and to ſay we have our natural will, by him ſo renewed and freed, that we have a will by him free to chuſe Good or Evil, when he ſets them before us: in regard, it is but a mocking of men, when we offer them a mercy, or any other benefit upon ſuch a condition, as we know they cannot perform; and a palpable injuſtice to condemn men for that offence, which they never did in their own perſons, (eſpecially when ſatisfied for by [Page] their ſurety) ſo far forth, as it related to them; and I know none, who in heaven or earth will juſtifie ſuch an action when it comes to be judged. Or, if we may not acknowledge, that God hath given us ſome faculties, which are properly called our own when freely given, whereby we may do what he requireth; or if we ſhall be condemned for what we never had a poſſibility perſonally to perform; I cannot underſtand how we can ſo juſtifie God to our humane Capacity, that he will not be rather feared as a Tyrant, then honoured as ſo gratious a King ought to be: for this is not an adhering to Reaſon in ought repugnant to true Faith, as hath been ridiculouſly objected; but agreeable to that which is warranted both by Nature and Grace: And whilſt a contrary belief is cheriſhed by Profeſſors of Piety, as pertinent to the honour of God, and to the abaſement of our ſelves, I ſhall not wonder if the words and promiſes of Earthly Kings, be reputed ſacred, though they perform nothing accordingly; for it is juſt that they ſhould ſuffer by ſuch Retaliations, who have ſo ill an opinion of God, as is afore expreſſed; ſeeing he hath not onely made us many gratious promiſes, and faithfully performed them from Generation to Generation; but made way alſo to reconcile us unto himſelf, when we were his Enemies, by ſatisfying that which Juſtice required, by the pretious Blood of bis beloved Son, in whom he is beſt pleaſed.

5. But, are none guilty now, of Original ſin? Yes many; yea all men who continue in their ſins without repentance, and fight not againſt their natural corruptions, which (as it is ſaid of Hydras heads) ſpring again as faſt as cut off; and they eſpecially [Page] are guilty thereof, who ſin wilfully and malitiouſly, as appeareth by what is imprecated againſt ſuch offences in the 109 Pſalm, which is a Prophecy againſt Judas, and ſuch-like Tranſgreſſors: For, it is uſual with the Prophets to expreſs in the imperative Mood, and by way of Prayer, thoſe Benedictions which God hath decreed and promiſed to the Righteous, arid to predict by way of Imprecation thoſe maledictions which are to be the portion of Reprobates; as in the forementioned Pſalm, where it is ſaid in relation to ſuch an Offender, and to the Children, of that wicked ſeed, whereby he and they are propagated, Let the Iniquity of his Father, be remembred with the Lord, and let not the ſin of his Mother be blotted out. Let his Children be continual Vagabonds, &c. that is, Let ſuch as are ſprung from that ſeed of Malignity and Infidelity, which was in that malitious one, be ſo, or ſo accurſed. If it ſhall be asked, how any man may juſtly be charged with Original ſin, if all men were acquitted form it, as I have affirmed by Chriſt; An unqueſtionable Anſwer thereto, I collect from the Parable in the 18th. Chapter of St. Matthew, where the Kingdom of Heaven is likened to a King, who calling his Servants to accompt, one was brought, that owed him a thouſand Talents, w [...] [...]ot having where with to make payment, was adjudged to be ſold with all that he had for payment of the Debt. The Servant thereupon fell down at his feet, beſeeching his patience and forbearance; which ſo moved the King to compaſſion, that he forgave the whole Debt. The ſame Servant going out of the Kings preſence, finding one of his Fellows, who owed him but a hundred pence, took him by the [Page] throat, ſaying, Pay me that thou oweſt me; and though his Fellow-ſervant fell at his feet, promiſing payment, if he would with patience forbear him; he nevertheleſs caſt him into Priſon, which ſo offended the King his Maſter, being informed thereof, that he delivered him to the Tormenters, to be by them detained until he had pay'd all the Debt, which was formerly forgiven; it being a Fundamental Maxime in the Law of that Kingdom reſembled by this Parable, That ſuch meaſure as men mete, ſhall be measured unto them; and that, they ſhall not be forgiven, who will not forgive their Brethren & Fellow ſervants who treſpaſs againſt them. In this Caſe, that Original debt, which is remitted to every man by Chriſts Incarnation and Paſſion, is charged again upon every man who comes into this world, if he ſhall be then unmerciful to his Fellow-ſervants, and ſin wilfully and malitiouſly againſt the Grace of God without repentance.

6. This I believe, as in relation to Original ſin, and that afore expreſſed to be an Implicite Condition in all Gods Acts of Grace intended, though not expreſt, and more unalterable then the Laws of the Medes and Perſians heretofore. But in the cloſe of this Petition, it is explicitely mentioned, and therefore [...] be doubted of any, the words being plainly theſe, As we forgive them, that treſpaſs againſt us; And in the two Verſes next following this Prayer, it is declared both Affirmitively and Negatively by Chriſt himſelf, to make us the more heedful thereof. If (ſaith he) you forgive men their treſpaſſes, then will your heavenly Father alſo ford give you: But if you forgive not men their treſpaſſes, neither will your heavenly Father forgive you your [Page]treſpaſſes. It is ſaid alſo, That we ſhould be merciful as our heavenly Father is Merciful, and perfect as he is perfect; which are ſuch hard Leſſons to fleſh and blood, that few love to hear of them, and perhaps that conditional asking forgiveneſs aforementioned, had made ſo many neglect the Lords Prayer, becauſe they cannot ſo perfectly forgive, as they would be forgiven. But, they miſtake the meaning of the holy Ghoſt. God requireth no impoſſible things at our hands. He expecteth not ſuch perfection in us as in him our Pattern, but ſuch a perfection of Imitation onely, as we are capable of; and I hope thoſe Chriſtians who (I know not to what good purpoſe) profeſs themſelves to be perfect, do not mean it in any other ſence, then as to their being in the way to perfection, and imitation of their pattern. No man who deſire the Picture or Image of his Friend, is ſo abſurd as to look to have it more perfect then a Repreſentation can be. Some true reſemblances may be expreſt of the Body, the Viſage, Looks, Poſtures, of a Frown, a Smile, with ſuch-like, but little or nothing of that wherein the perfection of the whole man conſiſteth. Therefore the ſcrupling at this conditional Petition is cauſleſs. And I think it not ſo difficult as ſome conceive it, for a man whoſe heart is regenerated to forgive either his Brethren or Enemies, as he would be forgiven, or as Chriſt our Pa [...]orn did, according to our proportion of Charity; for, Stephen prayed for his perſecutors who ſtoned him to death; and perhaps, many ſuppoſed to be our perſecutors in meer malice, are either ignorant of what they do, as our Saviour ſaid his Crucifiers were, or as Paul (who conſented unto Stephens death) ſaid that he [Page] did all things with a good conſcience toward Gods, even when he was a perſecutor, becauſe, he thought thoſe whom he perſecuted to be blaſphemers of God. Yea, it ſeems ſo eaſie to forgive, as we deſire God ſhould forgive us, that I, (who am one of the leaſt in the Kingdom of Heaven) do believe (praiſed be God for it, who knows I truely expreſs my heart) can forgive my moſt malitious Enemies, when I conſider that the worſt of them, for ought I know to the contrary, may perſecute me, either becauſe he is an ignorant fool, or, believes me to be an Enemy to the Truth of God, or to the publick Peace: yea, though I knew their perſecutions proceeded from meer malitiouſneſs, if I perceived them affected with ſorrow for it, and penitent for their treſpaſſes againſt other men; I could forgive them perfectly, though they had purſued me to an inavoidable ignominious death; and weep for Joy of it, though ſince I was of underſtanding, I could never weep for loſſes, reproaches, pains or puniſhments occaſioned by any open Enemy, but have often ſhed tears when thereto moved, by compaſſion, kindneſſes or unkindneſſes of Friends and Brethren.

7. Indeed, if all things were well conſidered, (and we had but so much prudence or patience as we ſhould have) it would not be difficult for any rational man to forgive both Brethren and Strangers, Friends and Foes; for, in whatſoever they treſpaſs againſt us, they are ſeldome more miſchievous unto us then to themſelves, when they intend beſt unto themſelves, and worſt to us. Their injuries, reproaches, and deſpights to us, for the moſt part in ſome reſpects or other, do us as much good as [Page] harm; and the benefits of the one, as much diſadvantages other while, as the miſchiefs and ſcandals of the other; for, they proceed but from fit, of complacency or anger, as occaſions happen: Sometime by Levity, ſometimes by miſtakes, ignorance or heedleſsneſs, as well as from malice; and ſometimes an accidental toy, makes thoſe who for many years together lived in ſuch hatred, that they watched all opportunities to deſtroy each other, to become very kinde Neighbours; and they who ſeemed as long a time ſo mutually endeared, that they could not be abſent a whole day, have outlived all that friendſhip, and for a trifle been the greateſt enemies in the world to each other till their lives ended, the friendſhip or enmity of moſt, men in theſe times, is neither worth our eſteem or anger; for they who profeſs moſt kindneſs when they are together, Jeer each other aſſoon as departed, and tattle as contumeliouſly to their mutual diſparagement in ſecret, as enemies do openly; and no wiſe man will much more be troubled at what theſe either ſay or do, then at the bawlings and ſnarlings of Dogs, if he can keep them from his Shins; for within a ſhort time, they with all their evil words and actions will be buried in the earth, and quite forgotten, as we ſhall all be ere long alſo; Therefore, let us all forgive one another.

8. I have yet more to ſay touching forgiveneſs. It appears not to me, that any man can rationally expect forgiveneſs, either from God or men without Repentance; or, that we are by precept obliged to forgive thoſe, who continue in a malitious impenitency, or that God hath manifeſted any ground [Page] of hope, for ſuch as wilfully perſevcre in treſpaſſing: or who are inexorable to others offending againſt them. By our Saviours anſwer to Peter (when he asked him, how often he ſhould forgive his Brother?) Repentance appears to be a conditional Motive to Forgiveneſs, For, ſaid he, Matth. 18. 22. I ſay not until ſeven times, but until ſeventy times ſeven times, a certain number for an uncertain. And Lake 17. 3. he ſsid, If thy Bother treſpaſs againſt thee rebuke him, and if he repent forgive him; and if he treſpaſs againſt thee ſeven times in a day, and ſeven times in a day turn again, ſaying, I repent, thou ſhalt forgive him; from whence collect (beſides this, that we muſt both forgive others, and repent our own ſins, if we expect forgiveneſs) that, Repentance is always premiſed before Forgiveneſs, both in relation to God and men. Now, it is to be conſidered, that if as is aforſaid, God requires us to forgive our brethren upon Repentance, though he offends us 490 times, numerus certus pro incerto, that is, how often ſoever, we may undoubtingly believe, that God whoſe Mercy is infinitely extended over all his works (and is not ſo ſevere as to mark all that is amiſs) will not heed humane failings with leſs compaſſion, then he expects in men; or, that he looks for a more abſolute Repentance then frail men are able to perform; or, that he hath not provided an extraordinary means by Grace to ſupply all the defects in Nature, where the ordinary means is not vouchſafed. Were it not ſo, we who have enjoyed the largeſt means in ordinary (knowing what we are privy to in our ſelves) could not ſo abſolutely depend upon that imputative Righteouſneſs which we have by Chriſt, as we do, or may [Page] do; nor ſincerely believe what we profeſs. Verily, God is ſo merciful, that he acceppts of very imperfect Repentances and Humiliations, as appears by what he vouchſafed to Ahab for a little outside-repentance; and how gratious he hath been from time to time, to thoſe Nations who formally profeſſed his Name, though they have turned his Grace into wantonneſs, and more provoked him, by their Hypocriſies and impudent abhominations every day increaſing, then all thoſe heathenish Nations which are by moſt of them reputed Reprobates, and without hope or ſence of their miſerable condition. But, I believe many millions who are thought totally excluded, ſhall, according to our Saviours saying, Matth. 8. 11. Come from the Eaſt, and Weſt and ſit down with Abraham, Iſaac and Jacob, in the Kingdom of Heaven, when the Children of the Kingdom, ſhall be ſhut out, who think themſelves to be the ſole Inheritors thereof.

9. This hath ſtarted thoſe conſiderations which incline me at preſent, to expreſs what I further apprehend and believe concerning Gods eternal Love to Mankinde, to vindicate his Juſtice and Mercy from the diſhonour done thereunto by thoſe who think he decreed-the greateſt number to condemnation before the Creation of the world; and I will not omit what I have to ſay in oppoſition thereto, though probably I ſhall be judged an Heretick for my reward; and perhaps be forſaken of many ſeeming Friends, as Chriſt was by ſome of his Diſciples, when he ſpake that, which they were notable to bear. The utterance of ſuch Myſteries he forbore until the time came wherein to be ſilent, would have occaſioned greater inconveniences and [Page] miſchiefs then to ſpeak them; and then he declared what was ſeaſonable. This is alſo a time for me to expreſs what I have hitherto concealed more with reſpect to others then to my ſelf; and I will now declare it, leſt if I let ſlip this opportunity, now GODS correcting Angel, is under my Roof, I may not perhaps live to expreſs it, if now neglected.

10. There are many places in holy Scripture ſo generally obſerved, that I need not particularize them, from whence it is inferred, and vulgarly believed, that a very ſmall number ſhall be ſaved; which I conceive to be a falſe Inference inſinuated by the Devil to the diſhonour of Gods Juſtice, Mercy, Wiſdom and Power: For, what can more blemiſh GODS Juſtice and Mercy, or magnifie the wiſdom and power of the Devil more, then to have it believed, that he ſhall carry away with him at the laſt Judgement, a greater number with him into Hell, then Chriſt ſhall with him into Heaven? For, who is reputed a Conquerour, but he that leads moſt out of the Field (of thoſe who fought under his Banner) when the Battle is ended? I need alledge no more to reaſonable men, if this be well conſidered; but Reaſon is cryed down as an Impoſtreſs, and therefore I muſt proceed further to convince an error ſo generally received. It is true, that during this great Week of the World, conſiſting of ſix Myſtical days) now having almoſt compleated a thouſand years apiece, according to the vulgar computation) the Devil hath ſo prevailed by Gods permiſſion, that the extent of Evil may be thereby fully known during the time aforeſaid: God was likewiſe pleaſed during the ſame time, to leave [Page] his Elect Subjects (except in extream ſtreights and hazzards) furniſhed with no more Power and Ammunition then might ſufficiently maintain ſuch a defenſive and offenſive War, as they were to be employed in, to make proof how much, or how little advantage, could be gotten by their Righteouſneſs and Power, to bring them to the knowledge of that Good, which hath no Evil mixed therewith; and wherein, the perfection of their happineſs conſiſteth; as alſo, to give them an experimental knowledge of that Evil, which our Firſt parents deſired to know. But, when the Sabbath of a thouſand years is come, wherein the Spiritual City of God ſhall deſcend from Heaven, to reſtore Mankinde to that Paradiſical life, from which they have been hitherto kept by an Angel brandiſhing a Sword every way; Sathan, ſhall be ſo bound, and his Policy and Power ſo reſtrained, that he ſhall add fewer to his kingdom then now, or heretofore, when his Tyranny was permitted to be prevalent; yea, perhaps he ſhall then get none to adhere finally unto him, though his power not being totally reſtrained, he ſhall have liberty to deceive the Nations for a while to evidence his own weakneſs, and the Power of Chriſt when he perſonally aſſumes his Throne. During the ſix thouſand years aforegoing, wherein Sathan had liberty permitted to exerciſe his Tyranny, ſo far forth as might ſufficiently demonſtrate the effects of Evil as aforeſaid, God was not onely able to raiſe up Stones to be Spiritual Children to Abraham, as Chriſt ſaid; but alſo did ſo, and doth ſtill raiſe up many, (that is, men who are as unactive toward their own Salvation, as Creatures without life) being inſenſible in our mode, of his operations [Page] upon them (and paſſive onely as Stones under the Work-mans Tools, without reſiſting the Spirits working upon; and theſe are in the capacity of thoſe little innocent Children, to whom Chriſt ſaid the Kingdom of Heaven appertains.

11. And, whereas we hear many ſuch ſayings as theſe, or to the like effect: The way is broad that leadeth to deſtruction; and the Gate ſo ſtreight which gives admittance to Salvation, that few enter in thereat: That, many are called, but few choſen: That, though the People were as the ſands, of the Sea, a ſmall number ſhould be ſaved: That, the Righteous in reſpect of the Wicked, were but as here and there an Olive-berry upon the boughs after gathering-time; or as a few Grapes after the Vintage, with ſuch-like aſſeverations; Theſe, I acknowledge to be true; yet my belief is, notwithſtanding all this, that, a far greater number ſhall be ſaved then condemned at the laſt Judgement. For, I cannot; believe theſe expreſſions have reſpect to all Mankinde diſperſed throughout the world, from the beginning to the end thereof, but as relating comparatively to thoſe onely, who are and were Members of thoſe viſible Churches and Provinces of Chriſts viſible Kingdom upon earth, to whom the ordinary means of Salvation were and are diſpenſed, whether Jews or Chriſtians; the greateſt number of whom (for their wilful neglect of that means, for their turning the Grace of God into wantonneſs, for their ſeeking gain by pretended Godlineſs, and for their meer formality and hypocriſie) ſhall be ſhut out of that Kingdom, whereof they judged themſelves to be ſole Inheritors, and all the reſt of the world to be caſt-aways. So did many Jews believe of themſelves [Page] heretofore; and ſo do many Chriſtians now, who will at laſt finde it to be a ſpirit of ſelf-love, which poſſeſſed them, producing no better fruit then the Apples of Sodom are ſaid to be. Theſe, as I conceive, are thoſe of whom the ſayings in holy Scripture aforementioned ſhall be verified, and of whom onely they were intended. Theſe reputing themſelves the onely Children of the Kingdom, boaſt of their Priviledges; ſuch, as the having Abraham to their Father: The Temple of the Lord; or the Word and Sacraments of the Goſpel among them, how much ſoever abuſed or neglected; and theſe alone are concerned, in thoſe places of holy Scripture which declare the paucity of that number who ſhall be choſen in compariſon of them who are called; and the paucity of thoſe among them who ſhall be ſaved, in reſpect of their numerouſneſs, who ſhall periſh by their neglecting or abuſing thoſe advantages which were put into their hands, I conceive to be thereby meant: For, I cannot think that ſuch ſayings had a purpoſed relation to them unto whoſe knowledge that means neither came, nor was likely to come whilſt they lived after they were born into the World: Such in particular, as are many millions of Heathens in the remoteſt parts of the world: As alſo, little Children dying before they are capable of underſtanding what they hear; and who muſt inavoydably, and everlaſtingly periſh, if God hath provided no other means of their Salvation by Chriſt then ſuch a way of preaching it as is vouchſafed to us.

12. Therefore, in my judgement, they ſhould have little hope of pardon for their many actual [Page] tranſgreſſions, who knowing God hath provided means of life and nouriſhment for Children in the Mothers Womb, when they can neither breath nor eat, as when they are born; if they ſhall not believe that God who is infinite in Mercy, hath not provided as ſufficient a means to nouriſh their Souls and Bodies to eternal Life, who by Death in their infancy or otherways, are (without their perſonal default) incapable of the ordinary means. It is in my underſtanding, ſo great an injury to the Goodneſs and Mercy of God, to affirm he hath expoſed to everlaſting deſtruction all thoſe Innocents by leaving them totally without remedy, that they ſeem to me incapable of Forgiveneſs, through Gods Mercy to them, until they repent of their blaſphemous miſ-belief of his Fatherly compaſſion, who hath given them no juſt cauſe to imagine he neglects to make provision for the wellfare of all his impotent Children. Therefore, that we may not obſtruct the Forgiveneſs of our Debts and Treſpaſſes, which we pray for, or charge God with ſo much cruelty, as to expoſe his own Children, by Creation at leaſt, to be a prey to the Devil; and which is more abominable, to teach other men to believe be hath eternally decreed the Reprobation of all Mankinde, except a very few in compariſon of the reſt: I will endeavour to make it more evident, though I have alledged much to this purpoſe already, that a very few ſhall be everlaſtingly damned, in reſpect of them who ſhall be ſaved by the Mercy of God in Jeſus Chriſt; and that this is ſufficiently provided for, by GODS eternal Decree of Election and Reprobation, which hath by many been miſunderſtood to the diſhonour of his Divine Juſtice: contrary to the [Page] light of Reaſon renewed and ſantified by Grace, and to that illumination, which is added thereunto, by Gods Word and Spirit. And, though to make odious that Doctrine which I aſſert, it is called Hereſie, Arminianiſm, Popery, and what elſe they pleaſe who oppoſe it; I hope it ſhall be ſo generally received, that all good Chriſtians will ere long, be aſhamed of it, and make it appear ſo wicked, that it will hardly be believed by many in future times, if there were not ſo many great Volumes written to uphold their error. For, who in Reaſon can believe, that he who created all things in Love, by Love, and to be beloved of his Creatures, for whoſe good he created them, did fore-intend to make the greateſt number of them everlaſtingly miſerable; and deſign them to that unhappineſs, before they had being, or poſſibility to do good or evil; yea, that he neceſſitated them to do that evil for which they ſhould be condemned? what love was there in this? or what love could be expect from thoſe who ſhould be taught thus to believe? or, what Truth is in ſuch Teachers who incourage their Diſciples, to think ſo of him who hath ſaid and ſworn, he deſired not the Death of ſinners, but that they ſhould repent and live? Verily, if there be any madneſs in Bedlam, more extravagant then this, I am greatly deceived.

13. It is true, that God hath abſolutely predeſtinated ſome to Salvation, and ordained ſome to condemnation of old, with reſpect to their Qualifications in time, and to a Covenant between him and them; but none abſolutely to condemnation, nor either with reſpect or diſreſpect to their perſons before time, or before they had a temporary being; though he fore-knew what the one and the other [Page] would be. David tell us in his fourth Pſalm who they are whom God Elected; even the GODLY; that is, ſuch as he fore-ſaw would hear, heed and be conformable to the dictates of his Word and Spirit; and who when he had inlightned their underſtanding, and renewed their wills, would endeavour perſeverance to the end according to the power he gave them, not truſting to that obedience, or to any Righteouſneſs of their own thereby acquired; or ſeeming to be formerly inherent, but to Gods Free-grace onely; who, when men have once given him their hearts, thereto allured by loving compellations, never afterward fails to keep them to himſelf, maugre all the frailties of the fleſh, or the temptations of the World and the Devil, becauſe, Whoomſoever he once loveth, he loveth to the end; Theſe are they who were from eternity Elected and given out of the world to Chriſt by his Father, and for whom he prayed that none of them might be loſt: when theſe have choſen God for their onely refuge; taken up his ſecret place for their Habitation, and can ſay unto him in their hearts with David, Pſal. 91. Thou art my Shield, my Fortreſs, and him in whom I truſt, &c. he will give his Angels charge to keep them in all their wayes, that neither open or ſecret fears or perils ſhall affright or indanger them, though thouſands and ten thouſands fall round about them: Though theſe may be expoſed to temptations by proſperity or adverſity, they ſhall be carried through them with ſafety and honour; though they walk among Adders and Lyons (that is, live among ſubtle Seducers and tyrannous Oppreſſors) neither of them ſhall have power to hurt them; but, they ſhall tread upon them with contempt, [Page] and proceed on through all difficulties to the fruition of Eternal Glory. Theſe God hath elected from before all worlds, without any meer perſonal reſpect, until their Faith hath qualified them for a perſonal reſpect in Chriſt Jeſus; and he hath neither eternally reprobated, nor of old, ordained any man to condemnation, but thoſe onely, who after they came into the world, ſhould incline wholly to the ſuggeſtions of the Devil, the inticements of the World, and the luſts of the Fleſh, wilfully and finally neglecting and deſpiſing that means of their Salvation which God ſhould offer unto them in the Ordinary way of preaching it by his Word, by his Judgements and Mercies; or by the extraordinary operations of his Spirit, in them who have not the ordinary means to help them improve their ſingle Talent of Reaſon, and the Light ſet up in their own Conſciences. By theſe Cords of love, the Father ſeeketh to draw all men to Chriſt; and though many of his Elected ones, are at firſt moved to come unto him through ſelf-love or fear, for their own ſakes, they are ſo ſtrong, that, at laſt they draw all men unto him for his Love-ſake, who loved them firſt; except ſuch onely, as frowardly, and wilfully ſtop their ears, ſhut their eyes, and harden their hearts, till he juſtly deprives them of their hearing, ſight and underſtanding, and gives them up to a Reprobate-ſence, becauſe, they would not hear, ſee and underſtand when they might. Theſe are they, and they alone whom God may be ſaid to Reprobate Eternally or of old; and if he recals any who are thus far elapſed, it is more then he hath promiſed to do, for ought I know; and if he doth ſo, his Mercy is his [Page] own, to confer when and where he pleaſeth, without wrong to any in ſo doing. And it is a Mercy that he hath not revealed ought whereupon to ground an abſolute confidence of being often called: For, it would be abuſed by moſt men, to the rendring them the more preſumptious and the more careleſs.

14. There are many falſe Inferences and abſurd ſuppoſals drawn from Gods fore-knowledge & pre-election, whereby Learned men have deceived themselves and others; becauſe, they miſconceive Gods Preſcience and Election, as if he as we do, conſider'd things as being precedent, and ſubſequent to each other in time, whereas, he being Eternal, all things paſt, preſent and to come, are preſent with him as exiſting in one and the ſame moment: the ignorance or heedleſneſs whereof; as alſo, of other ſuch-like verities, are the occaſions of other errors. Alas! what remedy, when Foundations are overthrown? A great number of thoſe who ſeem to be true Preachers of the Goſpel of Chriſt, by a conſcientious undertaking of that Duty, being ſuch as have brid'd themſelves into that ſacred Calling, for preferment to thoſe Dignities, wherewithal the world hath corrupted and prophaned it; or elſe, to make a Trade of it whereby to get a livelyhood; have taken up Truth or Hereſies, as they accidentally ſtumbled upon them where they had their Education, endeavouring, to ſupply their want of Spiritual Gifts, by ſuch helps as meer humane Induſtry could afford; adding thereto formal Auſterity, Gravity, and ſhews of Piety, which draw ignorant well-meaning heaters, to be Zealous in what they teach them, be it right or wrong: And as their Diſciples follow them, [Page] ſo they followed their choſen Ring-leaders in thoſe Opinions which they happened upon, as Wilde-geeſe follow their Leaders, whitherſoever they fly. If the Gooſe that heads them is wary, and having been acquainted with the profits and dangers of the Country, carries them thither where they may feed and reſt in ſafety, it is well; bur, if he be ſuch a Gooſe as mindes only the filling of his Belly, neither heeding the Nets, nor the Stalking-horſe of the Fowler; both he, and the Goſlings that follow him, are in a Net, or the ſhot in their bowels before they are aware. Thus it fares with many poor ſouls led by blind Guides and falſe Teachers, of whoſe encreaſe there is more likelyhood, then of reducing Chriſtian Doctrines and Diſciplines to their priſtine purity, till the Kingdom of Chriſt ſhall come into the earth: yet every conſcientious man ought to contribute what he is able thereunto in the mean time, and ſo will I.

15. Gods Freſcience that ſuch or ſuch a thing will he done, doth not therefore neceſſitate, or cauſe the doing it, more then my knowledge that mortal men ſhall dye, is the cauſe of their death; neither is it rightly inferred, or juſtly to be concluded from Gods predeſtinating ſome abſolutely to eternal Life, that therefore all the reſt were decreed abſolutely to condemnation more then it may be truely ſaid, that when a King without any considerable condition premiſed, pardoneth ſome of thoſe who were guilty of the ſame offence with others, that, he thereby implyed all the reſt ſhould be executed without mercy, when he, offers them pardon once, (and perhaps oftner) upon ſuch conditions as they were then able to perform; and ſtill might have [Page] done, until they had wilfully diſabled themſelves by long neglect or contempt of his Grace offered. God, may do with his own what he pleaſeth; and if he will give to one gratis, for doing nothing, as much as he will to me for working according to my Covenant; what wrong Bath he done to me whereof I may juſtly complain? or, if he puniſhed me, who both left that work undone, which I could and ought to have done, and ſlandered alſo his Mercy and Juſtice, yet pardons another who is no leſs culpable, why ſhould I repine that he obtains Mercy, becauſe I am juſtly puniſhed? In this, and ſuch-like Caſes, it is that the Scripture ſaith, God hath Mercy on whom he will have Mercy, and hardneth whom he pleaſeth; and, GOD is no ſuch accepter of perſons as they miſconceive him to be, who miſapply that Text wherein it is ſaid, that GOD hated Eſau and loved Jacob, before either of them had done good or evil, and think it implies Eſua's Reprobation; for though Jacob being the third Patriark who was ſeparated, or ſanctified, to be the Fore-father of Chriſt according to the fleſh; and Eſau in that reſpect, but a common or prophane perſon (and worthily loſt his Birth-right for ſelling it at ſo baſe a price) yet that rejection as to the Election of being the perſon from whom the Meſſiah ſhould deſcend, warrants not me to aver that he was reprobated in reſpect to the Salvation of his Soul; for thoſe words [...] mentioned were ſpoken perhaps, with regard to Gods fore-knowledge of what he would do; or rather (as I believe) with reſpect to the works of the fleſh and of the Spirit onely; Eſau being a Type of the one, and Jacob of the other, (as Sarah is ſaid to be of the Goſpel, [Page] and Hagar of the Law) they being Progenitors of differing Nations: For, the works of the Spirit are pleaſing to God, and always loved of him; and the works of, the fleſh abominable, and by him hated both before, and after they are done.

16. That Text is miſunderſtood alſo, to the diſhonour of God, which mentioneth a Potters power over his Clay, to make thereof a Veſſel of honour or diſhonour as he pleaſeth; For, though God hath more power over his work then a Potter over his Clay; yet, to infer poſitively from thence, that God had purpoſely made ſome to be Veſſels of wrath is an unjuſtifiable inference from that alluſion. And that obſcure place of St. Pauls Epiſtle to the Romans where the Potters freedome to make what Veſſels he pleaſeth out of one and the ſame Lump is miſunderſtood to imply what is aforeſaid; for, if it be ſo expounded by the context, and other places of holy Scripture, that the whole and every part of Gods Word may agree in one Truth, we ſhall never underſtand Pauls meaning as ſome do, The holy Ghoſt alludes not our moſt wiſe Creator to a fooliſh Potter, who, becauſe he might make what he would of his Clay, did therefore make the greateſt number of his Pots to be broken again, to ſhew he had as well a power to break them as to make them; or, that onely to evidence his diſpleaſure, without cauſe, he made them ugly and unſerviceable. Doubtleſs, God ſo made all things, that not one of his Creatures hath ſo much cauſe of diſlike as to ſay, Why haſt thou made me thus? He is reſembled to a wiſe Potter, who makes both Veſſels of honour and diſhonour, out of the ſame Lump of Clay: no Veſſels of wrath came ſo made out of his hand; but [Page] every one a veſſel uſeful for his ſervice, without, injury or grievance done thereunto. A Chamber-pot made for that uſe, or a Pipkin to ſerve always in the Fire, are as well pleaſed to be ſerviceable in their kinds, as drinking-cups and other Veſſels employed at the Table, though reputed more honourable then the former. The Literal words of Scripture, may be (and in ſome places are) vitiated by the heedleſneſs of Tranſcribers, as we perceive by differing Copies; yet the true Genuine ſence will be always found intire, and every part conſonant to each other in the truth, if read with ſubmission to the dictates of that Spirit, which always accompanies the ſame; and so are the Texts aforementioned.

17. I will add a few line more to declare, why I believe, as is aforeſaid, that God hath predeſtinated a far greater number to eternal Life, then he hath left liable to final Reprobation by their own default; and I beſeech all my Readers to peruſe it with patience and without Prejudice; for no affectation to ſingularity, but a conſcientious Zeal to vindicate Gods honour, by illustrating the infiniteneſs of his Mercy and Love to all Mankinde, hath inclined me there unto. In my underſtanding, that which may be conſidered by contemplating Gods Word in the ſpirituality thereof; he hath, as it were diſtributed all mankinde into three Regiments, which have been governed by the inviſible and viſible operations of the holy Trinity ever ſince the Creation, and during moſt part of that time hitherto by the third Perſon, who ſtill governs it, and ſhall until Chriſt comes personally again upon earth. The firſt Regiment conſiſts or all thoſe, who lived to be Members of the Visible Church made up both of the natural [Page] and ſpiritual Seed of Abraham, as well under the Law of works as of Faith; Jews and Gentiles; Hypocrites and true Profeſſors. Theſe in many preceding Generations, were very few (and ſo they yet are in reſpect of the reſt, of Mankinde; and were obliged to work out their a Salvation, by a reſpective conformity to thoſe Laws and Diſpenſations, which in their diſtinct times and ſeaſons, were vouchſafed in various modes; they who lived before Chriſt came in the Fleſh, in one manner, and they in another, who were to come after that time; but, both one in Subſtance, though differing in Types, Ceremonies, and other circumſtances: For, we of the later time, cannot be ſaved, but by believing in Chriſt Jeſus the Son of God, conceived by the holy Ghoſt, born of the Vigin Mary, &c. as, it hath been revealed by the Apoſtles, with those Attributes and circumſtances contained in the Old and New Teſtament relating to Chriſts, Evangelical Kingdom; whereby both Jews and Gentiles(now called Chriſtians) are equally priviledged and obliged. The Jewiſh outward Duties, before Chriſt, conſiſted in obſerving and conforming to thoſe Types and Ceremonies, under which that was vailed, which we profeſs. They had the ſame Chriſt for the Object of their Faith, and Worſhip, though ſo little known to them according to the manifeſtations we have had, that very few, except their eminent Prophets underſtood the Myſteries of his Kingdom; yet were ſaved by being obedient thereto according to the meaſure of their underſtanding. Theſe together make up the Brigade of thoſe Souldiers in the Church-Militant, who fight the Battles of the Lord, againſt the enemies of his Kingdom; [Page] ſome, in pure Love to him and his Cauſe; ſome, as Hirelings onely for their Wages: And they among them, who become faithful, continuing ſo to the end, ſhall be Crowned with Victory and Glory above all other Saints; becauſe, expoſed to the greateſt ſufferings and dangers in this Life. Now, though theſe will be a very ſmall number, in reſpect of that great number which conſiſts of them who have been either falſe Pretenders, Traytors, Apoſtates or unprofitable ſervants to their General; yet, they are ſaid to be as numberleſs as the Stars in the Firmament: theſe are Davids worthies, and as it were the Life-guard of the Kingdom, and a ſmall Regiment compared unto the other two, whereof I am next to ſpeak. Yea, theſe are that part of GODS Elect to whom this ſaying hath reſpect Many are called, but, few are choſen: For, they are moſt properly ſaid to be called, who had either an outward Legal, Prophetical, or Evangelical Calling, by the exemplary life of the Patriarchs; by the Law written in Stone; by the teachings of the Prophets, or, by the Preaching of the Goſpel, ſince Chriſt came in the Fleſh; by whom, very great numbers, have been called in every Age, yet very few of them ſaved, in reſpect of ſo great a multitude of them, as have neglected that Call, and turned the Grace of GOD into wantonneſs. And the word MANY, makes it probable to me, that theſe are they, of whom but a few will be ſaved of thoſe many which are called in this manner: for I believe, that (beſide this external mode of calling many) there is an Univerſal internal calling alſo, wherein are concerned with this, the other two Regiments alſo, of thoſe who ſhall be ſaved; and whereof, I am next to ſpeak as aforeſaid.

[Page] 18. The ſecond Regiment of Saints, conſiſts of thoſe without the Viſible Kingdom, who are Members of that Inviſible Catholick Church, which is diſperſed throughout the World, and were from time to time brought into it, by the Spirit of Chriſt preaching, as it it ſaid, 1 Peter 3. 19. to thoſe who are in priſon; that is (as I underſtand it) to them who ſurviving until the years of diſcretion, have lived out their whole time in the ſhadows of Death, without means of ſaving Light, by the Goſpel preached as unto us. For, knowing what I juſtly apprehend of Gods infinite Goodneſs and Mercy, I cannot believe he hath leſs effectually provided for their Salvation then for our; but, that he had regard to them, even when the Viſible Church ſeemed to extend no further, then to the Families of Abraham, Iſaac and Jacob; to whom he ſpake ſometimes immediately, otherwhile by Angels or by Dreams, as it is ſaid, Job 33. in which Chapter Gods ſecret way of Inſtruction, and communicating his will to men in the night of their natural Ignorance is expreſſed, as alſo in relation to them, where the ordinary means is wanting at this day, in Aſia, Africa, & America. For, though Faith was not heretofore, nor is now begotten in them by preaching and hearing as with us, the Heavens and the Book of the Creatures, which was open to the Magi at the time of Chriſts birth, and directed them to him by a Star (they not having Prophets to reveal him, as the Jews had) he might poſſibly be diſcovered to others in ſome ſuch extraordinary manner, as will be available. For Jeſus Chriſt, (without whom there is no Salvation, and who is by St. Paul called the Mercy of God) may be laid hold upon by that [Page] Notion, through the Sanctification which the whole humane Nature, received by his Incarnation, and the ſupply contributed by his Spirit, who then took away their Original guilt, and inlightens every man who comes into the world, may ſo perfect alſo what is wanting of the Ordinary means, that many millions of thoſe will be brought to ſit down with Abraham, Iſaac, and Jacob in the Kingdom of Heaven: Thoſe paſſive Stones will be more eaſily hewed and poliſhed to compleat the City of God, then the moſt part of thoſe, who were, and are formally ſquared, and poliſhed by hired Work men. The effects which Gods Spirit alone, had upon Abimelech in Abrahams time; upon the firſt Pharaohs; upon Nebuchadnezzar, Cyrus, Darius, the wiſe men in the Eaſt, and ſome others without the Pale of the Viſible Church; as alſo, by the little good effect, which the ordinary means of Grace hath had upon the Kings, Prieſts, Prophets and People in the Viſible Kingdoms and Churches, of Jews and Chriſtians throughout all Generations, makes it ſeem probable to me, that, the ſecret teachings and inſpirations of the holy Ghoſt, improving and ſanctifying the Talent of Reaſon, will bring more thouſands into Chriſts Kingdom, then all the Prieſts and Prelates throughout Chriſtendom, by the meer external Forms, Diſciplines and Diſpeoſations among Jews and Gentiles, ever ſince they had being; by reaſon of their abusing or neglecting the Grace therewith offered. And, if this be ſo, as I believe it is; then theſe Regenerated by the Miniſtry of the holy Ghoſt, being added to them, who through the Ordinary means, are made Abrahams Children by Faith (whom God promiſed to make as numberleſs as the [Page] ſands upon the Sea-ſhore) will infinitely augment the number that ſhall be ſaved.

19. The third Regiment increaſing this number, is that of Infants, two years old and under, when taken out of this life. Theſe, during that time are not capable of doing either good or evil, not ſome of them in many years more; and I think it were a barbarous faith to believe all theſe were born to make up the Kingdom of the Devil. Our Saviour ſaid, That of such the Kingdom of Heaven conſiſted, and reproved thoſe who denied their acceſs to him, ſaying, Suffer such to come unto me, and rebuke them not, for of ſuch is the Kingdom of God; and perhaps, thereby implicitely implyed, that it was a very offtenſive error in thoſe who ſhould believe little children were not abſolutely Redeemed by him, from the guilt and puniſhment dur for Original ſin: And yet it ſeems, by his Diſciples rebuking thoſe who brought them, that good men may be tainted with this Hereſie, which ſo much diſpleaſed Christ; that he afterward added theſe words; Verify, I ſay unto you, Whosoever ſhall not receive the Kingdom of God as a little Childe, ſhall not enter thereinto, Mark 10. 13, 14, 15. So far are they from being Excluded, that they are the Pattern of that abſolute reſignation, which is required in all who may expect admiſſion into Chriſts Kingdom. Some will ſay perchance, they muſt be the Children of the Faithful to Whom this priviledge belongs. I ſay the ſame; for I believe that every Childe born into the World, or conceived in the Womb, is the Seed of the Faithful, when or whereſoever, it is or ſhall be born; for, in the 87 pſalm, it is ſaid, God loveth the Gates of Sion more then all the Habitations of [Page]Jacob; and by what follows, that many who had their natural birth, in Rahab, Philiſtia, Tyre, Aethiopia, yea in Babylon, ſhall be reputed as born in the ſpiritual sion. And it is not to be ſuppoſed, that a remoteneſs by Place or Time (though it were longer then one thouſand years, or farther off then the ends of the earth) are any bar to the Influences of Divine Grace. All Children are the Seed of the Faithful in Noah, though their immediate Fathers have been Infidels eyer ſince Cham was born; and God promiſed to ſhew Mercy to the thouſandth Generation of thoſe who fear him and keep his Commandments. This alſo that follows, is very conſiderable in relation to the Condition of Infants, that, they were the firſt▪ who ſuffered for Chriſt, even when he being an Infant, Herod murthered all the Children in Bethlem, and the coaſts round about, Matth. 2. 16. Theſe, being dipped, as it were into Chriſts sufferings, and Baptized with the holy Ghoſt and with Fire, may ſignifie unto us, the Univerſal Redemption and ſanctification of all ſuch from Original ſin. Theſe, and their infinite multitudes, I do conceive to be intimated by the myſtical number of A hundred and forty four thouſand, comprehending twelve times twelve thouſand in a ſquare Root; for none can be more properly; termed Virgins not defiled with Women; that is, polluted with Original guilt, whereof, every man born of a Woman had been ſtill culpable, if it had not been taken away by Christ; and wherewith all men are again defiled and charged, who, when they come to underſtanding, ſin actualy without Repentance. Theſe are the firſt Fruits to God and the Lamb, preſerved from Actual ſins in word and deed, by being tranſlated, [Page] ſoon after they are born, to follow the Lamb into a better Life. Now, for God to Elect and predeſtinate theſe, from Eternity, to be removed out of this world to everlaſting happineſs, as ſoon as born, without expoſing them to thoſe hazzards, which others are to undergo, (though upon conditions made poſſible to be performed by his aſſiſting Grace) is a great Mercy, without infringement of his own Juſtice, or wrong to any other, (though they ſhall not have ſo much honour as they who are to ſerve in the ſpiritual warfare, againſt the World, the Fleſh, and the Devil.) This Mercy is ſo agreeable to the pure Nature of the Deity, that I wonder any man who knows any thing of God, ſhould be ſo ſottiſh (yea ſo wicked) as to believe he had foredetermined the Reprobation of any Infant uncapable of doing good or evil in his own perſon.

20. The Preaching of Chriſt by his Spirit to thoſe who are in the Priſons of their Fleſhlineſs, ſupplies many defects, both where the Ordinary means is wanting, and where it is abuſed or neglected; elſe, the Foundations of Piety, being ſo overthrown or nigh ruined as they are, by the Obſtinacy and Prevarications both of Jews and Gentiles, there would be little, or no hope of preſerving ſaving Faith, or ſo much as the ſeed thereof upon earth, until Chriſt ſhould come again. Thereby, the Seed of Abraham according to the Fleſh, muſt (if ever) be brought into Chriſts Fold, and that fulneſs of the Gentiles come in, which will accompliſh the Salvation of the whole Iſrael of GOD, who are the ſpiritual Seed of Abraham. And I think it not ſo ſtrange as it ſeems to many, that more ſhould be [Page] this way, made partakers of the kingdom of Heaven, then by the ordinary means of Salvation in the Viſible Church, when I confider what I experimentally know to be ſpiritually done, in perfecting natural works and faculties. Art and Induſtry joyned together, make few men of ripe Age and Underſtanding, ſo perfect in the knowledge and uſe of any Language in many years, as ſome Children are in one year, after they have but ſtrength enough to ſpeak; though they are not capable of any Grammatical Rules or demonſtrations: for, ſome of them I have known to speak both properly, and otherwhile facetionſly, before they either well knew what they did, or could define what ſpeaking is, or what they any word means by it ſelf: And, there being nothing in the nature of the words, which can of it ſelf interpret what is meant by them, it is no leſs wonderful that a little Childe, ſhould both underſtandingly and affectionately apprehend his Fathers meaning; and expreſs his own by them (as we oft hear them do) then that a heatheniſh Infidel ſhould be made capable of Faith by the Spirit of God without hearing the vocal Preaching of the Goſpel in our mode; for it is the ſame Spirit which teaches the one and the other. Likewiſe, were it not ſo, it would puzzle the wiſeſt man living, to demonſtrate how a man born deaf and dumb, ſhould be capable of underſtanding what is written, and of writing his own conceptions in ſuch words as we ſpeak and write; (which it is known hath been attained unto.) But doubtleſs, by the ſame Spirit which firſt inſtructed Man to know the Courſe and Order of the Stars, and how to read the knowledge of God in The Great Volume of his Creatures, with the many [Page] ſecrets therein written; and the diſcovery of other Myſteries not elſe attainable, was communicated by the ſame Divine Spirit. Now, if we know God hath often wrought ſupernaturally by his Spirit to teach us things pertinent to our well-being in this tranſitory life; we may reaſonably believe, that he much rather operateth ſupernaturally where need is, toward our everlaſting well-being, without which the Bleſſings of this life will be Curſes: Therefore, I believe God hath provided extraordinary means of Salvation, for every Soul ſince the fall of Adam, which hath not wilfully neglected and deſpiſed the ordinary means of Grace when offered, or who never had it perſonally vouchſafed; of which number are ſuch Infants as aforeſaid.

21. Theſe Inlargements, not intended, dropt in by the ways, and it may be I may ſeem Heretical in my judgement, eſpecially touching what I have declared in relation to a probability of having Faith wrought in thoſe barbarous Heathens, who never heard of the Jeſus Chriſt conceived by the holy Ghost, born of the Virgin Mary, and crucified under Pontius Pilate, &c. as we are taught, though I make it not a neceſſary Article of Saving faith to be known and believed by all men. I profeſs; I do believe as is before expreſſed; and having conſidered every particular, eſpecially that of Infants, do ſay (as Cicero ſaid in his Tract of the Immortality of the Soul, intituled Scipio's Dream) it ſeemeth ſo pleaſing an error, if it be one, and ſo comfortable a Doctrine, as well in reſpect of many millions more, of our Progenitors, as of mine and their little Children dying before years of Diſcretion, that, I think I ſhall never be of a contrary Judgement; [Page] and chiefly, in regard of the honour which thereby redounds to Gods Juſtice and Mercy; For when I have meditated how many millions of millions will be added unto the innumerable ſums comparehended in the firſt two Regiments of the three aforementioned, by the laſt of them, conſiſting of little Children, I do believe that the number of them who ſhall be ſaved, will be as much greater, at leaſt, then of thoſe who ſhall be damned; as the number of the wicked who lived in this world, ſhall be greater then that of thoſe who are conformable to the Will of GOD, preached in the Viſible Church. And I am aſſured this Belief is neither contrary to any Maxime in holy Scripture, not likely to beget preſumption in any, who was not hardned in ſinning, before; but, will rather make men the more awful of ſinning againſt ſo great Mercy, and the more mindeful, there is Mercy with GOD that he may be both feared and loved. More might be ſaid; but this being well needed, may be ſufficient to make reaſonable men ſo merciful to each other, by Gods Exemplary Mercy, that they may forgive as they would be forgiven, unleſs they are prepoſſeſſed with a wilful and malitious Vengeance. Therefore I will for the preſent, here conclude my Meditations upon this Petition, humbly beſeeching our gratious Further which is in heaven, ſo to incline our hearts to forgive all, who treſpaſs againſt us, that he may forgive all our treſpaſſes againſt him, Amen.

The ſixth Petition.
And lead us not into Temptation; But deliver us from evil.

[Page]

1. THis, and the laſt preceding Petition, being annexed to the fourth by the Copulative AND, as a foreſaid, compleat all things neceſſary to accompliſh our well-being in this Life. We ſtand in perpetual need, as to our external happineſs, of what is pray'd for in theſe three laſt Petitions; and therefore the Apoſtle exhorteth us, to pray continually; which Duty every Pious man conſcientiouſly performeth: For, it is not intended we ſhould be always exerciſed in vocal prayer, minding nothing elſe; in regard that is neither neceſſary, nor required, nor poſſible. It will be ſufficient and acceptable to perform that duty daily as oft as occaſions are offered; (as theſe words in the fourth Petition imply, Give us this day our daily bread) keeping our ſelves always in a readineſs to lift up our hands, voices and hearts in Prayer and Thankſgivings to God, for our Selves, Relations and Friends, as we are ingaged by duty or promiſe; yea, and for our Enemies, as neceſſities require: For, this is always implicitely done, whenſoever we offer up this Prayer, intentionally including all that is thereby prayed for; and having our heart [Page] put into ſuch a Frame, that it is willing and ſtriving, ſo far as it can extend, to take in all things to be deſired, on the behalf of God, of our ſelves or others; for, then, it is as truely, (though not ſo ſenſibly) prayed for, as if particularly named; and they who are kept in this poſture, can never long forget to pray explicitely, for them in words, whom they are obliged to remember, by promiſe, by natural affection, or Chriſtian Charity; eſpecially, in immergent Temptations, Calamities, times of extream want and troubles, which being the ſeaſons wherein God hath incouraged us to call upon him with a promiſe of hearing and deliverance. Temptations are the moſt hazzardous of all the reſt, and thoſe moſt perilſome whereinto we caſt our ſelves. St. James ſaith 1. 13. Let no man ſay when he is tempted, that he it tempted of God; for, God cannot be tempted with evil, neither tempteth he any man; but every one is tempted, inticed, and drawn away by his own luſts. When luſt hath conceived, it bringeth forth ſin, and when ſin is finiſhed, it bringeth forth death: yet, by many places in holy Scripture, and by the words of this Prayer, it ſeemeth implyed, that God tempteth ſome; for, Chriſt would not have taught us to pray for deliverance from the evil conſequence, of that which never was or ſhall be done. It is therefore true, that we are not tempted of God, as by the World, the Fleſh, and the Devil, to commit that which is abſolutely ſinful: or, to do ought which may bring miſchiefs or Inconveniences upon us without remedy, or any future diſadvantage, as by theſe Tempters. But, he ſometimes expoſeth us unto temptations, and otherwhile; doth lead us into them, either for our Probation, [Page] to give us experimental knowledge of our frailties, and of his Mercies; or, to make our prudence and patience exemplary to others; and that we may be honoured, ſecured, or ſome other way advantaged thereby: as when Job was expoſed to the Devils malice for a Tryal of his Patience; and when our Saviour was led by the ſpirit into the Wilderneſs to be tempted of the Devil. God, likewiſe leaves always an Iſſue open out of thoſe Temptations whereinto he leadeth, and provideth, means whereby we may eſcape thoſe evils, which then are, or may be brought upon us; and is ſo far from intending ought to our diſadvantage thereby, that he preſerves us from the evil of thoſe temptations, whereinto we wilfully run; and which the world and the malice of the Devil deſign for out deſtruction: thus doing, not onely, when we endeavour and pray for it, but many times alſo, when we neither minde him or our own peril or ſafeties.

2. Our Firſt-parents when they were in their innocency, ſeem to have been led into a twofold Temptation. It was a Temptation to have ſuch a Tree planted in the moſt perſpicuous place of the Garden, that was deſirable by Nature; and the forbidding to taſte a Fruit ſo deſirable as that was, doubled the Temptation; yea and ſomewhat more, if the humane Nature had been then as prone to do what is forbidden, as it hath been ever ſince: for as the Heathen Poet ſaid,

Nitimur in vetitum ſemper, cupimuſ (que), negata.

Things which we are forbid to do,

We ſtill have a deſire unto.

But GOD expoſed them, thereunto, for Probation [Page] onely, not to bring evil on them; yea, that they might be confirmed in their Integrity by their obedience: For, he had planted the Tree of Life in the ſame Garden, and had given them will and power to forbear what he had forbidden, if (by giving more credit to his enemy then to him) they had not been inclined to that ſelfneſs which made the Temptation prevalent. And, though God fore-knew what they would do, it is evident he intended them no evil but good, in regard he had eternally decreed a Remedy whereby the Devils malice ſhould be turned both to the advantage of them, and of ſo many of their Poſterity, as did not wilfully neglect, what he enabled them to perfom. God, tempted Abraham to ſacrifice his Son, (which according to his own humane Laws, was an apparent ſin) but, when he had made trial of his obedience, to make his Faith exemplary to all his Poſterity in the fleſh, (as alſo to them, who ſhould be his ſpiritual ſeed in the ſame Faith;) God, who knew before what he would do, ſorbad the execution of his own command; and rewarded Abraham with the greateſt temporary Bleſſing, alſo, that ever was conferred upon a meer mortal man; becauſe, he ſaw him proſecute what he had injoyn'd, even to the very ſtroke of death, out of pure obedience, love and confidence in him, though the Actmight not onely for ever deprive him of his beſt beloved Son, but probably render him infamous alſo throughout all Generations, for ſo unnatural and inhumane a murther, as that would have been vulgarly reputed. When God leadeth, expoſeth, or (if it may be ſo called) tempteth any man, to the open profeſſing, acting, or ſuffering of ought for his glory, which may bring ſuch great fears or terrible ſufferings, as [Page] uſually tempt men to diſtruſt his aſſiſtance, and cauſes them to Apoſtatize from their duties and profeſſions, he there leaves them not as the Devil and the World doth; but, alwayes ſtrengthens to the end, and delivers them from their fears and torments (yea, makes their torments a pleaſure and an honour to them) as when the three Children were caſt into the Firy Fornace; or elſe he carries them through it into Abrahams boſome, as he did Lazarus.

3. God is ſo far from tempting any to that, which may bring on them more evil then good, that whoſoever, by ignorance, deluſion, or by both, ſhall without unjuſt ſelf-ends or malice to others, proſecute an unjuſtifiable deſign to the loſs of his life, by the Laws of men; if he then did it conſcienciouſly in Zeal to Gods honour, believing unfaignedly it was approveable, and he thereto in duty obliged (truely repenting his other miſactings, and that ſo far forth alſo, as he ſhall be convinced if was evil) I am perſwaded, God will not charge that upon him to his everlaſting condemnation, though it be a ſin in its own Nature: For, God otherwhile permitteth ſome of his well-affected Servants, to commit ſins whereunto they are tempted by their own ignorance or failings; and to ſuffer openly and ignominiouſly for them, that, their Brethren may be thereby made the more heedful; and that his wilful Enemies may be thereby hardned to their deſtruction: For, he often hardens the hearts of wilful Offenders, to perſevere in thoſe tranſgreſſion, whereunto the Devil, the World, or their own Fleſh hath tempted them; becauſe, they would not hear, know, and execute Juſtice, when they might ſo [Page] have done, by his counſel, and proffered aſſiſtance, This was exemplified in Pharaoh, Saul, Jeroboam, Jehu and others. But, it cannot be properly called a tempting by God, or a leading them into temptation, when he leaves or gives men opportunities after precautions? to do thoſe Evils, which they had a premeditated reſolution and deſire to execute of their own accord, to fulfil their own Luſts; for they need no Temptations from without themſelves: God, tempteth none, but for their probation onely, to their advantage; and then, accompanies it with Gratious means to preſerve them both from all wicked Actions, and thoſe evil conſequences which may enſue.

4. This is implyed, by reading theſe words, Lead us not, in this ſence, as ſome do, (which the Original will bear) thus; Let us n [...]t be ſo led into temptation, but that we may be delivered from the evil conſequences thereof. I can pray abſolutely for this mercy, and for all ſuch, as are abſolutely promiſed, and warranted to thoſe who ask them in Fait: But, I dare not to pray abſolutely for obtaining, or for Deliverance from any outward thing, which I naturally moſt deſire or fear (no not from all temptations, proſperities or adverſities, joy or ſorrow, life or death,) ſave with reference to Gods will; for, of all theſe, (the laſt excepted) I have had experience, whereby I finde that, through Gods Mercy, the worſt (according to our opinion of them) have been as profitable unto me as the beſt. I, therefore leave the giving, or taking them away, to Gods good pleaſure; and all I abſolutely pray for, is, that they may be directed, employed, ſuffered or enjoyed to his glory, and my eternal Salvation; and [Page] to this end we ought always to pray for deliverance from thoſe Temptations which we are led into as well by our ordinary callings as otherwiſe; and to be watchful alſo, left by degrees, we are inſenſibly ſurpriſed, by adventuring a little and a little further, until by preſumption, we are loſt irrecoverably before we are aware. I cannot deny, but that it was a good prayer of Agur the ſon of Jaketh which he prayed, Prov. 30. Give me neither poverty nor riches, and feed we with food convenient for we, left I be full and deny the Lord, or be poor and ſteal, to the blaſpheming of his Name; yet, I cannot abſolutely pray for any more then my Daily bread, but leave the reſt to Gods Will, becauſe, I know that by his Grace, we may glorifie him, both in poverty and wealth, in proſperity and adverſity; and that there are as well advantages as diſadvantages in either. I am reſolved, God ſhall chuſe for me, as he hath hitherto done; and that, though he ſhould not provide for me hereafter as heretofore, or if I ſhall increaſe both my wants, and my Enemies by proſecutting what I think to be my Duty, I will nevertheleſs, put it unto adventure; for, though the world more and more forſakes me, and my Friends are grown leſs able and fewer then they were; and fewer yet may be, (conſidering in what poſture we are) I will whilſt God gives: me time and opportunity, expreſs all that I think neceſſary to be ſaid to this Generation, pertinent to the glory of God, or the welfare of his people, when I finde it ſeaſonable, whomſoever I may thereby diſpleaſe, if he preſerve me, as faithful as I deſire to be, and as I believe he will.

5. In the mean time I will proſecute what I know [Page] to be ſeaſonable; and ſince there are Temptations which may have evil Conſequences in the neceſſary actions and affairs of this life, into which God leads us both for his glory, and for our good, and in thoſe alſo which he permits for our probation (unleſs we pray and endeavour for his aſſiſting Grace) I deſire it may be better conſidered, how dangerous thoſe Temptations are, which we wilfully run into of our ſelves, contrary to Gods revealed Will, after many precautions, counſels, exhortations, and judgements both threatned and inflicted. What will become of them who are nothing bettered, but ſtill worſe and worſe, after a frequent intermixture of Judgements and Mercies, playing with them, like Fies about Candles, till their Wings are burnt; and continue, even then, buzzing about them? or like Children ſporting, at the mouth of a Waſps or Hornets-neaſt, with theſe temptations, which will ſting them to death? Some, who began with frugality, and being well contented with an honeſt competent gain, had ſufficient for their increaſing charge; being tempted by opportunities whereby they might grow rich by unlawful and diſhoneſt dealings; and yeilding to the temptations, either Covetouſueſs (being infatiable) inclines them to all oppreſſions whereby it may be fed; or elſe, Voluptuouſneſs allures them by one longing to another, and by living at the height of their Incomes to ſatisfie every days luſt, according to the cuſtom of Prodigals, until their longings being endleſs, and Trading or Revenues failing by loſſes or other contingencies, they bring themſelves and their Children either to debauchery or beggary; or to ſeek ſupply by wicked courſes. Others are ſurpriſed by temptations [Page] of ſeveral kindes, whereinto they plunge themſelves. Firſt, they go to Brothel houſes with their Companions to ſee faſhions; then, with others, to improve their experience; and then alone, to try their ſingle ſtrength, till they are overcome by the temptation, enſnared and deſtroyed by loathſome diſeaſes in their bodies, or, by that which is more miſchievous to their Souls. Some do game at at firſt, but for recreation, or to paſs away the time, until they are ſo delighted with it, that they neglect meat, ſleep, buſineſs, friends, and all other things, as if there were no other time well ſpent: That, brings on a covetous deſire to cheat other men of their Eſtates by falſe play; and that Vice continues, until meeting with more cunning Cheaters, then they themſelves are, all their own is quite loſt, and no means of ſubſiſtence left, except to turn Paraſite, Pander, Marry a rich Whore, or ſteal and be hanged, if they have no Friend at Court. The Drunkard at firſt perhaps goes to the Tavern or Ale-houſe, but to drink his mornings draught; a while after goes early in the morning, and continues drinking till midnight, or till the next day at noon. Or, at firſt to entertain Friends, with whom he caſually meets; then for neighbourhood-ſake; then under pretence of the more conveniency to diſpatch buſineſſes; then oftner to, play the good-fellow as he calls it; and then every day to be drunk. When Dinah went upon a needleſs idle viſit out of curioſity, to ſee and complement with the daughters of the Land where her Father ſojourned, ſhe was raviſhed before ſhe returned, and horrible murthers and hypocriſie enſued alſo thereupon. So, perchance it fares otherwhile with our Ladies and Gentlewomen, whoſe [Page] frequent viſits, proceed not ſo much from civil or friendly reſpects, as to ſee, and be ſeen, or to a worſe intent: For though there be ſeeming paſſages of kinde endearments among them, while they are together; as ſoon as they are parted, they ofttimes bitterly cenſute, ſcoff and jeer at each other; or proſecute ſuch Feminine deſigns, as occaſion many future temptations and evil conſequences, which might be prevented by a modeſt and temperate uſe of their Civil and Chriſtian Liberty in things indifferent; and by hearkning with heed to wholeſome cautions and counſels given; yea, though by deſpiſed perſons; for it ſeems Job thought himſelf obliged not to contemn it in his Servants; nor King Pharaoh to neglect it in Joſeph, though a poor Priſoner and a Slave. When this Joſeph went into the houſe wherein his Miſtreſs was, to proſecute his Maſters Affairs and his own; God, then led him into a temptation, and preſerved him from the evil conſequences, which would elſe probably have enſued; whereas, had he gone thither to ſpend the time with her in vain complements, it is likely the temptation would have prevailed according to her deſire. But, there are ſome who preſume further then any of thoſe aforementioned, For, when they have ſo weakned their bodies, by long complying with every temptation, that their fleſh is not able to tempt them, as it hath done; and the Devil, perhaps alſo, thinks himſelf ſo ſure of them, that he holds them not worth tempting; theſe do then create temptations and unnatural provocations to luſts, by luxurious meats, coſtly drinks, and unclean repreſentations, till they become thereby miſerable in body and ſoul; loathſome to God and man; and [Page] make their own fleſh (which is a Dalilah prone enough of her ſelf) to betray them to all deſtructive temptations; and ſhe (without whom, neither the World, nor the Devil hath power to work upon them) is made to be more prevalent by evil Cuſtom, then ſhe was by corrupted nature, to bring upon them irrecoverable miſchiefs. All premiſes conſidered, the laſt Clauſe of this Petition, is daily, yea always (as much as poſſible) to be minded, and offered up with Faith in ſincerity; eſpecially for deliverance from the Evil of Sin, by whoſe removal all other evils are ſuperſeded.

6. There are other temptations wherewith our Grand Enemy, with his two Confederates the Fleſh and the World, endeavoureth to enſnare us; and are ſuch as may be numbred among ſpiritual wickedneſſes. Theſe get entrance into thoſe out of whom groſs ſins are expelled. The Root of theſe wickedneſſes is double, PRIDE and DESIRE, which corrupted the Devil and our Firſt-parents in Heavenly places. It is written, Hebrews 6. 4. to this effect; If men are once inlightned, have teſted of the heavenly gift, were made partakers of the holy Ghoſt, reliſhed the word of God, and the power of the world to come, and then fall away; It is impoſſible for them to be renewed by repentance: For they have crucified unto themſelves the Son of God afreſh, and put him to open ſhame. The Roprobation of no ſmall number in the Viſible Church, ſprings from hence; even of ſome, who have been eminent for their knowledge in Divine Myſteries, and in thoſe gifts which tend to the inſtruction and ſanctification of others. Theſe are they who may be termed Stars fallen from Heaven, or Angels, who having forſaken [Page] their firſt Love, become Vaſſals to Antichriſt in his Kingdom upon Earth, or Slaves to the Fleſh. Many Saints have been in hazzard of this Apoſtacy, by neglect of the preceding Caution, through carnal ſecurity; yet nave happily recovered (before a total falling off) by their timely penitence, (God caſting ſuch a look upon them, as Chriſt did on Peter) and by their Faith endeavouring and praying unto him acccording to the Contents of this Prayer. Many are now in danger alſo, of having that Earth, which by good husbanding may bring forth acceptable Fruit to all, ſo curſed, that it ſhall bring forth nothing but Thiſtles, Thorns and Briers; which curſe they might have avoyded by heedfuſneſs heretofore; and be yet delivered from it, by performing what is poſſible as aforeſaid, and by taking more heed hereafter how they fall into ſuch perilous Temptations.

7. But, very many are in other modes deſtructively inſnared into ſpiritual wickedneſſes by unheeded temptations; and in what I next treat of, I ſhall inſiſt upon what will concern ſome, whoſe condition will be very considerable at this time, therefore; obſerve it. When they were in their polluting blood, without ability to help themſelves, and without other helpers; God, caſting a pitiful eye upon them, and ſpeaking unto them by his Word, interpreted and made effectual by the co-operation of the holy Ghoſt, they became ſo far inlightned as to ſee how vile they were by Nature, and to what miſery that would have brought them, both in this life and in that to come, if GOD, who loved us firſt, even when we were his Enemies, had not of his own accord provided a Remedy. This, ſo [Page] wrought upon them, that (partly out of love to themſelves, and partly, in thankfulneſs for that mercy) they gave him a portion of their Love, unto whom all was due, and who never leaves them totally to themſelves, who have once given up unto him their whole heart. Notwithſtanding this Reſerve (ſomewhat reſembling that of Ananias and Saphira) God, not ſeeming to heed it, as he did their hypocriſie; theſe felt ſuch a ſweetneſs in thoſe beginnings of a gratious influence, that they not onely endeavoured to increaſe the Knowledge of God and of his Truth; but, ſo alſo, to mortifie the luſts of their Fleſh, that they attained to an extraordinary outward holineſs, beyond many other profeſſors of Chriſtianity; yea, to hazzard alſo their Liberties and Eſtates in ſuffering for their conſciences, and for reproving Injuſtice and Impiety. This, got them ſo much love, among all thoſe good men to whom they were known, that they heaped on them many benefits and kindneſſes, to the recompencing of their ſufferings; with a ſurpluſage to the augmenting alſo of their former poor Eſtates and Reputations, until by degrees they grew rich in ſuperfluities; and from being contemptible, to be of general eſteem; which revived in them a guſt of carnal delights and accommodations, that, they began to be weary of thoſe proſecutions, whereunto they were ingaged, by what they had begun to profeſs and practiſe in relation to the honour and ſervice of God: And, though this ſecret Apoſtacy they diſcovered not openly, the Devil diſcerning it by many Symptoms, he and his Confederate the World (knowing how uſeful ſuch perſons may be to their ends, and to the upholding of their Kingdom) [Page] tempted them at the firſt, with an addition to their livelyhood in certain, whereby they might be freed from depending upon uncertain contributions, at the will and pleaſure of their Benefactors: after that, they doubled their favours upon them, as they perceived them to operate for their purpoſe; and, finding them ſo to fall away more and more, from their Integrity, by thoſe temptations, that they were, likely to be ſerviceable, to whatſoever they ſhould employ them; the world then conferred upon them, the higheſt Dignities, which ſhe had power to beſtow, and whereof their qualifications made them ſeem capable. Then, theſe became their ſervants in body and ſoul, ſo perfectly corrupted, that both the light of Reaſon and Grace, which formerly ſhined in them, were extinguiſhed; GOD was quite forgot, with what concerned their own eternal happineſs; and they bewitched with the Pleaſures and Preferments of this life, repolluted themſelves with all groſs ſins, as at the beginning, Notwithſtanding all this back-ſtiding, ſo ſuperaboundant is GODS long-ſuffering and patience, that to reclaim ſome of theſe, before they arrived at the hight of their wickedneſs and Apoſtacy, he gratiouſly intermingled Judgements and Mercies; firſt humbling them again, by ſuch oppreſſions and perſecutions, as they had inflicted upon others; pouring ſuch contempt upon them, that it forced them to wander where was no way, or abiding place, and raiſing ſtorms which cauſed them to ſtagger to and fro like drunken men, from one reſolution to another; and brought them to ſome conſideration, what they were likely to ſtumble into; and into a fear, left the gods whom they laſt truſted in, had [Page] either for ſaken them, or were not able to help them; This, a while, reduced them again to a little formal Humiliation: but, before they had improved it into a true Repentance, the World prevented it, by ſupplying what might keep them conſtant to her Intereſt; and, GOD permitting her to prevail (for purpoſes by theſe unheeded) they recovered again their loſt temporary hopes, Eſtates and Dignities, with an advantage; and that makes them ſo confident, our God Almighty ſo favours them, and is ſo well pleaſed in all their compliances with Anti-chriſt in his Myſtery of Iniquity, that they more malitiouſly, and more furiouſly perſecute them, who proteſt againſt it, then heretofore; and are fallen off a degree further form Grace and Penitence. This is the condition of many, yet, even they who have prevaricated in this mode, and ſlipt ſo deep, and ſo far down into the Whirl-pool of Reprobation, may be capable of recovery by Gods Mercy, if whilſt life continues, the, can look up again towards him, by Faith, when the Holy Ghoſt ſhall vouchſafe them another Call, as ſometimes he doth at the brink of Hell; yea, delivers ſome of thoſe from the evil of theſe Temptations, if they can heartily joyn with the Catholick Church, in this Prayer; to which end (and to no worſe) I have offered this to their conſideration, whom it may concern.

9. Some other in a differing manner from theſe, (and are as dangerouſly tempted unto wickedneſs) having a beginning and progreſs in the Spirit, end at laſt in the Fleſh alſo, through defect of due watchfulneſs, and by being unmindful of praying for deliverance from ſuch Temptations. Theſe, are ſuch as being puffed up with a ſuperficial Knowledge of [Page] ſome Divine Myſteries; (by External Mortifications by ſtrict obſervance of the Moral Law; by ſuppoſed Revelations, by frequent Hearing, Praying, and outward performances of Holy and Pious Duties, by their gifts of Preaching, Propheſying, or doing Miracles; or by a conſtancy in long and extream ſufferings, or with ſuch-like) are ſo filled with a Spiritual Pride, and overweening of their own Sanctity and perſonal Meritoriouſneſs, that they ſeparate themſelves from all other Chriſtian Societies, with ſuch an affected ſingularity, as may ſeem to call out like Jehu, Come ſee our Zeal: For theſe preſuming themſelves only (and thoſe who are conformable to their Judgements and Practices) to be the Elect of GOD, judge all other men to be in a Reprobated condition; their Morality, and Piety to be but Fruits of the Fleſh; their Illuminations, to be but Ignes fatuis, Phanatick Fires, and falſe lights, how true ſoever: And (forgetting to do to others, as they heretofore deſired other men ſhould do to them) perſecute both with hand and tongue, as far as their power will extend, all thoſe who are not in every punctilio of their Judgment. And, not a few of theſe, either fall at laſt into groſs fleſhly ſins, which do ſhamefully bedurt them, before they are humbled into an exemplary Repentance; or, elſe are hardned into a final Obduracy. The pretended Piety of ſuch as theſe, and the evident Prophaneneſs of others, have like two Mil-ſtones, ſo ground thoſe between them, who ſincerely profeſs and practice Honeſty and Piety according to their Conſcience and Underſtanding, that it hath almoſt rooted Peace out of the world, and begotten, ſo inextricable a confuſion, that all reaſonable men ſtand at gaze to obſerve [Page] what it will amount unto at the laſt; For, ſince I firſt knew the world, moſt things are ſo metamorphoſed from what they then were, in my judgement, that I ſee little eſſential difference between the greateſt numbers, of thoſe who are Phanaticks reputed, and thoſe who ſo repute them; yea, there is ſuch a change in their Countenances, in their Years, in their Education, in their Habits, and in their Deportments, both among ſubordinate Magiſtrates, and thoſe under their Authority; In Governours of Counties, Cities and Burroughs, and thoſe who are to be governed; and in Reformers, with ſuch as ſhould be Reformed, as if the Head and Tail had changed places, and would hazzard the reducing all into an Anarchy ere long.

10. I have obſerved other mixt Temptations (partly ſpiritual, and partly carnal) which it will concern us both to ſtrive and pray againſt, leſt they draw us into fleſhly pollutions before we are aware. One is, that ſtrong natural affection which is frequently begotten between men and women, by a true eſteem of the Piety and Moral Virtues which they mutually apprehend in each other, and which had beginning at firſt without any reſpect to their bodily Beauties & perfections: For, by long converſing together, finding themſelves to be reciprocally much edified and comforted by thoſe qualifications, it ſo inflames the natural affection of the beſt diſpoſed perſons toward each other; ſo inclines them to pitty their ſufferings (if they have any) and ſometime ſo indears their perſons, that otherwhile, their ſouls draw their bodies to a nearer conjunction (though it be but with a touch of the hand onely) then conſiſts with the preſervation of a pure chaſtity, and by inflaming [Page] the blood before they are aware of it, brings them by degrees into dalliances, indangering the coldeſt temper, through overmuch confidence in their own ſtrength, till modeſty perhaps is quite loſt. This hath often happened, and brought ſome, who ſeemed far from it, to a ſcandalous impudency at laſt, and paſt ſhame and repentance in all other Vices: From this hazzard, no man can be ſecured but by earneſt praying for Gods aſſiſting Grace, and by continual watching and endeavouring to be preſerved from ſuch temptations: For even in perſons virtuously and piouſly affected, there will often revive an inclination to meet in private, to give and take ſuch aids and conſolations, as they will think needful; yea, at ſuch times, and in ſuch places alſo, that unleſs God in Mercy prevents it, ſuch diſtempers as aforeſaid, will not poſſibly be totally avoided, cured or abated; nor their innocency eſcape blaſting, though their converſations have been every way blameleſs in all other reſpects: For, ſome have had perſonal Experience of ſuch defamations, betwixt whom there never paſſed a wanton word, or ſo much as a familiar touch of each others hand; and had alſo many ſufferings both in fleſh and ſpirit by ſuch endearments, though they were providentially led into them, without their own ſeeking, which by Gods Mercy, produced comfortable effects in the concluſion, as all thoſe temptations do, whereinto God leads us for our probation; and among them all, there is none more difficultly reſiſted, in regard the moſt inticing allurements, of beautiful wantons, are not half ſo dangerouſly provocative, as when the Devil takes advantage to unite his endeavours with the frailty of the fleſh, to work [Page] upon virtuous & pious Perſons; nor is the defaming or polluting of any other ſo ſatisfactory to his malice. There is another temptation, whereby many are inſnared, (and often as much, through wilfulneſs as heedleſneſs) to the occaſioning both of carnal and ſpiritual wickedneſes; and thereof St. Paul counſels us to be wary, in theſe words, 2 Cor. 6. 14. Be not unequally yoaked. For, when Believers joyn themſelves in Marriage with Infidels, or with ſuch as are nurſed up in Idolatry and Superſtition, it expoſes them to many perilous temptations, no leſs deſtructive to Christians now, then it was to the Iſraelites heretofore; and the greateſt and wiſeſt perſons, are not more able to reſiſt them then Solomon was: When the Sons of GOD took of the Daughters of men to be their wives, Gen. 6. 2. they begot a monſtrous generation; and the like intermixture in blood and repugnant Principles, hath made ſuch Medlies and Mungrel broods of Profeſors in the world, to the increaſing of Atheiſm, Hereſies and Prophaneſs, that true Piety and humanity will be in hazzard of being rooted up, unleſs we heartily pray and endeavour to be delivered from the evil of this Temptation.

11. It is conſiderable alſo, whether we caſt not our ſelves into many temptations whereinto God leads us not, through overweening at leaſt; and thereby, into ſufferings, which God requi [...]es not at our hands: For, though God leadeth us into ſome temptations, either to be exemplary, or to prove us both for his honour and our own; as when our Saviour was led into the wilderneſs to be tempted of the Devil, with ſuch-like; (to which probations he always gives an iſue for their advantage who are ſo led) [Page] yet, he ſometimes permits even his Elect, to weary out themſelves in ſuch Attempts as they adventure upon, by their own ſingle light, that, both they and others may have experimental proofs, how unſafe it is to depend upon ought unwarranted by his Word and Spirit: Many have been deprived of their hopes, and incurred alſo, temporary hazzards and miſchiefs through defect of this heed. I think it hot fitting more ſhould be impoſed upon men, by men, then they are capable of; or, that we ſhould judge between GOD and men in matters which he hath reſerved to his own Judgement. Therefore, without judging, or impoſing my Judgement upon any, I do but onely offer mine (as I have often ſaid) to be entertained or rejected, as it ſhall deſerve; and to precaution thoſe who are overperemptory in adhering to the Literal ſence of ſingle Texts of holy Scripture, to examine well whether it be conſonant to the Fundamental Doctrines intended by the general ſcope of Gods Word. For, either the Letter is vitiated, or the interpretation in one of thoſe places, where contradiction is evident. As for Example: St. James Chapt. 2. 9. ſaith, If ye have reſpect to perſons ye commit ſin, and are convinced of the Law as tranſgreſſors. From this ſingle Text, ſome have taken occaſion to deny Civil reſpects, not onely from one private perſon to another, but to thoſe in Authority alſo; and pious and honeſt men are deluded with this error. Denying respect to perſons, appears to be reproveable by St. Paul; for, Rom. 13. he not onely injoyns Subjection (which is the greateſt perſonal reſpect) to our Superiours, and to all in Authority; but likewiſe, a perſonal reſpect to all in general, according [Page] to their Civil Rights. Give, faith he, Tribute to whom Tribute, Cuſtom to whom Cuſtom, fear to whom fear, Honor to whom Honour, and Love to whom love belongeth. And the neglect of theſe Duties hath occaſioned evil conſequents: For, this Precept is according to the Will of GOD; and Sr. James intended nothing thereunto repugnant, in the words aforementioned, if rightly underſtood;as appears, by their contexture, with what precedes: for he ſpeaketh not againſt civil reſpects, but (as the plain words demonſtrate) againſt reſpect of perſons, in relation to the Faith of our Lord Jeſus Chriſt, and in having leſs regard unto the poor, then unto the rich, in diſpencing the benefits communicable indifferently to all: as alſo againſt thoſe who are more inclined to diſtribute Juſtice with partiality to them who are in power, then righteouſly, unto them who are weak and poor; and in thus miſunderſtanding other Scriptures (to the heed whereof, this Hint may perhaps lead ſome) many fall into dangerous temptations, which might be avoided, by not truſting overmuch to their ſingle Talent; and by adding Divine Light thereunto, with diligent endeavour, and hearty prayer, to be delivered from the Evil of Temptations.

Laſtly, let us take heed that we are not more tranſported by a natural ſtoutneſs and wilfulneſs of heart, of by a proud ſcorn of our malitious Adverſaries, even in our moſt innocent ſufferings, then carried on and ſupported by a true poverty of ſpirit and Chriſtian meekneſs, for righteouſneſs ſake. For, unleſs we be ſanctified with an humble ſubmiſſion to Gods probations, our own ſtrength and innocency will not preſerve us conſtant to the end, though it [Page] may carry us far. This Caution, few men may better give then I; for, I have had experience of this temptation, and that God will prove us, until we are quite beaten out of all our vain hopes and fleſhly confidences, if there were ever any truth and ſincerity in our hearts.

12. Evil, is the laſt word in this Petition; and for deliverance from it, is that whereto, all the three laſt Petitions tend; for the abuſe even of the means of our natural ſubſiſtence, and of the forgiveneſs of our Debts and Treſpaſſes, will oftentimes have need of that deliverance. This EVIL is twofold; the Evil of Sin, and the Evil of Puniſhment. Of the firſt▪ the Devil and we our ſelves only, are both Authors, and Actors: And the Evil of Puniſhment proceds onely from Gods Juſtice, to give the wicked their reward; and from his Mercy, to correct and bring thoſe who are corrigible, to that contrition which will produce Repentance, rendring them capable alſo, of Love and Glory. Is there any evil in the City, (ſaith a Prophet, perſonating God ſpeaking it) which I have not done? Meaning the Evil of Puniſhment. This Evil, GOD is pleaſed ſometimes to inflict immediately with his own hand; ſometimes, the Devil is his Executioner; ſometimes, wicked men; ſometimes, he makes the Saints inſtrumental therein, by rubbing them againſt each other, (to the grievance both of their Fleſh and Spirit) till like Diamonds they poliſh each other; and ſometimes▪ he makes men to be Executioners of his Judgements upon themſelves. This being part of my Meditations upon the Body of this Prayer, I now come to the Concluſion.

The Epilogue.
For, thine is the Kingdom, the Power and the Glory for ever.

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1. THis Epilogue, or Concluſion of the preceding Prayer, is a Doxology, implying that Praiſe, or Thankſgiving ought to be inſeparable from Prayer; the acknowledging of one Mercy, being the readieſt way to obtain another. It is annexed to the Prayer by this cauſal FOR, which gives us a ſufficient Reaſon to incourage our praying unto our Father with Faith unwavering, in regard he is not onely our Father; but a King alſo, and not without a Kingdom, as many have been, meerly titulary; or a King of a Kingdom, not able to ſecure it ſelf from forraign Invaſions, or Domeſtick Rebellions, but of The Kingdom, which extends throughout Heaven and Earth, yea, into Hell; and whereto all other Kings, Kingdoms and States, are Vaſſals and tributaries, expellable at his pleaſure. A Kingdom it is, both Powerful and Glorious; The Kingdom and King thereof are Eternal: It hath no pretenders laying claim thereto, occaſioning ſuch quarrels as happen in Elective Kingdoms, or ſuch miſchiefs as are frequent, where it being Hereditary, the next Heir, is a Fool or a Tyrant, or both (neither regardful of his Duty to God or man) [Page] yet, muſt be preferred before his Brethren, and before all the wiſeſt and uprighteſt men in the Land, though it will be to the deſtruction of himſelf and his people. All the Laws of this Kingdom; All the Prerogatives, this King claimeth, are ſo Universally righteous, that, not one of his Subjects murmures at them; Therein, are no Cuſtoms, Preſcriptions or Preſidents pleadable to infringe their Freedoms, or occaſioning the renewing of Charters: For, this Kings Juſtice, Favour and Love are ſo generally, perpetually, and impartially extended, without exception, that they are all Comites Palatini, Count Palatines of his Royal Palace, admitted unto a Kingſhip with his beſt beloved Son, in the ſame Kingdom; and inveſted with his Power and Glory. Oh! the inexpreſſible Love and Mercy of GOD, to Mankinde! On which of the Angels hath he conferred this Dignity? what deſpicable things are the greateſt Kings of the earth, in reſpect of his meaneſt ſubject! Who that conſiders this, would dread their Frowns, or dote upon their Favours, ſo much, as to obey their commands in oppoſition to his whatſoever ſufferings expoſed unto, by their fury in this ſhort life ? or, who that is not grown more brutiſh then a Beaſt, can be doubtful or jealous, that be who provided ſuch unſpeakable preferments for his Elect at ſo dear a rate, as the life-blood of his beſt beloved Son, will leave them deſtitute of any thing they pray for in his Name, that is neceſſary to carry them through this World, in proſecution of thoſe ſervices which he ſent them hither to perform; if they remember he hath promiſed all neceſſaries for them, who firſt ſeek the Kingdom of Heaven, and the righteouſs thereof? [Page] And who can be ſo ſtupid, into whom this Kingdom is entred in any meaſure, as not to pray heartily it may come quickly?

2. I had here concluded my Meditations at this preſent, both concerning this Kingdom and this Prayer; but I perceive that as well ſome Subjects of this Kingdom, as the Soveraigns and Subjects of Kingdoms upon earth, do much miſtake their Priviledges, and by their Intrenchments on both ſides, as alſo, by their mutual jealouſneſs (ſometimes without juſt cauſe) acting againſt each other to the deſtroying of their own peace. I have ſaid a little for prevention thereof in my Meditation upon the ſecond Petition, but it will be neceſſary to iterate ſomewhat to that purpoſe. For, the Supream Magiſtrate ſuppoſing all things whatſoever, to be diſpoſable at his will and pleaſure, whether it concerns God, or the People, (in their Eſtates or Conſidences) are jealous none can be truely Faithful to their Perſons or Governments, who chuſe rather to ſuffer then obey their Commands, though ſuch believe theſe Commands are repugnant to Gods; and though they intend nothing deſtructive to humane Authorities, in ought unqueſtionably pertinent thereto; nor ſeek to avenge themſelves for any real or ſuppoſed wrong ſuſtained, but, leave that to God. Their Subjects in like manner, yea ſome of them, belonging to Chriſts Kingdom (miſtaking the true nature thereof) ſuppoſe their Freedoms even in ſpiritual concernments, are to be vindicated and eſtabliſhed by the temporal Sword in their own hands, give occaſion otherwhile alſo, of the aforeſaid Jealouſies, and of bringing evil conſequences thereby on themſelves and others. It is [Page] true, that the temporal Sword belongs to the civil Magiſtrate, whether Monarchical, Ariſtocratical or Democratical, for defence of their Countries and Civil Intereſts and to execute Juſtice upon Malefactors, for preſerving Righteouſneſs and Peace within their proper Juriſdictions, and between them and their Neighbours: It is permitted alſo to private men, for defence of their juſt Rights and Poſſeſſions from unlawful violence; but not approveable to avenge their perſonal wrongs at their own pleaſure; becauſe, it will occaſion evil conſequences, both in Divine and Civil reſpects. Nor is the Sword intended to be in the Supream Magiſtrates hand to deſpoil other men of their juſt Rights, or to get a vain honour by Conqueſts; or to exerciſe it upon the perſons of men, to inforce their Conſciences contrary to their belief in matters relating to God, and the Salvation of the Soul: For, that is meer Turciſm and Antichriſtian Tyranny, ſeldom practiſed by the worſt of Heathens, until the Myſtery of Iniquity began to work; in regard, the propagation and ſetling of Truth, in the Profeſſion and practice of Religion, muſt be endeavoured by the Spiritual Sword, and thoſe Inſtruments which are not carnal. Therefore, they who profeſs Chriſt, (whatſoever Piety or Zeal they pretend to his honour and Kingdom) and yet ſeek to force other men to believe and practice as they do, by perſecuting them in Body or Eſtate, are therein confederates with Antichriſt; and do not that to other men, which they would that other men ſhould do unto them. It will concern them very ſeriouſly to conſider this, who are lately made ſenſible of that in their own perſons, whereof they were inſenſible [Page] in the perſons of their, Brethren; For, uncharitable cenſurings, revilings, or an Offenſive Sword, appertains not to the Saints in any private avengement, though at ſometimes a Defenſive Sword may be more needful then their Garments, as appears by the words of Chriſt, Luke 22. 36. and then it may be uſed for their ſafeguard; not to avenge themſelves, no, not to avenge the blood of their Brethren in ſuch manner as many conceive it may: For, it is ſaid, Revel. 16. 5, 6. that it is He who IS, and WAS and SHALL BE, that Judgeth them, who ſhed the blood of the Saints, and who ſhall give them blood to drinks, as they have deſerved. And, they whom he ſhall employ to make uſe of that Sword, to do execution upon the BEAST, and the Mother of Harlots, (ſo far forth as it will be requiſite) ſhall be her own Vaſſals and Confederates. St. John alſo ſaith. Revel. 17. the ten Horns or Kings, which received power with the BEAST, and being of one minde with him, in joyning their powers againſt the Lamb, ſhall hate the Whore, make her deſolate, naked, eat her fleſh, and burn her with Fire. God, will put it into their hearts to execute his will upon her, though, until his time cometh they ſhall outwardly ſubmit unto the Beaſt; and both they, and the Whore which rides her, diſſemble with each other, till the day of her utter deſolation; and then, as it is propheſied, Revel. 15. 3. the Song of the Saints ſhall be to this effect.

Great, and wondrous are thy Deeds,

LORD the, Saints Almighty King:

Righteouſneſs from thee proceeds,

True thou art in every thing.

[Page] Fear'd, and glorified, O Lord!

Thou ſhalt be of every one;

And, of Nations all ador'd;

For, thou holy art, alone:

And, thy Judgements every where,

Fully manifeſted are.

3. This I conceive to be the meaning of that Prophecy, and that the power of Chriſts Word, which is called a Sword proceeding out of his month, better beſeems the Dignity of the Saints, then that which is committed to the Hangman, and to every Ruffian-like-Souldier; though the uſe of that Sword is honourable, when employed as it ought to be. The Saints (who are often ſubject to the ignorances and infirmities common to men) ſhould well conſider (as I believe they will) what diſadvantage it hath been, and may be unto themſelves and their Brethren, to pretend unto the Civil ſword, until God puts it unqueſtionably into their hands; and mean while betake themſelves to that onely, which is proper to their Warfare; not ſuppoſing all the Actions of the Saints recorded in the Old Teſtament, are to be exemplary Rules to us, in every thing, wherein they did well: For, though to Joſuah, David and others the temporal ſword was proper to the work they had to do, and to conquer that temporal Inheritance, which God had given to his people, and to avenge him upon his and their Enemies; and is ſo now in their hands, to whom it is given to the like purpoſes: yea, though under the Law, to take an eye for an eye, a tooth for a tooth, and to give rewards to their Enemies according to their Cruelty; yet, by the Doctrine of Chriſts Goſpel; it is not ſo lawful in our perſonal [Page] and private quarrels; for we are thereby taught to do good for evil; To ſeek their welfare who perſecute us, and not ſo much as to pray againſt their perſons, but onely; againſt their wickedneſs; much leſs then are we to plot, or combine againſt the Civil Power, whereunto God hath ſubjected us, notwithſtanding we are oppreſſed thereby, but muſt wait patiently for deliverance by him in his own way, and in his own time. This is my private Judgement; which, having, not without Cauſe declared, I leave thoſe who are contrarily minded, unto their own opinions, until Gods Judgements or Mercies have wrought it out of them: For, though ſome perhaps may think it would ſtrengthen the hands of Perſecutors and Oppreſſors, if this were generally profeſſed and practiſed; I know this is agreeable to the patience of the Saints; and that they who kill with the Sword, in avengement of their own Cauſe, to the ſcandalizing of their Chriſtian Profeſſion, (and to the expoſing others to a deſtructive ſuſpition) ſhall at laſt periſh by the ſword, or, by ſomewhat equivalent thereto, either in their own hands, or in the hands of thoſe Avengers, whom God will animate or permit to execute Juſtice, both againſt private and publick Vſurpers of the temporal ſword, how politick, powerful, holy or ſecure ſoever they think themſelves to be, Revel. 13. 10. Therefore, as it is written in the laſt words of that Chapter, If any man hath an ear to hear, let him hear.

4. For Ever, This word EVER, is of a larger extent, in this place, then it uſually hath; and ſignifies as much as Eternally. For, the Perſon to whom this Kingdom, Power and Glory appertaineth, being External [Page] ſo are alſo his Kingdom, Power and Glory; whereas, when other Kingdoms, or any thing elſe, is ſaid to be For Ever, we are not to underſtand them to be Everlaſting without end; but to continue ſo long onely, as the perſons or their Poſterity, on whom they are conferred, ſhall continue in being, and in performing the Conditions whereupon they are granted; or, during the Term limited and preordained by the Granter, to the things granted; and this King, Kingdom, Power and Glory, being as aforeſaid, without Beginning, Limitation, or Condition premiſed, are Co-eternal. The meaning of this word Ever, is here to be thus largely taken; and the true Nature of it, is rightly underſtood and made uſe of in that ſence, by the Profeſſors of our Common-Law here in England, as the meaning of our Law: For when Lands or Tenements are given and granted by Deed to any man For Ever, he hath an Eſtate therein, but during the term of his life onely; that being his perſonal Ever: but, when it is given and granted unto him and his Heirs for ever, they have all a perpetual Intereſt of Right thereunto, whilſt the world laſteth, and any Heir of his therein ſurviveth.

VVith reſpect to the particulars expreſſed in theſe Meditation, I do offer up this Prayer to God implicitely by intention, (though not explicitely in words) at all times; and having often ſpoken it in the Original, and in the words of our Engliſh Tranſlations in Proſe, I will now ſpeak it Paraphras'd in the Metrical words and Language of my Engliſh Muse.

Our Father, who in Heaven doth reſide;

Thy Name, for evermore, be ſanctifi'd.

[Page] Thy Kingdom come. Thy Will on earth be done

Even as it is in Heaven, by every one.

This preſent day, with daily bread relieve us;

As others we forgive, our ſins forgive us.

And when thou leadeſt us into temptation,

Form Evil, then, vouchſafe us preſervation.

For, thine, the Kingdom, Power and Glory be

For ever; and belong to none but thee.

A Hymn of Praiſe to GGD for his abatement of the late raging Peſtilence, containing ſome Cautionary acknowledgements of our undeſerving ſo great a Mercy.

It may be ſung to the Tune of the 148 Pſalm, repeating the laſt ſtrain of that Tune.

COme, my ſad Brethren, come,

And, both with heart and voice,

In God, now let us, whom

He hath redeem'd, rejoyce.

They, who have been

In thoſe Depths, where, great wonders were,

His power have ſeen:

And ſo have we;

For, us he hath preſerved from death

This day to ſee.

2.

That Angel of the LORD,

Which David hov'ring ſaw

With his unſheathed ſword,

Thereby to put in aw

[Page] Jeruſalem,

Ev'n he, hath here, put us in fear,

Who frighted them:

And, in this place

Hath ſlaughtered more, then heretofore,

In ſo ſhort ſpace.

3.

Before us and behinde,

And, likewiſe on each ſide,

We empty dwellings finde

Where thouſands liv'd and dy'de.

In every ſtreèt,

Both night and day, in ſad aray,

The Mourners meet.

He, that did riſe

At Morning well, ere Noon, his Knell,

Tells us he dies.

4.

VVith one ſtroke ſome he ſlew,

Some; thrice were ſick and well;

And ſome he did purſue,

VVho, by the fourth ſtroke fell.

Thus, in pure Love,

Mercies, and threats, God oft repeats,

Our hearts to prove:

Gives, and withdraws,

And, then proceeds, as, what ſucceeds

Doth give him cauſe.

5.

This Angel ſpared neither

Good, Bad, nor young nor old;

But cram'd them all together,

VVithin one earthen Mold.

[Page] But, bleſt are they

VVho, then to reſt, in peace with Chriſt,

Were took away,

Secured from

All Evils here, that preſent were,

And thoſe to come.

6.

Bleſt be his Name, who thus

Of them diſpoſed hath;

And, till this day, to us

Vouchſafes Reprieves from death.

Oh! ſing his praiſe:

And, thus to do, Lord minde us too,

Throughout our days;

That, we may more

Henceforth, fulfil, thy ſacred VVill,

Then heretofore.

7.

Our Vows are now at pawn;

And though we merit nought,

That hand, thou haſt withdrawn

Which here ſuch ſlaughters wrought:

The Storm's allayd:

But, ſtill ſome Drops, in our beſt hopes,

Make us afraid;

And, loe, the Courſe

Which we are in, augmenting ſin,

Makes that fear worſe.

8.

Thy Judgements we apply

To that which we deſign;

Even when on us they lye,

As if they were not thine.

[Page] Thine Arm we hide:

To cloud thy deeds, in their proceeds,

Truth is bely'd.

So far are they

From penitence, whom impudence

Doth lead aſtray.

9.

How few! O GOD, how few!

Thy Love and Patience heed!

How doth ſin ſtill renew!

How doth it ſtill exceed!

Nor we who ſaw

What thou haſt done, think thereupon,

VVith prudent aw:

And, fear we may,

That, few will come much better'd home,

Who fled away.

10.

Oh! turn us Lord, to thee,

Before we ſtray ſo far,

That turn'd we cannot be,

Till quite conſum'd we are.

Thy Meſſenger,

Doth waiting ſtand at thy command,

Still lingring here:

And, unleſs we

Our lives repent, will back be ſent,

And fiercer be.

11.

God, other Judgements hath

(And, they draw neer us too)

To execute his wrath,

Where this Plague ſhall not go:

[Page] And, if they come

Ere Courſe we take our peace to make,

Black is our Doom,

For, they will ſpoil

All that is left yet unbereft,

Throughout this Iſle.

12.

Yea, but that ſome we have

(As, I hope, ſtill we ſhall)

For whoſe ſake God will ſave

From what may elſe befal,

He then will ſtrike

Our ſinful Land, with his own Hand

Gomorrah like.

But, in him truſt,

And, you ſhall finde he is as kinde

As he is Juſt.

The Warning-piece to London, printed by an imperfect Copy, theſe five following Stanza's, being found in the hands of ſeveral Friends, who had them in Manuſcript, above three years now paſt, it was deſired they might be here inſerted, that, they who ſo pleaſed might add them to their Printed Book.

This comes in, between the 1 & 2 Stanza.

2. THy ſeeming Pious Holy-days,

In which the Vulgar much delights,

Are kept as little to Gods praiſe,

As heatheniſh Baccanalian Rites.

The Feaſt-days which thou doſt pretend

In honour of our Saviours Birth,

Thou doſt in lawleſs gaming ſpend,

In drunken, Riot and vain mirth;

Whereas, if then, thou fedſt the poor,

Thy Feaſting, him would honour more.

[Page]

This between the 7. & 8. Stranza

8. I thence collect, that, though in thee

A ſecret Burning doth appear,

Conſumed, at once, thou ſhalt not be

As Sodom and Gomorrah were.

From houſe, to houſe in various wiſe

Gods Judgement rather will proceed,

And thoſe by ſome and ſome ſurpriſe

Who of his Mercies, take no heed:

That, he may quite conſume the droſs,

And, purge the Silver without loſs.

This between the 13 & 14.

16. Know that thy Walls, thy lofty Towers,

Thy ſtrongeſt Gates faſt lock'd and barr'd,

Thy Martial and thy Civil powers

Are of themſelves a [...]ender Guard.

Thy Armies and t [...]y Trained-bands,

Though raiſed, form'd and paid by thee,

Are at the Lord of Hoſts commands

To puniſhſin wheree'er it be.

And whilſt that ſtill increaſeth more,

Strength makes them weak, and Riches poor.

17. Unleſs thy Palaces God builds,

On them is loſt both coſt and pain;

Unleſs that he the City ſhields,

Thy watch-men watch the ſame in vain:

To riſe betimes, and ſit up late,

Or eat thy daily Bread with care,

Secures not peace, life or eſtate,

Save where Gods Benedictions are.

'Tis he alone, who ſafe doth keep

Both when we wake, and when we ſleep.

This between the 15 & 16.

My Warning men to take more heed,

When of their harm I was affraid,

Was parallel'd with their miſ-deed,

Who to betray them had aſſaid.

If thus I fare, for words well meant;

If Love muſt be repaid with wrongs;

To evil deeds with ill intents

What recompence of right belongs?

If this, with Friends, for Juſtice goes,

What can expected be from Foes?

FINIS.

[Page]

Information about this book

Title statement

Meditations upon the Lords prayer with a preparatory preamble to the right understanding, and true use of this pattern : contemplated by the author during the time wherein his house was visited by the pestilence 1665 and is dedicated to them, by whose charity God preserved him and his family, from perishing in their late troubles / ... by ... Geo. Withers.

Wither, George, 1588-1667.

Edition statement

1655

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2006-02 (EEBO-TCP Phase 1).

ID [DLPS]

A66758

ID [STC]

Wing W3169

ID [STC]

ESTC R11913

ID [EEBO-CITATION]

12930808

ID [OCLC]

ocm 12930808

ID [VID]

95657

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Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A66758)

Transcribed from: (Early English Books Online ; image set 95657)

Images scanned from microfilm: (Early English books, 1641-1700 ; 993:16)

Source

— Meditations upon the Lords prayer with a preparatory preamble to the right understanding, and true use of this pattern : contemplated by the author during the time wherein his house was visited by the pestilence 1665 and is dedicated to them, by whose charity God preserved him and his family, from perishing in their late troubles / ... by ... Geo. Withers., Wither, George, 1588-1667..

Extent

[26], 190 p.

[s.n.],. London :: 1665.. (Reproduction of original in Huntington Library.) (In verse.)

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