An Exposition of the Lords Prayer, Arguments

An Exposition of the Lords Prayer · Arguments

p. 10Argum. 1 The firſt Argument I draw from the expreſs and plain Words of the Prayer; Thy Will be done as in Heaven, and upon Earth. Now taking the Words according to the plain Sence of them, and as we generally underſtand them; it is evident, this Prayer Teaches us to riſe to the utmoſt of our deſires, that the Will of God may be done; And ſeeing there can be no higher Example of its being done, then the doing of it, as it is done in Heaven, we therefore pray it may be done on Earth, as it is in Heauen; now the ſame Holineſs, Zeal and Spirituallity or Heavenly deſign muſt move us to pray, that the Name of God ſhould be Sanctified to the ſame height, that we pray His Will ſhould be done unto; And that utmoſt is, that it may be on Earth, as it is in Heaven Sanctified.

And if we are Taught to pray, that the Will of God may be done on Earth as it is in Heaven, and by Analogy and proportion, that his Name may be Sanctified on Earth as it is in Heaven; our Lord hath by Admirable Wiſdom ſet the Kingdom of God between theſe Two Petitions, even the Petition that His Kingdom may come; between thoſe Two Petitions, that undeniably ought to be prayed to the height, viz. the Name Sanstified, as in Heaven, ſo on Earth; and the Will done as in Heaven, and ſo on Earth; that what otherwiſe we might doubt of, whether His Kingdom ought to be prayed to come on Earth, p. 11as it is in Heaven, (Becauſe we are ready to think that its only to be in Heaven) might be aſcertain'd to us: That we ought to pray for the Kingdom coming, even on Earth, as it is in Heaven, and that we ſhould not be able to wrench out, what is ſo Rivetted into the midſt. And the very Analogy and Proportion of Heavenly Affection to the Glory of God equally looks to all, if there be a poſſibility, They may All be; now to ſhew that They may All be, even the Kingdom coming on Earth, as in Heaven; as well as the Name Sanctified on Earth, as in Heaven; and the Will done on Earth▪ as in Heaven of which we make no doubt, we ought ſo to pray; the Prayer hath ſo placed that the moſt to be doubted of in the middle, that we may pray for all together and alike.

Again, there is ſuch a concatenation of the things, they cannot be divided; For the Will of God is, that His Name ſhould be Ʋniverſally Sanctified, as innumerable Scriptures teſtify: If then His Will be done on Earth, as in Heaven; His Name muſt be Sactified on Earth, as it is in Heaven; ſeeing that it is ſo Supream a manifeſtation of His Will, that His Will cannot be done, if that be not done; and if His Will be ſo done on Earth, as in Heaven, His Kingdom muſt ſo come: For what is a Kingdom, but that he who hath the Kingdom, ſhould have His Name Higheſt, moſt Celebrated, Honoured and Ador'd; which is the Sanctifing the Name of God; when it is ſet at Infinite heights, and diſtances above all other Names, and this in Chriſt who hath a Name above all other Names; to the glory of God the Father; and that he ſhould have His Will obeyed; when ever therefore the Will of God is obeyed the Name of God is ſo Sanctified on Earth as it is in Heaven; His Kingdom muſt needs come on Earth, as it is in Heaven; and ſo His Kingdom will come, when ever that is; thus when one is, the other is alſo; when one is not, the other cannot be; the things are perfectly convertible, and turn on the ſame Poles; when one is, all are together with it; and if ſo much, as one be not, It is certain, neither of the other can be.

But that we may know both the Time, when each of the other may be, and ſhall be; and that we may alſo know the Grand Expedient, or mighty Inſtrument, when each of the other ſhall be effected: The Kingdom coming is ſet in the midſt of each; when the Kingdom comes, the other Two ſhall be; For that Kingdom ſhall certainly effect and bring the other Two to paſs: viz. the Name ſhall be ſo ſanctified, and the VVill ſo done.

But theſe things are impoſſible to come to paſs, according to the Experience of ſo many Thouſand Years, that the World hath already; had or to be hoped for, or expected, without Bowing the Heavens, Rending the Heavens; the Heavens coming down, as it were to the p. 12Earth, in ſuch Glorious Manifeſtations, as the Kingdom of Chriſt is deſcrib'd to appear in.

And if theſe ſo Fundamental Points of Glory and Happineſs in that Kingdom be eſtabliſhed, how great will be the Conſequences? There ſhall certainly be the conſtant Table of the Kingdom in the Bread of Life, and the moſt abundant Sufficiency of All Things; the State of Reconciliation betwixt God and Man, betwixt Man and Man, betwixt Man and the whole Creation, betwixt the lower Creatures and themſelves, and throughout the whole Frame of the Creation of God; All things in Heaven and Earth being Reconciled in him, even in him; and then moſt certainly there will be no more Leading into Temptation, but a perfect Deliverance from Evil: For the Cauſe of all the Indigencies of that Life, that is to be ſupported by that Epiouſious, or Superſubſtantial Bread, according to the Day; of all the Anger of God, and the Mutual Enmities in the World; and of the Curſe upon the Creation, is, That the Will of God is not done on Earth as it is in Heaven, and his Name ſanctified; and becauſe the preſent State is not the State of the Kingdom of Chriſt; But then ſhall it be Acknowledg'd with Hallelujahs, That the Kingdom, and the Power, and the Glory is his throughout Eternity of Ages; Seal'd with an Unchangable and everlaſting Amen.

Now I would appeal to any one, whether our Lord Teaching his Diſciples then, and ſucceſſively in All Ages, to pray, that the Will of God may be done on Earth, as it is in Heaven; and that All Things that muſt in Neceſſary Conſequence fall out together, ſhould come to paſs alſo, whenever his Will is ſo done; whether, I ſay, our Lord would Teach ſo to pray, if he had not known it was the Will of God Things ſhould be ſo; or if there were not a promiſe of God for ſuch a Kingdom of Chriſt, wherein All theſe Things ſhould be ſo, as a Ground of Faith they ſhould be ſo; And becauſe God hath ſo promis'd, and reſolv'd they ſhould be ſo; and that he will yet be enquir'd of by the Prayer of his Servants to do it for them: Therefore hath our Lord Jeſus Chriſt taught us ſo to enquire by Prayer in, and according to this Great Rule of Prayer he hath given.

There are Three Things the Word of God hath made neceſſary to our Receiving any Mercy, in the Nature and Order of a Mercy.

1. That we ſhould pray unto, and enquire of God for it.

2. That the Thing we pray for, ſhould be within the Decree, and Determination of God, it ſhould be; and ſo according to his Will.

p. 133. That it ſhould be ask'd in Faith, or upon a Promiſe, declaring to us that Will and Determination of God.

Now in theſe Great Points Chriſt hath taken a certain Care:

1. That there ſhould be Prayer for thoſe things, by giving this Prayer for them.

2. Seeing he gave this Prayer by an Infallible Spirit, knowing the Mind of God, it is certainly ſquared according to the Will and Promiſe of God. As therefore this Prayer is every way prepared for being heard, ſo Jeſus Chriſt moſt certainly ſends out his Spirit to all his Servanrs, to give Faith, and to move holy Deſire, according to this Prayer, that God may be cried to Day and Night, agreeably with it. And when his Saints may be ſhort, in either the Underſtanding it, or in the Faith, or Deſire, that it ſhould be Pray'd with; the Spirit makes Interceſſion according to the will of God, with Groans that cannot be Ʋttered; wherein God underſtands the Mind of his Spirit, becauſe it makes Interceſſion according to his will; ſo this Prayer muſt be a certain Prediction, that all theſe things ſhall be ſo; For God cannot Fail of his will, and promiſe; Chriſt cannot Fail of having Taught to Pray according to this will and promiſe of God; nor can Chriſt Fail to give his Spirit to his Servants to Excite them to Faith and Holy Deſire, according to this Prayer; From all which it unconteſtably Follows, That this Prayer muſt be a certain Prediction, That the will of God ſhall be done on Earth, as it is in Heaven; and the whole Concatenation of Things be according to it; and therefore that the Kingdom of Chriſt muſt come on Earth, as it is in Heaven; ſo that this Prayer muſt be a Prayer for the Glorious Appearance of Chriſt's Kingdom, according to the higheſt Elevation of the Senſe of the Prayer; and ſo the Prayer to be Expounded as the Prayer of the Kingdom.

For what is more Viſible, than that this hath not yet been, nor is like to be in the Preſent State upon Earth; but even to Horror and Amazement, the contrary hath been ever ſince the general Profeſſion of Chriſtianity by Nations; and in all the Proſpect we can have of Things, Humanly ſpeaking, it will continue ſo; There muſt be therefore a peculiar State Created for the Anſwer of this Petition; and what can that be, but that New Earth according to promiſe, wherein Righteouſneſs ſhall Dwell▪ even at, and in the Kingdom of Chriſt. And ſo this Prayer muſt be the Prayer of the Kingdom, enquiring of God for the Accompliſhment of that Promiſe.

I can therefore by no means allow the Abatement of the Force of this Petition; upon a compare of it with ſuch Expreſſions, be ye Holy, as I am Holy; be ye Perfect, as your Fa…her in Heaven is Perfect; p. 14or by comparing it with the Apoſtle's vehement Emotion, of forgetting things that are behind, and preſſing forward for the mark of the price of the High Calling of God in Jeſus Chriſt; if by any means he might attain the Reſurrection of the Dead, or the State of Perfection in this Life; if we ſhould ſo Expound it.

Now to Interpret theſe Expreſſions, either as gracious Deſires, though not Anſwer'd in this World, or as ſetting up to our ſelves the higheſt and moſt perfect Mark to Shoot at, though we cannot reach it in this World; or that ſuch Expreſſions of being, Holy and Perfect, as God is, ſhew that excellent Kind, and Alloy of Holyneſs, though we cannot riſe up to the Perfection of Degrees; and then to ſuppoſe this Senſe to be all the Senſe of this Petition, and that it cannot be fully and compleately Anſwer'd, till we come to Heaven, this Explication, I affirm, cannot agree.

1. Becauſe all theſe gracious, both Endeavours and Deſigns, have a Time and and a State of coming to their Complement, and Perfection, even to a Perfection of Degrees, ſo far as Created Nature is Capable of ſuch a Perfection; and therefore neither thoſe Commands nor Deſires are in vain; though they do not obtain their deſired Effect in this State; Becauſe there is a State on purpoſe for that Perfection; But for the doing the will of God on Earth, as it is in Heaven, that can never come to its Perfection, except there be a State on ſome very Earth, where it may come into its Perfection; For there is ſo Direct and Perpendicular a Fixing the Petition upon ſome Earth; That it muſt come to its Perfection on ſuch Earth, or not at All: Seeing then there are ſuch Promiſes to the Earth, That Knowledg ſhall cover it, as the Waters do the Sea; That Righteouſneſs ſhall dwell in it; That the Sinners ſhall be Conſumed out of it; That the Meek ſhall Inherit it, and then ſuch a Prayer Taught by Chriſt for the Doing the Will of God on Earth, and according to ſo great an Exemplar, as in Heaven. There muſt be a Perfection of it on Earth, or elſe this Petition cannot be Heard; For Perſonal Qualifications follow Perſons, and may be Perfected in their Perfection, how ever they change their Place: But Local Priviledges adhere to the place; and except Earth it ſelf were carried up to Heaven, there cannot be a Perfecting of what is proper to the Holy State of Earth, but it muſt be on Earth; For elſe there muſt be a Confounding Heaven and Earth.

2. It is duly to be obſerv'd, and it is very plain, it is ſo; that Heaven and Earth are Parallell'd as two places, one where the Will of God is done; and the other, where it is prayed, It may be done. The words are therefore moſt exactly Framed to expreſs a Parallel. p. 15It is therefore Prayed, That as the places ſtand in Parallel one to another, ſo that the State of the Will of God done in one, may be made Parallel by the doing the Will of God in the other; And as the doing the Will of God is the Glory of the one Place, ſo that it may be alſo the Glory of the other; and therefore, except that Glory Fill the Earth, according to ſo many Promiſes foremention'd, as it now Fills the Heaven, this Petition cannot be heard.

3. The Kingdom comming is, as it were, the Key of the Sanctifying the Name of God, and the doing the Will of God. Now the very words, Thy Kingdom come, do enough Explain; It is a State on Earth that is deſir'd, and ſhew both the Time and the High Efficacy, which will then be at work for the Sanctifying the Name of God, and for the doing the will of God, as in Heaven, and on Earth; as is further to be made out in the Explaining that Petition; And It does aſſure us, the Intention of the Petition is not, that there may be only ſuch a doing the Will of God, as was before Jeſus Chriſt came in the Fleſh, and ſince Chriſt came; univerſal among the Saints, viz. with that Sincerity, and in that doing it, that is of the ſame kind with that in Heaven; ſuch indeed there hath been; but alas, It hath been but in ſo very low degrees, as bear no Proportion; ſo that, except there be a new State of things, ſuch a doing the Will of God can never ariſe to any Perfection, ſeeing it hath not done it in 1600 years; and we can have no Reaſon, except ſuch a Kingdom Come, to expect it in 1600; or 16000 more, if Time could ſo long continue; All which makes it beyond all doubt, that this Petition can never be Fulfill'd, but by ſuch a Kingdom, as ſhall bring Heaven and Earth to ſuch a Parallel.

And therefore, as ſhall be ſhewn in the Explaining the Petition it ſelf; The Prayer is moſt ſtrictly, and yet moſt Intentionally for an exact Paralelliſm, between the new Heaven, and the new Earth; as ſhall be in the Kingdom of Chriſt, and wherein Righteouſneſs ſhall Dwell alike; It is therefore a Prayer, not only for the doing the will of God on Earth, but alſo in Heaven; viz In that New Heaven; and that ſuch an Heaven and Earth may be in a Parallel one to another, according to the Promiſe; ſo that the Prayer, if we ſpeak ſincerely of the matter, is not directly, that the will of God may be done in this Earth, as it is now done in the Third Heaven above us; where God, and Chriſt, and Holy Spirits of Angels and Saints are; But that there may be ſuch a Parallel New Heaven and New Earth; although it is moſt True, the preſent Sanctification of the Name Kingdom, and will of God done in the Higheſt Heavens, is the Original Exemplar of all; And therefore the New Jeruſalem comes down from God out of Heaven, into that New Heaven of the Air, and p. 16ſo there is a parallel on the New Earth betwixt that New Heaven, and New Earth.

And this is of great concernment that we underſtand it aright, on theſe two Accounts.

1. Becauſe the preſent Heaven of the Air hath not the Will of God done in it now, any more, than in this Earth.

2. Becauſe in full Senſe, The will of God ſhall not be done in the New Earth; as it is now in the higheſt Heaven, by way of Parallel.

1. Becaoſe the preſent Heaven, or Air, is by Scripture made the Habitation and Reſidence of Spiritual Wickedneſſes; for they are Spiritual Wickedneſſes in Heavenlies; That muſt be in Heavenly places; for they are, nor can be in any other Senſe in Heavenlies; nor can they be in any other Heavenly place, but the Air; The Heaven of the Divine preſence can be no Reſidence for Bad Spirits.

Sathan with his Armies and Hosts of Bad Spirits is call'd the Prince of the Power of the Air; that is, he hath, under Divine Permiſſion, a Reſidence in the Air, and when ever God hath uſe for his Sathanick Miniſtery, he hath undoubtedly great Command there: So there is now a Parallel betwixt the Will of God not done by thoſe Spiritual Wickedneſſes in the Air, or the Heavenlies, and the not doing the Will of God by the Seed of the Wicked One on Earth.

But when the Kingdom of Chriſt ſhall Come, theſe Wicked Spirits ſhall be under an Obligation to Diſlodg from their Heavenlies; and whether there is not a Force upon them by the Fire of that Day, I will not Diſpute; But it is moſt certain, they are Lay'd hold of, Bound and Chain'd, and Lock'd up in the Bottomleſs Pit, and cannot come out to Deceive the Nations for thoſe 1000 years of the Kingdom of Chriſt.

Thus it may be very well underſtood, there may be a Prayer for a Paralleliſm betwixt the New Heaven and the New Earth, in doing the Will of God; Taught us by Jeſus Chriſt; as in the New Heaven, and in the New Earth; to be effected, and brought to paſs by his Kingdom; And this is the moſt true and proper Senſe of this Petition, as in Heaven, and upon Earth.

2. The Will of God ſhall not be done at all in the New Earth as it is now in the Higheſt of Heaven by way of Parallel, for though it is True, the Will of God done now in the Higheſt Heaven by Angels and Saints, is the firſt Exemplar; yet it is not the Parallel to which it Anſwers; but the New Heaven is the Parallel; And the Reaſon is this, The Angels and Saints doing the Will of God, are out of Bodies, and in a ſtate of Spirits, and ſo cannot be an Agreeable Parallel; p. 17(Jeſus Chriſt is ſo Tranſcendent, He in his own Perſon can be n… parallel); But betwixt Holy Spirits, and Spirits in ſo mean and ſinful a State, there are ſo great Odds, there can be no parallel; But betwixt Chriſt, as the Head, and his Saints of the Firſt Reſurrection in Incorruptible Bodies, in the New Heaven, and the Saints, the Living, the Remaining on the New Earth, in Changed Bodies, that ſhall not die; there ſhall be, though not a perfect Equality, yet ſo great a Likeneſs in the doing the Will of God; as in the New Heaven, by one, and in the New Earth by the other; as ſhall fill out the Paralelliſm to great Glory of doing the Will of God, as in Heaven and upon Earth.

And thus, whether we take this Petition in the more General Senſe, and as it is Univerſally Expounded, viz. That the Will of God may be done on Earth, as it is now in the Higheſt Heaven: Or whether we take it in the more True▪ Near, Strict Senſe, wherein there is ſo great Evidence, our Lord defign'd it; it is very evident it is a Petition, that muſt be Anſwer'd in ſome State on Earth, and not in the Heaven of Eternity only, in Perfection; and here only in ſome Degrees, or Likeneſs of Kind, in Regard of Sincerity.

And further, it is moſt evident, upon a New Argument, there is a parallel betwixt the Heaven and the Earth in this Prayer. It is not ſaid therefore, on Earih as in Heaven, but as in Heaven, and upon Earth. But ſuch a parallel cannot be in either the Bodies of Saints now on Earth, ſo unfit for the doing the Will of God; nor in an Earth ſo under the Curſe, as This is, that yields nothing but Briars and Thorns, except at leaſt upon the Expence of the Sweat of the Brows, and with the greateſt Vanity and Vexation of Spirit: There muſt be therefore the New Earth, that the Coming Kingdom of God by Jeſus Chriſt brings with it.

Having now diſpatch'd this firſt and greateſt Argument, That this Prayer is indeed the Prayer of the Kingdom; I come to a Second Argument.

Argum. 2 That into which All the Prophecies iſſue, as All the Promiſes determine themſelves (particularly that of the New Heaven and the New Earth); and wherein the Myſtery of God is Finiſh'd, cannot be left out of that Prayer, which the Great Pr… phet, High Priest, and Apoſtle of our Profeſſion, Taught to his Diſciples.

If it were ſo, either the Things ſpoken of muſt be ſmall, or the Prayer muſt be ſmall: But neither of theſe can be ſuppos'd; Not the Firſt, becauſe they are the Reſult and Iſſue of all the p. 18wonderful Counſels and Works of God in the World. Not the latter, becauſe it is the great Comprehenſive Prayer, the whole Element of Prayer. So that when we pray aright, and according to the Word of God, we do ſay (as the words may very well bear, whenever you do pray, you do ſay, not ſo much Imperatively as Indicatively), whenever the Spirit of Adoption crys in us Abba Father, we do preſently ſay, Our Father. When the Spirit of Prayer moves upon any of the Stores of Prayer in the Word of God, we immediately fall into this Prayer. If ever therefore Any of Thoſe ſo very Great, and Viſible, and Conſpicuous Things in the Word of God, that concern the Kingdom of Chriſt, either in Relation to our ſelves, or the Church of Chriſt in general, come into our Prayers (and how can it be otherwiſe, if we do indeed pray?) Then either we muſt pray out of, and beyond this Prayer, which muſt needs be impoſſible, if this be ſo Comprehenſive a Prayer as we All allow it to be; or elſe this Kingdom muſt be ſo conſpicuous in this Prayer.

Since then on one ſide, we Find the Word of God ſo full of the Great Expreſſions of this Kingdom, that we muſt either pray for the Things therein declar'd by Prophecy and Promiſe, or we muſt leave ſuch Huge Tracts of the Word of God out of our Prayers; And ſeeing on the other ſide, in this Prayer, which we acknowledge ſo Comprehenſive a Prayer, we find the ſo Expreſs Words, Thy Kingdom come; and a parallel State of Doing the Will of God, as in Heaven, and upon Earth; beſides all the other ſo Correspondent Relations; how can we but be aſſur'd This Prayer is the Prayer of the Kingdom in its higheſt Elevation? and that it can be no other; and that ſeeing it is ſo, it muſt prevail for the Coming of the Kingdom in its proper Time, ſeeing, as we have Fully Reaſon'd, it cannot but be heard.

Argam. 3 That which is ſo much the Will of God; that it ſhould be; that He hath infus'd a Natural Emotion into the very Creation, towards it; and that it, as with a Lifted-up Head of Expectation and Deſire, ſues for: That certainly is comprehended in this Prayer: For it cannot be once ſuppos'd, that Jeſus Chriſt Teaching his Servants and Saints to pray, ſhould not give them, in a Spiritual and Intellectual way, what is given to the Lower Creat;on, as by Inſtinct; becauſe it is ſo Neceſſary: Now that Reſtitution of All Things, That Glorious Manifeſtation of the Sons of God, That Deliverance of the Creatures from their Ʋnwilling Subjection to Vanity, they now Groan and Travail under; yet under Hope of bringing forth a better tSate. All this the Creatures, with Earneſt Expectation wait for, with lifted-up Heads, They, as it were beg for. How then can it be, but that ſo Great a Point of the Divine Will, ſhould have very fair Lines of it in this Prayer? And ſeeing our Lord directs us p. 19in this Prayer, to look up to God as a Father; The Liberty, even the Glorious Liberty of his Sons, muſt needs be a principal part of it; And where can there be ſo Reaſonable a placing of it, as in that Great Petition, Thy Kingdom come: For where ſhould the Sons of God have a Liberty of Glory, but in his Kingdom. This is ſo undeniably certain and Evident, that I inſiſt no further upon it.

Argum. 4 When the Apoſtle ſpeaks of this very Glorious Liberty of the Children of God, and the Manifeſtation of the Sons of God, by it, and in it; who cry unto him, Abba Father; He does Affirm, we have the Firſt Fruits of the Spirit, and groan within our ſelves; waiting for the Adoption; that is, the Manifeſtation of the Sons of God; and That is, the Redemption of our Bodies. He further manifeſts, This cannot be a Preſent State: 1. Becauſe the Apoſtles had only the Firſt Fruits of the Spirit compar'd with that Great Harveſt of the pouring out of the Spirit that ſhall be at that Time; and withal, the Vouchſafement of the Spirit to all Chriſtians in general now, is a Firſt Fruits, an Anointing, a Seale, and an Earneſt to All that Glory. 2. He ſhews, It is a Future State; becauſe it is in Hope; and therefore cannot be in preſent: For then Hope and Sight would be confounded. Then he goes forward, and Affirms; Seeing this Hope cannot but be Full of Deſires, and thoſe Deſires will be breaking out into Prayers. That therefore the Spirit helps our Infirmities, in that great Point wherein we know not what to pray for as we ought: But the Spirit makes Interceſſion, with Groanings, that cannot be uttered. And he that ſearcheth the Heart, knoweth the Mind of the Spirit. For he maketh Interceſſion fo… the Saints, according to the Will of God.

From all theſe Things Duely laid together, ariſe many Great Points to our purpoſe.

1. That the Glorious Liberty of the Sons of God, at the Time of their Manifeſtrtion, and the Reſtitution of the Creation, cannot but be a principal Point of Prayer: For, ſaith the Apoſtle, We groan within our ſelves, waiting for the Adoption, &c. And ſo he falls into the Diſcourſe of Prayer for it, with Groans that cannot be uttered.

2. The Apoſtle ſo often referring to God, as a Father; by the Spirit of Adoption, crying, Abba Father; by the ſo often mention of the Sons of God; by the Adoption; leads us, even by a ſtretch'd-out Hand, to that Prayer, wherein the very firſt word is, Our Father. If therefore we are led by the Conſideration of God, as a Father, to the Prayer that Teaches us to ſay Our Father, we are certainly led alſo to the Great Points of Adoption; viz. the Manifeſtation p. 20of, and the Glorious Liberty of the Sons of God; which muſt be principal Points of that Prayer; wherein we call God Father, becauſe the Adoption is proper to Sons, even as the Manifeſtation of, and the Glorious Liberty of the Sons of God is; and therefore they muſt be intimately Related, both of them, to God, as a Father; Becauſe Sons and Father are ſo ſtrictly and inſeparately Cor-related. The Kingdom of God then coming, as in Heaven, and on Earth, muſt be the Center, wherein All theſe Lines meet: For at that Kingdom is the Redemption of our Bodies; that is, the Reſurrection, as All Scripture Agrees.

3. The Apoſtle plainly ſignifies, We do know what we are to pray for; and yet we do not know what to pray far as we ought. That is, we do know, as to the Matter of Prayer; but we do not know in clear Apprehenſion: And that therefore the Great Tranſaction in this Prayer, is between the Spirit of God in our Hearts, making Interceſſion, with Groans not to be uttered, in what we do pray for, but know not to pray for as we ought, and God ſearching the Heart, and knowing the Mind of the Spirit, wherein our Apprehenſions are not Form'd and Explain'd, who yet hears us; becauſe that Interceſſion is according to the Will of God, and the Rule of this Prayer, although our Apprehenſions are not Expreſs.

Now what more exact State of the Caſe can there be, with Relation to the Generality of Chriſtians praying this Prayer? They do by this Prayer know what to pray for; for they know to pray, that the Kingdom of God may come: But they know not the foreign, the very Thing of that Kingdom, as they ought. They have not the True Explain'd Apprehenſions of the Kingdom, according to the Excellent Nature of it. This we know is the General Caſe of Chriſtians: The Spirit therefore here helps out; it gives unform'd Deſires, Groans not uttered; that leave a Savour, a foreign, an inward Senſe of this. And God knowing that Senſe, the Spirit leaves imprinted, to be according to his Will, and according to this Rule or Prayer by Chriſt; That it is for that Glorious Manifeſtation of the Sons of God, and the Reſtitution of all Things, Hears according to that Rule, and that Senſe, according to the Rule imprinted and left by the Spirit. And thus All Chriſtians pray, and are heard for this Kingdom, beyond Themſelves knowing it: For this Prayer giving them the words, Thy Kingdom come, The Spirit beyond Themſelves give the Groans; And God Graciouſſy gives the Ear to his Sons …ords, and to the Senſe of his Spirit's Groans; becauſe they are Both according to his Will.

p. 21Argum. 5 The Prayer, which Our Lord gave, as The Meſſiah, as The Chriſt, as The King of Iſrael, cannot but be a Prayer for his Kingdom: For His Kingdom is ſo Great a Truth, that he ſaid, For this end was I born, and for this end came I into the World, to bear witneſs to the Truth, And every one that is of the Truth, Heareth his Voice in this Great Point: For this was the very Point Chriſt was upon, when he uſed theſe Words; even in Rejoynder to that Demand of Pilate? Art thou a King then? And this was the Good Confeſſion he witneſſed before Pontius Pilate, as by Compare of John 18. 37. and 1 Tim. 6. 13. may be ſeen: And therefore upon the very mention of that Good Confeſſion of Chriſt, the Apoſtle goes on to the Fuller Diſcourſe of, and Diſplay of the Kingdom of Chriſt.

Now then, if the Kingdom of Chriſt, was ſo Principal a Point of the Witneſs of Jeſus Chriſt, for which he came into the World; certainly when he Gave a Prayer to his Servants, as the Great Standard of Prayer; and that he makes peculiar mention of the coming of that Kingdom, which, as hath been every way ſhown, cannot be the Kingdom of Eternity, but a preparation to it; and that Kingdom into which it is delivered up. This Prayer muſt be the Prayer of the Kingdom of Chriſt; For Chriſt Taught it in his Great Capacity of Meſſiah, as John Taught it in his Capacity, as the Fore-runner of Meſſiah. It could not therefore be, but that in this Prayer Chriſt Lifted up a Banner, and an Enſign, and a Standard to be displayed, becauſe of this Truth; to which All his Servants ſhould be gathered in their Deſires.

I do not therefore at all wonder, that the Principal, or All the Petitions, might be collected, from the uſual Petitions among the Jews; and thus Canonized, and made Sacred by Chriſt; becauſe the Jews had the more particular promiſes of this Kingdom, the more particular Notices and Notions of it, as may eaſily appear by the whole Stream of the Old Teſtament, and many Evidences of their Expectation of it in the New; However, they had much debaſed, and ſtraitned thoſe Notions: Our Lord therefore to ſhew, He was that King of Iſrael, and His was that Kingdom they expected, Compoſed their looſe and ſcattered Petitions for it, into this Excellent Frame, and under ſo Divine a Sanction, as the Prayer he Taught: And it ſtands therefore as a Monument for Them, and for All the Gentile Churches, of his Kingdom; and to draw All thereby to himſelf, as their King, and That King, that is to come into the World.

Argum. 6 Jeſus Chriſt is the One Mediator, and Interceſſor between God and Man, preſenting, and making Acceptable to God the Prayers of his Saints; and Giving much Incenſe with them. And This is his peculiar Prieſthood, after the Order of Melchizedeck: For as ſuch, p. 22ſaith the Apoſtle, He Lives for ever to make Interceſſion for All Thoſe, that come to God by him.

Now in this Prieſthood of Interceſſion, Two Things muſt neceſſarily meet; His Kingdom, and his Prayer: His Kingdom, becauſe his Melchizedekian Prieſthood hath an immediate Reference to his Kingdom of Righteouſneſs, and of Peace, that is, his Glorious Kingdom, wherein his own Glory, as the Head, the Glory of his Church, as the Body, lye together enfolded, and are to come to perfection. And in that Prieſthood, he is a Saviour to Perfection, or to the very End.

Again, That which is the principal Point of his Redemption, is the principal Point of his Interceſſion. Now to make us Kings, and Prieſts to God, and to his Father▪ that we may Reign on, and over the Earth, is the principal Point of his Redemption, and ſo Celebrated in the New Song, Revel. 5. and therefore of his Interceſſion.

Laſtly, That which is the High Expectation of Chriſt, at the Right Hand of God, muſt needs fall in with his Interceſſion on the Right Hand of God. Now He is ſet down on the Right Hand of God, expecting that his Enemies ſhould be made his Footſtool; and that is in his Kingdom, as it appears at his Comming, as the Apoſtle teaches us, 1 Cor. 15. 21. Therefore he intercedes for it; For his Expectation is grounded on his Interceſſion and Redemption. Heb. 10. 13. 2 Tim. 4. 1.

And as his Kingdom and Interceſſion thus meet, ſo muſt his Interceſſion meet alſo with, and be undivided from the Prayer he Taught. For no poſſible ſuppoſal can there be, that Chriſt ſhould Intercede upon the Prayers of his Saints, but that their Prayers muſt be comprehended in that Pattern and Rule of Prayer he gave: For he would not Give a Prayer he would not Intercede upon, and that that ſhould not be the Square and Summary of all the Prayers he would Intercede upon. It muſt needs therefore be, that the Kingdom coming the Prayer inſiſts upon, muſt needs be the Melchizedeckian Kingdom; the Kingdom, when his Redeemed, as Kings, and Prieſts Reign upon, and over the Earth; and when his Enemies are made his Footſtool.

That Prayer therefore, John 17. which is the Pattern of Chriſt's Interceſſory Prayer, and which none can pray but himſelf, in the whole Frame of it; and was not therefore Taught by him to his Church to the End, They ſhould ſo pray it as he did. That Prayer is for this Kingdom▪ in which Kingdom, God in Chriſt, and Chriſt in his Saints, ſhall be ſo viſibly made perfect in One; that the World, which will not now Believe, ſhall, againſt their Wills, Know and Believe, and Believe and Know; as the Devils know, and Believe, and Tremble; that God ſent Jeſus Chriſt, and hath loved his Saints as he loved him, Ver. 21. 23. This cannot be in this World, where this Glory is ſcorned p. 23and defied, and neither Believ'd nor Known. It cannot be after the Enemies of Chriſt are put quite down under his Feet▪ into the Lake, and he Renders up the Kingdom into an immediate Enjoyment of God All in All; For then this Illuſtrious Appearance is ended, both as to his own, and his Saints ſo Viſible Glory in Humane Nature; and alſo the Diſhonour of his Enemies: And Nothing Remains, but the Beholding God All in All; or the Eternal Miſery of Separation from his Favour, or wailing under his Diſpleaſure.

Argum. 7 If each part of this Prayer, viz. The Addreſs to God, as Our Father; each Petition, and the Doxology or Concluſion, Aſcribing to God. That Thine is the Kingdom, &c. may with Admirable Agreement, both in Expreſſion and Senſe, be concerted with Eminent Scriptures Relating to the Kingdom, and Glory of Chriſt, and of his Saints, as in Heaven, and on Earth; Then with how much Right may This Prayer be call'd, and Expounded into the Prayer of the Kingdom! This Concert therefore of this Prayer, and thoſe Scriptures, I will endeavour to make in the following Expoſition.