Meditations Upon the Lords Prayer, Treatise · Petition 3
The third Petition.
Thy Will be done in earth, as it is in Heaven.
1. WHen with perfect aſſent thereunto in heart, as well as in words, we can ſay this Petition, our work will ſoon be at an end; for, we ſhall then be called home by our Heavenly Father, and there will be no more need of ſuch things as are prayed for in the three following Petitions. Let us well conſider therefore, what we ask for in theſe words. They amount in effect to a true ſelf denial, which is the moſt difficult thing in the world for fleſh and blood to ſubmit unto; yet, may poſſibly be made eaſie, if it were well conſidered, that it brings with it the greateſt advantages that we can Petition or endeavour for, by any faculty that we can call our own, ſeeing God, who can and doth renew the Will, and inclines us thereto, when we pray that his VVill may be rather fulfilled then our own, hath promiſed aſſiſtance. It begins to be eaſie to a regenerated heart, when it knows that GODS Will and Righteouſneſs are one, and that our Will and Wickedneſs alſo are one (as it is meerly our own will) and brings us into all the miſchiefs which befal both in this world and the world to come, if we are ſwayed wholly thereby. In this Petition, as in the former, we ask together with what tends to Gods glory, that which will both prevent our deſtruction here, and procure our eternal happineſs hereafter. He that knows God as he may do by what he hath manifeſted, of himself, and of his goodneſs toward all Mankinde, need never to be afraid to ſubmit his own will to his; yea, Body, Soul, and all that is moſt dear and pretious in his own eſteem, to be diſpoſed of at his pleaſure. This knowledge and confidence is ordinarily begotten in moſt men of underſtanding, by reading and hearing his Word preached, but ſometimes (eſpecially in them whoſe natural Faculties are defective) it is wrought by a ſpiritual Inſtinct …iſensibly working in the Soul a conformity to the VVill of God, which is always the ſame, though to us it ſeems to change as we are changed. He hath not, as ſome ſay, (who delude themſelves and others, by ſophiſticated diſtinctions) a ſecret and a revealed VVill, contradictory to each other; yea, ſo contradictory, that they may be rather judged two wills then One. This falſe opinion cauſes many to be diſtruſtful of Gods good meaning towards Mankinde; fearful he will reprobate them, when they have done all they can to pleaſe him; and conſequently (though they profeſs the contrary, and ſpeak many good words of him) blaſpheam his goodneſs; imputing that unto him, which belongs to the Devil and themſelves onelyonly. They, who make unto themſelves ſuch a GOD, cannot be better then he; and I ſhall not wonder if they cannot pray heartily, that his will may be done.
2. To excuſe themſelves, there be ſome of theſe, who in effect, do irreverently ſay thus unto God in their hearts: VVho hath reſiſted thy VVill? Thou knoweſt that by the ſin of our Fathers, and by thy eternal Decree of Election and Reprobation, the greateſt part of mankinde is left in (or rather thrown into) ſo ſad a depraved condition, that we are neither free to will, or to do what thou requireſt. This is impudently to belie and blaſpheam GOD: For, when he ſaid that, The ſeed of the VVoman ſhould break, the Serpents head, he ſanctified the whole humane Nature into a capability of performing ſo much as he requires abſolutely at our hands; and hath ever ſince, and will for ever, at firſt or at laſt, ſo inlighten every man who comes into the world, vouchſafing according to his promiſe, ſuch a renewing of the will, and ſuch a perpetual co-aſſiſtance, for askng, to perform what ſhall be accepted for the deed, to all them who ſhall not wilfully, malitiouſly and finally reſiſt his Grace, that no deficiency in him can be juſtly laid to his charge, in relation to our miſdoings, as it will be manifeſted, when all hidden things are diſcovered at the laſt judgment. Indeed, as we are meerly in our depraved Nature, we can neither do or will ought, that is acceptably good; but, as we are in grace we may: For, then to will, is freely preſent with us, and our doings perfected by the Merits of Chriſt; yea, our miſdoings are often by him improved, both to his Glory and our Salvation; not that we ſhould ſin, that Grace may abound, but that abounding Grace may keep us from ſin. If we had not a Free will in ſufficient meaſure to do, or leave undone, to chuſe or refuſe; then were our faculties inferiour to thoſe of beaſts, which do chuſe or leave ſuch means of preſervation as are ſet before them; nay were this liberty taken away, or quite loſt, we could not be juſtly reputed righteous or wicked by our meer perſonal default, in reſpect of any thing which we will, or do, or leave undone. Wiſe men do not endeavour to force a Beaſt to that whereunto he is not naturally inclined, much leſs to that whereunto he hath a Natural Antipathy, and deſtroy him for not doing that which he cannot. By gentle allurements we may by degrees bring it to change Nature, and become ſerviceable to our Deſires. God, in like manner Draweth us by the Cords of a Man; he forceth not our Nature, into a change but wooeth our will, unto a conformity, with his, by ſuch means as may ſecretly and naturally thereto incline the heart, uſing no other force but ſuch Fatherly chaſtiſements onelyonly, as may remove the perverſeneſs which we have gotten by evil Cuſto…s, to augment our natural indiſpoſition, which we got by hearkning to his and our Enemies. It is an unqueſtionable Cruelty, to compel and neceſſitate men to that which we know makes them everlaſtingly miſerable; but doubtleſs it were no wrong to a Madman to pull him out of the fire whereinto he had thrown himſelf; nor injuſtice in a Father to uſe the Rod to fright his Children, from that which may deſtroy them, when they will neither do it for love to him or themſelves. God afflicteth none but for their good, until they become obſtinately Rebellious; he requireth no more of any man, then he hath given; Reprobates none finally, unleſs they are finally unpenitent; and never willed the deſtruction of any one who ſubmitted to his will.
3. No man, I think endeavours to teach Beasts to write and read, though ſome teach Birds to ſpeak, which can talk with as much underſtanding of humane words, as they have of the Myſteries of ſaving Faith, who diſcourſe and preach the Word literally, without the Spirit; therefore God hath vouchſafed means of inſtruction by offering both; and, if their concurrence hath not a ſufficiency to effect for every man that which was intended, and promiſed to all who deſpise not his offer, but earneſtly ſeek for it; Why, are we commanded to make interceſſion for all men? Why doth the Goſpel injoyn all to believe in Chriſt Jeſus, if there had not been a poſſibility that all might have been ſaved, unleſs by their own default? To what purpoſe hath God ſworn he deſireth not the death of a ſinner, and give his onelyonly Son for a general Redemption, that all men might be ſaved? Why are ſo many promiſes and threatnings caſt away upon them, who are ſaid to be irrecoverably predeſtinated both to condemnation, and to do all that evil which may bring it upon them; as certainly as the Righteous are predeſtinated to their Salvation, and to the means thereof? Wherefore do men ſo quarrel about Doctrines, and Diſciplines, putting themſelves and others, to ſo much Labour, Coſt, and Suffering, as we ſee they do, impoſing the ſame duties upon all without exceptions, if the greateſt number of men are Reprobates without hope? I know what is, or may be ſaid by ſome to thoſe queſtionings, and that they are deluſive or diſſatisfactory anſwers; For, if we ſhall teach men to believe that God hath abſolutely willed and fore-determined, as they ſuppoſe very few will be thereby incouraged to pray that his Will may be done. But God hath neceſſitated none to be miſerable or wicked; he hath provided means whereby both Sin and Miſerie may be prevented; or elſe removed, if it be timely embraced; and if that by neglect thereof, men ſeeming righteous fall not away from their Righteouſneſs. For, by the common outward means preſcribed, to them unto whom it is preached, together with thoſe extraordinary and ſupernatural Mediums which God vouchſafeth (where they are not preached as with us) by the Spirit which bloweth, when, and where it liſteth, the Will is by degrees ſet at liberty form its natural Bondage, and rendred active in the works of Regeneration, by propoſing Gods promiſes of Supply and Aſſiſtance; by ſhewing their dangers and remedies, and by intermingling Mercies and Judgments; and if theſe prevail not, it is not by any bar fore-determined by God, both becauſe their own wilfulneſs and negligence hath lulled them aſleep in ſecurity, until they are hardned into a final impenitency.
4. Many men who are ſick, have no will to take ſuch Phyſical ingredients as are wholſome and neceſſary for recovery of their healths, but naturally abhor them with ſuch a deteſtation, that they will not be perſwaded or inforced to receive them by thoſe who have moſt power over them (though they are likely to looſe their lives by that wilfulneſs) yet, by the prudence and gentle perſwaſions of a wiſe and loving Phyſitian, taking away their nauſeouſneſs by other corrective Ingredients, and aſſuring them of health, they are won at laſt to accept thereof, and recover: So it fares with us who are naturally averſe from the means which the Holy Ghoſt preſcribeth to correct our depraved will, when we are not finally obſtinate, and have made our ſelves worſe, and more miſerable by evil Cuſtoms ripened into an Habitual wickeneſs, then we were by a depraved Nature. Chriſt bewailed Jeruſalem with tears, not becauſe ſhe could not, but becauſe ſhe would not embrace the means of her preſervation and proſperity, through that wilfulneſs which ſhe had contracted by her own default; elſe, his bewailings had not proceeded from true compaſſion, which it were a Capital ſin to affirm: And they who deny what God hath done, and continues to do for them; or affirm, that he hath not given them ability whereby they may co-operate with him in doing what he commands, and in avoiding that which he hath forbidden, are ingrateful Blaſphemers and Lyars: For, the contrary not only evidenced in his Word, but is alſo demonſtrable by that whereof we have, or may have an experiment. If a Drunkard, or a Thief, or an Adulterer, or any other groſs ſinner, who hath moſt accuſtomed himſelf to prevaricate, were told by him, whom he knew to have both power and will to inflict what he threatens, that the next time he was drunk, or committed any of the ſins aforementioned, he ſhould be immediately tormented to death; and if this man knew and still ſaw one watching him night and day in publick and in ſecret, at home and abroad, ready to execute him immediately for that tranſgreſſion, I am confident that Drunkard, Thief, or Adulterer, who was moſt tempted to act thoſe ſins, would forbear them ſo long as he had ſuch an Attendant, unleſs he were grown ſo diſtracted that he knew not what he did; And, if this be ſo, (whereof I think no reaſonable man doubts) then, whoſoever ſayes it is not in his power to forbear thoſe ſins which he actually commits, I dare ſay unto him, it is not altogether through want of ability to perform ſo much as God requires, but becauſe he neglects the Grace offered, or that watchfulneſs over himſelf which is neceſſary and poſſible; or, because he believes not Gods promiſes and threatnings; or forgets or heeds not that he ſees him in all places, at all times, and will ſeverely puniſh his careleſneſs and preſumption; and, this is that which renders every caſt-away liable to Reprobation, and no fore-determination of God neceſſitating him thereunto. More might be ſaid to this purpoſe, but I hope this ſhall ſuffice to preſerve a reverent eſteem of Gods Juſtice and Mercy; as alſo, to make us heedful what may be a help or hinderance to preſerve us willing, and conſtant in praying Gods will may be done in Earth as it is in Heaven. I am ſo large in this, and ſome other ſeeming digreſſions, becauſe I ſometimes finde, that, the furtheſt way about, is the neareſt way home.
5. It hereby partly appears why we ſhould abſolutely refer our will to Gods, and pray for the accompliſhment thereof in all things, and on all men without exception; and that we have no other means to be freed from being inſlaved by the corrupt arbitrary will of Tyrants, or from being in a worſe bondage, to our own will. Oh! that we could conſider as we ought to do, how we are inſenſibly drawn by evil Cuſtomes and bad Examples, to fall away by degrees into a Reprobated ſenſe, yielding firſt to one vain act which we think ſo innocent, that it conduceth to no evil; then to another, and another after that, till at laſt the groſſeſt wickedneſs, is ruſhed into without ſtop; Yea, into that, which a while before we thought to be both fooliſh and wicked, and condemned and derided in other men: Thus it fares even with ſome who have been in a good meaſure inlighted, and purged from many groſs, corruptions: for when the Will is in ſome degree renewed, and the ſing he Talent which was formerly neglected and abuſed, ſomwhat improved (which might have been multiplied according to what was required, aſwell as his who had five) they ſeeing their Houſes ſwept and garniſhed, admit inſtead of the Devil which was caſt out, ſuch a ſpirit of pride, with his Aſſociates, as makes their later ends worſe then their beginnings. GOD having delivered all men from the guilt of Adams tranſgreſſion, by Chriſts, giving every one wherewith to perform his duty, (renewing alſo his Grace to many, more then once or twice, after they have forfeited it) very hazzardous (if not damnable) is their condition, who preſumptuouſly offend ſo Gracious a Maſter. Let us therefore, watch and pray, that we fall not irrecoverably into temptation and ſurprize, even for our own ſakes, at leaſt, until Self-love ſhall be improved into a True love, of him who loved us firſt; and ſeeing nothing can be more miſchievous unto us then our Self-will, let us not only pray heartily that Gods will may be done, but endeavour ſo to ſubmit our wills to his, that his will and ours may be one.
6. Before this can be poſſible, thoſe Obſtructions muſt be removed, which the World, the Flesh, and the Devil have raiſed up within us, to keep our Will from union with Gods; to wit, a believing the ſuggeſtions of the Serpent, as our firſt Parents did, when they were ſeduced and tempted by a deſirable Object; and by his miſrepreſenting unto them the Fore-knowledge, and Fore-determination of God; as alſo, by inſinuating a want of Love or Good meaning toward Mankind, in that which he willed and prohibited: when any are thus prepoſſeſſed, it muſt be one as ſtrong as the Almighty who can caſt out thoſe Devils ▪ and caſt out they muſt be, before they can heartily pray, Gods will may be done: For, who can perſwade thoſe men by Arguments, or move them by Threatnings, to commit themſelves and all other things to his will, whoſe Juſtice is made doubtful, or of whoſe Love to him in particular he is uncertain; or, by ſuch means only aſſured, as may be queſtionable, and are communicated to Reprobates, as well as to the Elect; conſidering alſo, what fair appearances there are of their good effects ſometimes, even upon Hypocrites, when they are but falſe counterfeited works? Theſe Obſtructions alone, are enough to hinder the conforming of our will to Gods, if they be not removed: Therefore, though theſe are not all, I will aſſay the removing of them, before I proceed further. And, in regard it is ſaid that the perſwaſions of our own hearts, are as good as many Counſellers; (and not altogether uſeleſs, though deceitful, when their ſingle advice is wholly depended upon) I will precaution a little by the way, concerning that. It is true, that every Vnregenerated mans heart is fraudulent in his Natural eſtate; Yet, when it is Regenerated, and depends not upon ſelf-Apprehenſions, by the meer natural Light which is therein, but ſeeks after, and receives with Approbation that Divine Light which is offered and communicated thereto by the Word and Spirit of GOD, it is eſſentially efficient both to the rectifying and conforming of our WILL, to and with that Object whereunto we ought to adhere; and then more to be depended on then the Authority of all the wiſeſt men in the World, without that Evidence. For, when God hath prevailed to perſwade the heart, by ſuch a concurrence of Lights, it will not then deceive any; but be as infallible as the white Sione, which is known to none but to him that hath it. I know no means how in theſe dayes, we may be aſſured ſuch Revelations are of God, as that was, when he commanded Abraham to ſacrifice his ſon Iſaac; For, how ſtrongly ſoever our hearts may be inclined thereunto, we having now our Communion with God in another mode, all Inſpirations repugnant to what is revealed in the Law and Prophets, interpreted by his Evangelical Word and Spirit, are to be rejected as diabolical ſuggeſtions.
7. The Law is our School-maſter to bring us to Chriſt; but it will never bring us into him, until his Love opens the door, which he hath freely opened, keeps it open, and offers entrance to all who deſire and ſeek it; yea, and to ſome before they ſought it: And, when being entred, we there behold his Beauty, and feel the fervour of his Love, it ſo inflames our love to him (if not prepoſſeſſed and bewitched with other affections) that our will doth Zealouſly and contentedly cleave unto him. VVe may preach the Law and pronounce Judgements (as ſome have done, till they have brought Deſpair and Hell into the Souls of many) but, that begets more fear then love, or at beſt more love to our ſelves then unto him; or, more cautiouſneſs then willingneſs, until Evangelical Lenitives, be therewith applyed. It is the making known Chriſts meek condeſcentions, long-ſufferings, and the ſuperexcellent Amiableneſs of his Love and tender Mercies, that ſooneſt and moſt effectually work in us repentance of our ſins, and that confidence in him, which will incline us, without a reſerve, to pray abſolutely to his and our Fa-Father, that his will may be done. But, ſome have taken a courſe direct contrary, and made ſuch Repreſentations of God, that I conceive their Doctrine to be the greateſt obſtruction of all other to praying abſolutely, that his VVill may be done in earth, as it is in heaven. It will never be a motive thereunto, to tell men, that before all worlds (when there was no man to reſiſt his will, or deſirous of a being, whereby he might have had a poſſibility of reſiſting it, or to offend him in any manner) God, foredecreed Create an Innocent Creature, (whom he himſelf ſaw and acknowledged to be good after he had created him) that, having accordingly made him, breathed a portion of his own Spirit into him, Given him Dominion over all his Creatures upon earth, and commanded him to increaſe and multiply; at the ſame moment pre-ordained, according to an Irrevocable Decree (before that Creature, or any of his Generation had done good or evil) that the greateſt part of his Poſterity ſhould he everlaſtingly reprobated and damned, for committing ſins, which his Decree alſo, had neceſſatated them to commit. Moreover, that having predeſtinated a means whereby this poor Creatures Poſterity might be ſaved; promiſed Mercy ſhould without exception, be vouchſafed to all who believed in his Son; commanded that Salvation to be offered and preached to all Nations; and that even then he knew it was Decreed by himſelf, that the greateſt number of men, were made uncapable of accepting what was promiſed, or of having any benefit thereby, when they had done the utmoſt they could to obtain it. All this, and much more to this purpoſe is averred of Gods Decrees, by thoſe who understood them not, and ſuppoſed what was never by them intended; and who can ſubmit their wills to ſuch a GOD as theſe have made?
I will not ſay as ſome have done (publiſhed it alſo in their writings) Diabolus eſt quorundam Calviniſtarm Doni, for, I believe many ſo called, profeſs the true God in whom I believe, though by heedleſneſs, ignorance, and overmuch confiding in perſons of whoſe Learning and Piety they have had a high Opinion, they are blinded with an appearance than their error tends rather to the honour, then to the diſhonour of God; and I intend nothing to their perſonal diſparagement or diſadvantage; for, I heartily pray and hope they will be aſhamed of it, and ſorry for it upon future conſideration, as I my ſelf was, who eſcaped not being infected with this Hereſie in my yonger dayes, till I had experimental knowledge of the falſe grounds and evil effects thereof: But now knowing what uſe the Devil makes of it in this my Generation to Gods diſhonour; I cannot forbear my witneſs againſt it, when juſt occaſion is offered; though ſome ſay, I inſiſt on it more then is needful, and to my own diſadvantage, which I finde true in temporal reſpects, having ſuffered more by them whoſe fierce Zeal in that Hereſie hath made them to perſecute me in ſecret, then by all my open Enemies: And I do fore-ſee a poſſibility that their power who approve this Doctrine which I abhor, may hereafter be ſo prevalent, that if I live to ſee it eſtabliſhed according to their hope, I muſt expect no more favour in this world until I dye, then heretofore I have had, unleſs I ſurvive to ſee that Kingdom come viſibly upon earth, which ſhall utterly deſtroy the Myſtical VVhore and her Daughter the well-favoured Harlot, with all thoſe who have been made drunk by her Cup of Fornications, and worn the Mark of the Beaſt in their Fore-heads, or in their hands; yet, I fearing neither Evils preſent, or to come, will proceed with what I mean to ſay.
9. It is of evil conſequence to impute that to God, which common and approved Reaſon judgeth to be unrighteous in men. His works are ſo juſt, and ſo merciful is he in all his wayes, that there is no appearance of the contrary. His Juſtice is vindicated by the Prophets, againſt that which hath been objected by that Nation, who had moſt cauſe to acknowledge both his Juſtice and Mercy. And Davids confeſſion his ſin, in Pſal. 51. as to that point here treated of, acknowledgeth him to be juſtifiable by whomſoever he ſhall be judged. All Gods Decrees are perfectly juſt, and whatſoever he wills is perfectly good. Nevertheleſs, all is not ſo which men ſhall ſay he hath Decreed or Willed; For, many have father'd upon him ſuch Decrees as he never made; ſuch Ordinances as he never intended; the Believing, Doing, and Forbearing, of ſuch things as were never by Him commanded or forbidden; and aſcribed to him ſuch a Will as never did reveal to be His. That, which they call his ſecret Will, who can know, if it be kept ſecret? and if they know it, how is it then ſecret? Such imputations as are afore expreſſed, I cannot believe, becauſe they conſiſt not with his Honour, Juſtice, and Mercy, which are always one with his Will, and his Will alwayes the ſame, and not two oppoſite Wills, as it is, at leaſt, implied by their Sophiſtry, who affirm, he hath both a ſecret and a revealed will, relating to one and the ſame Objects, and Qualifications contradictorily differing from each other; whereas his revealed will, is but a part of the ſame will, kept ſecret till it ſhall be ſeaſonably made known at full; As when Jonah ſaid, Yet forty dayes and Nineveh ſhall be deſtroyed: for, in theſe words there was an implicite condition to be underſtood, though not expreſt, as appears by the event, which demonſtrated that, his Intire will (whereof one part preached by Jonah) was this, that, Nineveh ſhould be deſtroyed within the time limited, if it repented not; and the other part concealed, was this, That it ſhould not be deſtroyed, if it repented within forty dayes; and by what Jonah did, by the Repentance of the Ninevites, and their preſervation thereupon; it ſeems both he and they underſtood the whole will of God, though but part thereof was vocally revealed. Therefore, the School-definition aforementioned of a Secret, and a Revealed will, relating contradictorily to the ſame things, and perſons, ſeems fitter to be applied to Impoſtures of Juglers, then to the Righteous, Pure, Single and Secret will of Almighty GOD. Yet, as Jonah (though a Prophet) ſeemed more deſirous that great City ſhould have been deſtroyed, then his credit loſt by Gods extending Mercy there unto contrary to the Verbal Tenor of his Prophecie; ſo, it may be feared, that ſome who teach men to believe, God foredetermined the greateſt number of Adams Poſterity to everlaſting damnation, would be as froward as Jonah, to have it made evident they had loſt their credit by preaching falſe Doctrine, in that point; For, aſwel Goſpel-Preachers, as other Good and Pious men, have errors and fits of diſtemper through humane frailty, from which it may be hoped they will recover, and repent heartily what they have miſtaught, as to the particular aforeſaid, when it ſhall be made probable, at leaſt, that many more will be ſaved then condemned at the laſt Judgment, and that they have both to the diſadvantage of Mankind, and to Gods diſhonour miſrepreſented this Univerſal act of Free-grace.
10. It would be a ſuperlative diſhonour, and an unpardonable indignity, put upon an earthly King, if his Officers ſhould deal with him, as ſome of Gods pretended Commiſſioners have done, in that which is of higheſt concernment in relation to his honour, and mans welfare. For, whereas, that King of kings, hath vouchſafed an univerſal Act of Indempnity, from that guilt whereto all men were liable by Adams tranſgreſſion; and m tender compaſſion and pure love to his Subjects, decreed likewiſe a general pardon, whereby all actual Tranſgressors (without excepting either High Treaſon, or other offences whatsoever) repenting, ſubmitting to his Mercy, and ſuing for that pardon, ſhould freely be forgiven without any other coſts or merits of their own; And, whereas this Indulgence hath by his faithful Ambaſſadors and Agents, been proclaimed throughout the world; ſome other, aſſuming to themſelves the like Authority, have either through Ignorance, or upon leſs excuſable inducements, proclaimed that which is almoſt totally deſtructive to that gracious Condeſcention; telling us, that to teſtifie his abundant love to Mankind in general, and to his eſpecial Favourites in particular, who are known onelyonly to himſelf; God hath indeed offered Pardon to all, that his Mercy in ſparing whomſoever he pleaſed, how wicked ſoever, might be the more evidenced to them, if he ſpared not thoſe who were leſs offenders; and, that though it was his Revealed will and pleaſure, the offer of ſuch a general Pardon as aforeſaid should be divulged, it was nevertheleſs, his ſecret will, that both they to whom he intended benefit thereby, and they to whom no good was intended, ſhould be put to the ſame coſt and labour in ſuing for it, but neither the one or the other be certain of it, whilſt he lived; Yea, they tell us that before the ſaid Proclamation was iſſued forth, it was decreed the greateſt number should be ſo maimed and diſabled, that it would be impoſſible for them to perform the conditions required, to make them capable of the ſaid Pardon, which they ſay was done, to evidence (as they call it) his juſt diſpleasure againſt Vnrighteousness. And then to beget a vain hope in their hearers, (or rather to increaſe the number of thoſe Clyents, by whoſe credulity their Fees and Temporary profit may be augmented) theſe Officers further tell them, that the King whom they have thus repreſented, is ſo juſt and merciful, that notwithſtanding all before expreſſed, they may make his abſolute Will and Pleaſure, their Supream law without danger; and to keep them in heart (by cheriſhing a belief thereof, until perhaps an irrecoverable fit of deſperation ſeizeth on them) they befool them with a confidence in ſuch Marks of their aſſured Election, as may be frequently found upon reprobated Hypocrites. This is the effect of that which many have preached concerning Gods dealing with Mankind; And, what can be reaſonably judged of ſuch Officers, and of ſuch dealings? What will all their other Services amount unto, pretended to Gods Honour, or to the Security and Happineſs of his People, where they are poyſoned and annihilated by ſuch Doctrine? Hereby, in my Judgment, it amounts to that, which is abhominable in the higheſt degree; and ſo far ſhould I be from confiding in an earthly Prince, who approved and practiſed ſuch pretendings to Juſtice and Mercy; or from loving him otherwiſe then an Enemie; that, if he ſhould confer upon me, all that were in his power to beſtow, yea reſigne his whole Kingdom to me and my poſterity; yet, be evidently, unmercifully and wilfully unjuſt to other innocent men without repentance; I ſhould more abhor the memory of him, notwithſtanding that favour to me, then for condemning me to ſuffer cauſleſly at the Gallows, if he were juſt and merciful to the reſt of his Subjects, and to all other men. I may perhaps, herein ſeem over-far tranſported; but, that before expreſſed, being (as I believe) equivalent to ſuch Doctrine as is by ſome taught, in relation to God and Mankind, is in my apprehenſion, ſo horrible a blaſphemy, that having ſuch an impulſe as I have upon me, to bear witneſs againſt it, I deſerved, ſhould I neglect it, to be deſerted in my greateſt need, both of God, and of all good men.
11. For, whatſoever opinion other-men have of it, I conceive that all the Idolatries of the Heathen heretofore, in communicating to Men, Beaſts, or Devils, the Honour and Attributes which are due to God only, (and the crucifying of Chriſt in the fleſh through Ignorance, added thereunto) amount not to ſo hainous an offence, as their crime who are knowingly guilty of this ſin; becauſe, it ſeems to me more pardonable, to aſcribe unto a baſe creature, part of that Honour which is due to God, then to impute that unto him, which is proper to none but to the moſt wicked of all his creatures, who being by him created good, became depraved by his own malitious default: And, I am hopeful, that ſo many as have been heretofore miſled into this Hereſie by Ignorance only (or by overmuch truſt in humane Authority) and not more afraid to take ſhame unto themſelves for their errors, before men of their own Judgment, then to continue in them without fear of Gods diſpleaſure, will better conſider hereafter, what they ought to believe and teach in relation to Gods Juſtice and Mercy; and that all their own Knowledg, and Righteouſneſs, will not conduce ſo much to their comfort and reputation, as their unfeigned Repentance, and Acknowledgment of this Error. I will ask no pardon of them who ſhall think I need one for this extravagant zeal, becauſe I know whoſe honour it concerns; what warrant I have to expreſs it; and what need there is of ſuch plain dealing in this matter, and in this manner at this time. I am perſwaded alſo, that God now furniſhed me with means of ſubſiſtence when the world had left me leſs then nothing, of that which I lately had; and ſpared my life when ſo many thouſands fell round about me, that once more before I die I might thus bear testimony againſt this Blaſphemy, which God more abhors, then all thoſe Errors reproved in the ſeven Churches of Asia. For, the devil who is Author thereof, having inſinuated it into the 7 Reformed Churches of Europe, hath in ſubtlety permitted the Profeſſors of his Antichriſtian Mystery of Iniquity, to deteſt it, that by their holding a part of Truth in Vnrighteouſneſs, the wickedneſs of that Mystery might be the leſs ſuſpected (as he thought his designe would be, when he acknowledged Jesus to be the Son of God) and his policy hath not been without an ill effect, in regard it hath given ſome an occaſion to call that Truth Popery, which was not onelyonly profeſſed before Popery had a Being, but is alſo the foundation of all ſaving Truths, revealed ever ſince the Creation of the world.
12. They who ſhall take notice of ſo much as is revealed by Gods VVord and Spirit, to give an aſſurance that he hath no ſecret will contradictory unto what he hath revealed, (though he keeps hidden ſo much thereof, as fleſh and blood is not yet capable of), may ſo juſtifie God in his uprightneſs, as to the Love which is by him profeſſed to mankinde, that, he may without ſcruple ſubmit to him, in whatſoever concerns his happineſs, both in this world and that which is to come: For, whoſoever is true and upright towards him in his truſt and love, ſo far as he may be capable thereof, ſhould finde Hell to be a Heaven if he were there; and that Heaven would be a Hell unto him, if he could poſſibly get thither with ſelf-confidence, and with his own Natural will; becauſe, it is not the place wherein we are, that can make us happy or unhappy, but that which we carry thither within our ſelves. Yet, I would have no man in theſe concernments, truſt to me, or to any other farther then he hath aſſurance in his conſcience, by the ſame witneſſes; for the Light within us may deceive, though atteſted by all humane Authorities without the VVord; yea, and the VVord written, hath ſuch variety of ſenſes, and Interpretations put upon it, that, it muſt be aſcertained by the Spirit alſo; and every Spirit tryed by the VVord, with a conſcientious heed, how every part thereof may agree together in one ſence without contradiction; for ſome words wherewith we are beſt acquainted; even in our Mother-tongue, have ſuch various ſignifications, that I am forced to many tedious circumlocutions to prevent miſunderſtanding, and yet am often miſunderſtood. But by the Lights aforementioned united together, I having examined the Objections, and anſwers of diſſenting Parties, am ſo infallibly convinced of the Oneneſs and Righteouſneſs of Gods will; as alſo, that he hath no reſpect or diſreſpect of Perſons without regard to their qualifications, that I know he hath neceſſitated or conſtrained none to be wicked; that, he reprobateth no Righteous man, who wilfully diſcontinueth not to be Righteous; or any wicked man, who abhors and finally forſakes his wickedneſſ; or any whoſoever, who doth not wittingly, wilfully, deſpightfully, and finally ſin againſt the Holy Ghoſt; which ſo ſtrengthens my belief of his perfect Goodneſs, Juſtice and Mercy; and ſo inclines me to love him with all my heart, and with all my ſtrength, that in all things I can abſolutely, without the leaſt ſcruple, pray and ſay unto him, Thy will be done in earth, as it is in heaven.
13. To confirm me and others in this free Reſignation of our wills to the VVill of God revealed in his VVord; I may add this out of my own experience (and I hope it is a ſanctified experience) which perhaps may have as good effects on ſome other, as it hath had on me. Our Natural will, as it ſtands inclinable, when it hath no better guide then the ſingle Light within us, is uſually carried on ſo violently to accompliſh the fulfilling thereof, even as to things which are good in themſelves, that, they may have an evil conſequence. This appears by theſe particular Inſtances; we may have a will to be endowed with the beſt Spiritual Gifts; to be righteous according to the ſtrictneſs of the Moral Law; To be patient and conſtant in ſufferings; to be careleſs of the preferments, riches and pleaſures of this world, to be eminent in the mortifying of the fleſh by faſting and penances voluntarily undergone; to be frequent in hearing, praying and external performances of pious Duties, with ſuch like, thereupon perſwading our ſelves we do it to ſerve, pleaſe and honour God; and that thereby we merit his Favour: whereas, if we narrowly, examine our hearts, we ſhall finde, perhaps, that our principal aim, proceeded from ſelf-love, and to acquire thereby a Righteouſneſs and perfection of our own, wherein to reſt and glory; and that we deſire not ſo much to be conformable (according to our proportion) unto Chriſt in his obedience and ſufferings, (not of pure Love to him) as that we might be ſharers with him in the meritoriouſneſs thereof; falſly ſuppoſing his obedience, righteouſneſs & ſufferings would not be ſufficiently ſatisfactory without our doing and ſuffering ſuch things in our own perſons, to compleat our juſtification. This, if we be not heedful, will lye hid in our hearts, when we profeſs the contrary with our mouths; And I have often obſerved, as well in my ſelf as in others, that this may puff us up with a ſpirit of prides, to ſuch a high conceit of our ſelves, and beget in us ſuch an uncharitable or low eſteem of others, that when we ſeem to be purged from groſs carnal ſins, we may be polluted with ſpiritual wickedneſſes, more miſchievous unto our ſouls; becauſe, they not appearing to be ſo ſinful as they are, will be the more difficultly repented, and we the more hardly diſinſnared from them: For I have heeded that many being intangled by theſe, having run through the profeſſion and practice of the Doctrines and Diſciplines of moſt Sects, to get the repute of a ſupereminent Sanctity, could never ſettle any where until they fell back again into the pollutions of the fleſh in a more groſs manner then at firſt; or elſe ſtumbled into the Church of Rome, which admits them gladly; becauſe, the ambition of her Children is the ſame, and their Juſtification and Righteouſneſs depends very much on their own merits.
14. Many ſuch Vertigoes and Impoſtures, I have in my time heard of, and ſeen acted by ſelf-will'd perſons pretending to extraordinary Revelations, which had no ground, but their own Fancies and overweening. One ſuppoſing himſelf called to gather together the diſperſed Jews, and carry them into Paleſtine their ancient Inheritance, hath to that end made ridiculous preparations. Another of no mean parts, had fancied a certain day in which Chriſt ſhould be ſeen coming again in the Clouds, & got up into a high place the better to behold his approach; having forgotten that it was ſaid his ſecond coming ſhould be like the Lightning out of the Eaſt, ſhining into the Weſt. A woman, blaſphemouſly termed her ſelf the Virgin Mary, and found ſome fooliſh enough ſo to repute her. Another, would be thought the VVoman in the VVilderneſs, mentioned in the Revelation of St. John, fleeing thither from the Dragon; others, infatuated by the like ſpirit of deluſion, have gone naked through the ſtreets, and into publick Aſſemblies, to be ſignal to the Nation. Two, lately aſſumed the Title and Office of the two VVitneſſes, propheſied of in the Apocalypſe, and had giddy followers, though they brought no teſtimonial thereof, but ſuch vanities as deſerved contempt. Another, was perſwaded to be the Angel flying through the midſt of heaven, to preach the everlaſting Goſpel; and we had one, who preſumed wickedly to perſonate Jeſus Chriſt. Yea, whilſt I was writing theſe Meditations, I was viſited by a perſon (in other reſpects, ſober and of good underſtanding) who profeſſing her ſelf to be guided by no Example or Rule (but what was inwardly revealed unto her) told me ſhe was aſſured by Revelation, that ſhe ſhould be the greateſt ſufferer that ever was in the world; and indeed, if all be true which ſhe declared unto me, of her ſufferings many years by voluntary watchings, faſtings, cold, hunger, nakedneſs, and pilgrimages into forraign parts, without any proviſion, for her paſſage or ſupport, which ſo multiplied her ſufferings, that (as ſhe ſaid) the Spaniſh Inquiſitors, in whoſe power ſhe then was, told her that ſhe ſhould be reputed one of the moſt glorious Saints in her time, if ſhe would caſt her ſelf into the boſome of their Church, as they perſwaded her to do. And it appeared by her own expreſſions, that a ſecret ſpiritual pride, made her to glory in thoſe voluntary ſufferings, as more to be depended on then Chriſts. But, I hope this ſpirit of deluſion will be caſt out of her, when ſhe is better informed; for by truſting to falſe lights, and by admitting a ſelf-merit, of being divinely illuminated, and called to the higheſt Form of Sanctity, not onelyonly produceth a melancholly madneſs, and many wicked fooleries, to the ſcandalizing of Piety, with the ſincere profeſſors thereof; and, to the advancement of the myſtery of Iniquity, whoſe abetters do ſecretly ſowe and cheriſh the ſeeds of Impoſtures, every where, to that end.
15. Nevertheleſs, we muſt not exclude theſe out of our charitable hope and care, nor diſaffect their perſons, though we approve not their follies: For, even the Apoſtles miſapprehended the nature of Chriſts Kingdom until they were perfectly inlightned, and affected vain ſuperiority, as it ſeems by the Sons of Zebedeus, when they got their good old Mother to intreat their Maſter, that, one of them might ſit at his right hand, and the other at his left; yea, they were tempted by the ſpirit of perſecution, when they would have had fire called down from Heaven; and God doth now as heretofore permit errors, and vouchſafe ſignal cautionary diſpenſations (as the ſins and errors of the times require) to be ſometimes perſonated, by his ſervants, in ſuch manner, that, they ſeem ridiculous and offenſive to good men, and are in the Kingdom of this world, reputed Fools and Phanaticks. Theſe things I have ſo well conſidered, that I am afraid to indulge my own will, ſo far forth, as to pray abſolutely for thoſe lawful things which are moſt pleaſing to my fleſh, and ſeem very pertinent to my natural well-being, becauſe I finde not my ſelf wiſe enough to know how much either of ſufferings or eaſe are beſt for me; or what I might well uſe, or abuſe, if I ſhould be mine own chuſer. Therefore, I pray abſolutely for nothing, ſave Gods Grace, but, bound my Petitions with this Clauſe, Thy Will be done. And this is now made eaſie, becauſe (as I have often profeſſed) I want nothing, with a repining ſence of want, ſo long as God is pleaſed to with-hold it from me; in regard, I am ſure he knows what is beſt for me, and hath love enough to vouchſafe it in that meaſure, and at that time, wherein it ſhall ſo be. I naturally feel pains, and deſire eaſe as much as other men; I perceive as well as they when my Field wants Rain, or fair weather; am as deſirous of thoſe good gifts, whereby I might benefit my ſelf or others; and cannot root out of my heart a natural deſire of deſirable Objects; yet I permit not my deſire to be further inclinable thereto, then ſhall conſiſt with Gods Will; and am aſſured it is then more acceptable, then when we have no temptation or deſire to the contrary: For, what obedience is there in him who ſhuns thoſe forbidden things which he naturally abhors to do? or in him, who is conſtantly obedient to thoſe commands onelyonly which he is moſt inclinable to do? There is more ſubmiſſion due to Gods Will then this; even an abſolute ſubmiſſion in that whereto our natural will is moſt violently prone. And God hath ſo far forth freed the will of every Man born of a Woman, ever ſince it was promiſed, That the Seed of the Woman ſhould break the Serpents head, That, by his promiſed aſſiſting Grace (which never ſhall be wanting to them who ask it in Faith) he may not withſtanding any permiſſive power in the Devil, or any irreſiſtible defect in himſelf, conform to the Will of God, when by his VVord and Spirit, the choice of good or evil, death, or life is to him offered: For, if it be not ſo, man can have in him no more ſin or righteouſneſs then a ſtone. This I believe, and all they who believe this, are in a good forwardneſs; toward ſubmitting their will to Gods.
16. How Gods will may be done by us on earth, as it is in heaven, according to our meaſure, I wil endeavour to demonſtrate as well as I can. We may collect from his holy VVord, being interpreted by his holy Spirit (which makes no part repugnant to the whole and main ſcope thereof) that, when the Kingdom of Chriſt is come to a perfect manifeſtation upon Earth, the VVill of God will be there as perfectly fulfilled as in heaven; becauſe all the Subjects of that Kingdom, being One with the King thereof, and the whole extent of it with all therein (though infinite) being ſeen in him, (and fully known to all) the will of every Creature ſhall be ſwallowed up in his, and, he be all in all. This ſuperintelligible Myſtery cannot be fully demonſtrated to our apprehenſion, as we now are: So much onelyonly we are capable of, as that we may know the deficiencies of our own will, with the hazzards of adhering thereto, and become thereby inclinable to reſigne our ſelves to God, at firſt perhaps through fear, and at laſt for love. But when that manifeſtation comes, they who are of his houſhold and Kingdom, will abhor every thing, how pretious ſoever it hath been, that may divide or take up any part of that love, which is due to their heavenly Father; hate all who love him not, as perfectly as natural men hate their perſonal Enemies; renounce all things, even themſelves, if cauſe be, for his ſake, with whatſoever may not conſiſt with the purity and glory of that Kingdom. They being all of one Minde, there will be no diſputes as now, about Doctrines and Diſciplines, no arrogating an exorbitant judging power over perſons and Cauſes, whereof they have neither perfect cognizance, nor lawful juriſdiction; no ſuch unneceſſary arguings as are here concerning Faith and Works, or whether Repentance be before Faith, with ſuch like trifling Queſtions, as have not a little diſturbed the Peace and Concord, which ought to be preſerved; For though Spiritual Graces appear to have precedency in time, one before the other, in regard we cannot take notice of ſuch Objects one view, or in what order they are wrought within us; Yet, all that which is by degrees manifeſted in time, as pertinent to our Spiritual well-being, is in one moment conceived in us by the Holy Ghoſt, as the Soul is together with the Body in the womb of a Woman. When the Kingdom we look for is come upon Earth, there will be no ſuch diſtinct Intereſts as are now here. All things will be common in a more excellent manner, then in the times of the Apoſtles, and no ſuch Self-ſeekings and Hypocriſie as was then diſcovered in Ananias and Saphira, becauſe, as it is myſtically expreſſed in the Revelation of St. John, the very pavement of the City of our King, will be pure and tranſparent gold; which preſignified (as I conceive) that all mens walkings will be then perfectly undefiled, and ſo viſibly made known to be ſuch, that none ſhall be diſtruſtful of each others Integrity; An univerſal Love ſhall cement together inſeparably, every precious Stone of that building; Yea, a Love excluding all the Fear, Jealouſie, and Envie, which might imbitter their Injoyments and Affections, into whom that Kingdom is come: For, though there will be a differing Glory, (as among the Stars which excel one another) the leaſt ſhall be as fully and as highly contented with his meaſure of Joy, and his degree of exaltation, as he that is greateſt; and every one take as much pleaſure in the Glorification of others, as in his own. Much more might be ſaid, to this purpoſe, and to give ſome hints, whereby it may be known of what Nature this Kingdom is, and when it is come into us; But, this and that which the Spirit of God will further dictate as need ſhall require, will be ſufficient to raiſe an apprehenſion to make us confident, that when his Kingdom comes upon Earth, his will ſhall be here done, as it is in Heaven.
17. Nevertheleſs, it ſeems impoſſible to ſome that the Will of God ſhould be fulfilled in Earth, as it is in Heaven; and ſo it would be, unleſs it ſhall he more gloriouſly manifeſted, then either now or heretofore; and we ſhould not have been taught ſo to pray, if it were not to be expected in another mode. Our Father had the ſame Kingdom upon Earth, from the firſt Creation thereof; and the Reign of his Anoynted Son was more viſible when he firſt came in the fleſh, then in preceding Ages. But it is ſaid to be a Kingdom yet to come, in regard of that more evident manifeſtation which it ſhall ſtill have from time to time, and eſpecially after the ſix Myſtical Dayes, of a thouſand years a piece are finiſhed. During that ſpace, the Devil called the Prince of this world (and his Vicegerents) are to exerciſe a power by Divine permiſſion, that the evil whereof our firſt Parents deſired Knowledg, might be as far forth made known to their whole Poſterity, as might be permitted, with preſervation of the humane Nature from being utterly deſtroyed; And, that, when the great Sabbath of Years came, the Beauty and Perfection of GOODNESS, might be thereby the more Illuſtrated, as the Day is by the darkneſs of the Night; and as well known to Mankind as evil hath been, and ſhall be experimentally manifeſted before the Myſtical week is compleated: For though the Devil lied when he tempted the Son of God, with an offer of all the Kingdoms of the Earth, in ſaying all thoſe were given unto him; Yet, ſome appearance of Truth may ſeem to have been therein, if we conſider what Arbitrary power his Vicegerents have Arrogated and Exerciſed, by their being accomptable to none in this life, for their Miſ-governments: For many of them, have been the moſt wicked men in the world; chief Actors in bringing the knowledg of evil to perfection, by making it as well felt, as intelligibly known; and They and the Nations under their Governments, have mutually ſo corrupted each other, that, the greateſt benefit we have now hope of by their Counſels, Reaſons of State, and Arbitrary Actings, is this; their Wickedneſs ere long will be ſo fully Ripe, that it will bring hither that King and Kingdom, whereby we ſhall perfectly know and enjoy that GOODNESS, which will root all wickedneſs out of the Earth; and perhaps be an occaſion of cutting that time of their Tyrannie ſomewhat ſhorter then it might elſe have been, according to that Scripture where it is ſaid, that the dayes of Antichriſts laſt cruelty, ſhould be ſhortned for the ſake of his Elect.
18. The Kingdom we pray for, now is, and hath been in ſome proportion, both viſibly and inviſibly upon the Earth in all Ages, and his will there done according to the ſimilitude expreſſed in this Prayer, and in the Children thereof, ſo far forth as they were and are capable; And, whereas it is ſaid, When Chriſt cometh, ſhall he finde faith upon Earth? (as it may alſo be queſtioned, whether when he cometh, he ſhall find in any man an abſolute Reſignation of his will to GODS) It implies not (in my underſtanding) either an univerſal Nagative or Affirmative; but that he ſhall then finde both Faith and Self-denial in ſome: For as there is an Old Will, and an Old Earth, by Nature in man, which he had from Adam; ſo, there is alſo a New Earth, and a New Heaven or will in man, partly come (and more perfectly to come into us, and into the world, by Chriſt) between whom there is and ſhall be a continual warfare, until Chriſts perſonal coming. They in whom the firſt natural Earthlyneſs and will, are predominant, ſhall have no ſuch faith or willingneſs found in them when Chriſt comes; But, he ſhall then find both ſuch a Faith, and ſuch a Will as is expected, in all thoſe into whom that new Earth, and that new Heaven is come, which is predicted in the Revelations to St. John; for that is a myſtical Expreſſion of that Kingdom, which ſhall deſcend both into our Microcoſme, or little World, and appear gloriouſly in this great World. Into this Kingdom there ſhall enter no imperfect, or unclean thing; the Glory and Honour of all Nations, ſhall be brought into it. The fearful, whoſe cowardiſe makes them Apoſtatize in perſecution, Unbelievers, Murtherers, Whoremongers, Sorcerers, Idolaters and Liers, ſhall be ſhut out of it; for, this Kingdom ſhall not need, as do the Kingdoms of this world, to be ſupported, by publiſhing Lies, by depreſſing Truths, by Diſſemblings, falſe Accuſations, Plottings, Perjuries, Oppreſſions, and ſuch like. The City and Royal Palace thereof, ſhall be more ſtrongly fortified, and more gloriouſly beautified, then we are able to imagine, or conceive, by all thoſe excellent Metaphorical Alluſions to the moſt precious Earthly things, whereby St. John (as is before hinted) hath endeavoured to raiſe us up to ſome apprehenſion by Faith, which cannot be made known ſo excellent as it is, by any VVords, or natural Demonſtrations. Our Father, the King of Righteouſneſs, even the Lord GOD Almighty, is ſole King thereof, to whom we may with that perfect Joy and Love, which caſteth out Fear, ſay, Thy will be done in Earth, as it is in Heaven; which ſhort Petition comprehends all that is contained in this brief Prayer, relating either to God or our ſelves, as this Prayer contains implicitely, all that is abſolutely to be prayed for, by the moſt exact Publike Liturgies, and by all the Prayers of every Congregation, and Individual perſon upon Earth. Nevertheleſs, remember this, that though this is ſo Univerſal a Prayer as aforeſaid, and though God knows what we want before we ask it; yet our inſiſting upon particulars is neceſſary, to keep us mindful of our duties to God, heedful of thoſe wants which we have in our ſelves, and diligent upon all occaſions, to ſeek and ask ſupply from him only, in VVords and Muſings, regulated by this Prayer; believing that we have attained to the higheſt perfection attainable in this life, when we can ſay unfeignedly, Thy will be done in Earth, as it is in Heaven.