to hear him speak by Mases when they could not hearken for the Anguish of their hearts But I have seen I have seen Ephraim yea and seen his Frowardness also but I will heal And when the Poor want and cannot Cry For their Tongue Cleaves to their Mouth I will open a fountain in the Wilderness As of old I did to Hagar But we must see This also to be part of the Law that so we may lay it on Christ and plead it with him And God did not onely shew us This in his own Bowels Promising to Comfort All that mourn and to Replenish Every Empty Soul and Every sorrowful Heart on which the Prophets sleep was sweet to him But it was so in his Heart that now it is also a part of the Law Which is but an Image or shadow of the Heart of God Beware there be not a Thought in thy Wicked bea rt against thy poor Brother Saying so or so But then shalt sure'y Lend and Give him enough or sufficient for his want and yet not a word of Asking Make thy shadow as the Night in the midst of Noon Hide the out-casts and bewray not him that Wandereth Be a Covert from the Face of the Spoyler Let mine Out-casts Dwell with Thee O Moah As alluding to Davids bringing his Parents Vnto Moah till he knew How God would deal with him And again Is not This the Fast that I have Chosen to loose the bonds of Wickedness and to undo the Heavy Burthens and to let the broken go Free and that ye break Every Yoke Is it not to deal thy Bread to the Hungry and that thou bring the Poor afflicted or cast out into thy House and when thâ—u seest only seest the Naked that thou Cover him and that thou hide not thy self from thine own flesh If thou draw out thy soul to the Hungry and satisfie the afflicted soul Then shall thy light arise in Obscurity and thy Darkness as the Noon day and the Lord shall Guide thee continually and satisfie thy soul in Drought and thou shalt be like a Watered Garden whose waters never fail or lie and from Thee shall be They that shall build up the old waste places and thou shalt be called the Repairer of the Breach One of the Sweetest places in the Bible As lying on our Saviour also when ever he Sees Vs Want For there is not a word of Asking but of Want When thou seest the Naked that thou Clothe him and hide not thy self from thine own flesh and may we not plead it with Christ Is not He Vnder This Law also That He Hide not himself from his own flesh or from That which is Lost or As Holy men cryed in the Scripture O Lord behold mine Affliction And again See O Lord and consider for I am become Vile I am full of Confusion O see my Affliction Or as Hezekiah O Lord I am Pressed Very Hard but Vndertake for me Or be my Surety and Mediator which is clearly spoken to Christ And so David cryeth out Iniâ—uities Prevail Over me But Thou shalt Thou shalt make Atonement or Expiation as the word signifieth Clearly spoken Unto Christ And so again Be surety for me and strike Hands for thy Poor Servant And the Disciple whom our Saviour loved tells us that If a man see his Brother in Wam he must not stay for Tears or Prayers but if he do but see him in Wam and shut up his Bowels How doth the Love of God Dwell in such a Man And again If any man see his Brother sâ—n a sâ—n which is not unto Death He shall Ask it is not left at pleasure but commanded He shall Ask and he shall give him Life A sweet Promise As God bid â—liphaz Go to Job and promised that He should intercede and my Servant shall pray for you and I will accept him Which we should Press on Him that was Typified out by Job Telling him that God hath Promised that He shall pray and He will Hear him for us And when Job prayed for Them God turned His Captivity and Healed Him and Them also And so Here He shall Ask and he shall Give him Life And though he say not He shall Ask for Him that sinneth unto Death Yet he doth not forbid him but only saith I say not that he should pray for such As Christ I say not that I will pray for you And when men do not only Trample Precious Pearls but Turn and burn and Tear those that bring them As they fall out of Others Teachings So they may do Out of their Prayers also that I say not Out of Christs Intercession Which is much in the hearts of his People and I wish and beg and Value This for me and mine Above the World And once a Father told me You may Hope or Know that Others Pray for you when you do Pray for them But we see the Prophet Jeremy praying most sweetly Then when he was forbidden to pray For that People And our Saviour had a Great Portion Given him for pouring out his Soul for sâ—n and making Intercession for Transgressors And the Great Command He ever received from his Father was to Ask Souls of him For it was not only permitted but Commanded As the Great Character by which he should be Known and Owned to be the Son of God And so it is in us also For when ever God begers a Son he gives him a Crying Praying Spirit As if he said Thou art My Son This day have I begotten Thee Nâ—w Ask of Me and I will Give thee Even as Abraham blessed God for Giving him one Great Victory by saying Lord God what wilt thou Give me However it is very Clear It was so required of Christ and expected from him As the Sâ—n. So that here we may Plead he must be More Faithful then Moses Who was Faithful indeed as a Servant But Christ As a Sâ—n. And his Great Work As a Son was This Ask of me and I will Give Thee And it was not only Commanded but written in his heart as himself saith in the 40 Psalm that he should do the Will of God and his Great Will is that he Ever be Asking Souls and what he doth Once in This he doth still and for Ever So that he is Ever Asking and Ever Receiving from his Father and ever Giving Out and This Last he counts his Greatest Happinesse For it is a More Blessed thing to Give then to Receive And he very much disappoints his Fathers End and Ayme in Sending him into the World or Raising him up from the Dead If he be not Very much in Asking of his Father For it is the Only Command he layeth on him when he brought him forth Aske of Me and I will Give thee All Nations and the Vtmost ends of the Earth And That of Solomon Open thy Mouth for the Dumb in behalf of All Appointed to Destruction was but a little Branch of the Great Law of God to Christ
leave him for Ever I believe in part From that he saith of the Ostrich and her cruell folly to her Eggs and of the Bears Dragons Ouls and worst of Creatures to their young Ones and of a Woman to the Son of her womb And yet she may forget but I cannot For I have Graven thee on the Palmes of my hands And was not Adam Graven on his heart Or Rooted in it But yet more from That he Is. For God is Love and Vnchangable Love And having Loved himself and his own Image he Loved it to the End and for Ever And if That Love could not hold him to Adam in Innocence It may be hard to know or believe his Word can bind him so to any Creature but he may desert it in the best estate attainable Seeing it is very hard to Vnderstand his Word or any Verbal Promise or to plead it so with him as to oblige him by it If his own heart do not more hold him to Good and Goodness Then All Outward Words and Promises Or at least then Any Creature can do by Them And although Eternal Love might be Eternal Hatred unto Sin which in the mother Language speaketh Hating As their Hate is also Sin Yet That also might be a Better argument why God should Keep him From Sin then why he should Leave him In it For by this it seemeth God is Love and no Hatred only that he Hateth Hating and Putting away Love Thinketh no Evil is not Easily Provoked Suffereth Long Endureth All Believeth All or Hopeth All Beareth All and doth not only Cover a Multitude of Sins but as Solomon saith It shall or will Cover All Transgressions For it is the Glory of Man to Pass by Transgressions And the Glory of God to Cover a Matter And most of all That which his pure and Holy Eyes cannot endure to see And if nothing could preserve him From Sin Or excuse him In it Yet there might be somewhat found to Intercede for the Sinner or to distinguish between his Sin and his Person Who at best was but As a Little Very Little Infant Vnto God And when a Sinner yet His Off-spring and His Image still so remained As a man And So Owned by God to Noah Yea and our Saviour bids them All say Our Father For we Are His Off-spring still and he is the Father of our Spirits Yea and Man that before the Fall was but the Image of God is now called The Image and Glory of God I must not dispute or enquire How Man came to Fall or God to Change his State or Place before the Fall Or to abridge him of somewhat he seemed to Grant before When he gave him All Trees for his food But then came and forbad the Tree of Knowledge Which yet haply may be meant of some other kind of Knowledge then is commonly taken Nor can I determine What God meant by That In Dying thou shalt Dye Seeing even Since the Fall also Job describeth Death as That which might be Loved More then Life And the Wisest man asserts the Day of Death is Better then of Birth and God might set the Cherubins in Love to keep us from That Tree which would have made us Live for Ever notwithstanding All the Threatening of Death Which it seemeth was not so certain but that a Tast of the Tree of Life might have Turned it into Life Eternal But Eternity it self may be a Burthen to One that is Vnhappy In his Life and Being So that it might be an Happiness to Dye And the words Threatning Death to Adam are no worse then God used to David of his Little Child or Other Children of God which sure was not Eternal Death And to Good Hezekiah It was added also Thou shalt Dye and shalt not Live and yet he did not Dye but Live And to Ezekiel God hath said When I say or shall say to a Wicked Man In Dying thou shalt Dye the very words Threatened to Adam yet if he Turn and Repent he shall surely Live he shall not Dye And sure we may hope God meant no worse to Good and Holy Adam in Innocence then he Professeth that he meaneth To a Wicked Man in Wickedness To whom yet the Threatning is but on Condition and he addeth an Oath That he taketh no Pleasure in the Death of a Wicked Man and less in the Death of a Righteous man As Adam was in Innocence And yet he let him Fall To draw out Attributes which could not well appear on Holy Happy Objects Or in a word to Love him More Or draw delight and self complacence which may seem a kind of selfish Love to Better Higher that is Lower yet more Noble Love of Pity and such Tender bowels of compassion as could not be shewed But to Miserable Objects Shut up under Guilt through Vnbelief that so he might have Mercy on them which can appear Only in Misery By which Eternal Wisdom did Contrive at once to Propagate it self and Magnifie its Love So that it now can Truly Love a Loveless Object with the same or a Better Love then he Loved Adam in Innocence That I say not Jesus Christ himself Who saith a Little Love can love a Friend or One alike and it may be Less to Love One Lovely Fair and Kind For Sinners can do This and Hypocrites Nor did he Only defer his Anger For his own Names Sake But that Himself might be the Great Example and Pattern of All Long-suffering and Goodness which he knew Great enough to Conquer All Evil He would not Let the Sun go down upon his Wrath. But on the very same Day in which Adam Fell Vnder the Law God brought out the Gospel and the First Gospel Promise whence some think the Same Day of the Jewish year was both the Great Fast for the Fall and the Feast of Atonement or Expiation For as the Wise woman of Tekoah summed up the Gospel God is no Accepter of Persons But he Still Deviseth Means or Devices that his Banished or those that might be so do not Perish From him who still Hateth Putting away And he Then Devised such a Way as Far surpasseth all our thoughts and Then our Words are like to Darken Counsel without Knowledge Yet there is a Spirit that can make us know the things which are Freely Given us of God The Poets have a Tradition that when the Gyants Rose and Fought against Heaven They could not be Conquered but by the help of some Mortal Man and so the Gods asked avd of Hercules Who slew one of the Greatest Gyants but he soon revived again and waxed Stronger then before Till Minerva Caught him and threw him out of the Moon and so he dyed This and that they have of Hydra and of Python and the Serpent slain by Cadmus or others may be grounded on the First Gospel Promise Vpon the fall The Seed of the Woman shall Break the Serpents Head And yet not by its own Strength or Wisdom but
not Planted And if Sin come Vnder These Plants or Those Promises may we not hope it shall be Rooted out and quite destroyed As the Church is bid to Cry Take away All Iniquity Not onely Ours but All. and Let the Iniquity of the Wicked come to an end As it is Prayed and Therfore Promised in the Psalms and we are bid to cry for All Forgive Vs our Sins Yea and Christ Prayeth This In us and with us Therefore it shall be Granted for He sayeth Lord Forgive As I and These and All my Children Do forgive And we do not read God Cursed Adam or Eve but the Serpent Though he laid Pain and Travel on Eve with Labour Toyle and Sweat on Adam But of Noah it was said This Man shall give us Rest or Comfort in our work and Toyl because of the Earth which the Lord hath Cursed And when Noah built an Altar After the flood God smelt a savour of Rest as alluding to the Name of Noah Rest and said in his Heart his very Heart I will not again Curse the Ground Any more for Mans sake Which may speak it Cursed before for Mans sake or else For Mans sake I will bless it Now and Curse it no more And God Blessed Noah and his Sons which is not read of Adams Sons and did not only give him Leave to Rule the Creatures as before to Adam but a Larger Commission in the Beasts of the field which were not so put Vnder Adam and the Serpent was more subtile then All other Beasts and other Particulars which are now All put under Noah and delivered up into his Hands with a Promise also that his Dread should be upon them And That Promise is made Good in Christ In whom he makes a Covenant for us with the Beasts of the field when He hath Marryed Vs and saved us by the Lord Jehovah as the Prophet Hoze And Then the Earth also shall yeeld her increase and God even our God shall bless us and his saving light shall be Vpon All Nations As the Psalms in divers Places And our Saviour may allude to Those Promises to Noah and His name of Rest and Giving Rest from Labour when he calleth All That Labour and are heavy Laden Adding I will Give you Rest And again You shall find Rest to your Souls however it be to your Bodies That of the Rainbow we find in other Scriptures describing the Throne of God As by an Eye with its Rainbow and the Revelation Cloatheth Christ with the Rainbow As a Circle which himself can never break Which is also Round about the Throne that it may be Ever seen and Never out of Sight or Mind To witness the Everlasting Covenant with Noah and Mankind As afterward with Israel in the Prophets Esay and Jeremy And we All are In That Covenant made with Noah and it is no small Matter to be in Any One Covenant with God That of Slaying the Man-slayer may seem to put Every Man Vnder Coertion That cannot be dispenced with For if it be laid on All Mankind to slay the Blood shedder who can Exempt himself or others And is God indeed so careful for our Blood and is he not more for our Souls Is He so strict which Beasts and Men and every Mans Brother and is he not As strict with Satan or Any that devour our Souls And is not Christ in This also Seeing himself branded Cain for Hating his Brother or saying Am I my Brothers Keeper But God hath made Every Man his Brothers Keeper and our Saviour more then All. As Psal 72. He shall save the Soul of the Needy and Pretious shall their Blood be in his sight He shall Redeem their Souls from Deceit and Violence Men shall be Blessed in Him All Nations shall Call him Blessed The Blessed Seed for he speaketh not of Seeds as of Many but of One which is Christ to Bless All Nations and All Families or Every Family of the Earth As it is repeated both to Abraham and Jacob and the Psalmist saith God hath set him for Everlasting Blessings or Blessings for ever and to the Great Multitude in the Temple Courts The Apostle said God hath sent him to Blesse you by Turning Every one of you From your Iniquities God hath sent him on This Errand and hath put him Vnder this Law which is much to be pleaded with him And the 4th Command requireth him to Keep the Rest of God not only himself and his Sons and Daughters but his Men-Servants and Maid-Servants and Cattle and Stranger also in his Gate They must All be brought to Rest the Rest of God That thy Man-Servant and thy Maid-Servant may Rest as well as Thou That thine Ox and thine Asse may be refreshed And the Psalmist may allude to This as often as he Calls himself A Stranger with God or the Son of His Handmaid And This 4th Command may be found the Sum of All the 2 d. Table Which requireth Every Man and Christ also as a Man to Love his Neighbour as himself and to endeavour that Servants and Strangers also may be brought To the Rest of God and be Refreshed As well as We. And moulded into the Image of God For they All Groan for the Glorious Rest and Freedom of the Sons of God And the Beauty of That Image To be Formed in them will so recompence All the Labour of Christ that He will Never Repent it And He is so much in Love with That Image to be Formed in Vs that his Many years of Suffering and Service are but As a Few Dayes in his Eyes For the Rachel of his Love For he shall see the Travel of his Soul and shall be Fully Satisfied and be at Rest And the Sabbatical year of Rest was For the Earth also the Earth which the Lord Cursed Nor might they reap What grew of its Self For it is a year of Rest unto the Land and the Sabbath of the Land shall be meat for Thee and thy Maid and Hired Servant and for the Stranger that Sojourneth with thee and the Gleaning of every Harvest must be left for the Poor and Stranger As the 19th of Levit. Where we have also the Sum of All the Royal Law of Love As it lieth on Every Man as Man and so on Christ Also Thou shalt not Hate thy Brother in thy Heart Thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him A blessed Law to be pressed much on Christ And the Sum of our Coven ant is To submit to his Teachings and Rebukes or Chastenings which are called the Rods of the Covenant Very pretious things And Thus he promised the Holy Spirit to Reprove the World And we should beg it much As David Cryes O Search and Try me If any Evil way be in Me and Lead me in the Way Everlasting All other wayes will quickly end As Thorns in a fire Thoushalt not Avenge or Bear any grudge against the Children of thy People But
Aske of Me and I will Give thee Most of All for the poor Prisoners and such as are Ready to Perish And the Psalme for the Afflicted telleth us That God looked down From Heaven and the hight of his Sanctuary to hear the Groaning of the Prisoners and to Loose those that are Appointed to Death It being the Great Quarrel he had with the King of Babylon That he Smote in Anger with a Perpetual Stroke and made the Earth to Tremble and did shake Kingdoms and make the World a Wildernesse and Then Opened not his Prison doores to Visit his Prisoners and let them go home again As in Esay 14. and 24. Now we All were Prisoners and Appointed to Dye Till God Pleased to Raise up the Interceding Spirit of Christ which is Ever Crying in the Language of the Psalmist O Let the Sighing of the Prisoner come before thee and by the Greatness of thy Name or Power Preserve them that are Appointed to Dye For Unto Christ it was first said If thou shalt forbear to deliver them that are drawn Vnto Death and those that are ready to be slain If thou sayest Behold we know it not doth not he that pondereth the Heart Consider it And He that Keepeth thy Soul doth he not know it and will he not render unto Every Man the Best of Men according to his works which Solomon hath now laid upon his Son or on Every Man And what Christ doth For All Appointed for Destruction is not easy to determine But we find him Praying for All that Crucified him As Stephen did To Him and by His Spirit for All that stoned him Whence Paul might learn the Certain Character of a Christian so to pray to Christ As Act. 9. 14. 21 and 22. 16 17. Rom. 10. 12. 1. Cor 1. 2. And Solomon saith that Wisdom doth and shall Call to the Scorners also And the Man of God must be Gentle Even unto Those that oppose themselves As Paul writeth to Timothy And our Saviour Received Gifts for Rebels also and saith it is a more Blessed thing to Give then to Receive and that They which Receive Freely must Give Freely And if God be Glorified most in Us when we bring forth Most Fruit and do All the Good we can do Is it not So in Christ also will he not do All the Good he may do Or will he not Aske All he may Will he not have as much as he can and the Full Price of his Death and bitter Passion Dyed he as a Fool dyeth Were His Hands bound or his Heart rather and his bowels unto Poor men or to his Father or his Own Glory that he would not Aske for All he might Seeing it was the First and Chiefest Only thing his Father laid upon him Aske and I will Give thee Yea and Aske again and yet again that so Thy Joy may be Full. And I never speak but What the Father spoke to Me and As the Father spoke to Mee the Great Key to open All the Bible And the Prophet was displeased that the King of Israel shot but Thrice And sure we may plead it with Christ that he bids us Pray Continually and be Ever Asking that we may receive And it is backed with This For For Every One that Asketh shall Receive And may we not say to him Aske us of the Father and he will Give us to thee But Aske as thou biddest us Fervently and Heartily For thou hast said to us What ever you do Do it Heartily As to the Lord. And how he Asked or his Father Took his Asking We may See by Gods Giving and His Receiving What was Promised upon his Asking Even All Nations for his Inheritance and the utmost ends of the Earth for His Possession Yea and to sustain his Spirit in his Dying Pangs upon the Crosse in Psal 22. it is expresly promised that All the Ends of the World shall Remember and Turn unto the Lord and All Kings and Nations shall worship before him For he is the Blessing to all Nations and to Every Family And in the 72 Psalm All Kings shall Fall before him All Nations shall serve him For O the Mighty Fo rs of the Bible For he shall deliver the Needy when he Cryeth the Poor and him that hath no Helper Though he cannot Cry He shall Redeem their Souls from Deceit and Violence And again All Nations shall come and Glorifie Thy Name For It is Holy And in many Places His Holiness is the Great Cause and Object of All our Praising him and yet All shall Praise him and his Holy Name So that he is bold to Swear by himself which he would not do If there had been a Greater then himself That Every Knee should how to Him and yet to the Glory of the Father And if God be Glorified in Them shall he not also Glorifie them with himself Yea he will straitway Glorifie them As himself Argueth And This he maketh the Great Foundation of his Calling All to him because the Father hath loved the Son and bath given All things into his hands As Mat. 11. 27. Luke 10. 21. John 3. 35. And again in the 13. of John Knowing that his Father had Given All things into his hands he riseth from Supper and Girded himself An Emblem of Power and Freedom as when thou wast Young Thou diddest Gird thy self And in his Great Prayer he saith As thou hast Given him Power Over All flesh that he should Give Eternal Life to as many as Thou hast Given him And All thine are mine and I om Glorified in them And will not he Then Glorifie them with himself Or where is the force of that Argument Nor doth he say I will not Pray for the World but I do not in That instant or present time And so he saith I came not to Judge the World but to save it and yet he did come to Judge it also And so he said I say not that I will Pray for you and yet he did Pray for them And so also I pray not that thou take them out of the World which yet he would and did desire in due season but not Then At that present And so he did not Then Pray for the World but only for them which God had Then Actually Given him and Chosen out of the World and for them Only at that present and not Them that should Come After Yet before the End he doth also pray for Others whom at first He did not Pray for And how many might come into the Latter End of That Prayer I know not Or how many may come to Believe on him by Their Word But if he had before expresly said I will not Pray for the World which yet he doth not say but only I do not Yet he also said I will no more have Mercy on the House of Israel and yet it was but Conditional or for such a Time or Season Only For in the same Chapter it is said Even Unto Them
Throne of his Kingdom should Write out the Law and read it and keep it All his dayes that he might not exalt himself above his Brethren but might so prolong his Kingdom So When he was Brought In Great Solemnity to sit upon the White Throne of his Kingdom in the Revelation He biddeth it be Written As a most True Saying of God Behold I make All things New A very sweet and Precious Promise Which we ought to plead and press when ever we finde our Hearts Old or the Old man stirring or abiding in us And it may mind us of That strict Injunction on their coming to enjoy their Promised Land to Break down All Idols Groves and Temples with High Places and Images and what ever was or might be any meane or Inclination to Idolatry or Superstition So that They might follow none of the Old manners of the Land before them In Worship of Their Gods or of the True God in their manner For the Lord declares himself As Strict or more in Manner of his Worship then in Matter Or as Jealous in the Matter of the 2d Command or more then in the First Which hath not That note of Jealousie which the 2d hath And yet This also springeth from Love Being as the Apostle expresseth it a Godly Jealousie Least having Espoused us to one husband We should wander to the flocks of his Corrivals And for This also we are bid to call Wisdom our Sister that she may preserve us from the deceiving flattering Spirit And Christ hath also undertaken All This to God and Man also So to Declare the True and Right way of worshipping the Only True God that There shall be No more Idol or Superstition As in Esay the 2d And the Idols he shall Vtterly Destroy Which is also Promised as well as commanded in the first and second Commandement For so the Words in Hebrew are promissive in the Future rather then Imperative Thou shalt not have Or Worship Any Other God Or me in any other way then I prescribe And so the Psalm repeateth it Open Thy Mouth wide and I Will fill Thee O that thou wouldest Hearken And Thou shalt have no strange God We are come to Christs Peculiars and his Proper Work As Heyr of the World As the Seed of Ab. and the 2d Adam As the First was in the Image of God and Therefore made to Rule Let us make man in our Image and after our Likeness and let Them have Dominion As if This did only follow That And though the Prophets call it the Kingdom of God and Matthew the Kingdom of Heaven Yet it is a Kingdom on Earth And so the Psalms and Daniel plain enough For God doth Reign in Heaven still and so he will upon Earth but In and By and Through a man And therefore he hath Given Christ All Judgment Because he is the Son of Man For God will Judge us by our Peers And He hath Given Earth to Men. And though the Baptist and our Saviour and Apostles preached that the Kingdom was at Hand or Coming Yet it was not Come And Christ doth never call himself a King Till his 2d coming Then the Son of Man shall send His Angels which before he calls his Fathers Angels and the Holy Angels to gather out of His Kingdom And the King shall say Come ye Blessed and the King shall say Go ye Cursed And he had a Tast of This Kingdom at his Transfig As he said Some shall not tast of Death Till they see the Son of man coming in His Kingdom And from That Time Forth he spake of That Kingdom As beginning In them But when They looked that it should appear he hinted first that he must take a Long Journey to receive his Kingdom and after a Long time come again And at length he plainly told them that the Kingdom was offered Them To Thee O Daughter of Zion shall the Kingdom come the First Dominion But should Then be Taken From Them and be Given To A Nation some peculiar Nation as in Moses and the Romans which should bring forth Its Fruits When They should be scattered and Trodden down by the Gentiles and not a Stone left upon a Stone in all Their Glorious Temple And when They asked the Signs of Those things and of His coming and of the End of the World He gave them Signs of the 2 first and confesseth the Last was Hidden But addeth When you see These Signs of the Son of man coming Lift up your Heads with Joy O Jews For your Redemption commeth or Return and Then the Kingdom of God is Coming at the very door Till then he bid us say Thy Kingdom Come and Thy Will be done in Earth as it is in Heaven And that it meant a Kingdom on Earth also we may learn in the Church Chatechisms of Edward 6th with Notes on the Lords Prayer and Creed of the Catholique Church and Communion of Saints And yet His Kingdom is Spirituall To command the Spirits of men and other Spirits For If I by the Spirit of God which was Then as the Little Finger cast out Evill Spirits know that the Kingdom of God is among you And now is Salvation and the Kingdom of our God and of Christ Come For the Accuser of our Brethren is cast out And for a Type of This also Coming from Transfig he cast out the Foul Spirit which his Ministers could not And yet he left them Power Over All Vnclean Spirits But they met with one they could not Tame 3 Evangelists agree in One but give it 3 Epithets As if Sathan also must have His Trinity The Dragon Beast and False Prophet In the World In the Temple and our Heart also The Man of Sin The Old Adam with the Serpent and Eve or False Prophet in Paradice But All must out when he commeth to Walk in his Garden At the Cool or Evening of the World As he came From the Holy Mount as Peter calls it speaking of his Power and Coming which they joyn with his Kingdom As Paul to Tim. And when he came from the Holy Mount the People left Contest and Run and Salute him As All Kingdoms shall at his Coming From the Mount Where he now is But Receiving his Kingdom And the Psal For the Afflicted tells us When the Lord shall Build up Zion he shall appear in his Glory When the Peoples are Gathered together and the Kingdoms to serve the Lord. But may we hope to finde when this shall be In the Great and Good things of the Bible With the Meek and quiet Spirit of Christ and Prayers of his People For it searcheth All things Yea the Baths and Hidden things of God And in them of Old it searched Times also And so it may do now in the Gospel-Times Our Saviour Called all the People Only Twice To shew what makes a Christian what Free Moses Twice or Thrice To hear the Law To Consecrate the Levits by Their Hands in Ordinatiâ—n