Meditations Upon the Lords Prayer, Treatise · Epilogue
The Epilogue.
For, thine is the Kingdom, the Power and the Glory for ever.
1. THis Epilogue, or Concluſion of the preceding Prayer, is a Doxology, implying that Praiſe, or Thankſgiving ought to be inſeparable from Prayer; the acknowledging of one Mercy, being the readieſt way to obtain another. It is annexed to the Prayer by this cauſal FOR, which gives us a ſufficient Reaſon to incourage our praying unto our Father with Faith unwavering, in regard he is not onelyonly our Father; but a King alſo, and not without a Kingdom, as many have been, meerly titulary; or a King of a Kingdom, not able to ſecure it ſelf from forraign Invaſions, or Domeſtick Rebellions, but of The Kingdom, which extends throughout Heaven and Earth, yea, into Hell; and whereto all other Kings, Kingdoms and States, are Vaſſals and tributaries, expellable at his pleaſure. A Kingdom it is, both Powerful and Glorious; The Kingdom and King thereof are Eternal: It hath no pretenders laying claim thereto, occaſioning ſuch quarrels as happen in Elective Kingdoms, or ſuch miſchiefs as are frequent, where it being Hereditary, the next Heir, is a Fool or a Tyrant, or both (neither regardful of his Duty to God or man) yet, muſt be preferred before his Brethren, and before all the wiſeſt and uprighteſt men in the Land, though it will be to the deſtruction of himſelf and his people. All the Laws of this Kingdom; All the Prerogatives, this King claimeth, are ſo Universally righteous, that, not one of his Subjects murmures at them; Therein, are no Cuſtoms, Preſcriptions or Preſidents pleadable to infringe their Freedoms, or occaſioning the renewing of Charters: For, this Kings Juſtice, Favour and Love are ſo generally, perpetually, and impartially extended, without exception, that they are all Comites Palatini, Count Palatines of his Royal Palace, admitted unto a Kingſhip with his beſt beloved Son, in the ſame Kingdom; and inveſted with his Power and Glory. Oh! the inexpreſſible Love and Mercy of GOD, to Mankinde! On which of the Angels hath he conferred this Dignity? what deſpicable things are the greateſt Kings of the earth, in reſpect of his meaneſt ſubject! Who that conſiders this, would dread their Frowns, or dote upon their Favours, ſo much, as to obey their commands in oppoſition to his whatſoever ſufferings expoſed unto, by their fury in this ſhort life ? or, who that is not grown more brutiſh then a Beaſt, can be doubtful or jealous, that be who provided ſuch unſpeakable preferments for his Elect at ſo dear a rate, as the life-blood of his beſt beloved Son, will leave them deſtitute of any thing they pray for in his Name, that is neceſſary to carry them through this World, in proſecution of thoſe ſervices which he ſent them hither to perform; if they remember he hath promiſed all neceſſaries for them, who firſt ſeek the Kingdom of Heaven, and the righteouſs thereof? And who can be ſo ſtupid, into whom this Kingdom is entred in any meaſure, as not to pray heartily it may come quickly?
2. I had here concluded my Meditations at this preſent, both concerning this Kingdom and this Prayer; but I perceive that as well ſome Subjects of this Kingdom, as the Soveraigns and Subjects of Kingdoms upon earth, do much miſtake their Priviledges, and by their Intrenchments on both ſides, as alſo, by their mutual jealouſneſs (ſometimes without juſt cauſe) acting againſt each other to the deſtroying of their own peace. I have ſaid a little for prevention thereof in my Meditation upon the ſecond Petition, but it will be neceſſary to iterate ſomewhat to that purpoſe. For, the Supream Magiſtrate ſuppoſing all things whatſoever, to be diſpoſable at his will and pleaſure, whether it concerns God, or the People, (in their Eſtates or Conſidences) are jealous none can be truely Faithful to their Perſons or Governments, who chuſe rather to ſuffer then obey their Commands, though ſuch believe theſe Commands are repugnant to Gods; and though they intend nothing deſtructive to humane Authorities, in ought unqueſtionably pertinent thereto; nor ſeek to avenge themſelves for any real or ſuppoſed wrong ſuſtained, but, leave that to God. Their Subjects in like manner, yea ſome of them, belonging to Chriſts Kingdom (miſtaking the true nature thereof) ſuppoſe their Freedoms even in ſpiritual concernments, are to be vindicated and eſtabliſhed by the temporal Sword in their own hands, give occaſion otherwhile alſo, of the aforeſaid Jealouſies, and of bringing evil conſequences thereby on themſelves and others. It is true, that the temporal Sword belongs to the civil Magiſtrate, whether Monarchical, Ariſtocratical or Democratical, for defence of their Countries and Civil Intereſts and to execute Juſtice upon Malefactors, for preſerving Righteouſneſs and Peace within their proper Juriſdictions, and between them and their Neighbours: It is permitted alſo to private men, for defence of their juſt Rights and Poſſeſſions from unlawful violence; but not approveable to avenge their perſonal wrongs at their own pleaſure; becauſe, it will occaſion evil conſequences, both in Divine and Civil reſpects. Nor is the Sword intended to be in the Supream Magiſtrates hand to deſpoil other men of their juſt Rights, or to get a vain honour by Conqueſts; or to exerciſe it upon the perſons of men, to inforce their Conſciences contrary to their belief in matters relating to God, and the Salvation of the Soul: For, that is meer Turciſm and Antichriſtian Tyranny, ſeldom practiſed by the worſt of Heathens, until the Myſtery of Iniquity began to work; in regard, the propagation and ſetling of Truth, in the Profeſſion and practice of Religion, muſt be endeavoured by the Spiritual Sword, and thoſe Inſtruments which are not carnal. Therefore, they who profeſs Chriſt, (whatſoever Piety or Zeal they pretend to his honour and Kingdom) and yet ſeek to force other men to believe and practice as they do, by perſecuting them in Body or Eſtate, are therein confederates with Antichriſt; and do not that to other men, which they would that other men ſhould do unto them. It will concern them very ſeriouſly to conſider this, who are lately made ſenſible of that in their own perſons, whereof they were inſenſible in the perſons of their, Brethren; For, uncharitable cenſurings, revilings, or an Offenſive Sword, appertains not to the Saints in any private avengement, though at ſometimes a Defenſive Sword may be more needful then their Garments, as appears by the words of Chriſt, Luke 22. 36. and then it may be uſed for their ſafeguard; not to avenge themſelves, no, not to avenge the blood of their Brethren in ſuch manner as many conceive it may: For, it is ſaid, Revel. 16. 5, 6. that it is He who IS, and WAS and SHALL BE, that Judgeth them, who ſhed the blood of the Saints, and who ſhall give them blood to drinks, as they have deſerved. And, they whom he ſhall employ to make uſe of that Sword, to do execution upon the BEAST, and the Mother of Harlots, (ſo far forth as it will be requiſite) ſhall be her own Vaſſals and Confederates. St. John alſo ſaith. Revel. 17. the ten Horns or Kings, which received power with the BEAST, and being of one minde with him, in joyning their powers againſt the Lamb, ſhall hate the Whore, make her deſolate, naked, eat her fleſh, and burn her with Fire. God, will put it into their hearts to execute his will upon her, though, until his time cometh they ſhall outwardly ſubmit unto the Beaſt; and both they, and the Whore which rides her, diſſemble with each other, till the day of her utter deſolation; and then, as it is propheſied, Revel. 15. 3. the Song of the Saints ſhall be to this effect.
Great, and wondrous are thy Deeds,
LORD the, Saints Almighty King:
Righteouſneſs from thee proceeds,
True thou art in every thing.
Fear'd, and glorified, O Lord!
Thou ſhalt be of every one;
And, of Nations all ador'd;
For, thou holy art, alone:
And, thy Judgements every where,
Fully manifeſted are.
3. This I conceive to be the meaning of that Prophecy, and that the power of Chriſts Word, which is called a Sword proceeding out of his month, better beſeems the Dignity of the Saints, then that which is committed to the Hangman, and to every Ruffian-like-Souldier; though the uſe of that Sword is honourable, when employed as it ought to be. The Saints (who are often ſubject to the ignorances and infirmities common to men) ſhould well conſider (as I believe they will) what diſadvantage it hath been, and may be unto themſelves and their Brethren, to pretend unto the Civil ſword, until God puts it unqueſtionably into their hands; and mean while betake themſelves to that onelyonly, which is proper to their Warfare; not ſuppoſing all the Actions of the Saints recorded in the Old Teſtament, are to be exemplary Rules to us, in every thing, wherein they did well: For, though to Joſuah, David and others the temporal ſword was proper to the work they had to do, and to conquer that temporal Inheritance, which God had given to his people, and to avenge him upon his and their Enemies; and is ſo now in their hands, to whom it is given to the like purpoſes: yea, though under the Law, to take an eye for an eye, a tooth for a tooth, and to give rewards to their Enemies according to their Cruelty; yet, by the Doctrine of Chriſts Goſpel; it is not ſo lawful in our perſonal and private quarrels; for we are thereby taught to do good for evil; To ſeek their welfare who perſecute us, and not ſo much as to pray againſt their perſons, but onelyonly; againſt their wickedneſs; much leſs then are we to plot, or combine againſt the Civil Power, whereunto God hath ſubjected us, notwithſtanding we are oppreſſed thereby, but muſt wait patiently for deliverance by him in his own way, and in his own time. This is my private Judgement; which, having, not without Cauſe declared, I leave thoſe who are contrarily minded, unto their own opinions, until Gods Judgements or Mercies have wrought it out of them: For, though ſome perhaps may think it would ſtrengthen the hands of Perſecutors and Oppreſſors, if this were generally profeſſed and practiſed; I know this is agreeable to the patience of the Saints; and that they who kill with the Sword, in avengement of their own Cauſe, to the ſcandalizing of their Chriſtian Profeſſion, (and to the expoſing others to a deſtructive ſuſpition) ſhall at laſt periſh by the ſword, or, by ſomewhat equivalent thereto, either in their own hands, or in the hands of thoſe Avengers, whom God will animate or permit to execute Juſtice, both againſt private and publick Vſurpers of the temporal ſword, how politick, powerful, holy or ſecure ſoever they think themſelves to be, Revel. 13. 10. Therefore, as it is written in the laſt words of that Chapter, If any man hath an ear to hear, let him hear.
4. For Ever, This word EVER, is of a larger extent, in this place, then it uſually hath; and ſignifies as much as Eternally. For, the Perſon to whom this Kingdom, Power and Glory appertaineth, being External ſo are alſo his Kingdom, Power and Glory; whereas, when other Kingdoms, or any thing elſe, is ſaid to be For Ever, we are not to underſtand them to be Everlaſting without end; but to continue ſo long onelyonly, as the perſons or their Poſterity, on whom they are conferred, ſhall continue in being, and in performing the Conditions whereupon they are granted; or, during the Term limited and preordained by the Granter, to the things granted; and this King, Kingdom, Power and Glory, being as aforeſaid, without Beginning, Limitation, or Condition premiſed, are Co-eternal. The meaning of this word Ever, is here to be thus largely taken; and the true Nature of it, is rightly underſtood and made uſe of in that ſence, by the Profeſſors of our Common-Law here in England, as the meaning of our Law: For when Lands or Tenements are given and granted by Deed to any man For Ever, he hath an Eſtate therein, but during the term of his life onelyonly; that being his perſonal Ever: but, when it is given and granted unto him and his Heirs for ever, they have all a perpetual Intereſt of Right thereunto, whilſt the world laſteth, and any Heir of his therein ſurviveth.
VVith reſpect to the particulars expreſſed in theſe Meditation, I do offer up this Prayer to God implicitely by intention, (though not explicitely in words) at all times; and having often ſpoken it in the Original, and in the words of our Engliſh Tranſlations in Proſe, I will now ſpeak it Paraphras'd in the Metrical words and Language of my Engliſh Muse.
Our Father, who in Heaven doth reſide;
Thy Name, for evermore, be ſanctifi'd.
Thy Kingdom come. Thy Will on earth be done
Even as it is in Heaven, by every one.
This preſent day, with daily bread relieve us;
As others we forgive, our ſins forgive us.
And when thou leadeſt us into temptation,
Form Evil, then, vouchſafe us preſervation.
For, thine, the Kingdom, Power and Glory be
For ever; and belong to none but thee.
A Hymn of Praiſe to GGD for his abatement of the late raging Peſtilence, containing ſome Cautionary acknowledgements of our undeſerving ſo great a Mercy.
It may be ſung to the Tune of the 148 Pſalm, repeating the laſt ſtrain of that Tune.
COme, my ſad Brethren, come,
And, both with heart and voice,
In God, now let us, whom
He hath redeem'd, rejoyce.
They, who have been
In thoſe Depths, where, great wonders were,
His power have ſeen:
And ſo have we;
For, us he hath preſerved from death
This day to ſee.
2.
That Angel of the LORD,
Which David hov'ring ſaw
With his unſheathed ſword,
Thereby to put in aw
Jeruſalem,
Ev'n he, hath here, put us in fear,
Who frighted them:
And, in this place
Hath ſlaughtered more, then heretofore,
In ſo ſhort ſpace.
3.
Before us and behinde,
And, likewiſe on each ſide,
We empty dwellings finde
Where thouſands liv'd and dy'de.
In every ſtreèt,
Both night and day, in ſad aray,
The Mourners meet.
He, that did riſe
At Morning well, ere Noon, his Knell,
Tells us he dies.
4.
VVith one ſtroke ſome he ſlew,
Some; thrice were ſick and well;
And ſome he did purſue,
VVho, by the fourth ſtroke fell.
Thus, in pure Love,
Mercies, and threats, God oft repeats,
Our hearts to prove:
Gives, and withdraws,
And, then proceeds, as, what ſucceeds
Doth give him cauſe.
5.
This Angel ſpared neither
Good, Bad, nor young nor old;
But cram'd them all together,
VVithin one earthen Mold.
But, bleſt are they
VVho, then to reſt, in peace with Chriſt,
Were took away,
Secured from
All Evils here, that preſent were,
And thoſe to come.
6.
Bleſt be his Name, who thus
Of them diſpoſed hath;
And, till this day, to us
Vouchſafes Reprieves from death.
Oh! ſing his praiſe:
And, thus to do, Lord minde us too,
Throughout our days;
That, we may more
Henceforth, fulfil, thy ſacred VVill,
Then heretofore.
7.
Our Vows are now at pawn;
And though we merit nought,
That hand, thou haſt withdrawn
Which here ſuch ſlaughters wrought:
The Storm's allayd:
But, ſtill ſome Drops, in our beſt hopes,
Make us afraid;
And, loe, the Courſe
Which we are in, augmenting ſin,
Makes that fear worſe.
8.
Thy Judgements we apply
To that which we deſign;
Even when on us they lye,
As if they were not thine.
Thine Arm we hide:
To cloud thy deeds, in their proceeds,
Truth is bely'd.
So far are they
From penitence, whom impudence
Doth lead aſtray.
9.
How few! O GOD, how few!
Thy Love and Patience heed!
How doth ſin ſtill renew!
How doth it ſtill exceed!
Nor we who ſaw
What thou haſt done, think thereupon,
VVith prudent aw:
And, fear we may,
That, few will come much better'd home,
Who fled away.
10.
Oh! turn us Lord, to thee,
Before we ſtray ſo far,
That turn'd we cannot be,
Till quite conſum'd we are.
Thy Meſſenger,
Doth waiting ſtand at thy command,
Still lingring here:
And, unleſs we
Our lives repent, will back be ſent,
And fiercer be.
11.
God, other Judgements hath
(And, they draw neer us too)
To execute his wrath,
Where this Plague ſhall not go:
And, if they come
Ere Courſe we take our peace to make,
Black is our Doom,
For, they will ſpoil
All that is left yet unbereft,
Throughout this Iſle.
12.
Yea, but that ſome we have
(As, I hope, ſtill we ſhall)
For whoſe ſake God will ſave
From what may elſe befal,
He then will ſtrike
Our ſinful Land, with his own Hand
Gomorrah like.
But, in him truſt,
And, you ſhall finde he is as kinde
As he is Juſt.
The Warning-piece to London, printed by an imperfect Copy, theſe five following Stanza's, being found in the hands of ſeveral Friends, who had them in Manuſcript, above three years now paſt, it was deſired they might be here inſerted, that, they who ſo pleaſed might add them to their Printed Book.
This comes in, between the 1 & 2 Stanza.
2. THy ſeeming Pious Holy-days,
In which the Vulgar much delights,
Are kept as little to Gods praiſe,
As heatheniſh Baccanalian Rites.
The Feaſt-days which thou doſt pretend
In honour of our Saviours Birth,
Thou doſt in lawleſs gaming ſpend,
In drunken, Riot and vain mirth;
Whereas, if then, thou fedſt the poor,
Thy Feaſting, him would honour more.
This between the 7. & 8. Stranza
8. I thence collect, that, though in thee
A ſecret Burning doth appear,
Conſumed, at once, thou ſhalt not be
As Sodom and Gomorrah were.
From houſe, to houſe in various wiſe
Gods Judgement rather will proceed,
And thoſe by ſome and ſome ſurpriſe
Who of his Mercies, take no heed:
That, he may quite conſume the droſs,
And, purge the Silver without loſs.
This between the 13 & 14.
16. Know that thy Walls, thy lofty Towers,
Thy ſtrongeſt Gates faſt lock'd and barr'd,
Thy Martial and thy Civil powers
Are of themſelves a …ender Guard.
Thy Armies and t…y Trained-bands,
Though raiſed, form'd and paid by thee,
Are at the Lord of Hoſts commands
To puniſhſin wheree'er it be.
And whilſt that ſtill increaſeth more,
Strength makes them weak, and Riches poor.
17. Unleſs thy Palaces God builds,
On them is loſt both coſt and pain;
Unleſs that he the City ſhields,
Thy watch-men watch the ſame in vain:
To riſe betimes, and ſit up late,
Or eat thy daily Bread with care,
Secures not peace, life or eſtate,
Save where Gods Benedictions are.
'Tis he alone, who ſafe doth keep
Both when we wake, and when we ſleep.
This between the 15 & 16.
My Warning men to take more heed,
When of their harm I was affraid,
Was parallel'd with their miſ-deed,
Who to betray them had aſſaid.
If thus I fare, for words well meant;
If Love muſt be repaid with wrongs;
To evil deeds with ill intents
What recompence of right belongs?
If this, with Friends, for Juſtice goes,
What can expected be from Foes?
FINIS.
End of the text · George Wither, Meditations Upon the Lords Prayer (1665)