An Exposition of the Lords Prayer, Commentary 1

An Exposition of the Lords Prayer · Commentary 1

p. 30I have now ſo far, as I can underſtand, ſetled the Principal deſign, and find the true Elevation of this Prayer, as the Prayer of the Kingdom, and Vindicated it from all objections. I now come to Adjuſt each part of this Prayer hereunto, which Conſiſts of a Prefatory Addreſs, and a Doxological Concluſion, and as they are Generally Accounted, Six, but as I Account Seven Petitions, Anſwerable to the many Sevens in the Revelation, Leading to the Kingdom of Chriſt.

And the reaſon, why I Account Seven, what others Account but ſix, is, Thoſe Two; Lead us not into Temptation, But deliver us from Evil, very naturally fall into Two Petitions, and expreſs Two diſtinct very High things; though Both fall into one State; and cannot, but do ſo, even that State of this Kingdom of Chriſt; And the but is a but of Diſcretion, and Diſtinction of things. And yet becauſe thoſe Two diſtinct things can neither of them be, but United in time, and in that Bleſſed State, wherein either of them ſhall be, They are ſo Conjoyned; and the but does not only Diſcern, but Tye them together.

I Come therefore to the Prefatory Addreſs, which conſiſts of Two things; The Compellation uſed to God, Father, and our Father; A Compellation Importing Tranſendent Greatneſs, and Goodneſs; and the further Magnification of him by his Reſidence, which is Heaven, who are in Heaven:

Preface, Our Father]. I deny not any of the Senſes, Holy Men of God have given of this Appellation, but exalt it to 'its Heighth; and the Heighth is, when God gives the Inheritance; then he appears in full Paternity and Fatherhood; and this is at the Reſurrection, the Redemption of our Bodies; For as he is the God, ſo he is the Father, not of the Dead, but of the Living; and at this Time, as he is not Aſhamed to be called the God, ſo he will not be Aſhamed to be called the Father of his Servants; For then He will bring the Inheritance and the Adoption together, and ſhew, how One is Provided for the Other▪

p. 31And this muſt needs be ſo; There muſt be ſuch an Adoption by, and in the Reſurrection, and ſuch an Inheritance: For, as our Lord ſays, They All Live to Him, whoſe God He is: He cannot elſe be their God. So then that they may Live to Him, and He be their God, They muſt Live; elſe how can They Live to Him, and he be their God and their Father?

Now ſeeing God is the God of all his Servants, not only as Spirits, but as Spirits in Bodies: They muſt thtrefore All Live to him, as Spirits in Bodies; and if for ſome Time They are Spirits out of Bodies, and thoſe Spirits are Pledges of the Future State of Life; yet it can be but for a Time, though it may be to the Servants of God, who liv'd far off from that Reſurrection, a very long time, according to our Meaſure of Time; yet nothing compar'd with the Thouſand Years Kingdom of Christ Deliver'd up into an Eternity of Ʋnion with God and the Father.

Seeing then, I ſay again, God is the God of his Servants, as Spirits in Bodies, and the State oppoſite to it, is call'd Hades, Death, and the Grave; or at the higheſt, an Inviſible State, though in his wiſe Diſpoſe, for ſo conſiderable a Space, He is ſatisfied by his Saints, as Spirits living to him; yet there muſt needs be a Reſurrection▪ that in Full ſenſe his Servants may Live to Him, and He be known to be Their God and Father; For the Children of God are then known to be the Children of God, and He their Father, when they ſhall be and appear the Children of the Reſurrection.

It is therefore ſaid, at the New Jeruſalem, as the Juſt time of all theſe things fulfill'd; He that overcometh ſhall inherit All Things; And I will be to him a God, and He ſhall be to me a Son; Then the Abba Father, that we now cry as Children, ſhall in that Fulneſs of the Inheritance, be pronounc'd in Full and Manly Sounds and Accents. This muſt be the Adoption then. If the Adoption, it muſt be alſo the Reſurrection, or Redemplion of our Bodies. For the Adoption and the Redemption of our Bodies, are by the Apoſtle made one and the ſame. Accordingly, the New Jeruſalem hath a Reſurrection, and is an Inheritance.

But further, to make this out, whenever the Adoption or Manifeſtation of the Children of God ſhall be, there ſhall be a Reſtitution of the whole Creation: For the Creation it ſelf ſhall then be Delivered into the Glorious Liberty of the Children of God; When therefore this World to come is, it ſhall be put in ſubjection to Chriſt Alone: Then ſhall be his Kingdom therefore; For theſe things reciprocate: Then ſhall be the Adoption; and when the Adoption is, This VVorld to come of the Reſtitution ſhall be. So the Kingdom of Chriſt, and the Restitution, muſt needs be together with the Adoption, or the Reſurrection, or the Redemption of our Bodies.

p. 32Let us then lay All together; The Prayer, that our Lord taught, Teaches us to pray, Our Father. The Higheſt ſenſe of God being Our Father is at the Adoption or Manifeſtation of the Sons of God in the Reſurrection, or Redemption of our Bodies; Together with this is the Reſtitution of the Creation in the World of the ſecond Adam, that is, the World to come, of which God in Chriſt is the Father; even of that New Heaven, and New Earth, as He is now ſtyl'd the Father of Heaven, and Earth; All theſe are in the New Jeruſalem, and Kingdom of Chriſt: This Prayer of our Lord comprehends the Largeſt, and Reaches the higheſt ſenſe of All Things of Prayer. The very Calling of God therefore Father, and Our Father, muſt needs reach the State of the Adoption, or Manifeſtation of the Kingdom of God, which is the State of the Reſurrection, or Redemption of our Bodies; which is the State of the Reſtitution of All Things; which is the State of the World to Come; which is the State of the New Jeruſalem, and of the Kingdom of Jeſus Chriſt; which Kingdom the New Jeruſalem is; and accordingly, It hath a Reſurrection, and a New Creation Appertaining to it; which is the Reſtitution of All Things; ſo that this Prayer. muſt even from this Prefatory Addreſs be the Prayer of the Kingdom.

Let us now conſider the further Magnification of God by his Reſidence in Heaven, that we may obſerve; whether That have any Manuduction of our Thoughts towards the Kingdom: Our Father which art in Heaven, or in the Heavens: Theſe words are a Magnification of God, as by his ſupreme Reſidence in the Heavens, or in the Heaven of Heavens.

Now to pray to him, who Dwelleth in the Heavens, that his Name may be Sanctified, as in Heaven, and on Earth, and his Kingdom Come, as in Heaven, and on Earth; and his Will Done, as in Heaven, and on Earth; what is it, but to Beſeech Him to Bow the Heavens, to Rend the Heavens, and to Come Down; and to Eſtabliſh as in a Lower Heaven, a parallel State, as in Heaven, and on Earth. It is to ſay to God, as Solomon ſaid; The Heaven of Heavens cannot contain Thee. Come down therefore into the Lower Heaven, and Earth, and Eſtabliſh a State as in Heaven, and on Earth; And becauſe, This cannot be in the preſent Old lower Heaven, and Earth, Therefore to pray for ſuch a State, as in Heaven, and on Earth, is to pray for the New Heaven, and the New Earth; or the New Jeruſalem, that ſhall Come Down from Our Lord out of Heaven. And when this is, The Heavens that now are, ſhall be Rent indeed, as an old Garment; and ſhall with the vehemency of that Flame melt, and Come Down; And They ſhall be according to this his Promiſe, New Heavens, and a New Earth, wherein Righteouſneſs ſhall Dwell; and ſo his p. 33Name ſhould be Sanctified, his Kingdom come and His will be done, as in Heaven and in Earth.

And in our Father, not only the Father, but the Eternal Word, who is One with the Father, is Prayed unto; So that, in a more proper Sence of the Prayer, we beſeech his Comming down in our Nature; For the Heavens Receive and ſo Contain Him, but till the Times of the Re-En-Livening, and Reſtitution of All Things; the Re-En-Livening them, as by a Reſurrection, and New Vigor of the whole Creation. Then they ſhall no longer Receive or Contain Him, but He ſhall Deſcend, even that Jeſus now Preached, God will ſend Down from the Heavens, that now Receive Him. Acts 3. 20. &c.

And thus there is nothing more ſuitable to Scripture, then to Deſcribe God in the Heaven, when he is to Manifeſt Himſelf as Comming down from Heaven, and out of Heaven. Thus God Dwelling with the Humhle and Contrite Heart is prefaced with his Dwelling in the High, and Holy Place, and Inhabiting Eternity, and with the Heaven, being His Throne, and the Earth His Foot-Stool; and together with this Deſcription of the Grandieur of God in Heaven, is joyned the Creation of New Heavens, and a New Earth, c. 65, c. 66. to ſhew, how Great the Power of Him, that Dwelleth in the Heavens is; And the Dwelling of God and of Chriſt in the Heavens now, is no Barr to His Tabernacle being with Men in the Kingdom of Chriſt, but the Infinite Power therein Imployed▪ produces it in its own Time: At the New Jeruſalem, it is Proclaimed therefore out of Heaven, with a Loud Voice; The Taberacle of God is with Men, and he will Dwell among them; Not they with Him, as in the Heaven of Heavens; but He with them, as in the New Heaven and New Earth. The Voice is from Heaven, and the New Jeruſalem comes down from God out of Heaven.

Thus we ſee, how fitly the Addreſs to God, as our Father; and as our Father, who is in Heaven; agree with the Scriptures Relating to the Kingdom of Chriſt.

I Come therefore to the Firſt Petition, and to Obſerve how agreeable it is to the Elevation of the Prayer, as it is the Prayer of the Kingdom. The Words of this Firſt Petition, are theſe great ones; Hallowed or Sanctified be thy Name. And it is to be Remarked, that they ſuſtain the Place of the Firſt Petition of ſo Great a Prayer; and Theſe Conſiſt of Two Parts, viz. the Grand Object in the Eye, as I may ſo ſpeak, of the Petition, and that is, the Name of God; and That which is Prayed, or Deſired concerning it; that it may be Sanctified; and further the Form or Manner of the Petition is greatly to be Conſidered; It is not declared, how, or by whom, p. 34the Name is to be Sanctified, but abſolutely, that it ſhould be Sanctified, till we come to that Common Modification of theſe Three Petitions, as in Heaven and upon Earth; as hath been ſet out.

Let us then Enquire for the Higheſt Senſes of the Name of God, and of the Sanctification of His Name; for it is certain, this Prayer taught by Chriſt Reaches thoſe Higheſt Senſes, and thoſe Higheſt Senſes muſt Iſſue themſelves, when ever the Petition is Anſwered into a State, as in Heaven, and upon Earth. All which Laid together, will Abſolutely evince, and make Good, that no Lower State, than that of the Kingdom of Chriſt, can be the Anſwer of this Prayer.

If we then Firſt Reſearch the Name of God, it can be no other in its Higheſt Sence, but his Nature in its Higheſt Manifeſtation: For His Name is, I am, that I am; that is, His Being is His Name, and His Name is His Being. When God therefore ſays to the Iſraelites, he was not known unto their Fathers, by his Name Jehovah; It ſignifies, he was not known unto them by thoſe Eſſential Manifeſtations of himſelf, he was now about to make himſelf known to themſelves the Children of thoſe Fathers by, before Egypt and the Cananites, and in thoſe Glorious Appearances from Heaven, at his Giving of the Land, and in the Tabernacle of Teſtimony; And Generally, where ever, there are Extraordinary Appearances of Divine Power, and Glory, and Wondrous Works, there his Name is ſaid to be near; as many Scriptures do ſhew. When God gave Moſes a ſight of his Glory; he is ſaid to Proclaim his Name, Exod. 33, c. 34. Now there is no Manifeſtation or Divine Diſpenſation what ever, wherein the Divine Glory ſo Appear'd as in and by our Lord Jeſus Chriſt, in whom his Name is ſaid to be, and who is ſaid to come in his Name, and to declare his Name; So there is no Manifeſtation of our Lord Jeſus Chriſt ſo great, as that of his Kingdom, when the Lord ſhall be One in all the Earth, and his Name One; and that One Name is in Chriſt, to whom God hath given a Name above every Name, that is Named in Heaven or Earth; And all ſhall confeſs Him to be Lord, to the Glory of God the Father: Becauſe the Name of God the Father is Eſſentially in him, as he is the Eternal Word, and in him by way of Higheſt Manifeſtation, as he is the Son of Man, or the Eternal Word in Human Nature.

Seeing then, It can no way be denied, but that every Word of this Prayer is to be underſtood in the Higheſt Sence; The Name of God, muſt be underſtood in the higheſt Sence, both as to the Manifeſtation of his Eſſential, Eternal, Increated Glory; And That is by the Eternal Word; And as to his Manifeſtation of himſelf in a Created Glory, p. 35and 'its higheſt Elevation; That is in the Glory of the only Begotten Son of God, beheld in the heighth of his Glory, and of his Kingdom: And thus we ſee in Regard of the Name of God, this Prayer muſt be the Prayer of the Kingdom.

Let us now Conſider the Thing that is Deſired touching this Name of God; And that is, That it may be Sanctified, and Abſolutely Sanctified. Sanctified be thy Name, ſo expreſſed, as to ſignifie an Abſolute Sanctification.

That we may then underſtand the Sanctifying of Gods Name; Holineſs it ſelf is to be ſought out in the true Notion of it; now Holineſs is that ſo Supream Atribute of God, that the Seraphims Reſt not Day and Night, ſaying, Holy, Holy, Holy, is the Lord of Hoſts The fulneſs of the Earth is his Glory. That is, it properly is ſo, and ought to be ſo: So this is ſaid by way of higheſt Exaltation in the Song of Moſes, the Servant of God; Glorious in Holyneſs.

Now the Eſſential Notion God gives us of Holineſs in his Word is; Separation to God is Holineſs to Jehovah. The Contrary to this Holineſs is Commonneſs to other Uſes. The Holineſs of God is then his Eternal Separation to himſelf in the perfection of his own Being, and Glory; the Receiving into Union with which his own Saints, and Servants; Angels, and Men, is their Holineſs and Glory: and this he doth by no other than himſelf, by the Eternal Word, in our Nature, and by his Spirit in and through him.

If this then be the Notion of the Eſſential Holineſs of God; Sanctification of God, or of his Name can be no other than the Manifeſtation of God, as thus Infinitely Holy: For there can be no Addition, to the Holineſs, ſeeing it is Infinite; Men are therefore ſaid to Sanctify God, when they declare, and Speak of, and Treat with God, as Infinitely Holy; So God is ſaid to Sanctify himſelf when He Lays Obligations on Creatures to See him, and Speak of him, as ſo Holy.

Now it is Certain none can Sanctify God, as himſelf; As his own Purity, Power, Wiſdom, Truth, Goodneſs is Seen, Acknowedg'd, Adored in his Great Works, and Word; So the more Immediate the Appearance is, the Greater is the Sanctification. The Works of Immediate Power, and Preſence Sanctify God more than his General Works; as Moſes Sings to him; Glorious in Holineſs, Fearful in Praiſes, doing Wonders; When God had Appeared ſo Immediately at the Red Sea: Never was God ſo Sanctified as by Jeſus Chriſt, whom to that ſo great End He Sanctified, is Sealed, and Sent into the World, to Glorify him by ſhewing and Setting out his own Holineſs, and declaring his Name. No way therefore can God be ſo Sanctified, as in p. 36that Kingdom, wherein God, and the Lamb, Chriſt, will have his Throne, and his Tabernatle ſhall be with men; Then ſhall God be known to be the Holy, Holy, Holy, and the Fullneſs of the Earth his Glory: For when Eſay ſaw this Glory of Chriſt, Then was this AcclamationIſa. 6. …ohn 12.Isa 6 to his Holineſs. And as it was then by Serophs, ſo when the Kingdom of Chriſt is, ſhall it be by all his Saints, as in the New Heaven, ſo on the New Earth; and his Servants ſhall ſee his Face, and his Name ſhall be in their Foreheads: And ſo They in their Sphere are in a perpetual Sanctification of the Name of God, as with a Plate on their Foreheads, inſcribed with Holineſs to Jehovah.

Seeing then. as hath been already Argued, and it can no way be denied; This Prayer Aſcends to the very Heighth of Things, that are to be prayed for, and to the higheſt Senſes, the Words, it uſes, can be expounded into; and that there is ſuch a State and Kingdom, wherein the Name of God ſhall be thus Sanctified to the Higheſt by Saints, by Chriſt, who is Himſelf, even in ſo immediate a Kingdom: Certainly This Prayer, at its higheſt Elevation, muſt be a Prayer for the State of that Kingdom, and that Sanctification of the Name of God. And ſeeing it muſt be a St…te, as in a Parallelliſm, and as in Heaven, and upon Earib; as hath been Argued from the Will of God, Donè as in Heaven, and upon Earth; The Glory of God, in the Holineſs of his Name. muſt ſhine. as in Heaven, and upon Earth; that is, from the New Heaven upon the New Earth.

I come now to the Second Petition, Thy Kingdom come. And whether it be taken in the ſtrict Senſe of the Words, or in the Connexion with the Petitions before and after it, it will be every way evinced, That this Prayer muſt be the Prayer of the Kingdom.

For when we pray, That the Kingdom of God may come, what Kingdom can it be that ſhould come? The Kingdom of God's Univerſal Power and Dominion cannot be pray'd for, that it ſhould, becauſe it is alway, it hath been alway, and it cannot but be for ever: The Kingdom of the Goſpel it might be, till the Univerſal Preaching of it by the Apoſtles, and Firſt Miniſters of the New Teſtament: But then the Coming of it was Accompliſhed, except as there ſhall be a more Full and Glorious Coming at the more Univerſal Preaching of it, as this Prayer muſt needs import: Or elſe to pray, That the Kingdom may come, as it is the Kingdom of the Gospel, muſt be, as to pray, that Meſſiah might come, who is already come; And That would be a Secret Denial, That Chriſt is come in the Fleſh, and that This is the True Gospel, or Grace of God wherein we ſtand. If therefore it be the Kingdom of the Gospel, that is (as it is indeed) here to be underſtood; It muſt needs be, That as the Meſſiah is to have an Ʋniverſal Glorious p. 37Kingdom; ſo there ſhall be yet a much more Ʋniverſal and Effectual preaching of the Gospel, even the Everlaſting Gospel, Declaring, and Introducing that Kingdom.

There is, I acknowledge, yet remaining, a Kingdom of Glory in Eternity, introduc'd by the Day of Judgment, according to the General Notion, that might be intended in this Prayer. And though this Kingdom could not properly be ſaid to come, in regard of Place, ſeeing it is to be in the Higheſt Heaven, where it already is; yet that the Time of it might come, might be prayed; and that in the mean Time, the Will of God, might in Degree, and in Sincerity be Done on Earth, as in Heaven. But becauſe, as hath been already, and ſhall ſtill be Argued: There is a Glorious Kingdom before that, and that ſtands in a Parallel, betwixt the New Heaven and the New Earth; and that prepares for, and Iſſues into that Greateſt Kingdom of Eternity, and is indeed One with it in all Subſtantials; It muſt needs be moſt Directly in the Eye of this Prayer, which reaches the higheſt ſenſe, that the Words can poſſibly be ſuppoſed to contain.

Seeing then the Gospel in the Ʋniverſal preaching; in that It is to bring forth the Great, and moſt Illuſtrious Kingdom of God, and of Chriſt, is call'd the Kingdom of God; and that Our Lord continually call'd it ſo in that Time of his Miniſtry, wherein he gave this Prayer; and wherein He Teaches to pray, Thy Kingdom come; This Kingdom muſt needs be underſtood to be the Higheſt State of the Goſpel, moſt Ʋniverſally and moſt Efficaciouſly preach'd ſo, that it ſhall indeed moſt conſpicuouſly and illuſtriouſly bring forth that Kingdom in its Glory. And that is the Kingdom here prayed for: And it is a Kingdom that ſhall never end, and therefore is One Kingdom▪ with the Eternal Kingdom of God, into which it is Delivered up.

From All which it follows, The Preaching of the Goſpel is not that Kingdom in the meer Adminiſtration, or Preaching of it, but as it is to produce the Kingdom of God, and of Christ in its Glory. For Chriſt Left the Gospel in preaching, when He went into a Far Countrey, to Receive a Kingdom, and to Return with it, when that Goſpel ſhould have its full Effect; and he ſhews, That though the Preaching of the Goſpel did immediately Appear, yet the Kingdom did not immediately Appear; there was a Dawn of it in that Preaching, which is therefore in a General Way, call'd, the Kingdom of God. But it was not to bring forth the Kingdom, till a Second, more Univerſal and Effectual Publication, Luke 19. compar'd with Revel. 14.

And thus far I have Argued upon a ſimple Conſideration of the Words in Themſelves: But if we look upon them, as involv'd p. 38with the Foregoing and Following Petitions, the Enforcement is much ſtronger; For the Connexion may be Three manner of ways underſtood; and in which ſoever of thoſe ways it be underſtood, the Argument will be very forcible.

1. Let theſe Three Petitions ſtand equally as Petitions; And if it be a Rule of Prayer, for the Enlargement of the Glory of God, that his Glory ſhould be the Fullneſs of the Earth, or as in Heaven and upon Earth; Then there is the Force of a Petition Taught by Chriſt infallibly, according to Faith, according to Promiſe, according to the Will of God, and under the Mediation of Chriſt; and therefore That muſt be Anſwer'd; For there is the ſame Rule of Proportion, that if we ought to deſire, the Will of God may be done, and His Name ſanctified, as in Heaven and upon Earth, we ought alſo to Pray, His Kingdom may come, as in Heaven, and upon Earth.

2. Take the Petitions in Connexion; And if that Petition, Thy Will be done as in Heaven and on Earth, be Heard; it cannot be otherwiſe, the Kingdom of God muſt be, as in Heaven and on Earth; For his Will done is his Kingdom; and ſo proportionably, His Name muſt be ſanctified: When one is, the other cannot but be: If any one is not, the other cannot, either of Them be.

3. Indeed, the Kingdom placed in the middle, is as the Great Inſtrument by which the other Two are effected, the Center about which they turn; That his Name may be ſanctified, and his Will done, as in Heaven and on Earth, His Kingdom muſt come, as in Heaven and on Earth.

For what Reaſon can be given, ſeeing it is ſo highly pleaſing and acceptable to God, and ſo due from all his Creatures; if it be but in the Nature of the Thing poſſible; that his Name ſhould be ſanctified, and his Will done, as in Heaven, and on Earth; that it ſhould not in ſo long a Time, either beſore, or eſpecially ſince this Prayer taught by our Lord, have come to paſs; but that in his wife Diſpoſe and Determination, the Time of his Glorious and Illuſtrious Kingdom, as in Heaven, and on Earth, was not yet come.

When therefore the Myſtery of God ſhall be finiſh'd in the Days of the Seventh Angel, and He ſhall Sound; it ſhall be proclaim'd, that the Kingdoms of this World are beeome the Kingdoms of the Lord, and of his Chriſt; That he hath taken to him his Great Power, and Reigns, when there ſhall be the Voice of many VVaters, and of mighty Thunderings; ſaying, The Lord God Omnipotent Reigns; Then ſhall be the Kingdom and Appearing of the Lord Jeſus Chriſt; And it ſhall be a Kingdom, as in Heaven and on Earth, a Kingdom of God, and of the Lamb, Revel. 19.

p. 39I come therefore to the Third Petition, Thy Will be done, as in Heaven, and upon Earth; For ſo are the Words exactly tranſlated: And it ſeems not unworthy Notice, That when in the Addreſs to God, we ſay, Our Father which art in Heaven; The Word in the Greek is in the Plural Number, who art in the Heavens. But when we pray, Thy Will be done, as in Heaven, and on Earth; the word Heaven is in the ſingular Number, and ſo in the Revelation, c. 21. a ſingle New Heaven John ſaw.

Now theſe words are generally underſtood, as if they had been thus Form'd; Thy Will be done on Earth, according to the Exemplar of its being done in Heaven; but in both Matthew and Luke they are fram'd by way of parallel, Let thy Will be done, as in Heaven, and upon Earth. So that in ſtricteſt holding to the words, the Prayer is for a parallel State, as in Heaven and upon Earth. I dare not deny, but if there were not Another Admirable Senſe given us by Scripture concerning them, That Senſe of the Exemplarity of the Will of God being done on Earth as in Heaven, were very clear and good: But when this Contexture is ſuch, as to Favour Another Senſe moſt, viz. of the Parallelliſm; and that Scripture offers ſuch a Parallelliſm to us, Undoubtedly the Paralleliſm is rather to be choſen.

When therefore, as I have already Argued, this Prayer is ſo Founded, that this Petition ſhalI certainly be Anſwer'd; And that it muſt be Anſwered in a State on ſome Earth, and that it cannot be otherwiſe Anſwered; and that there is ſo great Countenance of a Parallelliſm, as in Heaven and upon Earth; we have nothing more neceſſary now to do, than to ſearch Scripture for the full ſettling of this Paralelliſm.

By Three Gradations therefore we may take this Paralelliſm.

1. By conſidering thoſe Scriptures that Repreſent Heaven and Earth in ſuch a Parallel; The Apoſtle Peter ſays, VVe, according to his promiſe, look for New Heavens, and a New Earth, wherein dwelleth Righteouſneſs; where the Parallel lies in the Heaven and Earth expreſly nam'd; in both being New, and Righteouſneſs dwelling in both., Ep. 2. c. 3. 13.

Again, the Apoſtle, Epheſ. 1. 10. ſpeaking of that very Time of the Kingdom of Chriſt in its Glorious Appearance, when he ſhall appear the Second Time, without Sin, unto Salvation; He calls it, the Oeconomy, the Fullneſs of Time. Now at this Time, ſaith the Apoſtle, God would Recollect All, as into One Head in Chriſt, even in Chriſt; All things in Heaven and Earth. Here are All things in Heaven and Earth. Here are All Things in Heaven and in Earth in a parallel in Chriſt, even in Chriſt.

p. 40In a Scripture of a very like Conſtitution with this, Col. 1: 20. the Apoſtle ſpeaks of God Reconciling All Things in Heaven and Earth by him, even by him. Here again are All Things in Heaven and Earth in a parallel; Reconcil'd by him to God, even by him: As if the Apoſtle in both places had ſaid, Take notice, I ſay it Twice over, In him, In him; By him, By him, are All Things in Heaven and Earth Gathered under one Head, and Reconcil'd.

Laſtly, In a Pſalm Prophetick of the Laſt Turning the Captivity of the people of God, as in a paralelliſm betwixt Heaven and Earth, it is ſaid, Truth ſhall spring out of the Earth, and Righteouſneſs ſhall Look down from Heaven, Pſal. 85. 11.

How now can Things be more fix'd and ſettled for the Doing the VVill of God, as in Heaven, and on Earth, than that there ſhould be a New Heaven and a New Earth, wherein Righteouſneſs ſhall dwell? That All Things in Heaven and Earth ſhould be Reconcil'd by Christ to God? and that Truth ſhould ſpring out of the Earth, and Righteouſneſs look down from Heaven? When things are thus, it cannot be otherwiſe then, but that, what hath never yet been in this Old Earth, but in Chriſt Alone, ſhould be, viz. That the Will of God ſhould be done as in Heaven, and upon Earth.

2. The Scripture gives Account of the Dead in Chriſt, or of Thoſe who Sleep by Jeſus, that God will bring them with him; and as ſignifying, They ſhall be with Chriſt in the Air, viz. of the New Heaven: The Living Saints ſhall after the 1000 Years Kingdom of Chriſt be caught up to that moſt General Aſſembly, and Church of the Firſt Born, All Saints together meeting Chriſt, when he Delivers up the Kingdom: So then during the 1000 Years Kingdom, there ſhall be Saints with Chriſt in Bodies incorruptible, that cannot die, being the Children of God, and of the Reſurrection; and Saints in Paradiſiac Bodies, chang'd; So as that They ſhall not dye; One in the New Heaven, the Other on the New Earth: Now as by the One, the VVill of God ſhall be done in Heaven; by the other, as in a parallel, upon Earth; As in Heaven, and upon Earth.

3. As in the New Heaven, there ſhall be a Reſtitution of the Creation, that the Heavens ſhall be Clean, and the Stars Pure; and the Higheſt Order, and Beauty in All; and no Enmity or Smiting from thence upon Any Thing on Earth; and all thoſe Hoſts and Powers of the Air, Spiritual Wickedneſſes in Heavenly Places, Diſlodged, and ſeal'd up in their Abyſs, making Room for better Inhabitants; So the Earth ſhall be ſo fruitful of All that is Excellent, that inſtead of the Briars and Thorns, ſhall come up the Fir Tree and the Myrtle Tree; And they ſhall be to the Lord a Sign, and a Memorial, that ſhall not be cut off. And at the ſame Time, the mutual Enmities of the p. 41Creatures, moſt Contrary to the Gracious Deſignment of the Creator ſhall be utterly Extinguiſhed, and a wonderful Reconciliation among Them; So that the Lyon, and the Lamb ſhall lye down together; There ſhall be an Ʋniverſal Tameneſs, and Quiet. There ſhall be no Hurting nor Deſtroying in all tbe Holy Mountain of the Lord; For Knowledg ſhall cover the Earth, as the Watèr does the Sea; A State, which we All know, hath never been yet; But to Reconcile Event and Prophecy together, Men have been forced to Evaporate and Attenuate Prophecy into Allegory.

Now according to this our Saviour Compoſes this Prayer; And Holineſs to the Lord, the moſt Comprehenſive Expreſſion of the Will of God is moſt Specific to theſe Two States; For as above, All is moſt Pure, Clear, and Undefiled; So below, Holineſs to the Lord is on the Equippings of the Horſes, upon the Bowls, and Pots in the Lords Houſe, Which ſhall be as Bowls before the Altar, as of a Holineſs, that is of nearer Approach to God: And all the Pots and Bowls in Jeruſalem ſhall be Holineſs to the Lord, which in Prophetic Language is the very ſame with Thy Will be done as in Heaven, and upon Earth; when All the Saints are Prieſts of God, and of Chriſt, and Reign a 1000 Years. Zeoh. 14. 20.

All which comes Home to all that has been ſaid; That This Prayer, and the Expoſition of it at the true Height is, as of the Prayer of the Kingdom; And we pray that the Will of God may be done; that is, that there may be Holineſs to the Lord, as in Heaven, and on Earth, in that State of Chriſts Kingdom; the New Heaven, or the Jeruſalem Above, and the New Earth, or the Jeruſalem Below.

I go forward now to the Fourth Petition. Give us this day, our daily Bread. And it may ſeem, This Petition can no way conſiſt with that High Sence of this Prayer, that hath been undertaken to be given of it; But at leaſt here the Prayer muſt Flat into a Prayer ſuited only to the Preſent State. For what, may we ſay, can be plainer, that no Higher is Intended, than the preſen State? when we pray, that this Bread may be given us To Day, or This Day; That it may be Given according to the Day: and when it is called our Bread, and hereunto is to be Accommodated the word, we Tranſlate Daily; All This Layed together, makes it ſeem Impoſſible to extend the Sence of this Bread beyond the neceſſary Bread of this preſent Life, with any Agreeableneſs to the Words of the Petition.

But againſt all this I ſhall Levy theſe Four Arguments, that there is a much Higher Intention, than the preſent Bread of Natural Life, p. 42Couched under this Petition. But I Firſt premiſe I do by no means deny, but moſt Fully, and Freely Acknowledge; There is a Plain and Manifeſt Intention of Supplicating God, in this Petition, for the preſent neceſſities of Life; that they may be Supplied to us according to the Food, that is Convenient for us; and in order to our Support for the Seeking the Eternal Kingdom of our Lord Jeſus Chriſt, and the Bread that endures to Everlaſting Life; This our Father knows that we have need of; So that I do not in the leaſt Impeach any Part of thoſe Exellent, and Profitable Diſcourſes, that have been made upon this Petition, in Relation to our depenedncy upon Providence for the neceſſaries of Life; or that Moderation, and Contentment, in what is neceſſary for the day, without taking Care for To morrow; Which our Lord Annexes to this very Petition, after this very Prayer there Given.Mat. 6Matt 6

But upon all this, it muſt be Conſidered, and underſtood; that as our Lord in declaring Himſelf the Bread of Life, and the Bread from Heaven, ſerved Himſelf of the General Notion we have of Bread, and of the Uſefulneſs of it to Life to convey into our thoughts, and to Raiſe our Hearts to that much more Excellent Bread; So under the Petition for our dayly Bread, He did intend to lift up our Hearts in Prayer for a much Higher Thing; And as in that Diſcourſe of the Bread of Life, He did not pull down our value, and eſteem of Natural Bread but allowed it; So in the Petition for a much Higher Bread, He did not Diſannul Prayer for the Bread of the Day, but made it the Vehicle of a much Higher Supplication: And thoſe very Words our Bread, and to Day, and what is According to the Day, which ſeem moſt to ſtay our Thoughts in the Bread of Nature, are alſo moſt Appoſite Conveyances of our Lords Great Purpoſe.

Argum. 1 Our Lord, Entertains a Large, and Great Diſcourſe Concerning Himſelf, as the Bread of Life; Concerning the Bread, that came down from Heaven; And that endures to Everlaſting Life; ConcerningJohn 6.John 6 Eating His Fleſh, and Drinking His Blood; And that elſe we have no Life in us, but that whoſoever ſo Eateth, and Drinketh, Dwelleth in Christ, and Chriſt in him; and as the Living Father hath ſent Him, and He Lives by the Father; So he that ſo Eateth and Drinketh ſhall Live by Him, and He will Raiſe him up at the Laſt day: Our Lord declares an Eating and Drinking at His Table in His Kingdom; He hath by His Servant John ſett out the Life of that Kingdom Suſtain'd by a Tree of Life, and by a River Clear, as Chriſtal, Flowing with the Water of Life; He hath Appointed that Great Ordinance of the Lords Supper, till He Comes, as a Symbol of that Bread, and Water of Life p. 43in His Kingdom. Can it then be, that in ſo Great an Inſtitution of Prayer, Comprehenſive (as I have ſaid) of all the Goſpell, and Word of the Kingdom, ſo far as it can Fall into Prayer; That a Petition for Bread ſhould miſs that Supream Bread of the Kingdom, ſomuch Diſcourſed in His Word, So promiſed in His Kingdom, ſo Repreſented in the Supper of His Kingdom? We may be Aſſured, It cannot be; And that therefore this Bread muſt be of a Higher Importance than Natural Bread.

Argum. 2 Eſpecially Our Lord ſets a ſevere Brand in the Expoſition, or diſcourſe after, as upon the Heads of this Prayer; upon too Earneſt Care, and Seeking, (viz. by Prayer, as one way;) What we ſhall Eat, and Drinck, &c. and Recommends to our Principal Deſires, and Prayers, the Kingdom of God, and the Righteouſneſs of it, as what ſhould be in our Eye; And aſſures us that our Father Knoweth the need we have of Other Things, and will give them in Courſe, as a Surpluſage to thoſe Greater Things: Not that we are Forbidden to Pray for them at all, but that they ſhould be the Loweſt of our Prayers; And therefore They cannot be the Principal of ſuch a Petition as This is: Our Lord alſo ſeverely Reproves thoſe who Sought Him, becauſe they Eat even of His Miraculous Loaves, and were Filled; and directs them Better, then to Labour for the Meat that Periſheth, ſetting before them, as was ſaid, that which Endureth to Eternal Life.

How then can it be, that this Bread, that periſheth ſhould take up One, though it be but One Petition in this Prayer, and it not have a Higher Sence, and Meaning, in a Higher Spirited Bread, then our daily Natural Bread? Certainly it cannot Be.

Argum. 3 Our Lord made choice of ſuch a Word, in the Language; wherein He gave this Prayer, viz. that which Two Inſpired Writers Uniformly give foreign, which moſt nearly, nextly, and naturally ſignifies, Super-Eſſential, or Super-Subſtantial; and it Poſes and even Crucifies Learned Men, when they cannot Acquieſc in that Sence. The very Enquiry therefore after the Sence of a Word no where elſe uſed, and the ſo Ready Offer of Super-Eſſentiality, Super-Subſtantiality muſt needs perſwade us; Our Lord intended the Bread that came down from Heaven, Eſpecially by this Super-Eſſential Bread.

Argum. 4 Thoſe Expreſſions, Our Bread, Bread for to Day, or that is according to the Day; and daily, or ſucceſſive Bread, from Day p. 44to Day, as ſome underſtand that Word foreign, altho they carry Notions of great Moderation to all things in this World, a diligence in calling, and Juſtice, in Eating our own Bread; yet they Offer us a much Higher Sence in that Super-Eſſential Bread, as that which is much more truely our own Bread; That better part then much ſerving about the Bread of this World, which ſhall never be taken from us, but Endures to Everlaſting Life. This is indeed our own Bread. And it is indeed Bread of a certain Succeſſion, and Sufficiency, as certain, as Duration it ſelf; foreign Yeſterday and to Day, without a Tomorrw, the Same for Ever. Bread of every Day, Sufficient to it, and of a certain Succeſſion in Fulleſt, Trueſt Sence; What They Ignorantly, Carnally Prayed for; Lord evermore give us this Bread; It is Evermore given, it is unto Eternal Life; He that Eats of it ſhall never Die,

And together with it is given to the Saints, The Living, The Remaining Saints on the New Earth, a Sufficiency of all outward Enjoyments, according to the Day, without any Labour or Toyl, diſtracting their Enjoyment of God, and in a certain Succeſſion, without any Care, or Solicitude, or taking Thought for To morrow.

But how can the State of this World Quietly ſubmit to a Dependency upon Providence, according to the Prayer; or find the Juſt Temper betwixt that Providence for To morrow, we look upon as our Duty and the Care, and Immoderate Thoughts for To morrow our Lord forbids? This World is too Poor, and Indigent, and the Courſe of things too Broken, and Diſorderly to Truſt till Tomorrow without Anxieties; Except we had a better Faith than the very moſt of Saints have here: Nor can this Bread be called Epiouſious, Super-Subſtantial, or Eſſential, or ſo much, as in a kindly Natural Courſe of Succeſſion, without ſomething Parallel to the Sweat of the Brow: Or ſo much as Ours: Since beſides all other Reaſons, that may be given, which make it too apt to be the Mammon of Ʋurighteouſneſs, It is very often, that while it is in our Mouth, the Body, for which it is, and it Periſh together. So that this Petition in its Juſt Elevation of Sence can never be Anſwered, but in the Kingdom of Chriſt, which aſſures us; It is the Prayer of the Kingdom. Although it is indeed our Duty, and it ought to be our conſtant Prayer, to come as near as we can to the State herein Imported.

But we are too much Gentiles in this Regard, not only caring Inordinately, but Inordinately Enjoying the World, more than can Conſiſt with the delay of the Kingdom of Chriſt, and His Patience for it; And as it were to ſhew we are yet in the Gentiles Times, our p. 45very Word to expreſs Splendor of Condition, and Affluence, is taken from Them, even that Word we Rate our ſelves ſo much by: Gentile is taken from the Gentiles. By which I intend not to diminiſh any thing from True Honour, Worth or Accompliſhment, Diſtinction of Families, or Perſons; but make a Full Allowance of Honour, and Reverence, to whomſoever due. But I cannot but obſerve how Ominous a Word we uſe to expreſs theſe Things.

But to ſum up All concerning this Petition: Seeing the Word we tranſlate Daily; hath not ſo much as any Air, Sound, or Breath of Daily in it; and that the faireſt Senſe is Super-Eſſential, Super-Subſtantial, and that Jeſus Chriſt is Alone that Bread, even that Living Bread, on which Angels and Saints are continually Repaſted; and in Regard of which, Manna the Type was call'd Angels Food, and for which They now ſtoop down to the Churches Table; What Reaſon is there to underſtand this Petition in its higheſt Elevation, to be for the Table of the Kingdom, and the Bread ſo convenient to Immortal Beings? which the Innumerable Company of Angels, together with the Saints in the New Jeruſalem, eat of, as of the Tree of Life in the Paradiſe of God; and drink of, as of the Chryſtal River Running through the Holy City; even the Fruit of his Redemption, which is indeed in the Beginnings of it participated here below; but is then as a Paſſover fullfill▪d, and that Fruit of the Vine drunk New, in that ſo exalted Participation of the Great Marriage-Supper of the Lamb in his Kingdom.

And of this Enjoyment the Saints below have their juſt proportion, ſo that they ſhall never die; The Leaves of the Tree of Life are for the Healing of them, and the Fruit for ſufficient Food, and They drink of the Water of Life freely, Running down from the Holy City, and Sanctuary; So that though they have not an Abſolute Incorruptibility, till they are caught up, and put on Incorruption and Immortality; Yet their Corruptible, and Mortal, ſhall never ſee Death, or Corruption: And as to all Things of the Preſent State, there is by the Divine Benediction, and no Curſe entring, ſufficient Food, and Durable Clothing; That is, All that is neceſſary by a Spontaneous production, without their Toyl, or ſo much as Thought for it, God provides.

And thus in this very Petition, Chriſt hath Spann'd Heaven and Earth with his Hand, and made it correſpendent to the Sanctifying the Name of God, and doing his Will in his Kingdom being come; and to let us into the Senſe of it, hath choſen a Word of an Extraordinary Key, and that can be no way interpreted to Satisfaction, but into this high Senſe of Super-Eſſential, Super-Subſtantial.

p. 46I proceed now to the Fifth Petition, Forgive us our Trespaſſes, as we forgive Them, that trespaſs againſt us.

Now This Petition alſo, as hath been before obſerved, is a Petition, that ſhall be heard, as all the other Petitions of this Prayer, to Perfection. It is moſt True, and undoubted, That it carries an high Obligation to mutual Forgiveneſs, even now, among all the Diſciples of Chriſt, and Worſhippers of him, according to this Prayer, he hath Taught. But This doth not exclude the higher Predictive Senſe, that is included in the Elevation of this Petition; eſpecially becauſe we find ſo low a State of Things, if we meaſure, according to it, whether we conſider the Comfortable Senſe, that the Saints of Chriſt have of their Sins being pardoned by God; or the Degrees of mutual Pardon, Chriſtians are Able to extend one towards another in this Preſent State.

There are Three Things therefore, that I will propoſe to Diſcourſe upon it.

1. That this Petition imports a State of the Higheſt and Fulleſt Forgiveneſs of the Saints of Chriſt, one towards another; even ſo high, that our Lord propoſes it, as the very Standard of the Forgiveneſs of God; not that it is indeed ſo, but contrary-wiſe; The Forgiveneſs of God is certainly the Original Exemplar of Pardon, and the Grand Efficient of it, as it is in his Saints, One to Another.

2. This Petition therefore Declares a Forgiveneſs, and Pardon from God, to the Higheſt of all our Notions and Sentiments of Pardon, that either we can deſire from, or yield one to another; which is one main Reaſon of our Saviour's Teaching us the Deſire of Forgiveneſs from God, as we Forgive; That is, to the Heighth and Depth, to the Breadth and Length of all our Conceptions of Pardon; and alſo, as we learn from Scripture, much above, and beyond what we can know, ask or think.

3. When we compare this Prayer with Scripture, in its whole Latitude, which (as I have ſaid) is the True Expoſition of it; and with the Height of Prophetical Scripture, in this Point of Reconciliation; we find, It ſhall be of All Things in H…aven and Earth, or of the Creatures among themſelves, or of the whole Creation, in all the Parts of it, one with another.

1. I begin with the Firſt, wherein our Lord appears to have Given us as a Key, a private Key, That this is the Prayer of his Kingdom; viz. That he Teaches us to pray, that we may be forgiven, even as we p. 47Forgive; or, as it is ſaid in Luke, For we alſo forgive. I do not at all doubt, as I have already declared on All Accounts and ſo on this but that our Lord did hereby Teach the Great Duty of Mutual Forgiveneſs; and that the Expoſitory Diſcourſes upon this Petition, are of Great Weight and Moment, and of mighty preſſing Obligation to all ſuch Mutual Forgiveneſs. But I do only endeavour to ſhew, They do not reach the Heighth of this Petition; And therefore on Two Grounds I would diſcourſe this, as the Prayer of the Kingdom, upon this Petition.

1. That the very mention of Forgiveneſs one of another, does import an high State of our Mutual Forgiveneſs: For the Petition does intend not only a Prayer, that God would forgive, as we forgive; but alſo a Prayer, that we may forgive, ſo as we deſire to be forgiven of God. For a Duty ſo much above Fleſh and Blood, and alſo ſo contrary to Fleſh and Blood, how can we preſume upon in our own ſtrength; without Prayer for it, in the very mention of it included: For elſe the Words wauld be, as if we Vyed with God in the Magnanimity of Pardon, and deſir'd him to take Pattern by us, and to f…rgive us; For we are able to forgive thoſe who are indebted to us. Whereas we know, and Scripture ſo makes plain to us: God is He to whom none is like, in pardoning Iniquity, Tranſgreſſion and Sin. And indeed none can Forgive at all, but God principally and primarily; becauſe every Sin againſt Men, is firſt againſt Him, and a Victation of his Order and Government of the World: And therefore David, when he had ſinned ſubordinately againſt the Honour of Ʋriah's Bed, and againſt his Life, yet confeſſes, Againſt Thee, Againſt Thee only have I ſinned: Not as many would take it, eztolling his Kingly Power and Supremacy, but acknowledging God's Original Right over All Things, and that Sin is ſo againſt Him, that he hath a Supreme Right of pardoning, without the Conſent of the offended Creature; although it be both the Duty of the Offending to Ask, and of the offended Creature to Grant that Pardon; And that is, becauſe both the Offending and the Offended are his.

But not inſiſting upon our forgiving, as being intended by way of Petition, but only as a Condition of, and Qualification for Divine Pardon: Yet ſeeing Gods forgiveneſs of us, we deſire, ſhould be to the heighth; There muſt be a Time, when our forgiving one another ſhall be at ſuch a Heighth, that it may be the Glory of that State; that Forgiveneſs of one another, and alſo Forgiveneſs from God to us; may be at a heighth; becauſe this Prayer does in every thing, imply the higheſt Senſes, and therefore muſt have an Anſwer to a heighth: So on all Accounts there muſt be a Time of God's forgiving us, and our forgiveneſs of one another, at the heighth; and the Latter muſt be ſuch, that p. 48it may declare, and diſplay the Glory of the Former; or elſe This Prayer does not Attain its End.

2. Indeed Our Forgivneſs of one Another is now ſo low, that if it ſhould be the Meaſure in any Sence of Gods Forgiving us; the Beſt, and the moſt Charitable would want a plenary Pardon, if ſo Meaſured out to Them; I ſhould deſire in the Behalf of Thoſe, who Forgive moſt Clearly, They ſhould yet be in a Higher Meaſure Forgiven of God, then They Forgive.

The beſt Men have too great Tinctures of the Sence of the Injury of others againſt them, Remaining upon their Spirits; and eſpecially according to the Comprehenſive Word here Choſen by Chriſt; Debts; that is; either what we call ſtrictly Debts, or are Reall, and Subſtantial Wrongs; Who comes up to Forgive, as They deſire to be Forgiven of God? That All ſhould be Blotted out and Forgiven, as if it had never been; And that it is ſo Perfectly Taken away by Forgiveneſs▪ that tho it be Sought for, it cannot be Found: And not only ſo, but the Offending, and Indebted Perſon Received into Eſpecial Favour: According to the State of Things now, even to thoſe we Account Good Men, this Petition were rather an Imprecation, than a Petition.

If we ſhould endeavour to Qualify the Petition, as It ſeems to ſuſpend Gods Forgiveneſs upon ours, with the Sence; in our Degree, and with Sincerity, tho not to Perfection; Even as we are Commanded to be Merciful, as God is Merciful; I do Acknowledg It may give ſome Satisfaction, as to the Time being, and till that great Reformation of All Things, even that of Reſtitution; Or elſe we were All moſt Miſerable.

But ſeeing there is a State much Higher both of our Pardon from God, and Forgiveneſs to one another; And that I have ſo often Aſſerted, and it cannot but be yeilded; That this Prayer, that Jeſus Chriſt hath Taught, muſt Reach to the very Heighth of Things in every Part of it; And it is to be Expounded according to the whole Word of God. Let us therefore inquire by the Second Particular for that much Higher State of Gods Forgiveneſs, and of the Saints Forgiveneſs one of anothor, wherein theſe Things ſhall be Convertible, and Turn Round upon one another; we ſhall Forgive one another to that Perfection, that Gods Forgiveneſs, Reſerving to it only the difference between a Finite, and an Infinite Forgiver, and Reſerving to Gods Forgiveneſs alſo the Exemplarineſs, and alſo the Efficiency of our Forgiving; and Gods Forgiveneſs ſhall be according to the Forgiveneſs, the full Forgiveneſs of the Saints, Forgiveneſs one of another; That is, the G…ory and perfection of Gods Forgiveneſs ſhall be ſeen in our Perfection of Forgiveing one another, as in this Mirror and Reflection; p. 49And therefore the Petition is ſo Framed on purpoſe to Leade us to that State of the Kingdom. For that very End the Lower, and the Leſſer Thing, the Copy, and the Reflection is given, as the Meaſure of the Higher, and the Greater, and the Original; For if that be ſo Glorious as to be made, as it were, the Exemplar, and Original, how much more Glorious is that Exemplar and Original it ſelf? And that the Reflection and Mirror of Gods Forgiveneſs, viz. our Forgivneſs of one another is ſo Dark now; It aſſuers, there ſhall, and muſt be a Time, that the Original ſhall be more Glorious in the Manifeſtation of it ſelf, that the Mirror and Reflection may be more Glorious; And becauſe it ſhall be ſo Glorious, therefore the Manifeſtation of the Original ſhall be more Glorious alſo Firſt; All which I will Repreſent in theſe Two Particulars.

1. The State of the Saints, ſhall be a State of the moſt perfect Purity, from all Remaining Stains of Sin, in Regard of the Fulneſs of Divine Pardon and Forgiveneſs; Then to the Height of all Underſtanding Their Sins ſhall be Blotted out, when theſe Times of New Life, and Reſtitution ſhall come from the Preſence of the Lord; and They ſhall be Preſented before the Eyes of His Glory without Fault, Spot, or Wrinkle or any ſuch thing; Their Robes being waſhed White in the Blood of the Lamb, and being Arrayed in Linen White, and Clean, and Cloathed in Change of Raiment, all which expreſs the Righteouſneſs of the Saints: That State therefore Commenſurate hereunto is inwardly full of all Joy and Peace in Righteouſneſs, and outwardly of all Glory and Happineſs: when the effects of Righteouſneſs ſhall be Peace and Aſſurance for ever.

2. That this may be; There cannot be any thing upon the Breaſts of Saints Remaining, one towards another, that ſhall Recall or give any Remembrances of their former Tranſgreſſions, or Mutual Reſentments, one towards another; For this muſt need be a Shade and Cloud upon that Glorious and Happy State, altogether both Unbeſeeming, and Unſuitable to it.

For the Infinite Riches of Grace in the Pardon of Sin, through the Blood and Redemption of Chriſt ſo fully ſet out in Glory Operates, both as an Exemplar to which the Saints are Conformed in Relation to one another; and by way of Sweeteſt Efficient Attempering them in Higheſt Love to and Ʋnion one with another; and that Sence they have of the Full, Abſolute Forgiveneſs, Love to, and Ʋnion one with another, is an Inward Pledg and Experiment of the Power of Forgiveneſs in God and of the High Nature of it; So that the Sainte have Knowledg of Divine Forgiveneſs in themſelves by their p. 50own Forgiveneſs, One of Another; And therefore Chriſt was pleaſed ſo to put it, Forgive us, as we Forgive.

3. As a further Luſtre of that State; As the Angels ſhall be Full of Love, and the Amneſty and Acts of Supream Grace ſhall take all our Former ſins out of their Remembrances; So the very Enmity of the Creatures, towards us, and among themſelves, of the Wolf and of the Lamb, of the Lyon and of the Kid, of the Child, and of the Aſp, ſhall be Reconciled; and the Antipathies and Offenſiveneſs of their Natures and all Obnoxiouſneſs Cancell'd; And Duſt alone ſhall be the Serpents Meat. For as the God of Peace and Order, will Reconcile All Things in Heaven, and Earth by Christ, even by Chriſt to Himſelf; So will He Reconcile them All one to another; Yea the very Elements, and moſt Inſenſible Creatures, the Heavens ſhall Hear the Earth, and the Earth all, that is upon it; and the Stones of the Field ſhall be in the Covenant, and League of Amity, that ſhall not be Violated, Infringed, or Diſſolved; And all this we Pray for in the Higheſt Sence of this Prayer; which muſt needs therefore be, becauſe theſe are the Higheſt Expreſſions of Scripture, concerning this Forgiveneſi ſo Univerſal; And therefore they muſt be within the Prayer, the Great Mediator hath Taught; And therefore It muſt needs be the Prayer of the Kingdom, when there ſhall be no Hurting, nor Deſtroying in all the Holy Mountain of God; For Knowledg of God and of Chriſt ſhall Cover the Earth, as the Waters do the Sea.

Let us now move on to the Sixth Petition; Lead us not into Temptation: And here again I Premiſe, I Derogate nothing from the Holy, Wiſe, Serious, and Spiritual Diſcourſes upon the General Sence of the Words, Lead us not into Temptation. But ſeeing the Fundamental Rule I have laid Down int he Expounding this Prayer is, that it takes in the Whole Sence of Scripture, ſo far as it can Fall into Prayer, and eſpecially the Higheſt Sence of it; whatever we can find to be the Higheſt Sence of Scripture Concerning Freedom from Temptation, muſt needs be alſo the Higheſt Sence of this Petition.

Now the Higheſt Freedom from Temptation, the Scripture declares to us, muſt lie in the Conſidering the things wherein the Power of Temptation ſtands, and finding the Door, as I may ſo Speak, ſhut upon them all; That we cannot Enter into Temptation, and ſo not be Led into it. And there are theſe Four things Conſpiring in Temptation.

p. 511. There is that, either Weakneſs, Unconfirmedneſs, and Lapſibility, that was in Adam before his Fall; or that Inward Luſt in Depraved, Corrupted Humane Nature, of which a Man is drawn away, and enticed, when He is Tempted. And without one of Theſe, no Temptation can take, but as Chriſt ſpeaks, The Prince of this World comes, and hath nothing in me.

2. There is that Pabulum, the Food and Fewel of Temptation, by way of Object; and that is, All that is in the World, the Luſt of the Fleſh, the Luſt of the Eye, and the Pride of Life. This State of the World made Subject to Vanity, and in Bondage to Corruption is diſpos'd, and prepar'd to draw out the Luſt of Man's Fleſh in Senſuality; the Luſt of the Eye in coveting the Appearance of Riches, Splendor or Glory; or the inward Pride, and ſwelling of Conceit and Imagination, that ariſes from any of theſe things, come into our Enjoyment and Poſſeſſion; without which Humane Temptation would be ineffectual.

3. There is the mighty Agent and Efficient of Temptation, the Devil, and Sathan, the Old Serpent, the Lyar from the Beginning, who is therefore call'd The Tempter; without whom the higheſt Notion of Temptation would ceaſe; and All Sin would be only that Ebullition, or Riſing up of Luſt within, which the Apoſtle James, ſpeaking More Generally, and Improperly, calls Temptation; And together with him, are to be accounted All Wicked Men, his Seed: And even Good Men Acted by him, are called Sathan, as Peter by Chriſt, when he ſpake, as it were, from him.

4. There is the Supreme, Holy, Righteous Judge, Governour and Overruler of Temptation, who cannot be Tempted of Evil, neither Tempteth he any Man; Yet He is ſaid to Lead into Temptation, when He permits us to enter into Temptation; And if he Leaves us in it, we Fall, and plunge down into it: But when he ſupports us in it, we overcome and bear up aloft and above it: And this Temptation he ſuffered at firſt upon Man, before Confirmation by the Second Adam; and then he ſuffered it to Ruſh out in Greateſt Abundance, and Prevalency, upon that Great Diſloyalty and Diſobedience of his Sin. Thus God either prevents, or over-rules through Infinite Grace in the Second Adam, that we either enter not into it, or fall not in it; and he at laſt puts an end to that permiſſive Leading into Temptation.

For when there ſhall be the higheſt and fulleſt Anſwer of this Petition, Lead us not into Temptation; there ſhall be ſo high a Confirmation of the Saints in Holineſs, that God and the Lamb ſhall be their Light and Temple, their Tree and Water of Life, that they ſhall Hunger and Thirſt after any thing elſe no more; but the Lamb ſhall be always Leading them to the Green Paſtures, and to the Fountains of Living p. 52Water. What then can Temptation find in them, which always ariſes from Luſt, or Deſire of ſomething that God hath not Thought Good for us? As His Servants therefore we ſerve Him, having His Name in our Foreheads, Prieſts in the Robes waſhed in his Blood, and ſeeing his Face always; and nothing that Defiles, and makes a Lye, can enter. How then can there be any Leading into Temptation? And as this is the State of the New Jeruſalem abovè, ſo is that below, as to all Aſcertaining Influences; However, there is, as to the Saints below, not an Abſolute Incorruption, or Immortality; yet ſo, that whatever doth Live, ſhall Live, and they ſhall not Die; For they are Chang'd and Heal'd by the Leaves of the Tree of Life, and walk in the Light of the Jeruſalem above, and drink of the Water of Life freely, above Temptation.

And then the Reſtored Creation ſhall be no more in Bondage to Corruption, or to Luſt, under which it hath ſo long Travail'd and Groan'd, as under an intollerable Burthen; for then it being deliver'd into the Manifeſtation of the Glorious Liberty of the Children of God, Righteouſneſs Alone ſhall dwell in it, and make uſe of it Alone. It ſhall yield no Motion of Deſire, nor to any ſuch Motion, but of the Glory of God. It ſhall offer nothing, it ſhall receive nothing of the Luſt of the Fleſh, the Luſt of the Eye, or the Pride of Life. There ſhall be no more committing Adultery with the Love of this World: There ſhall be only a moſt Holy and Pure Uſe of all the Creatures: So that in this Regard alſo, there ſhall be no Leading into Temptation.

That Great Negotiator, and Super-Intendent of Temptation, Sathan, ſhall be Seal'd up, and Chain'd, that he ſhall deceive the Nations no more, for a 1000 years; and when they are expir'd, he hath the Freedom but of one fruitleſs, unſucceſsful Effort, and that but for a ſmall moment, and he is thrown for ever into the Lake, to Deceive no more for ever And Evil Men are conſumed out of the Earth, who joyn with Sathan in Tempting; And Sinners are no more, but in ſuch a State of Death and Horror, as not to Tempt, but to be only an Abhorring of All Fleſh. And Good Men being in ſuch a State, that they cannot be Tempted of Evil, ſo neither can they Tempt any.

Laſtly, All this proceeds from the Infinite Grace of God, and of the Lamh, who having their Tabernacle with Men, God ſhall Gather his Servants with Everlaſting Loving Kindneſs, ſhall Gather into One Head, and ſhall Reconcile All Things to Himſelf by Him, even by Him; and in and by Him they ſtand Reconcil'd, and for ever Confirm'd in a Reconciled State; ſo that Temptation ſhall no more be permitted by Him.

And this I look upon to be the Expoſition of this Great Petition, at its higheſt Elevation. And ſo let us come to the Laſt Petition, But deliver us from all Evil.

p. 53This Petition, Deliver us from Evil, is by the Conjunction, foreign, or But; a Particle, that joyns as a Conjunction, and yet diſtinguiſhes as a Diſcretive, ſo Lincked with the Former; Lead us not into Temptation; that it hath been Generally looked upon, as but One Petition: But both in Regard of the Relation of the Septenary Number to the Kingdom of Chriſt; And in Regard of the Diſ-union of that Diſ-cretive Particle I look upon them as Two. And as they are ſo joyned and diſtinguiſhed, we may be guided by the very Obſervation to the Sence.

For the General Notion of Temptation looks Two Ways; It looks to the Enticement, and Allurements of Pleaſure, or the things we deſire; which the Apoſtle calls Luſt; And on the other ſide, It looks to the Evil of Perſecution, and all kinds of the Fiery Tryal, or Affliction, or what ever in General of Evil we Fear, and fly from; So the Apoſtle calls Manifold Temptations; My Brethren, count it all joy, when ye fall into divers Temptations. And Bleſſed is the Man, that endureth Temptation; And God is Faithful, and will not ſuffer you to be Tempted above what you are Able to Bear, meaning of Affliction, but Jam. 1. 2. 1 Cor. 10. 13.Jas 1:21 Cor 10:13will with the Temptation make you a way of Eſcape. Thus on the Account of Evil, and Fear coming upon them, at the Time of His Suffering; Our Lord warns His Apoſtles to Watch, and Pray; That they may not Enter into Temptation.

Now our Lord having taken care in the Firſt of theſe Two Petitions, of what Concerns the Smoother, and more Oyly part of Temptation, that we ſhould not be Led into it; In this Latter Petition He takes Care againſt the Rougher, and more Formidable Part, that Affrights us, and Scares from that Duty, and Station, wherein we ought to ſtand Faſt, that we might avoid ſuch, or ſuch Evils; or by Reaſon of which we are diſpirited, and Faint in our minds; or that by any Impreſſion diſſits or diſadvantages, in holding a Cloſe Communion with God, or abates the Honour, or Glory of our Service to Him, Becauſe we want what is neceſſary, for the moſt Illuſtrious management or it. For we know, that low State of Things, that abundant of Evil by way of Punniſhment, or Affliction, that is in the world, however It may be more Acceptable to God to Diſcover Sincerity, and other Graces; Yet it Clouds and Darkens the Splendor of Religion, and it is not the State, the Holy, Wiſe, and Good Creator deſigned things at Firſt for; Nor that They ſhould ſo continue, though for a Time His Srength may be thus Manifeſted in our weakneſs.

So that though, I ſhall not in the Leaſt, Queſtion, but that the Petition may Import deliverance from the Evil of Temptation, while we are in the Preſent State; yet that the Heighth, and Elevation of p. 54it Intends the Deliverance of the Servants of Chriſt, from all the Diſadvantages upon any Account whatſoever, they Receive, or may Receive from All, or any of the various Kinds, or Forms of Natural Evils; of thoſe Evils which we call the Evil of Puniſhment, and of Affliction in the World; which are ſo from the want of ſuch a plentifull; and Happy State, that might more Encourage and Raiſe our Spirits, and the Honour of the Kingdom of God in this World; and that upon theſe Two Accounts.

1. Becauſe it cannot agree with the Holineſs, Wiſdom, and Goodneſs of God, and the Glory of His own Perfection, and Happineſs, that there ſhould laſt always ſuch a Dark ſhade upon the Great Fabrick of Things, ſuch a Diſorder and Confuſion in His Creation and Government of the World, as we now ſee, But that All ſhould come into a State of Perfect Light, Peace, Order, and Happineſs, as that wherein Himſelf, the only Wiſe, and Happy Potentate Dwells.

2. Becauſe the Deſcription of the Laſt State of Things is ſuch, as does declare ſuch a Deliverance from the whole Power of Evil, viz. of Affliction or Puniſhment; Both as in the want of Good, and the preſſure of Evil; and this we find both in the Prophets, and more Fully and together in the Revelation; For Rev. 21. 4. God ſhall wipe away all Tears from the Eyes of His Servants, and there ſhall be no more Death, neither Sorrow, nor Crying, neither ſhall there be any more pain; For all the former Things are paſt away. And Chap. 22. 3. There ſhall be no more Curſe; And there is a City of Gold and Pearl; and the Glory of God and the Lamb are its ſo Supream Lights, that there ſhall be No need of the Sun; and the Tree of Life with its Twelve Kinds of Fruit are in the Middeſt of it, and the River of the Water of Life, Clear as Chriſtal Run through it; and the Throne of God, and of the Lamb, are the never Failing Splendor of it:

Now ſeeing there is ſuch a State, as this in the Word of God, how can we think it Poſſible, ſo great a Petition of ſo great a Prayer ſhould leave it out, that is ſo Admirably prepared to Expreſs it? as this Deliver us from Evil, or from the Evil, viz. from the Whole Nature of Evil, of the Evil of Miſery, and of Affliction, and that Low, Poor, Indigent State; wherein we can ſet out nothing Splendidly for our God, and in our way of Service, and Honour to Him in His Worſhip or in Obedience to His Commands, and Conformity to Himſelf; but we are Enſnared with Fears, Amazed with Terrors, Diſcouraged by Want, kept down with Preſſures; This is the Evil in this Petition, Our Lord Teaches us to Pray for Deliverance from, as that Black, and Diſmal, and Terrible ſide of Temptation. Which is the Curſe, that ſhall be no more in His Kingdom.