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.

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 under∣standing and right use of that Prayer, with∣out imposing upon any, ought more then he shall conscientiously believe▪ till con∣vinced by better informatiion; which the Author humbly prays all his Readers to re∣member, for prevention of uncharitable Prejudice.

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

did (who thought to be heard for their much bab∣ling, or that God else knew not, or would not heed their wants) It pleased him for preventing such practices and misapprehensions, to leave this Catho∣lick Form and Pattern of Prayer and Praise, to his Apostles, and his Church for all future Generations; including therein one conditional Petition, not grant∣able without performance of that condition re∣quired; to wit, the forgiveness of our sins; which condition is both Affirmatively and Negatively de∣clared in these words next following: If you for∣give men their Trespasses, then will your heavenly Fa∣ther forgive you: But, if you forgive not them, then will not your heavenly Father forgive you. This pre∣caution 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 to∣ward 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 pray∣ers, nor peradventure observe that, (though God sets before us his Love and free forgiveness to be a

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 Pe∣tition, yet not impertinently here offered to remem∣brance, 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, Af∣ter 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 authori∣zed, 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 Ob∣jects (or to communicate them intelligibly to each other) unless they are imbodied in some sensible

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 Con∣clusion. 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, compre∣hending 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 Catho∣lick Church-Militant, and to the necessities of every member thereof, in being, or in a potentiality of be∣ing; 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 Eter∣nal, 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 Re∣surrection as well as we; and their Re∣surrections no less necessary to be pray'd for, then the Kingdom to come, though both will come to pass notwithstand∣ing we pray not for them. This Doctrine will not be justly offensive to any, but to such as are very ig∣norant, or prepossessed with much prejudice: For, this intends not prayers for the Dead, according

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 La∣bours and bodily endeavours, having still (poten∣tially 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 apper∣tains 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 Petiti∣ons 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 be∣lieve 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 Crea∣tion, 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 me∣taphorically signified by daily bread. For, a natu∣ral 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 wea∣ther, and by their refreshment with showres or heat; so do the Beasts also, when none being pre∣sent to relieve them, they bellow, and lift up their voices in their kinde, for want of meat. For these

respects, the scope which this Prayer hath in my un∣derstanding, 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 up∣on 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 Mem∣ber of Jesus Christ is united in his Mediation, the whole agreeing with the Head, and with each o∣ther, 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 se∣veral Languages, Times or Places makes no essen∣tial difference, or material dis-junction; nor do the involuntary mistakes, or infirmities of the weakest Members render their Sacrifice unacceptable, or in∣effectual; 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

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 ca∣pable 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, be∣fore whom, that which was but once prayed for in Faith, continues always, as if we were always pray∣ing 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 un∣thankfully 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 De∣sires 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 infringe∣ment of Christian Charity, the want whereof makes

all Prayers ineffectual to them, who shall so pray.

5. The Father, there meant to whom our Ad∣dresses 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 impli∣citely 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 Interpretati∣on. God is the Father of all corporeal and spiritual created Beings; and by that Appellative, we are in∣couraged 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 ex∣tent 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 con∣taineth 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 be∣lief without wavering, he hath made it probable by Inferences drawn from our common experience, Luke 11. The one from that prevalency which con∣stant 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

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 ene∣mies, 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 in∣cline us to any other Form or Course? The tender∣ness 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 con∣currence in our Generation, we had neither been conceived nor born into the world; or if his pro∣vidence 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 flesh∣ly 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 Fa∣ther,

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 Pro∣noun 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

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 de∣manded 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 connecti∣on 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 thereun∣to.

7. For Heaven, (which is the place of our Fa∣thers 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 na∣tural means to me knowable, as by turning my In∣tellectual Eye into my self, to contemplate that un∣bounded 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 look∣ing

that way, finds GOD to have therein an habi∣tation, 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 impro∣perly conceived to be a circumscribed place, the bet∣ter to suit it to humane Capacities, which cannot apprehend Objects beyond the extent of our nar∣row understandings; But, so much thereof as is vi∣sible may give us intellectual Notions, in some de∣gree 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 deli∣ver 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 e∣very where, His residence in Heaven, is not ex∣clusive to His residence in all other places at the same time: For, we must not imagine he is so in

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 never∣theless, cometh far short of expressing it to our un∣derstandings, who are so ignorant of our own Be∣ings, 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 ex∣perience. 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 sud∣denly 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 in∣cline them, and perhaps it may be of some use.

8. Indeed our Almighty Fathers residence in hea∣ven, and his universal Presence is unexpressable; therefore, we must like weaned Children, in this and in all other such like Mysteries, meekly submit

to such illustrations as God hath vouchsafed, and makes us capable of, without admitting imperti∣nent 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 re∣vealed to preserve us from worshipping him ac∣cording 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 spi∣ritual 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 o∣thers, 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 trans∣form 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. O∣ther

speculative Notions, I might express by con∣templating 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 al∣ready, 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 ad∣vancement thereof; for, he being Eternally, and all-sufficiently glorified in, and by himself, these Pe∣titions, 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 qua∣lified, by conforming our wills and affections 〈◊〉〈◊〉 the

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 ob∣struct the obtaining what we pray for; and be more mischievous then the denyal thereof; as question∣less, 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 con∣sidered) will appear to be both willed and prose∣cuted 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 o∣bedience 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 ac∣complishment of our own carnal will. Thus, all things being done according to Gods VVill, Heaven will begin to appear upon Earth, where mans wick∣edness and wilfulness hath begun to make Hell. This exceeding Love of God to mankinde, in re∣quiring no performances at our hands, for the glo∣rify••••g of himself, but what may conduce to our

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 ful∣filling of his whole Law: For the same Philanthro∣phy, which is evidenced by his vouchsafing this Form of Prayer, was manifest also in the Law of the Ten Commandments; the first Table whereof re∣lating 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 Deca∣logue.

2. Hallowed be thy Name. This is the first Peti∣tion; and for the better understanding of what is therein prayed for, the meaning of these two words, HALLOWED and NAME must be ex∣plained and made known. A Name, is that where∣by Persons and things are distinguished each from o∣ther; 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 seve∣ral 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 Tetra∣grammaton, whereby GOD may be Named; to wit, GOOD, which seems by our Saviours words to be incommunicable to any other; for said he,

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 superla∣tively excellent; and by his Name I understand his Eternal Essence, and all his incommunicable Attri∣butes 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 pray∣ing 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 heedful∣ness that we profess his Name in sincerity, and not formally alone, as many do, who are called Chri∣stians, 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 revi∣lings and Blasphemies of Jews, Turks and Hea∣thens.

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 dis∣affected 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

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 Cano∣nized 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 former∣ly employ'd, though perhaps it is thereby some∣times more prophaned, and dishonoured. The Israelites, now called Jews, were separated, or Hal∣lowed, 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 under∣stand 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 o∣ther imaginable and real Objects whatsoever, that they shall be rather despised and hated then admit∣ted 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

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 Tri∣ple 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 crea∣ted Essences; from all intelligible Beings; and from all the potentialities which were, are or shall be, in material and intelligible Essences united toge∣ther; 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 be∣lieve 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 hea∣venly Father, both negatively and affirmatively. We must not imagine this daily duty is required of us, because Gods Name cannot otherwise be per∣fectly 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 menti∣oned

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, be∣cause 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 Deca∣logue, 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,

in teaching us to pray that our Fathers Name may be Hallowed; for, as by obedience to the first Com∣mandment, and separating him and our selves from all false reputed gods, with whatsoever else we affect more then God; and by ascribing and per∣forming Divine Worship to him alone, we shall not onely prevent the ascribing his incommuni∣cable Attributes to base unworthy Creatures, abo∣minable Idols and Devils, as the Heathen did; and thereby avoyd that dishonouring of him, by Hal∣lowing persons, places or things common into a part∣nership with the Divinity of God, as it is usual with some in these times: But we shall also escape thereby many mischievous disadvantages, and re∣ceive great benefits: For, mankinde was plunged into manifold perplexities, fears, despairs and decei∣veable hopes, by that multiplicity of false gods which the First-times had forged, to the inslaving and de∣struction 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 su∣perstitious Ceremonies, to pacifie and ingratiate themselves with those Hobgoblings, which their own deluded fancies had created, and set up to be a∣dored. 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,

in that which is proper and communicable to no o∣ther. They have consecrated for Saints, and pre∣sumed 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 pro∣tectors of their Countries, Families, Persons and Affairs; yea, and of their Religion, (though they never professed or favoured it:) They have se∣parated them from all other, and Hallowed them to be their personal Advocates, making them equal with Jesus Christ in his Mediatorship; yea, some∣times preferred them before him. They have dedi∣cated 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, inhu∣mane penances, and other such like improfitable undertakings thought to be Meritorious, which God required not at their hands, but abhors them; ex∣pecting 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 Hal∣lowing

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, Trea∣cheries, Divisions, Quarrels, Wars and Murthers a∣mong Nations, Neighbours and Brethren through∣out 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 evi∣dence 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, e∣very word hath an emphasis which makes their con∣nexion to imply many observable Particulars, be∣sides 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 be∣gin with the word KINGDOM. A Kingdom is a∣mong men a Government belonging to a single Per∣son, 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 de∣rived

from what is signified by these two Old Saxon words united, Kan and Ken, that is, to be A∣ble, 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, in∣cludes Justice, Mercy, Magnanimity, Sanctified po∣licy, Constancy, Temperance, with all other virtuous qualifications; and by Powre, is intended all means whatsoever, whereby those Virtues may be put in∣to execution for discharge of his office; that, there∣by 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 Mo∣narch, and whose signification so mindes and o∣bligeth him to Govern accordingly: For, these words, Emperour, Grand-Seignior, Prince, Duke, or such-like, with those words whereby in the Lan∣guages of other Countries they intend him who with us is called a King, signifie nothing but an ab∣solute Superiority and priority of Dignity, without in∣timating ought purposed thereby, for the welfare of their Subjects; as the common interpretations of so many of those Appellations, as I know, do de∣clare. Such Names were at first ascribed either by base flatterers, or else assumed to themselves, by those who affected and usurped an exorbitant arbi∣trary Power, in the exercise whereof the significa∣tion of their Tiles were an incouragement, seem∣ing to oblige them to no more then to Govern by

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; (Wis∣dom 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 King∣doms 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 Sub∣jects 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 Genera∣tion, 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 to∣gether with Christ. Some call it the fifth Monarchie (as it is, in relation to those Monarchies prophesied

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 ex∣press, 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 eternal∣ly in the Deity before all worlds, and after the Creati∣on was joyntly and distinctly exercised by the Father, Son and Holy Ghost, according as the Manifestati∣ons thereof, were decreed before time, and eviden∣ced by occurrences in the progress of Time, There∣of, I will declare so much as God hath revealed un∣to me by his Word and Spirit. During that, intelli∣gible point of Time which was called Beginning (be∣ing the first of those five Notions, wherein I con∣ceive all things to be included, to wit Eternity, Be∣ginning, Time, End and Everlasting) even in that Moment of Beginning, and immediately after the An∣gels 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 inno∣cent Man, on whom God had conferred a Vicege∣rency 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 Confe∣derates.

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, ac∣cording 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 exer∣cise 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 exter∣nally 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 cor∣ruption 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 be∣tween them, did presently begin: Cain slew his Brother Abel upon that quarrel; and the conse∣quence thereof, together with Cains male-contented Demeanour, gave occasion of GODS declaring somewhat unto him, which I conceive to be perti∣nent

to their consideration whose Faith and Pati∣ence were to be exercised under tyrannous Govern∣ments in all future Generations, until his Son shall bring them to an end, by assuming the whole King∣dom: For, before Cain had slain his Brother, God said, That he should Rule over him, and his de∣sire be subjected unto him. Moreover, after the murther was committed, and when GOD had so cursed Cain for it, (who was the first Tyrannous a∣buser of his Authority) that by the judgement of his own conscience, he seemed worthily exposed to slaughter by every one who met him; God never∣theless 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 in∣ferred (as I think) that all Private persons ought to be wary they lay not violent hands up∣on 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 seven∣fold 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 Moun∣tain the spiritual Sion, in despight of opposition; The proclamation of what was eternally decreed concerning it; The Vniversality and powerfulness of his Domi∣on; How it will beseem all earthly Kings, and their subordinate Judges, and Officers to demean them∣selves under him; VVhat will befal to them

who shall be rebellious or refractory, and the happiness of all those who shall do homage unto him, and be obe∣dient as they ought to be: All this was foretold in the second Psalm, which is a Literal, not a Typical Pro∣phecy 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 e∣stimation 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-in∣tended Judgements to all his Subjects for their cru∣elties and rebellions; and, at the time appointed, ex∣ecuted his sentence of Condemnation to the De∣struction of all the Oppressors, Tyrants, and King∣doms of the Earth, by VVater; as he will after Christs last coming, by Fire▪ and what will then be∣come 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 pre∣vailed: 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 Fa∣milies onely, so obscured, that, the world took small notice thereof, uutil the times of Moses and Josuah, in whose days the judgements executed upon Pha∣raoh, and on the Cananites made it evidently mani∣fest, that there was a more Powerful King, then those who usurped the Kingdoms of the Earth.

And though this Kingdom was again after that, ob∣scured several times, by their wickedness who pro∣fessed obedience thereto; yet, the power of it ap∣peared 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 Ne∣buchadnezzar, 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 King∣dom, 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 He∣ralds, 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 toge∣ther: For, a glorious Angel brought them a Com∣mission 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 pre∣sents, 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

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 Foot∣cloth, 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, where∣to 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 Tem∣ple, 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 be∣came so signally powerful, in that external weakness and contempt whereby it seemed to be disabled, if not annihilated; that, it destroyed, all the sumptu∣ous Temples of the Gentles, with those gods which

they therein worshipped; yea, the Temple and Reli∣gion 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 sup∣porters and vassals thereof) which hath now tyran∣nized in several forms over the Saints, and Sub∣jects 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 con∣tented with such a Kingdom; and therefore, hath re∣duced 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 imperti∣nent 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 Is∣raelites 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

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 assured∣ly 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 Ju∣dah, and of those other Tribes which adhering there∣to, continued in their own Country, until about forty years after the Crucifying of their Messiah, can pos∣sibly know whether they are Jews or not so, con∣sidering that throughout Europe (as Histories in∣form us) they were not onely banished and expel∣led 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 Na∣tives 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 them∣selves 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

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 Mer∣chants or Factors trading in or near those parts; (but all seems to come from one root) I shall there∣fore believe neither matter of Fact, nor what some conjecture will be the consequence of that Ru∣mour, till better evidence thereof; nor will mis∣censure their charitable hope, who already belie∣ving 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 peremp∣torily 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 mat∣ters 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 prin∣cipally relate to that Nation in the Apostles time,

and to abate the Gentiles presuming on themselves, as also their miscensure of the Jewish total Aposta∣cy and Rejection, rather then to infer such conse∣quences as many supposed.

9. I will look to my own calling, and seek to se∣cure 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; think∣ing 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 rege∣nerated 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 Inter∣preters of dark places in Holy Scripture, shall con∣jecture to be the meaning wherein the wisest of them contradict each other; especially when it concerns not our saving Faith, but the Tempora∣ry Restoration of the Jews, to an earthly Possessi∣on; 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 fur∣ther 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 ap∣proaching

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 Su∣pream Prince the Devil, may gather together a Rab∣ble pretending to be Jews extraordinarily congre∣gated, 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 De∣ceivers 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 Impo∣stures; 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 so∣ever they come.

10. Their Temporal Kingdom concerns them on∣ly,

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 there∣to 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 Chil∣dren of Christs Kingdom, which must prepare them for that whereof no outward Intelligencers can give a certain Information; because the evi∣dence of Christs Kingdom depends not upon ex∣ternal Observations, but upon that evidence within us, which is confirmed by the Word infallibly inter∣preted by the Spirit, and cherished by that Anoint∣ing 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 distin∣guish 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

from them the like indulgence to me: For, if I hear unquestionably, that such a remainder of Isra∣el, 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 Pro∣phets, who foretold the bringing back the Capti∣vated 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 Abra∣ham, 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, nei∣ther is that circumcision, which is outwardly in the flesh; but, he is a jew who is one inwardly, and Cir∣cumcision 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 Restau∣ration of the jews as is now expected. That mi∣stake, as I believe, might be cured by observing, that immediately after such Prophecies as foretold

their temporal Restauration, the coming of Christs Kingdom is frequently presaged in the Texts follow∣ing 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 con∣sidered, whether it means any more then a return∣ing 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 Da∣niel 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 Je∣rusalem, 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 o∣ther Prophesies concerning Christs Kingdom to come upon Earth, are (as I understand him) well consi∣dered, by my good friend, Mr. T. M. of W. Senior, in a Tract of his which I have lately seen, with re∣spect to the Jews temporary condition and Country, so far forth as they seem to concern them by way of

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 ap∣pears, have many Prophesies there locally, and li∣terally, 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 Per∣fection of all that is Good, for restoring the Saints who shall live and reign with him, to that Paradi∣sical 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 di∣stracted 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!

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; There∣fore, neither judge peremptorily of any, or neg∣lect to pray for them: No not to pray for the per∣sons 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 Rem∣nant of those called Jews (though the worst of all men without the Visible Church) preserved accord∣ing 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 pre∣serve Gods people mindful both of his Mercy and Severity; yet by the words of Christ to the Phari∣sees, 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 com∣posure 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

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 Ma∣licious Blasphemies; but only, a seeking after their old earthly Inheritance, and things merely perti∣nent 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 de∣pendancy 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 Govern∣ment is imposed: his Name is Wonderful, Councel∣lor, 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 se∣veral visitations, should be still stretched out against them; That, but a Remnant of them should return,

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 touch∣ing those Prophecies relating to the Jews: for when my heart inclines me to express what I think perti∣nent 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 pre∣tended, 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 king∣dom, and mysterie of Iniquity) is hatching somewhat

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 misun∣derstanding their Prophets, invalid the Interpre∣tations which the Apostles and all Orthodox Primi∣tive 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 un∣derstood whereby we are confirmed in believing the true Messias is come: Yea, this they will then say, notwithstanding all we shall alledg to the con∣trary, 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 signi∣fie the Jews recovering a Temporal Kingdom, after the Ascension of Christ, are some of those Pro∣phecies upon which our Belief is grounded. Much is expressed of GODS love and respect to Jerusa∣lem and Sion, in Palestine; and no doubt, they be∣ing 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

their sakes, and loved them more then all the dwel∣lings of Jacob. But, after the Messias was reject∣ed and by them crucified, it were a very low and mis-beseeming Opinion of GODS love and re∣gard, to imagine he had any respect thereunto, af∣ter 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 glori∣ous 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 de∣scend 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 with∣draw her Light, for the Lord shall be thine everlast∣ing 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 pre∣dicted 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

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 Cap∣tives, 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 De∣solations, 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 Car∣nal mode; But, a compleating of that Spiritual Kingdom which was then begun. Meditate seri∣ously 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 Gen∣tiles, made one Flock, what should befall them by reason of their many prevarications after his first coming; which have since that time, been equi∣valent to the Jewish Apostacies before, and at his first Advent. For, I will be bold to tell this Ge∣neration, 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 where∣in Moses gave unto them the Law, until their Mes∣siah

came: And if he come not again quickly, the Professors of the Gospel will be as much cor∣rupted 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, Im∣postures, and wickednesses of depraved Jews and Gentiles now called Christians, to be at last as Ad∣vantageous to the Kingdom of Christ, as the Per∣versness 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 ex∣pected, was the vain curiosity of those Christian Doctors, who, to be reputed Learned in Rabbinical Mysteries followed the Interpretations of the Jew∣ish Rabbins, who lived since the Ascension; Some of whose malicious falshoods in perverting the In∣terpretations made by their Rabbies before Christs first coming, I long since discovered, in my Expo∣sition of the second Psalm; particular the fal∣shood 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 Pre∣decessors expounded literally of Christ to come; But, then was, as he said, to be expounded literally of David, to answer Hereticks, meaning the Christi∣ans This Exposition of mine upon the second Psalm, with nine other Psalms, was lost in Manu∣script 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

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 ma∣lice) For, then he, who at his first coming said un∣to 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 tem∣poral 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

in other respects, as by the misapprehensions of some who transported beyond sobriety, have raised pre∣conjectures from the Rumors aforementioned, of accomplishing that thereby, which they had formerly resolved within themselves, to be the fore-determi∣ned 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 Moun∣tain, 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 Ma∣t••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 Absur∣dities, 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

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 fol∣lowing) Christ said not so; nor (as I believe) in∣tended it should be so understood; yet, that inter∣pretation is retained by some to this day, and now (as I hear) made use of to countenance the fore∣mentioned Rumour, whereof; I confess my self in∣credulous, for the reasons afore expressed. Doubt∣less, when such an occasion was given to have it ex∣plained, 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 in∣terpret 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 re∣spect 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 Moun∣tain, 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,

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 af∣ter 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 scat∣tered 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 pre∣parations by Divine Providence before Christs se∣cond Advent, which the Elect shall have suffici∣ent 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

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 con∣formable to Gods. VVe are much taken with No∣velties, 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 e∣steem some unholy which are sanctified; some other to be holy, which have no holiness in them, but ra∣ther, 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-poli∣tick divertisement of Antichrist to prevent the In∣terruption 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 Mar∣tyrs, 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 Gal∣lowes at Tibourn, because that was intended for the execution of Justice upon Malefactors only, though perhaps innocents do suffer thereupon, other∣while

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, when∣soever 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-Monar∣chy, 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 preceden∣cy or otherwise; but an Absolute Kingdom depend∣ing 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 Is∣raelites 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

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 heed∣ing that they perpetuate a reciprocal increase of destructive sins and mischiefs in and upon each o∣ther; 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 inno∣cently soever they behave themselves) that, under pretence of Devotion, they plot and prosecute De∣signs 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 suf∣fering,

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 becom∣eth Saints, without presuming peremptorily, to de∣termine in what manner CHRIST shall appear and Raign upon the Earth, otherwise then is plainly re∣vealed in the holy Scriptures; and contenting themselves with such glimmerings thereof in myste∣rious Figures, as may be sufficient to raise contem∣plative 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 mode∣ration and prudence, do sometimes give just oc∣casion 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 tempo∣ral 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 car∣nal 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

of his Mouth, whom John, Rev. 1. 16. saw stand∣ing in the midst between the seven Golden Candle∣sticks, 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 pro∣pagate 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 King∣dom, 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 Chil∣dren of the Kingdom, the more watchful and care∣ful to examine by what spirit they are moved; and partly (as I conceive) to bring somewhat pertinent

to their considerations also, who are as over-zea∣lons 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 of∣fence, or of infringing the Civil peace, or of scan∣dalizing our Christian Profession, by imprudent De∣signes 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 un∣der 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 mol∣ten Lead drop upon him, with such like misappre∣hensions, 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

water) made him pant, and so think his breath ta∣ken away thereby, that, he should immediately ex∣pire 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 direct∣ly 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 be∣longs, which is evidenced by this pronoun THY. It may be collected from what I have already ex∣pressed: 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 per∣haps 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 Na∣tions

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 King∣dom is, and who shall Reign over it. It is our Fa∣thers 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 deli∣vered 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 proba∣bly will be; though they have had, long time, ex∣perience, that, Seldom comes a better. This sad condition, the Subjects of this expected Kingdom

shall be delivered from, when it comes. Our Fa∣ther 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 strong∣ly 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 Fu∣ture Tense, as if the Kingdom thereby prayed for, had not a being heretofore, and at this present up∣on Earth; For, it is in part already Demonstrated to be otherwise. All therefore, which will be fur∣ther 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 there∣of: 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,

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 illu∣strate 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 con∣stant expectation thereof until it comes; whatso∣ever Clouds are evaporated from Humane Igno∣rance; 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 con∣firm 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 Opi∣nion 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, Ori∣gen,

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 pre∣sumption. But, I have given such Reasons of what I believe concerning them, in a Tract intitled Paral∣lelogrammaton, 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 ge∣nerally believed as it is, that, Christs coming per∣sonally 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 mani∣fested as the Kingdom to come, there need to be

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 Digni∣ty, if we should suspect he did advise to ask for that which was not grantable, or unlikely to be ob∣tained. The same Reason tells us, that if a gratious earthly Prince, hath been openly Scorned, Dishono∣red, 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 glo∣rified, to the shame of his malitious impenitent Ene∣mies: How much more just then is it, that the E∣ternal 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 recom∣penced with evil for good; with hatred for Love, and with all manner of Indignities, for incompa∣rable 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 wit∣ness, which some conceive, the Spirit of God,

beareth to the Light which is within them by ex∣traordinary 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 can∣not be known or judged of by any, but by them to whom they are revealed, and by that Spirit which re∣veals 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 Phae∣naticks, babling we know not what. This also is to be considered, that, though the perfect manifestation of this Kingdom be not come down Universally up∣on earth; yet it is come, or shall come in a degree toward perfection, first or last, explicitely or impli∣citely, into all to whom that Kingdom belongs, be∣fore 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 Je∣sus, 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

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 King∣dom and the King thereof; the manner of their ap∣proach, 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 consi∣der 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 fu∣ture personality upon the earth, have made doubtful what to believe, if they shall in humility well con∣sider 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, help∣ing us to discern much beyond and above our Na∣tural expectations, by the transfigurations of our Sa∣viour 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 Natu∣ral 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 appear∣ed 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

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 Admi∣nistration of the Holy Ghost, the third Person in Tri∣nity, 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 consi∣deration, though such speculations may perhaps ap∣pear Novelties: For, sometimes great Fires are kind∣led 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 su∣blime 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

was before the Bottomless Pit was opened) as a re∣lation unto the time wherein he should be restrain∣ed 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 up∣on 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 Em∣pire; the remainder of their Numerals, to wit, DCLXVI presaged the time alotted to the se∣cond Beast (the last Relick of that Monarchy) mysti∣cally 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 de∣clare my Judgement to be, nor any other warrant but what hath been spoken to my own heart in pri∣vate; I do conceive (which I have heretofore pub∣lished 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

Beast which is the Mystery of Iniquity, was com∣pleated, 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 My∣stery may continue, if we knew certainly how ma∣ny years Christ lived upon the earth; and if Chro∣nologers 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 ex∣pression, 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

years, and that the time thereto allotted is that se∣venth 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 sepa∣rated from the other six parts of time, and sanctifi∣ed by GOD for himself and his chosen people to rest; in; and is called a Day by him, with whom A thou∣sand years is but as yesterday; it being usual in ho∣ly scripture, to signifie many years and times con∣sisting of many ages, by the denomination of a day, or days; as in Daniel, a time of many Generati∣ons, 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 up∣on 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, ei∣ther of the Kingdom of God, or of the Prince of this, world, were permitted to be active for their se∣veral Interests, according to their, distinct inclinati∣ons, 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

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 demon∣strate their personal untighteousness, of that per∣fection of Evil which was in them. But, when the great Sabbaths of years is come, in which the su∣pream 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 ac∣cepted 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 A∣braham by Faith, (who for the most part of the for∣mer six thousand years, have been subjected in their temporary concernments to Cain and his Succes∣sors, and ever since his time been persecuted in relation

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 op∣pressed; and against whom the Supream-Judg of that Kingdom which they despised, and we pray for, shall pronounce this sentence of Condemnati∣on, Depart ye cursed into everlasting fire.

25. But though we believe there is such a King∣dom 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 for∣mally seek it, for carnal ends only, it will nothing a∣vail 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, where∣by 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 ex∣pected; and by subjecting to Reason, and to the Evangelical Laws, all those natural Desires, Pas∣sions, 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

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 evi∣dences thereof, but such as these ensuing; whose invalidity let them consider. They had an Initiati∣on into the Kingdom, by being Baptized with wa∣ter 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 be∣half: 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 out∣wardly 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 re∣probated. They have done Miracles; so did Simon Magus, Jannes, Jambres, and others, yet were Im∣postors. 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 good∣ly 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

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 o∣thers 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 mortificati∣on 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, In∣nocent 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 demonstrati∣ons 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

our hearts; yea, more then our selves; we shall be obedient to all his Commands and Laws to our ut∣most power; Zealous of his Honour, and of magni∣fying his Name, and maintaining all the Preroga∣tives 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 mer∣ciful to all Gods creatures, according to their kinds; use them with sobriety and thankfulness; and be af∣flicted 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 go∣verned. When we finde these marks upon us, the willingness of our hearts will be accepted as a com∣pleat 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 per∣fection in due time. Al this, we may finde im∣plicitely contained in those Benedictions recorded in

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 perse∣cuted for Righteousness sake: for theirs is the King∣dom 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 Hea∣ven.

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

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 endea∣vour 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 Righte∣ousness 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 whol∣ly 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 ordi∣narily begotten in most men of understanding, by reading and hearing his Word preached, but some∣times (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

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 contra∣dictory, that they may be rather judged two wills then One. This false opinion causes many to be distrustful of Gods good meaning towards Man∣kinde; fearful he will reprobate them, when they have done all they can to please him; and conse∣quently (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 them∣selves 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 eter∣nal 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 impudent∣ly to belie and blaspheam GOD: For, when he said that, The seed of the VVoman should break, the Ser∣pents head, he sanctified the whole humane Nature into a capability of performing so much as he re∣quires absolutely at our hands; and hath ever since, and will for ever, at first or at last, so inlighten e∣very 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

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 pre∣sent 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 fa∣culties 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 Anti∣pathy, and destroy him for not doing that which he cannot. By gentle allurements we may by de∣grees bring it to change Nature, and become ser∣viceable 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 secret∣ly and naturally thereto incline the heart, using no other force but such Fatherly chastisements onely, as may remove the perverseness which we have got∣ten

by evil Custo••••••s, to augment our natural indis∣position, which we got by hearkning to his and our Enemies. It is an unquestionable Cruelty, to com∣pel 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 in∣justice 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 them∣selves. God afflicteth none but for their good, until they become obstinately Rebellious; he re∣quireth 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 ear∣nestly seek for it; Why, are we commanded to make intercession for all men? Why doth the Go∣spel 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 pur∣pose hath God sworn he desireth not the death of a sinner, and give his onely Son for a general Re∣demption, that all men might be saved? Why are

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 Righ∣teous are predestinated to their Salvation, and to the means thereof? Wherefore do men so quarrel about Doctrines, and Disciplines, putting them∣selves 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 que∣stionings, and that they are delusive or dissatisfacto∣ry answers; For, if we shall teach men to believe that God hath absolutely willed and fore-deter∣mined, 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 wic∣ked; 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 preach∣ed, together with those extraordinary and superna∣tural 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 Re∣generation, by proposing Gods promises of Supply and Assistance; by shewing their dangers and re∣medies, and by intermingling Mercies and Judg∣ments; and if these prevail not, it is not by any

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 ne∣cessary 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 wilful∣ness) 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 Cu∣stoms 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 wilful∣ness 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 con∣tinues 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 ingrate∣ful Blasphemers and Lyars: For, the contrary

not only evidenced in his Word, but is also demon∣strable 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 aforemen∣tioned, 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 se∣cret, 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 com∣mits, 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 offer∣ed, 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

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 ab∣solutely refer our will to Gods, and pray for the ac∣complishment 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 cor∣rupt 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 insen∣sibly 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 in∣nocent, that it conduceth to no evil; then to an∣other, and another after that, till at last the grossest wickedness, is rushed into without stop; Yea, in∣to that, which a while before we thought to be both foolish and wicked, and condemned and de∣rided 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 multi∣plied 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 begin∣nings. GOD having delivered all men from

the guilt of Adams transgression, by Christs, giving every one wherewith to perform his duty, (renew∣ing also his Grace to many, more then once or twice, after they have forfeited it) very hazzardous (if not damnable) is their condition, who presumptu∣ously offend so Gracious a Master. Let us there∣fore, watch and pray, that we fall not irrecovera∣bly 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 sub∣mit our wills to his, that his will and ours may be one.

6. Before this can be possible, those Obstructi∣ons 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 de∣sirable 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 prepos∣sessed, 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 Argu∣ments, 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

only assured, as may be questionable, and are com∣municated 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 perswa∣sions of our own hearts, are as good as many Coun∣sellers; (and not altogether useless, though de∣ceitful, when their single advice is wholly depend∣ed upon) I will precaution a little by the way, con∣cerning 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 Ap∣probation that Divine Light which is offered and communicated thereto by the Word and Spirit of GOD, it is essentially efficient both to the recti∣fying 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 per∣swade 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

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 Beau∣ty, 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, with∣out 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 Re∣presentations of God, that I conceive their Doctrine to be the greatest obstruction of all other to pray∣ing absolutely, that his VVill may be done in earth, as it is in heaven. It will never be a motive there∣unto,

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, fore∣decreed 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 necessa∣tated them to commit. Moreover, that having pre∣destinated a means whereby this poor Creatures Po∣sterity might be saved; promised Mercy should with∣out exception, be vouchsafed to all who believed in his Son; commanded that Salvation to be of∣fered 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 be∣nefit 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 Calvinista∣rm Doni, for, I believe many so called, profess

the true God in whom I believe, though by heedles∣ness, 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 experi∣mental knowledge of the false grounds and evil ef∣fects thereof: But now knowing what use the De∣vil makes of it in this my Generation to Gods dis∣honour; 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 re∣spects, 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 ap∣prove this Doctrine which I abhor, may hereafter be so prevalent, that if I live to see it established ac∣cording 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 vi∣sibly 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.

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 vin∣dicated 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 ne∣ver intended; the Believing, Doing, and For∣bearing, of such things as were never by Him com∣manded 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 op∣posite Wills, as it is, at least, implied by their Sophi∣stry, who affirm, he hath both a secret and a re∣vealed 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 for∣ty dayes and Nineveh shall be destroyed: for, in these

words there was an implicite condition to be under∣stood, though not exprest, as appears by the event, which demonstrated that, his Intire will (whereof one part preached by Jonah) was this, that, Nine∣veh 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 preserva∣tion thereupon; it seems both he and they under∣stood the whole will of God, though but part there∣of was vocally revealed. Therefore, the School-definition aforementioned of a Secret, and a Reveal∣ed will, relating contradictorily to the same things, and persons, seems fitter to be applied to Im∣postures 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 be∣lieve, 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 Do∣ctrine, 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 parti∣cular aforesaid, when it shall be made probable, at least, that many more will be saved then condemn∣ed at the last Judgment, and that they have both

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 Trans∣gressors (without excepting either High Treason, or other offences whatsoever) repenting, submit∣ting to his Mercy, and suing for that pardon, should freely be forgiven without any other costs or me∣rits 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 ei∣ther through Ignorance, or upon less excusable inducements, proclaimed that which is almost to∣tally 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 Mer∣cy 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

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 be∣fore 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 displea∣sure 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 augment∣ed) 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 per∣haps an irrecoverable fit of desperation seizeth on them) they befool them with a confidence in such Marks of their assured Election, as may be fre∣quently 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 Ser∣vices 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

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 pretend∣ings to Justice and Mercy; or from loving him o∣therwise then an Enemie; that, if he should con∣fer upon me, all that were in his power to bestow, yea resigne his whole Kingdom to me and my po∣sterity; yet, be evidently, unmercifully and wil∣fully unjust to other innocent men without repent∣ance; I should more abhor the memory of him, notwithstanding that favour to me, then for con∣demning 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 Man∣kind, is in my apprehension, so horrible a blasphe∣my, that having such an impulse as I have upon me, to bear witness against it, I deserved, should I neg∣lect 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 Hea∣then 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; be∣cause, 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

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 here∣tofore 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 Know∣ledg, 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 per∣swaded 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 testi∣mony against this Blasphemy, which God more ab∣hors, then all those Errors reproved in the seven Churches of Asia. For, the devil who is Author there∣of, 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 Vnrighteous∣ness, 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)

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 Crea∣tion of the world.

12. They who shall take notice of so much as is revealed by Gods VVord and Spirit, to give an as∣surance that he hath no secret will contradictory un∣to what he hath revealed, (though he keeps hidden so much thereof, as flesh and blood is not yet capa∣ble 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 what∣soever 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 a∣ny other farther then he hath assurance in his con∣science, by the same witnesses; for the Light within us may deceive, though attested by all humane Au∣thorities without the VVord; yea, and the VVord written, hath such variety of senses, and Interpreta∣tions 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 contradi∣ction;

for some words wherewith we are best ac∣quainted; even in our Mother-tongue, have such various significations, that I am forced to many te∣dious 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 necessi∣tated or constrained none to be wicked; that, he re∣probateth no Righteous man, who wilfully disconti∣nueth not to be Righteous; or any wicked man, who abhors and finally forsakes his wickedness; or any whosoever, who doth not wittingly, wilfully, de∣spightfully, and finally sin against the Holy Ghost; which so strengthens my belief of his perfect Good∣ness, 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 Re∣signation of our wills to the VVill of God revealed in his VVord; I may add this out of my own experi∣ence (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 vio∣lently to accomplish the fulfilling thereof, even as to things which are good in themselves, that, they may have an evil consequence. This appears by

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 under∣gone; to be frequent in hearing, praying and exter∣nal 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, where∣in 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 suf∣fering 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 wick∣ednesses, 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

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 Chil∣dren is the same, and their Justification and Righte∣ousness depends very much on their own me∣rits.

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 o∣verweening. 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 e∣nough 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 de∣lusion, have gone naked through the streets, and in∣to publick Assemblies, to be signal to the Nation. Two, lately assumed the Title and Office of the two

VVitnesses, prophesied of in the Apocalypse, and had giddy followers, though they brought no testi∣monial thereof, but such vanities as deserved con∣tempt. Another, was perswaded to be the Angel flying through the midst of heaven, to preach the everlasting Gospel; and we had one, who pre∣sumed 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 re∣vealed unto her) told me she was assured by Revela∣tion, 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, with∣out 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 expressi∣ons, that a secret spiritual pride, made her to glory in those voluntary sufferings, as more to be de∣pended 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 illumi∣nated, 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

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 inlight∣ned, 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 dispensati∣ons (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

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 o∣thers; and cannot root out of my heart a natural desire of desirable Objects; yet I permit not my de∣sire to be further inclinable thereto, then shall con∣sist 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 sub∣mission in that whereto our natural will is most vio∣lently 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 as∣sisting Grace (which never shall be wanting to them who ask it in Faith) he may not withstanding any per∣missive 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

it is in heaven, according to our measure, I wil en∣deavour 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 manifestati∣on upon Earth, the VVill of God will be there as perfectly fulfilled as in heaven; because all the Sub∣jects 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 super∣intelligible 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 defici∣encies 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, e∣ven themselves, if cause be, for his sake, with what∣soever 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 juris∣diction; no such unnecessary arguings as are here

concerning Faith and Works, or whether Repent∣ance be before Faith, with such like trifling Que∣stions, 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 con∣ceived in us by the Holy Ghost, as the Soul is toge∣ther 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 Apo∣stles, and no such Self-seekings and Hypocrisie as was then discovered in Ananias and Saphira, be∣cause, 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 pre∣cious Stone of that building; Yea, a Love exclu∣ding all the Fear, Jealousie, and Envie, which might imbitter their Injoyments and Affections, in∣to 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

every one take as much pleasure in the Glorificati∣on 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 preserva∣tion of the humane Nature from being utterly de∣stroyed; And, that, when the great Sabbath of Years came, the Beauty and Perfection of GOOD∣NESS, might be thereby the more Illustrated, as

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 My∣stical week is compleated: For though the Devil lied when he tempted the Son of God, with an of∣fer of all the Kingdoms of the Earth, in say∣ing all those were given unto him; Yet, some ap∣pearance of Truth may seem to have been therein, if we consider what Arbitrary power his Vicegerents have Arrogated and Exercised, by their being ac∣comptable to none in this life, for their Mis-go∣vernments: 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 mu∣tually 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, where∣by we shall perfectly know and enjoy that GOOD∣NESS, 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

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 ab∣solute Resignation of his will to GODS) It im∣plies not (in my understanding) either an univer∣sal 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 in∣to 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 Revela∣tions 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, Plot∣tings,

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 abso∣lutely to be prayed for, by the most exact Publike Liturgies, and by all the Prayers of every Con∣gregation, and Individual person upon Earth. Ne∣vertheless, 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 in∣sisting 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.

1. NOw I come to those Petitions, that immedi∣ately concern our selves; which we are never so sure to obtain, as when we have first sought the Kingdom of heaven; for, God hath pro∣mised it upon that condition, and I have had a per∣sonal 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 Petiti∣on 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, where∣of the first of these Petitions consists, many things are offered to consideration. First, that God our heavenly Father is the general Provider and Restor∣er 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 Crea∣tures

in due season, opening his hand, and filling them with that which is good. None of his Chil∣dren needs to despair, or seek unto his Enemies for relief; or, to supply their wants, by evil or unlaw∣ful means. For, he feedeth Sparrows, which are of lit∣tle 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 invalu∣able 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 pe∣risheth before that super-substantial Bread of Life which came from Heaven, and was broken for our nourishment here upon earth; and may be obtained

for asking. We ought to take heed also, that we dishonour him not as our First-Parents did by be∣lieving 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 Re∣quests, to the undervaluing of his Sons Mediator∣ship, 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 e∣nough 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

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 cha∣rity, in imitation of his Universal Love, who vouch∣safeth Rain both on the just and unjust, and ex∣pects (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 be∣nefits and kindnesses to those who knew they had deserved none from us, but the contrary rather, do work sometimes more upon them toward the refor∣mation 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 pre∣tious▪ and that which we despise may be both com∣fortable and acceptable to some; therefore, our Saviour commanded the broken meat remaining of those few Loaves and two Fishes, where with he

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 humi∣lity 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 re∣spective meekness, which they know is absolutely due unto them, and unjustly detained. This Bene∣diction, Blessed are the poor in spirit, implies with what sence of our nakedness, and with what spi∣ritual 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 dili∣gently 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 de∣fects, must proceed meerly from the Bounty or Charity of the Giver; and that he who will not en∣deavour for his daily bread, so far forth as he is a∣ble, 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 burthen∣some; or take ought from them, who despising his Ministry, made themselves unworthy to be num∣bred

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 ne∣cessaries 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 conver∣sations; Cursers, Swearers, Malitious, Envious, Rayling and Snarling at each other, where they at∣tend 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 them∣selves, but to provide means whereby they who are unable to work, may not live in fluttish idleness and carelesness; for, our heavenly Father, denieth no∣thing 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

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 vege∣tative being and adorning; in which respects, they are instanced (as I conceive) for a symbolical repre∣sentation 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 opportu∣nities 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 advan∣tages are lost by procrastination, never to be reco∣vered; 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 there∣to 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

onely all external necessaries are by holy Scripture intended by Bread, but that the spiritual nourish∣ments 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 tem∣porary 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 Peti∣tion) 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 un∣derprized, 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 Me∣ditation 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 im∣pertinent, 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.

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 pre∣pared 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, ei∣ther by neglect, or employing them to fulfill our wicked lusts; or by turning his spiritual Graces in∣to 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 co∣assistance, we are sometimes prone to make even the forgiveness of our sins, an introduction to a re∣turning

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 per∣swaded, they are sanctified by a formal communi∣cating 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 con∣science of Moral or Divine Duties.

2. That Word in the Original, which is tran∣slated DEBTS, signifies Trespasses or sins also; O∣missions 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 Contriti∣on, Confession, Repentance, and Amendment, making up one fourfold Duty, without perfor∣mance 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

practice onely, in things relating to their consci∣encious 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 with∣out 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 Re∣mission; and if he might obtain it without Repen∣tance; 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, ren∣dring 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 satis∣faction 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.

3. That, this Faith and Love may be attained unto, we must with David earnestly desire and en∣deavour 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 Ser∣pents 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, nou∣rished, 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 out∣ward 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 illu∣stration 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 un∣derstand to what end they should impute the guilt

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 re∣proved 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 be∣lieving, 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 repen∣tance 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 pre∣vented,

or abated, where many men have such an o∣pinion of God? and are so wicked as to require his upspeakable Love and long-sufferings, with such in∣dignities, to whom, he vouchsafed more mercy, then to the elapsed Angels, though his Justice was ex∣tended in perfection, even to them also.

4. They were not created of any mutable matter; and having no Tempter without themselves as A∣dam 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 inclina∣ble to all manner of Prevarications, those disadvan∣tages 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 Mer∣cies can soften it. According to Davids confession in the 91. Psalm, we were by our First-parents be∣gotten 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

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 Es∣sence, 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 acknow∣ledged Gods having wrought in him such a spiri∣tual work, that he might have had hope of a Rege∣neration thereby, notwithstanding his personal in∣firmities; but would rather have extenuated his trans∣gressions, 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 be∣nefit upon such a condition, as we know they can∣not perform; and a palpable injustice to con∣demn men for that offence, which they never did in their own persons, (especially when satisfied for by

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 re∣quireth; or if we shall be condemned for what we never had a possibility personally to perform; I can∣not understand how we can so justifie God to our humane Capacity, that he will not be rather fear∣ed 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 ridi∣culously objected; but agreeable to that which is warranted both by Nature and Grace: And whilst a contrary belief is cherished by Professors of Pie∣ty, 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 Retali∣ations, who have so ill an opinion of God, as is a∣fore 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 na∣tural corruptions, which (as it is said of Hydras heads) spring again as fast as cut off; and they e∣specially

are guilty thereof, who sin wilfully and ma∣litiously, as appeareth by what is imprecated a∣gainst 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 Be∣nedictions which God hath decreed and promised to the Righteous, arid to predict by way of Impreca∣tion 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 Fa∣ther, 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 unquestio∣nable 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, be∣seeching 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

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 Pa∣rable, That such measure as men mete, shall be mea∣sured 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 Ori∣ginal 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 Conditi∣on 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 be∣ing 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

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 per∣haps that conditional asking forgiveness aforemen∣tioned, 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 per∣fection in us as in him our Pattern, but such a per∣fection 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 Bo∣dy, the Visage, Looks, Postures, of a Frown, a Smile, with such-like, but little or nothing of that where∣in 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 con∣ceive 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, accord∣ing to our proportion of Charity; for, Stephen pray∣ed 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

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 de∣sire 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 pro∣ceeded 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 in∣avoidable ignominious death; and weep for Joy of it, though since I was of understanding, I could never weep for losses, reproaches, pains or pu∣nishments occasioned by any open Enemy, but have often shed tears when thereto moved, by com∣passion, 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 Stran∣gers, Friends and Foes; for, in whatsoever they trespass against us, they are seldome more mischie∣vous unto us then to themselves, when they intend best unto themselves, and worst to us. Their inju∣ries, reproaches, and despights to us, for the most part in some respects or other, do us as much good as

harm; and the benefits of the one, as much disad∣vantages other while, as the mischiefs and scandals of the other; for, they proceed but from fit, of com∣placency or anger, as occasions happen: Sometime by Levity, sometimes by mistakes, ignorance or heedlessness, as well as from malice; and some∣times an accidental toy, makes those who for many years together lived in such hatred, that they watch∣ed all opportunities to destroy each other, to be∣come very kinde Neighbours; and they who seemed as long a time so mutually endeared, that they could not be absent a whole day, have out∣lived 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 depart∣ed, 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 ano∣ther.

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 with∣out Repentance; or, that we are by precept obliged to forgive those, who continue in a malitious im∣penitency, or that God hath manifested any ground

of hope, for such as wilfully persevcre in trespas∣sing: or who are inexorable to others offending a∣gainst 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 se∣ven 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, Re∣pentance 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 incer∣to, that is, how often soever, we may undoubtingly believe, that God whose Mercy is infinitely ex∣tended 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 Righte∣ousness which we have by Christ, as we do, or may

do; nor sincerely believe what we profess. Verily, God is so merciful, that he acceppts of very imper∣fect Repentances and Humiliations, as appears by what he vouchsafed to Ahab for a little outside-re∣pentance; 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 be∣lieve many millions who are thought totally exclu∣ded, 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 Hea∣ven, 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 con∣demnation before the Creation of the world; and I will not omit what I have to say in opposition there∣to, 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 Disci∣ples, when he spake that, which they were notable to bear. The utterance of such Mysteries he for∣bore until the time came wherein to be silent, would have occasioned greater inconveniences and

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 neg∣lected.

10. There are many places in holy Scripture so generally observed, that I need not particularize them, from whence it is inferred, and vulgarly be∣lieved, 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, Mer∣cy, 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 be∣lieved, 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 conside∣red; but Reason is cryed down as an Impostress, and therefore I must proceed further to convince an er∣ror so generally received. It is true, that during this great Week of the World, consisting of six My∣stical days) now having almost compleated a thou∣sand years apiece, according to the vulgar compu∣tation) the Devil hath so prevailed by Gods per∣mission, that the extent of Evil may be thereby fully known during the time aforesaid: God was likewise pleased during the same time, to leave

his Elect Subjects (except in extream streights and hazzards) furnished with no more Power and Am∣munition then might sufficiently maintain such a de∣fensive and offensive War, as they were to be employ∣ed in, to make proof how much, or how little ad∣vantage, 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 consist∣eth; as also, to give them an experimental know∣ledge 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 Ty∣ranny 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. Du∣ring the six thousand years aforegoing, wherein Sa∣than had liberty permitted to exercise his Tyranny, so far forth as might sufficiently demonstrate the ef∣fects of Evil as aforesaid, God was not onely able to raise up Stones to be Spiritual Children to Abra∣ham, as Christ said; but also did so, and doth still raise up many, (that is, men who are as unactive to∣ward their own Salvation, as Creatures without life) being insensible in our mode, of his operati∣ons

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 there∣at: 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 as∣severations; 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 turn∣ing 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 them∣selves

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 A∣braham 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 nume∣rousness, who shall perish by their neglecting or a∣busing those advantages which were put into their hands, I conceive to be thereby meant: For, I can∣not 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 af∣ter they were born into the World: Such in par∣ticular, as are many millions of Heathens in the remotest parts of the world: As also, little Chil∣dren dying before they are capable of understand∣ing what they hear; and who must inavoydably, and everlastingly perish, if God hath provided no o∣ther 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

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 be∣lieve 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 Good∣ness and Mercy of God, to affirm he hath ex∣posed 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 blasphe∣mous mis-belief of his Fatherly compassion, who hath given them no just cause to imagine he neg∣lects to make provision for the wellfare of all his impotent Children. Therefore, that we may not ob∣struct the Forgiveness of our Debts and Trespasses, which we pray for, or charge God with so much cru∣elty, as to expose his own Children, by Creation at least, to be a prey to the Devil; and which is more a∣bominable, to teach other men to believe be hath e∣ternally 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 Je∣sus Christ; and that this is sufficiently provided for, by GODS eternal Decree of Election and Reprobati∣on, which hath by many been misunderstood to the dishonour of his Divine Justice: contrary to the

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, Ar∣minianism, Popery, and what else they please who op∣pose 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 er∣ror. 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 un∣happiness, 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 predesti∣nated some to Salvation, and ordained some to con∣demnation of old, with respect to their Qualificati∣ons in time, and to a Covenant between him and them; but none absolutely to condemnation, nor either with respect or disrespect to their persons be∣fore time, or before they had a temporary being; though he fore-knew what the one and the other

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 Spi∣rit; and who when he had inlightned their under∣standing, 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 compel∣lations, never afterward fails to keep them to him∣self, maugre all the frailties of the flesh, or the temptations of the World and the Devil, be∣cause, Whoomsoever he once loveth, he loveth to the end; These are they who were from eternity E∣lected 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 Ha∣bitation, 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 indan∣ger 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 Op∣pressors) neither of them shall have power to hurt them; but, they shall tread upon them with con∣tempt,

and proceed on through all difficulties to the fruition of Eternal Glory. These God hath elect∣ed 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, or∣dained any man to condemnation, but those onely, who after they came into the world, should incline wholly to the suggestions of the Devil, the intice∣ments of the World, and the lusts of the Flesh, wil∣fully 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 extraordina∣ry 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 under∣standing, 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 elap∣sed, it is more then he hath promised to do, for ought I know; and if he doth so, his Mercy is his

own, to confer when and where he pleaseth, with∣out 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 ren∣dring them the more presumptious and the more careless.

14. There are many false Inferences and absurd sup∣posals drawn from Gods fore-knowledge & pre-electi∣on, whereby Learned men have deceived them∣selves 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 ex∣isting in one and the same moment: the ignorance or heedlesness whereof; as also, of other such-like ve∣rities, 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 conscienti∣ous undertaking of that Duty, being such as have brid'd themselves into that sacred Calling, for pre∣ferment 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 Educati∣on, 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,

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 ac∣quainted with the profits and dangers of the Coun∣try, 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 condi∣tion 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

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 mis∣apply 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 E∣lection 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 per∣haps, with regard to Gods fore-knowledge of what he would do; or rather (as I believe) with re∣spect 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,

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 o∣ver 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 allusi∣on. 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. Doubt∣less, 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

every one a vessel useful for his service, without, in∣jury 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 Co∣pies; 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 predestina∣ted 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 af∣fectation to singularity, but a conscientious Zeal to vindicate Gods honour, by illustrating the infinite∣ness 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 ope∣rations 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 Mem∣bers of the Visible Church made up both of the na∣tural

and spiritual Seed of Abraham, as well un∣der the Law of works as of Faith; Jews and Gen∣tiles; 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 Attri∣butes 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 there∣to according to the measure of their understanding. These together make up the Brigade of those Soul∣diers in the Church-Militant, who fight the Battles of the Lord, against the enemies of his Kingdom;

some, in pure Love to him and his Cause; some, as Hirelings onely for their Wages: And they a∣mong 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, Apo∣states 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 Ma∣ny 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 ma∣ny 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.

18. The second Regiment of Saints, consists of those without the Visible Kingdom, who are Mem∣bers 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 seem∣ed to extend no further, then to the Families of A∣braham, Isaac and Jacob; to whom he spake some∣times 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 Igno∣rance 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 here∣tofore, 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 a∣vailable. 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

Notion, through the Sanctification which the whole humane Nature, received by his Incarnation, and the supply contributed by his Spirit, who then took a∣way 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 Hea∣ven: 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 for∣mally squared, and polished by hired Work men. The effects which Gods Spirit alone, had upon Abi∣melech 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 ef∣fect, which the ordinary means of Grace hath had upon the Kings, Priests, Prophets and People in the Visible Kingdoms and Churches, of Jews and Christi∣ans throughout all Generations, makes it seem pro∣bable to me, that, the secret teachings and inspira∣tions of the holy Ghost, improving and sanctifying the Talent of Reason, will bring more thousands into Christs Kingdom, then all the Priests and Pre∣lates 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 of∣fered. 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

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 Savi∣our said, That of such the Kingdom of Heaven con∣sisted, and reproved those who denied their access to him, saying, Suffer such to come unto me, and re∣buke 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 abso∣lute 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

Jacob; and by what follows, that many who had their natural birth, in Rahab, Philistia, Tyre, Aethi∣opia, 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 lon∣ger 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 Uni∣versal Redemption and sanctification of all such from Original sin. These, and their infinite multitudes, I do conceive to be intimated by the mystical num∣ber of A hundred and forty four thousand, compre∣hending twelve times twelve thousand in a square Root; for none can be more properly; termed Vir∣gins 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 understand∣ing, 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,

soon after they are born, to follow the Lamb into a better Life. Now, for God to Elect and predesti∣nate 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 condi∣tions 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 agree∣able 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 fore∣determined the Reprobation of any Infant un∣capable of doing good or evil in his own per∣son.

20. The Preaching of Christ by his Spirit to those who are in the Prisons of their Fleshliness, supplies many defects, both where the Ordi∣nary 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 Gen∣tiles, 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

this way, made partakers of the kingdom of Hea∣ven, then by the ordinary means of Salvation in the Visible Church, when I confider what I experimen∣tally know to be spiritually done, in perfecting na∣tural works and faculties. Art and Industry joyned together, make few men of ripe Age and Under∣standing, 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 Gram∣matical 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 no∣thing in the nature of the words, which can of it self interpret what is meant by them, it is no less won∣derful that a little Childe, should both understand∣ingly 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 with∣out 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 in∣structed 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

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 ne∣ver 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 Here∣tical 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 con∣sidered 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 Judge∣ment;

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 minde∣ful, 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 reaso∣nable men so merciful to each other, by Gods Ex∣emplary 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.

1. THis, and the last preceding Petition, being an∣nexed to the fourth by the Copulative AND, as a foresaid, compleat all things necessary to accom∣plish our well-being in this Life. We stand in per∣petual need, as to our external happiness, of what is pray'd for in these three last Petitions; and there∣fore the Apostle exhorteth us, to pray continually; which Duty every Pious man conscientiously per∣formeth: For, it is not intended we should be al∣ways exercised in vocal prayer, minding nothing else; in regard that is neither necessary, nor re∣quired, nor possible. It will be sufficient and ac∣ceptable to perform that duty daily as oft as occa∣sions 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 Thanks∣givings 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

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 natu∣ral affection, or Christian Charity; especially, in immergent Temptations, Calamities, times of ex∣tream want and troubles, which being the seasons wherein God hath incouraged us to call upon him with a promise of hearing and deliverance. Tempta∣tions 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 sin∣ful: 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 other∣while; doth lead us into them, either for our Pro∣bation,

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 temptati∣ons, whereinto we wilfully run; and which the world and the malice of the Devil design for out de∣struction: thus doing, not onely, when we endea∣vour 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 in∣nocency, seem to have been led into a twofold Tem∣ptation. 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 for∣bidden, as it hath been ever since: for as the Hea∣then 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

onely, not to bring evil on them; yea, that they might be confirmed in their Integrity by their obe∣dience: 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 Temptati∣on 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 Poste∣rity, 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 A∣braham 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 obedi∣ence, love and confidence in him, though the Act∣might not onely for ever deprive him of his best be∣loved Son, but probably render him infamous also throughout all Generations, for so unnatural and in∣humane 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

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, prose∣cute an unjustifiable design to the loss of his life, by the Laws of men; if he then did it conscienci∣ously in Zeal to Gods honour, believing unfaigned∣ly 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 e∣vil) 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 de∣struction: For, he often hardens the hearts of wil∣ful 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

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 tempta∣tion, 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 O∣riginal 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 natu∣rally most desire or fear (no not from all temptati∣ons, 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, there∣fore 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 en∣joyed to his glory, and my eternal Salvation; and

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 fur∣ther, 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 ei∣ther. 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 prose∣cutting what I think to be my Duty, I will never∣theless, 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 opportu∣nity, 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 seasona∣ble, whomsoever I may thereby displease, if he pre∣serve me, as faithful as I desire to be, and as I be∣lieve he will.

5. In the mean time I will prosecute what I know

to be seasonable; and since there are Temptations which may have evil Consequences in the necessa∣ry 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 (un∣less 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, af∣ter 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 fruga∣lity, and being well contented with an honest com∣petent 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 ano∣ther, 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 con∣tingencies, they bring themselves and their Children either to debauchery or beggary; or to seek supply by wicked courses. Others are surprised by tem∣ptations

of several kindes, whereinto they plunge themselves. First, they go to Brothel houses with their Companions to see fashions; then, with o∣thers, 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 be∣fore she returned, and horrible murthers and hypo∣crisie ensued also thereupon. So, perchance it fares otherwhile with our Ladies and Gentlewomen, whose

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 pas∣sages of kinde endearments among them, while they are together; as soon as they are parted, they oft∣times 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 indif∣ferent; 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 Priso∣ner and a Slave. When this Joseph went into the house wherein his Mistress was, to prosecute his Ma∣sters Affairs and his own; God, then led him into a temptation, and preserved him from the evil conse∣quences, which would else probably have ensued; whereas, had he gone thither to spend the time with her in vain complements, it is likely the tem∣ptation would have prevailed according to her de∣sire. But, there are some who presume further then any of those aforementioned, For, when they have so weakned their bodies, by long complying with e∣very temptation, that their flesh is not able to tempt them, as it hath done; and the Devil, per∣haps 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

make their own flesh (which is a Dalilah prone e∣nough 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 con∣sidered, the last Clause of this Petition, is daily, yea always (as much as possible) to be minded, and of∣fered up with Faith in sincerity; especially for de∣liverance 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 wick∣ednesses. 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 cru∣cified 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; e∣ven 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 for∣saken

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 car∣nal 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 Pe∣ter) 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 accepta∣ble Fruit to all, so cursed, that it shall bring forth nothing but Thistles, Thorns and Briers; which curse they might have avoyded by heedfusness here∣tofore; and be yet delivered from it, by perform∣ing 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 con∣dition will be very considerable at this time, there∣fore; observe it. When they were in their pollu∣ting blood, without ability to help themselves, and without other helpers; God, casting a pitiful eye up∣on them, and speaking unto them by his Word, in∣terpreted 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

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, un∣to whom all was due, and who never leaves them totally to themselves, who have once given up unto him their whole heart. Notwithstanding this Re∣serve (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 ex∣traordinary outward holiness, beyond many other professors of Christianity; yea, to hazzard also their Liberties and Estates in suffering for their consci∣ences, 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 recom∣pencing of their sufferings; with a surplusage to the augmenting also of their former poor Estates and Reputations, until by degrees they grew rich in su∣perfluities; 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, whereun∣to 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)

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 up∣on 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 cor∣rupted, 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 super∣aboundant 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 considerati∣on, what they were likely to stumble into; and into a fear, left the gods whom they last trusted in, had

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 sup∣plying what might keep them constant to her In∣terest; 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 confi∣dent, 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 to∣wards 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 watch∣fulness, and by being unmindful of praying for de∣liverance from such Temptations. These, are such as being puffed up with a superficial Knowledge of

some Divine Mysteries; (by External Mortificati∣ons by strict observance of the Moral Law; by supposed Revelations, by frequent Hearing, Pray∣ing, 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 Socie∣ties, 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 con∣formable 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 hum∣bled into an exemplary Repentance; or, else are hardned into a final Obduracy. The pretended Piety of such as these, and the evident Prophaneness of o∣thers, have like two Mil-stones, so ground those be∣tween them, who sincerely profess and practice Ho∣nesty and Piety according to their Conscience and Understanding, that it hath almost rooted Peace out of the world, and begotten, so inextricable a confusi∣on, that all reasonable men stand at gaze to observe

what it will amount unto at the last; For, since I first knew the world, most things are so metamor∣phosed from what they then were, in my judgement, that I see little essential difference between the greatest numbers, of those who are Phanaticks repu∣ted, 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 De∣portments, 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 begot∣ten 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 com∣forted by those qualifications, it so inflames the natural affection of the best disposed persons toward each other; so inclines them to pitty their suf∣ferings (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

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 seem∣ed 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 pre∣served 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 eve∣ry 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 spi∣rit by such endearments, though they were provi∣dentially led into them, without their own seeking, which by Gods Mercy, produced comfortable ef∣fects in the conclusion, as all those temptations do, whereinto God leads us for our probation; and a∣mong them all, there is none more difficultly resisted, in regard the most inticing allurements, of beau∣tiful wantons, are not half so dangerously provoca∣tive, as when the Devil takes advantage to unite his endeavours with the frailty of the flesh, to work

upon virtuous & pious Persons; nor is the defaming or polluting of any other so satisfactory to his ma∣lice. 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 ex∣poses them to many perilous temptations, no less de∣structive to Christians now, then it was to the Is∣raelites heretofore; and the greatest and wisest per∣sons, 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 mon∣strous 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 tem∣ptations, 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)

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 de∣serve; and to precaution those who are over∣peremptory in adhering to the Literal sence of single Texts of holy Scripture, to examine well whether it be consonant to the Fundamental Do∣ctrines intended by the general scope of Gods Word. For, either the Letter is vitiated, or the interpre∣tation 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 Sub∣jection (which is the greatest personal respect) to our Superiours, and to all in Authority; but like∣wise, a personal respect to all in general, according

to their Civil Rights. Give, faith he, Tribute to whom Tribute, Custom to whom Custom, fear to whom fear, Ho∣nor 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 ci∣vil 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 re∣gard 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 tem∣ptations, which might be avoided, by not trusting o∣vermuch to their single Talent; and by adding Divine Light thereunto, with diligent endeavour, and hearty prayer, to be delivered from the Evil of Tem∣ptations.

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 Adver∣saries, 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

may carry us far. This Caution, few men may bet∣ter 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 flesh∣ly confidences, if there were ever any truth and sin∣cerity 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 forgive∣ness of our Debts and Trespasses, will oftentimes have need of that deliverance. This EVIL is twofold; the Evil of Sin, and the Evil of Punish∣ment. 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, perso∣nating 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 Execu∣tioner; 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 them∣selves. This being part of my Meditations upon the Body of this Prayer, I now come to the Con∣clusion.

The Epilogue.

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

1. THis Epilogue, or Conclusion of the preceding Prayer, is a Doxology, implying that Praise, or Thanksgiving ought to be inseparable from Pray∣er; 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 He∣reditary, the next Heir, is a Fool or a Tyrant, or both (neither regardful of his Duty to God or man)

yet, must be preferred before his Brethren, and be∣fore 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, per∣petually, and impartially extended, without ex∣ception, 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 jea∣lous, that be who provided such unspeakable pre∣ferments 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 pro∣mised all necessaries for them, who first seek the Kingdom of Heaven, and the righteouss thereof?

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 (some∣times 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 Su∣pream 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 Faith∣ful 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 per∣tinent 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 (mi∣staking the true nature thereof) suppose their Free∣doms even in spiritual concernments, are to be vindi∣cated and established by the temporal Sword in their own hands, give occasion otherwhile also, of the aforesaid Jealousies, and of bringing evil conse∣quences thereby on themselves and others. It is

true, that the temporal Sword belongs to the civil Magistrate, whether Monarchical, Aristocratical or Democratical, for defence of their Countries and Ci∣vil Interests and to execute Justice upon Malefa∣ctors, 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 ap∣proveable to avenge their personal wrongs at their own pleasure; because, it will occasion evil conse∣quences, both in Divine and Civil respects. Nor is the Sword intended to be in the Supream Magi∣strates 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 re∣lating to God, and the Salvation of the Soul: For, that is meer Turcism and Antichristian Tyranny, sel∣dom 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 con∣federates 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

in the persons of their, Brethren; For, uncha∣ritable censurings, revilings, or an Offensive Sword, appertains not to the Saints in any private avenge∣ment, 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 them∣selves, no, not to avenge the blood of their Bre∣thren 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 re∣quisite) 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 a∣gainst 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 exe∣cute 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 ut∣ter 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.

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 disad∣vantage 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 eve∣ry 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 con∣quer that temporal Inheritance, which God had gi∣ven 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 per∣sonal

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 Chri∣stian 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 E∣xternal

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 con∣tinue 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 pre∣ordained by the Granter, to the things granted; and this King, Kingdom, Power and Glory, being as a∣foresaid, 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 Com∣mon-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 e∣ver, 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 ex∣plicitely 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.

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 abate∣ment of the late raging Pestilence, con∣taining some Cautionary acknowledge∣ments 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

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.

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.

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:

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 im∣perfect 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.

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.