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A27600
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An exposition of the divine standard of prayer, styl'd the Lord's Prayer of the preface, conclnsion [sic], and of every petition of it, as of the prayer of the kingdom of Messiah, the Lord Jesus Christ / by T. Beverley.
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Beverley, Thomas.
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1692
(1692)
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Wing B2141; ESTC R37096
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69,284
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79
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far from being Able to Grant such Things that they cannot in the least understand Them No more in the main is any Power Able below His whose is the Kingdom the Power and the Glory to bring forth these Petitions in their Complement 2. In regard that He whose is the Kingdom the Power and the Glory will Take to Himself his Great Power and Reign These Petitions are well Grounded and well Address'd to him For seeing the Things are so high that though the Kingdom and the Power and the Glory are always God's yet These Petitions have not yet been Answered nor these Great Things come into Effect The Petitions would not be well Grounded if there were not a Time He would thus Take to himself his Great Power and Reign For if the World continued never so long and that the Kingdom and Power and Glory were in all the Right of them Gods yet these Things Pray'd for would for all that never be fullfill'd So that they must have been either laid lower or have been in vain As therefore as Scripture hath fully declar'd there is a Time God will Take to Himself his Great Power and Reign so these very Petitions are fram'd to such an Altitude to such a Supreme Pitch And because they close with this as an Argument That God's is the Kingdom and the Power and Glory and that for Ever and Ever They become a certain Assurance That these Petitions are well Grounded and well Address'd and that though they do not Appear so yet in Regard of their being Fullfill'd yet that they shall Appear so at the Time of the Kingdom and of God's taking to Himself the Power and the Glory And that certainly there shall be such a Time wherein the Kingdom of God shall be and All These Things Fullfill'd in it 2. As These Things cannot be till the Kingdom be so on the other side the Kingdom cannot be till these Things are A Kingdom and a Power and a Glory God always hath But this Kingdom cannot Appear nor the Power and the Glory be seen to be God's till his Name be Sanctified his Will done as in Heaven and upon Earth Till he shews his Grace to his Servants in giving them the Supersubstantial Bread according to the Day or in a Perpetuity Till he Reconciles All to Himself in Heaven and Earth by Him even by Him and till he sets wholly free from Temptation and Delivers from Evil all the Subjects of his Kingdom And All these are the Coming of his Kingdom 3. Therefore by the way of so Close a Conjunction and Union of these Two our Saviour declares this Prayer to be the Prayer of the Kingdom And that as the Kingdom is the Great Sense Mind and Spirit of this Prayer so that it can never be aright prayed nor is heard so as to be Answer'd till this Kingdom come So that the Kingdom shall certainly come in Answer to this Prayer and in Answer to every Petition of it Every Thing in it shall be done because God's is the Kingdom and the Power and the Glory for Ever and Ever 2. This Doxology is most immediately Linck'd with that Last Petition Deliverance from Evil to shew both the Inconsistency of the Divine Kingdom in its Glory and Coming with a State of Evil even of the Evil of Affliction Pain and Misery So that it is the Last Enemy subdued by the Divine Kingdom that is the Divine Kingdom Alone can subdue it and only when it Appears and not before But when it Appears it shall be perfectly remov'd And our Lord takes the Advantage at that very Time and in that Order to press and follow home the whole by the Argumentative Doxology For thine is the Kingdom And therefore Thou art Able and wilt Deliver from Evil by that Kingdom and Power which is thy own and at the Appearance of thy own Glory 3. Under the Doxology conveyed by way of Argument This is to be Acknowledg'd That a constant Offering up to God in a way of Praise and Adoration this Confession That His is the Kingdom the Power and the Glory is most due to Him from us in all our Prayers and Supplications to him But yet the highest Sense of this Doxology is proper to the Kingdom and Argues the Prayer to be the Prayer of the Kingdom For seeing our Lord hath put this Doxology into our Mouths That His is the Kingdom and yet at the same Time Teaches us to pray Thy Kingdom come It signifies plainly and necessarily That it hath not yet so come as to Appear to be His And that His is the Power and yet at the same Time Taught us to pray Thy Will be done as in Heaven and upon Earth in the same plain manner he signifies The Power does not yet Appear to be his For wherein is Power seen but in the having the Will of Him done who hath that Power And that his is the Glory and yet at the same Time Teaches us to pray Sanctified or Glorified by Thy Name This shews very manifestly the Glory is not His as it shall be By All This it Arises clearly to our Notice That Our Lord hath in putting this Doxology into our Mouths put a Prophecy into our Mouths That the Time is coming according to the Measures Given us in his Word of Prophecy when the Kingdom and the Power and the Glory shall in full and highest Sense be Ascrib'd to God and as at a very present Time in that fullest Sense So that this Doxology of the Prayer Leads us to that Revel 4. 11. Thou art worthy Oh Lord to Receive Glory and Honour and Power For thou hast created All Things and for thy pleasure they are and were created And c. 5. 13. And every Creature which is in Heaven and on the Earth and under the Earth and such as are in the Sea heard I saying Blessing and Honour and Glory and Power be unto him that sitteth upon the Throne and unto the Lamb for ever and ever c. 11. 17. We give Thee Thanks Oh Lord God Almighty which art and wast and art to come because thou hast taken to thee thy Great Power and hast Reigned and the Nations were Angry as at a thing not done before c. 15. 3. Great and marvellous are thy Works Lord God Almighty Just and True are thy ways Oh King of Saints Who shall not Fear thee Oh Lord and Glorifie thy Name For thou only art Holy For All Nations shall come and Worship before thee For thy Judgments are made manifest c. 19. 5. Hallelujah Salvation and Glory and Honour and Power unto the Lord our God For True and Righteous are his Judgments And a Voice came out of the Throne Praise Our God All ye his Servants and ye that Fear Him both Small and Great And I heard as it were the Voice of a Great Multitude and as the Voice of many Waters and as the Voice of mighty Thunderings saying Hallelujah For the Lord God Omnipotent Reigneth When
Power of Temptation stands and finding the Door as I may so Speak shut upon them all That we cannot Enter into Temptation and so not be Led into it And there are these Four things Conspiring in Temptation 1. There is that either Weakness Unconfirmedness and Lapsibility that was in Adam before his Fall or that Inward Lust in Depraved Corrupted Humane Nature of which a Man is drawn away and enticed when He is Tempted And without one of These no Temptation can take but as Christ speaks The Prince of this World comes and hath nothing in me 2. There is that Pabulum the Food and Fewel of Temptation by way of Object and that is All that is in the World the Lust of the Flesh the Lust of the Eye and the Pride of Life This State of the World made Subject to Vanity and in Bondage to Corruption is dispos'd and prepar'd to draw out the Lust of Man's Flesh in Sensuality the Lust of the Eye in coveting the Appearance of Riches Splendor or Glory or the inward Pride and swelling of Conceit and Imagination that arises from any of these things come into our Enjoyment and Possession without which Humane Temptation would be ineffectual 3. There is the mighty Agent and Efficient of Temptation the Devil and Sathan the Old Serpent the Lyar from the Beginning who is therefore call'd The Tempter without whom the highest Notion of Temptation would cease and All Sin would be only that Ebullition or Rising up of Lust within which the Apostle James speaking More Generally and Improperly calls Temptation And together with him are to be accounted All Wicked Men his Seed And even Good Men Acted by him are called Sathan as Peter by Christ when he spake as it were from him 4. There is the Supreme Holy Righteous Judge Governour and Over-ruler of Temptation who cannot be Tempted of Evil neither Tempteth he any Man Yet He is said to Lead into Temptation when He permits us to enter into Temptation And if he Leaves us in it we Fall and plunge down into it But when he supports us in it we overcome and bear up aloft and above it And this Temptation he suffered at first upon Man before Confirmation by the Second Adam and then he suffered it to Rush out in Greatest Abundance and Prevalency upon that Great Disloyalty and Disobedience of his Sin Thus God either prevents or over-rules through Infinite Grace in the Second Adam that we either enter not into it or fall not in it and he at last puts an end to that permissive Leading into Temptation For when there shall be the highest and fullest Answer of this Petition Lead us not into Temptation there shall be so high a Confirmation of the Saints in Holiness that God and the Lamb shall be their Light and Temple their Tree and Water of Life that they shall Hunger and Thirst after any thing else no more but the Lamb shall be always Leading them to the Green Pastures and to the Fountains of Living Water What then can Temptation find in them which always arises from Lust or Desire of something that God hath not Thought Good for us As His Servants therefore we serve Him having His Name in our Foreheads Priests in the Robes washed in his Blood and seeing his Face always and nothing that Defiles and makes a Lye can enter How then can there be any Leading into Temptation And as this is the State of the New Jerusalem abovè so is that below as to all Ascertaining Influences However there is as to the Saints below not an Absolute Incorruption or Immortality yet so that whatever doth Live shall Live and they shall not Die For they are Chang'd and Heal'd by the Leaves of the Tree of Life and walk in the Light of the Jerusalem above and drink of the Water of Life freely above Temptation And then the Restored Creation shall be no more in Bondage to Corruption or to Lust under which it hath so long Travail'd and Groan'd as under an intollerable Burthen for then it being deliver'd into the Manifestation of the Glorious Liberty of the Children of God Righteousness Alone shall dwell in it and make use of it Alone It shall yield no Motion of Desire nor to any such Motion but of the Glory of God It shall offer nothing it shall receive nothing of the Lust of the Flesh the Lust of the Eye or the Pride of Life There shall be no more committing Adultery with the Love of this World There shall be only a most Holy and Pure Use of all the Creatures So that in this Regard also there shall be no Leading into Temptation That Great Negotiator and Super-Intendent of Temptation Sathan shall be Seal'd up and Chain'd that he shall deceive the Nations no more for a 1000 years and when they are expir'd he hath the Freedom but of one fruitless unsuccessful Effort and that but for a small moment and he is thrown for ever into the Lake to Deceive no more for ever And Evil Men are consumed out of the Earth who joyn with Sathan in Tempting And Sinners are no more but in such a State of Death and Horror as not to Tempt but to be only an Abhorring of All Flesh And Good Men being in such a State that they cannot be Tempted of Evil so neither can they Tempt any Lastly All this proceeds from the Infinite Grace of God and of the Lamh who having their Tabernacle with Men God shall Gather his Servants with Everlasting Loving Kindness shall Gather into One Head and shall Reconcile All Things to Himself by Him even by Him and in and by Him they stand Reconcil'd and for ever Confirm'd in a Reconciled State so that Temptation shall no more be permitted by Him And this I look upon to be the Exposition of this Great Petition at its highest Elevation And so let us come to the Last Petition But deliver us from all Evil. This Petition Deliver us from Evil is by the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or But a Particle that joyns as a Conjunction and yet distinguishes as a Discretive so Lincked with the Former Lead us not into Temptation that it hath been Generally looked upon as but One Petition But both in Regard of the Relation of the Septenary Number to the Kingdom of Christ And in Regard of the Dis-union of that Dis-cretive Particle I look upon them as Two And as they are so joyned and distinguished we may be guided by the very Observation to the Sence For the General Notion of Temptation looks Two Ways It looks to the Enticement and Allurements of Pleasure or the things we desire which the Apostle calls Lust And on the other side It looks to the Evil of Persecution and all kinds of the Fiery Tryal or Affliction or what ever in General of Evil we Fear and fly from So the Apostle calls Manifold Temptations My Brethren count it all joy when ye fall into divers Temptations And