Exposition of the Sermon on the Mount, Chapter 6 · Verse 10
Verse 10.
Thy kingdome come.
The Coherence. Christ hauing taught vsus to pray for the sanctifying of Gods name, in the former petition, doth in this, and the rest which follow, as it were expound the same, by directing vsus to the meanes whereby Gods name is halowed of vsus: for then doe we glorifie Gods name, when he sets vp his kingdome in vsus, and we suffer him to rule in our hearts, when we doe his will, depend vponupon his prouidence for the things of this life, trust in his merciemercy for the pardon of our sinnes, and on his power and strength against temptation. Now of them all, this second hath the neerest dependance vponupon the former, as beeing an especial meanes thereof; for men ought to glorifie Gods name on earth, but of themselues they cannot doe it, till God rule in their hearts by his word and spirit, and so set vp his kingdome in them.
The meaning. Gods kingdome is two-fold; Generall, and Speciall. Gods kingdome twofold. 1. Generall.Gods generall kingdome, is his absolute power and soueraigntie, whereby he ruleth all things in heauen, in earth, and in hell, euen the deuils themselues: Psal. 103. 19. The Lord hath prepared his throne in heauen, his kingdome ruleth ouer all: and this wee acknowledge in the ende of this praier, For thine is the kingdome. Now this wee pray not for, because it is alwaies eueryevery where, no creature can hinder it, no not all the deuils in hell; for eueryevery creature is subiect hereunto, and can doe nothing but that which God either willeth or permitteth: kDan. 4. 32.according to his will hee worketh in the armie of heauen, and in the inhabitants of the earth; and none can stay his hand, nor say vntounto him, what doest thou?
Gods speciall kingdome, is that, whereby hee ruleth his elect and chosen2. Speciall. people, working his will not onelyonly by them, as he doth in his generall kingdome, by the deuils themselues; but in them also, by his holy spirit: and it is called speciall, because it is not exercised ouer all the world, but onelyonly ouer the elect, whom hee hath ordained to eternall life.
This speciall kingdome of God is two-folde; either of Grace, or ofGods kingdome of grace. Glorie: The kingdome of grace, is a spiritual estate, wherein God makes men willingly subiect to his written word, by his spirit. I call the kingdome of grace, a spirituall estate, both because it is principally exercised in the conscience, and also because this regiment in the conscience, is by the spirit of God. Secondly, I shew wherein it consists; namely, in a voluntarie subiection of the whole man in soule, and bodie, and spirit, to the will of God, reuealed in the word: Psalm. 110. 3. Thy people shall come willingly in the day of assembling thine armie, in holy beautie. And this subiection stands in three things; in Righteousnesse, Peace, and Ioy in the holy Ghost, Rom. 14. 17, 18. In Righteousnes, that is, First, in Christs righteousnesse imputed; and secondly, in the righteousnesse of a good conscience, the ground whereof, is sanctification by the spirit, which Christ giues to them, whom he doth iustifie. In Peace, that is, peace of conscience towards God, and peace with Gods Church; yea, with all creatures, so farre forth as is needfull for them. Now vnderunder peace, we must comprehend louelove, and all duties of louelove; for as righteousnesse concernes the person in soule and bodie, so peace respects all duties and actions of the life: Righteousnesse is the root, from whence springeth this peace, with eueryevery action thereof; for when the heart is sanctified, the life is reformed. Lastly, in ioy in the holy Ghost: this is a fruite of both the former, respecting especially the state of affliction; for when a man is iustified and sanctified, and hath peace towards God, then ariseth in his heart a spirituall delight in God, in all estates: yea, though great afflictions light vponupon him for Gods cause, yet he beareth them with inward ioy and delight, knowing that the spirit of glorie, & of God, resteth vponupon him, and that he shall be glorified with Christ, if he suffer with Christ: which things, while he compareth together, hee little esteemeth the afflictions of this life, in respect of the glorie that shall be reuealed; l2. Cor. 4. 17for the light affliction that is but for a moment, causeth vntounto vsus a farre more excellent and eternall waight of glorie. These are the branches of this spirituall subiection, which whosoeuer hath, is a good subiect in the kingdome of grace; as the Apostle saith in the next verse, mRo. 14. 18he that in these things serueth Christ, is acceptable vntounto God, and approoued of men.
The kingdome of glorie, is the blessed estate of Gods elect▪ in heauen,God, kingdome of glorie. whereby God in Christ becomes all things vntounto them immediately, 1. Cor. 15. 28. This estate of glorie is a subiection also, but yet such a subiectiō, as is indeed a glorious regimēt; for there we raigne with Christ, in whom, and through whom, God himselfe becomes honour, peace, health, foode, raiment, and all things needfull to the perfection of felicitie. Now these two beeing Gods kingdome, differ thus; The state of grace is the beginning and entrance to the state of glorie; and the state of glorie is the perfection of the state of grace. This state of glorie is the citie; and the state of grace, as it were, the suburbs of it. In this life, wee liue in the kingdome of grace; but the kingdome of glorie, is reserued for the life to come: and this speciall kingdome of God in both these estates, doe we here pray for.
Thy kingdome] This imports that there is another kingdome, euen the kingdome of Satan, which is a kingdome of darkenes, full of all disorder and confusion, through sinne, which greatly hindereth & annoyeth Gods kingdome of grace especially.
Come] That is, to vsus men in the world; and then it commeth, whenGods kingdome comes by degrees. God doth erect & establish the same in their hearts: now vntounto perfection it comes by 5. degrees; 1. When God giues vntounto men the outward1 meanes of saluation, wherein he doth reueale his grace & fauour in Christ; as the Gospel preached, which is therefore called the word of the kingdome, Matth. 13. 19. And so Christ (hauing relation to his preaching, which he confirmed by miracles, among the Iewes) saith, The kingdome of God is come vntounto you, Luk. 11. 20. and beeing demaunded by the Pharisies, when the kingdome of God should come? he tels them, it was among them, Luk. 17. 21. meaning, that it was brought vntounto them, by the ministerie of Iohn Baptist, of himselfe, and of his Disciples; although indeed, it were without profit to many of them. 2. When the2 word preached inlightens the minde, so as a man knowes and vnderstands the mysterie of the Gospel, which is the law of this kingdome. 3. When a man is thereby regenerate, and so brought into this kingdome;3 for by regeneration we hauehave effectuall entrance into the state of grace, wherein Christ rules in vsus by his word and spirit, and wee yeeld subiection vntounto him. 4. At the ende of this life, when the bodie goeth4 to the earth, but the soule to God that gaue it, beeing translated to the ioyes of heauen, in the glorie of this kingdome. 5. At the last iudgement,5 when body and soule beeing vnited againe, are both made partakers of the glorie of this kingdome: and this is the full and perfect cō ming of it.
So then our request to God in this petition, is to this effect; O Father, let thy kingdome come to vsus that be pilgrimes and strangers here on earth, prepare vsus for it, and enter vsus into it, that be yet without; renue vsus by thy spirit, that we may be subiect to thy will, confirme vsus also in this estate, that our soules after this life, and both soule and bodie at the day of iudgement may be fully glorified: yea, Lord hasten this glorie to vsus, and to all thine elect.
The Uses. 1. Wants to▪ be bewailed.
The wants we are taught to bewaile in this petition, either concerne our selues, or others. First, we must lament and mourne for our owneMan… naturall bondage vnderunder sinne. miserable estate by nature, whereby we are the seruants of sinne, and so in thraldome and bondage vnderunder Satan: sinne leads vsus into bondage, aIoh. 8. …4.for he that committeth sinne, is the seruant of sinne: and where sinne raigneth, there the deuill hath dominion. And hence it comes that wee rebell so much against the kingdome of God, and refuse to stoop to the scepter of his word. Indeede this bondage is weakened in Gods children, but none is wholly freed from it in this life, as Pauls complaint declares; Rom. 7. 14. The law is spirituall, but I am carnall, sold vnderunder sin. The naturall man is dead in sinne, and feeles it not; wee therefore must labour to feele in our selues this spirituall bondage vnderunder sinne, and when we feele it, we must bewaile it, and so shew some life of grace to be in vsus. This Paul did, Rom. 7. 24. O. wretched man that I am, who shall deliuer me from the body of this death! Looke as the prisoner feeles his bolts and fetters, so sensibly should we feele the chaine of sinne, wherewith our soules are kept in bondage; and till we feele it, and bewaile it, the kingdome of Christ doth not come vntounto vsus: wee must therefore eueryevery day, crie vntounto Christ our Lord, that he would shew himselfe to be our Redeemer, by breaking the fetters of sinne, wherewith our soules are kept in bondage, and giuing vsus that free spirit, which may fully erect his blessed kingdome in our hearts; for where the spirit is, there is libertie, 2. Cor. 3. 17.
Secondly, wee must bewaile the sinnes of all the world, in the transgressionBewaile the sinnes of the world. of Gods law, whereby God is dishonoured, and his kingdome hindered, and the kingdome of darkenesse furthered: 2. Pet. 2. 7, 8. Iust Lot vexed his righteous soule with the vncleane conuersation of the wicked of his time. 1. King. 19. 10. When Elias saw the children of Israel forsake Gods couenant, breake downe his altars, and slay his Prophets with the sword, then he became very zealous for the Lord of hosts. Psal. 119. 136. Mine eies (saith Dauid) gush out with riuers of water, because they keepe not thy Law. Vers. 139. My zeale hath euen consumed me, because mine enemies hauehave forgotten thy law. Mark. 3. 5. Christ mourned for the hardnesse of the hearts of the people. and Luke 19. 41, 42. Hee wept ouer Ierusalem, for that they knew not the day of their visitation. Now looke how these were affected with the raigning sinnes of their times, so must we also mourne for their sinnes that raigne among vsus; as Atheisine, and profanenesse, contempt of Gods word, blasphemie, sabbaoth breaking, oppression, crueltie, and pride: all good subiects are grieued much when they see forraine enemies displaie among them banners of victorie; how much more then ought the godly to grieue, when they see impietie practised with an high hand, which is as it were a flagge of defiance in the kingdome of Christ, and a speciall ensigne of Satans triumphing in the increase of his kingdome of darkenes? When the deuil sees one that hath liued in sinne, but cast a looke toward the kingdome of Christ, hee rageth greatly, and labours by all meanes to turne him backe: and when we see those that hauehave made profession of religion, returne againe to the lusts of their former ignorance, O it should grieue our soules, and cause vsus to pray, thy kingdome come. Doe we perceiue the Turke, or Pope, or any instrument of Satan, either by subtiltie or tyrannie, to hinder the Gospel preached, which is the scepter of Christs kingdome, and the aime of God, whereby hee puls men from the kingdome of darkenesse? O then we should mourne! Or doe we see the want of Gods ordinance in preaching, sacraments, and discipline, which serue for the furtherance of Christs kingdome; or the Lords people committed to ignorant or idle Ministers, to scandalous teachers, either for life or doctrine? In all these we hauehave cause of mourning, and they should stirre vp our hearts to crie vntounto the Lord, Thy kingdome come.
Use 2. Graces to be desired.
As we must mourne for the wants and hinderances of Christs kingdome; so we must hereby learne to hauehave our hearts inflamed with spirituall desires after all helpes and furtherances vntounto Gods kingdome, both in our selues and others: as First, for the preaching of the Gospel,1 and all other diuine ordinances, whereby Gods kingdome is erected and maintained: our hearts desire to God must be, that these may bee set vp and continued, where they are wanting, and that God may blesse them, where they are vouchsafed. Secondly, that God would enlighten2 the eies of our minds, that we may see the wonders of his Law, asPsal. 119. 18. Dauid did, that so the Lords ordinance may be blessed vntounto vsus. Thirdly,3 that we may be wholly subiect vntounto Christ, and that of conscience, not onelyonly in our outward behauiour, but in minde, and heart, in will, & in all our affections: wee must make sure this holy desire bee in vsus indeede, and therfore must denie our selues, and subiect our selues wholly vntounto God, as a willing people to serue him, and none but him; and then we may be sure his kingdome is come vntounto vsus. Fourthly, we must4 desire to be dissolued, and to be with Christ in the kingdome of glorie, for this end, that we may make an ende of sinning, and become more obedient subiects vntounto Christ; yea, wholly ruled by him, though for the good of others, we must be content to liue. Fiftly, that Christ would5 come in iudgement, when all things shall be subdued vntounto God, and all his obedient subiects shall be fully glorified. This wee may desire in heart, though we must leaue the time to Gods good pleasure, still waiting for it by faith in his promise. Sixtly, that God would inlarge his6 sanctuarie here on earth, gather his elect more and more, and still defend and maintaine his Church in eueryevery place in the world: when these desires affect our soules, then doe wee truely say, Thy kingdome come.
3. Use. Duties to be practised.
Whatsoeuer we aske in praier, that must we endeauour after in lifeDuties furthering gods kingdome. and conuersation, else we mocke God, saying well, and doing nothing; First therefore, as we say, Thy kingdome come, so must we seeke to meet1 it, & striue to enter into it; for this end God giues vsus time to liue in this world, that here we might enter the gate of grace, and wait for the fruition of glorie: and therefore we must diligently frequent the suburbs of this heauenly Ierusalem, euen the preaching of the word, and therein labour both for true humiliation and conuersion, or else wee cannot enter into this kingdome, Math. 18. 3. Iohn 3. 5. First, we must hauehave the pride of our hearts pulled downe, and become as little children, beeing humbled in our selues through the knowledge of our sinnes, and the feeling of that miserie which is due vntounto vsus for them: yea, wee must confesse them vntounto God, and crie vntounto him for merciemercy, and by this meanes lay aside this burden, which hinders our entrance into the gate of grace. Secondly, we must bee conuerted and changed by the renuing of our mindes, our hearts must cleaue vntounto God, and we must carry therein a resolute purpose not to sinne: when these things be in vsus, we enter into Gods kingdome; but till we endeauour after them in some truth, we say in vaine, Thy kingdome come.
Secondly, wee must bee carefull to bring forth the fruites of Gods2 kingdome; for therefore doth he send it among men, and for want hereof, doth he take it from them, Matth. 21. 43. Now these fruits are Righteousnesse, peace, and ioy in the holy Ghost, Rom. 14. 17. whereof we hauehave aIn the meaning of this petition.spoken before: all which, we must labour to finde in our hearts, and to expresse in our liues, else this kingdome shall be taken from vsus, & we shall neuer see the glorie of it.
Thirdly, hence we must learne to bee contented in all estates of this3 life whatsoeuer, the hope of the glory of this kingdome which we prayA ground of contentatiō. for, must swallow vp all the sorrowes that earthly calamities can bring vponupon vsus: This it was that made the Patriarks to walke contented in the state of Pilgrimes and Strangers here on earth, Hebr. 11. 13, 14. Yea, this renues b…. Cor. 4. 1…. 18.the inner man, it cheeres the heart, and keepes it from fainting, though the outward man perish, to looke after the ioyes of this kingdome, which are the things not seene: and therefore Christ herewith comforts his Disciples against the sorrow of afflictiō, saying, Feare not little flocke, it is your Fathers good pleasure to giuegive you the kingdome, Luk. 12. 32.
Fourthly, wee must all labour in our places and callings, to bring4 one another into this kingdome, one neighbour another, & one friend another; Ezek. 18. 30. Returne, (saith the Lord to the house of Israel) and cause one another to returne. This the Prophet Isay noteth as a practise of the subiects of this kingdome, that they shall say one to another, come, let vsus goe vp to the mountaine of the Lord, Isay 2. 3. But mastersDuty of Masters of families. of families especially, must looke to the practise of this dutie, and labour to bring Gods kingdome into their families: for this ende they must see to these things; First, that there bee no manifest or open sinne permitted in their families; ridde thy house of such a person, if thou canst not reforme him, Psalm. 101. 7. Secondly, instruct thy familie in the way of the Lord, that they may know to liue righteously and vprightly both before God and man. Thirdly, set vp and maintaine the priuate worship of God in thy familie, ioyne thou with them in holy duties, especially in daily calling vponupon the name of God. In regard of these and such like duties it is, that the cLuk. 19. 9.Scripture ascribes saluation to a familie, where the master or the gouernour of the house is conuerted to the faith. And for the practise hereof, the holy Patriarkes are commended to all posteritie: God saith of Abraham, dGen. 18 1…I know him that hee will command his sonnes, and his houshold after him, that they keepe the way of the Lord: and eGen. 35. 2.Iacob commands his family to put away their strange gods, and to clense themselues: and fIos. 24. 15.Ioshuah prosessed publikely, that he and his familie would serue the Lord.
Fiftly, hence wee must learne, eueryevery day to prepare our selues to5 die, for by death our soules enter into the glorie of this kingdome,Prepare to die. which we pray may come vntounto vsus; and therefore we must be ready to receiue it eueryevery day, that whensoeuer our King commeth vntounto vsus, either by death, or in the last iudgement, wee may passe from grace to glorie. And indeede wee cannot with comfort make this petition, vnlesse wee bee in some measure prepared for death, and that eueryevery day. Now beeing prepared, wee must waite, as Iob gIob. 14. 14 Luk 2. 25.did, eueryevery day till our changing come. Looke how the godly in the olde Testament looked for our Sauiour Christs first comming in the flesh; so must we waite for his comming to vsus, either by death, or iudgement, neither must any thing dismay vsus in this waiting, no not death it selfe; for the sooner we die, the sooner wee may enter into glorie. And here wee may take a viewe of the monstrous hypocrisie of the world, for who will not say these words, Thy kingdome come? but yet the most men neglect to prepare themselues for entrance into this kingdome; nay many contemne the word and praier, which are the meanes whereby we hauehave admittance into the state of grace, and are prepared for the kingdome of glorie.
Sixtly, wee may here learne of our Sauiour Christ the practise of6 humilitie, and in all things to giuegive all glorie to God; for though this kingdome pertaine equally to him (as hee is God) with the father; yet because he hath it from the father, as he is the son, therfore he will hauehave it wholly attributed vntounto him; for he teacheth vsus to say, Our father, thy kingdome come.
Lastly, here obserue the necessitie of this petition, in respect of7 our outward estate; for the comming of this kingdome to any estate,Gods kingdome brings prosperitie. is a speciall cause of prosperitie and happinesse vntounto it: for where this kingdome is, Gods hand of blessing and protection is in a speciall manner: here the Lord raigneth, and his glorious and blessed Angels, which are mightie in strength and power, keepe watch and guard in that kingdome, and about that people who hauehave the Lord for their King and God. Hence it is, that this our Kingdome hath so long enioyed peace and protection from many dangerous assaults, because we embrace and professe the Gospel, which is the scepter of Gods kingdome; and if wee could doe it in sinceritie, and walke worthie of the Lord our King, our prosperitie should bee as the stoods, and our peace as the Sunne and Moone in heauen. And therefore they that louelove the peace of this kingdome, must embrace and obey the Gospel, and pray for the happie and flourishing estate thereof, for therein standes our peace.
Thy will be done, in earth as it is in heauen.
The Coherence. This petition dependeth on both the former thus; as a meanes whereby wee doe that which wee desire in the first petition; for Gods name is glorified, when his will is done: and as a manifestation of that which wee desire in the second petition, for there wee pray, that Gods kingdome may come vntounto vsus, and hee rule in our hearts by his word and spirit: now here we craue that we may doe his will, and so testisie our selues to be his loyall subiects.
The meaning. This petition is propounded in a comparison, which naturally standeth thus; As thy will is done in heauen, so let thy will bee done in earth: And it hath two parts; The first respects the grace of obedience which wee pray for, Thy will be done in earth: The second shewes the right manner of performing it, as it is in heauen.
For the first, Thy will, &c. Gods will is onelyonly one, considered in it selfe, as God is one; yet for our vnderstanding, it may be thus distinguished: It is either absolute, or reuealed. Gods absolute will, is the willGods absolute will. of his good pleasure, whereby according to his eternall counsell, hee determines of all things, what shall be done, or what shall not be done, and in what manner. This absolute will extendeth ouer all creatures, and ouer all their actions: Ephes. 1. 11. Wee are predestinate according to the purpose of him that worketh all things after the counsell of his owne will. Roman. 9. 19. Who hath resisted his will? Matth. 10. 26. Without this will of God, a sparrow cannot fall to the ground. And this absolute will of God is hidden from vsus, till God reueale it by the euent. Gods reuealed will, is the sacred doctrine of God in his word,Gods reuealed will. whereby he signifieth vntounto man, so farre as concernes his happinesse and saluation, what he ought to doe, or what he ought not to doe. This is not Gods absolute will, but rather an effect thereof concerning man, reuealing vntounto him, not what he simply and absolutely willeth to bee done, for that must needes be done; but what is pleasing or displeasing vntounto him, done by man, and what he will hauehave man to doe, or not to doe, if he desire to come to life, and would not be condemned. And this reuealed will comprehendeth both the Law and the Gospel, with all their commandements, prohibitions, threatenings, exhortations, promises, & such like, whereto the Apostle hath relation, when he saith, Proue what is the good will of God, and acceptable, Rom. 12. 2.
Now this distinction of Gods wil being according to the Scripture, hath his vse in this place; for when we say, Thy will be done, wee meane not the absolute, but the reuealed will of God. Reasons. I. The absolute will of God is alwaies done, & cannot be resisted; My counsel shal stand (saith aIsa. 46. 10.the Lord) and I will doe whatsoeuer I will: and againe, bRom 9. 19.Who hath resisted his will? that is, his absolute will; for his reuealed will is generally transgressed by men, and men doe that which seemeth good in their owne eies, notwithstanding God reueale his will to the contrarie. II. A man may sometime dissent from the absolute will of God without sinning, so be it he still submit himselfe to the will of God, resting therein, when it is reuealed. Thus Abraham cGen. 18. 23, 27.praied for the safetie of Sodome (yet submissiuely) which God willed and decreed to destroy: and Dauid d2. Sam. 1…. 16▪ 14.prayed for the life of his childe, which God would hauehave to die: and our eMat. 26. 39Sauiour Christ, prayed for the remooual of that cuppe which God had absolutely decreed he should drinke of, yet submitting his will vntounto his fathers. And fAct. 16. 7.Paul according to his Apostolike function, desired to preach the Gospel in Bythin…a, but the spirit suffered him not; which sheweth plainely it was not the will of God that he should preach there, and yet he desired it religiously without sinne, as did the rest before mentioned. And as in will, so in affection a man may dissent from Gods absolute will without sinne: Christ as the sonne of God, knew his Fathers will, concerning the destruction of Ierusalem, and yet gLuk. 19▪ …1he wept for it, in a tender compassion ouer their miserie to come: and so the brethren at Cesarea, hAct. 21. 13.wept and lamented for Pauls going to Ierusalem, though Agabus prophesied that God would hauehave it so: neither must this seeme strange vntounto vsus, for two things may remaine both good, and yet differ one from the other; & so may mans created will differ from Gods absolute and vncreated will, and yet both remaine good.
Hauing found that this petition must bee vnderstood of the reuealedBranches of Gods reuealed will. will of God, wee now come to search out the speciall branches of Gods reuealed will; which wee shall finde in seuerall places of the holy Scripture. The first, is the conuersion of a sinner, Ezekiel1 33. 11. As I liue (saith the Lord) I will not the death of a sinner, but that the wicked turne from his way and liue. The second,2 is that wee denie our selues, and relie wholly on our Sauiour Christ Iesus for life and saluation: Iohn 6. 40. This is the will of God, that hee that seeth the sonne, and beleeueth in him should hauehave euerlasting life; and I will raise him vp at the last day. The third, is our sanctification in3 soule, and bodie, and spirit: 1. Thess. 4. 3. This is the will of God, euen your sanctification. The fourth, is that eueryevery one that liues in the church4 of God, beside his generall calling of a Christian, should hauehave a particular calling to liue in, wherein he must seeke the glorie of God, in the good of others: 1. Cor. 7. 20. Let eueryevery man abide in the same vocation wherein he is called; and therein walke with God, v. 24. The fi…t part5 of Gods will, is to subiect our selues vntounto the hand of God in all crosses and afflictions whatsoeuer: when the brethren at Cesarea saw Pauls resolution to goe to Ierusalem, notwithstanding the bonds that there remained for him, they said (as it were expounding this petition) the wil of the Lord be done, Act. 21. 14.
Be done] According to the Scripture there bee two degrees ofObedience twofold. Fuangelicall doing Gods will; the first is prescribed in the Gospel, to wit, a sincere endeauour and strife according to all the power of grace that God hath giuen vsus, to doe the will of God; and this especially is here meant. The second is commanded in the Law, and it is a fulfilling of GodsLegall. will, doing that which God commandeth in that manner of perfection which he commandeth: but this is not attained vntounto in this life: and therefore our desire of God in this petition is, that he would giuegive vsus grace, sincerely to endeauour to doe his whole will here on earth, and to hasten that time and state vntounto vsus, wherein we shall doe it perfectly as the Law requires.
1. Vse. Wants to be bewailed both in our selues and others.
I. This petition teacheth vsus to bewaile our naturall dispositionHindrances to obedience. whereby we are prone to rebell against the will of God, beeing wholly bent to disobedience in doing that which is euill.
II. We must bewaile our naturall hypocrisie, euen that which remaineth in vsus after grace receiued: for though we may say these words, yet we can not possibly hauehave our hearts affected with such a perfect desire after obedience to Gods will, as we ought to hauehave.
III. Though we hauehave neuer so much grace, yet here we must lament and bewaile our want of obedience in all good duties: for though we giuegive our selues to doe good things, yet the best of vsus all faile in the manner of doing them, as in hearing the word, in receiuing the Sacraments, and praier; so as we must be humbled for our wants, and confesse that we are vnprofitable seruants, when we hauehave done all that is commanded vsus, Luk. 17. 10.
Secondly, we must bewaile the sinnes of others, whereby they disobey the will of God, and so rebell against him; hereby God is dishonoured, and therfore in zeale of Gods glorie, and louelove to our brethren, we must be grieued when others sinne. Thus was Dauid affected, Psal. 119. 136. and Paul, 2. Cor. 12. 21. I feare least when I come vntounto you, my God abase me among you, and I shall bewaile many of them that hauehave sinned alreadie.
2. Use. Graces to be desired.
As we must bewaile the wants that hinder the doing of Gods willDesires furthering our obedience. in our selues and others; so we must stirre vp our hearts vntounto heauenly desires after those graces whereby Gods will may be done. As first,1 that we may hauehave grace to denie our selues, our owne wills and affections; for naturally we are herein vnlike God, and like the deuill: and this must eueryevery one learne that would be Christs disciple, Luke 9. v. 23.
Secondly, that God would incline and dispose our hearts towards his holy word, that we may not onelyonly know, but obey Gods reuealed2 will. This was Dauids vsuall request, Psalm. 119. 27. Make me to vnderstand the way of thy testimonies: and 36. Incline my heart vntounto thy testimonies. For how should we doe the will of God, vnlesse we know it? and how shall we know it, vnlesse our hearts affect the meanes of grace and of obedience.
Thirdly, that God would hasten that time and state vntounto vsus, wherein3 we shall perfectly doe the will of God, that is our state of glory.
Fourthly, that vnderunder eueryevery crosse which God shall lay vponupon vsus, wee4 may possesse our soules with patience, & so subiect our selues to Gods absolute will. Thus Paul prayes in behalfe of the Colossians, that God would strengthen them by the power of his might, vntounto all patience & long suffering with ioyfulnesse, Colos. 1. 12.
Fiftly, that God would turne the hearts of men from sinne, & bring5 them eueryevery where to the obedience of his will.
3. Use. Duties to be practised.
Because wee must seeke to practise that which we aske in praier,Duties furthering our obedience. therefore hereby we are also taught to endeauour our selues after these good duties; First, to prooue what is the good will of God, and acceptable: 1Rom. 12. 2. We must by often triall of our actions by the word of God, become expert in Gods will; vse in all things makes perfect, and therefore in all our affaires wee must consult with God, whether the things wee goe about be agreeable to his will. Most men will hauehave an eie to the lawes of the land in their ciuill affaires, as in buying and selling; and why should we not bee as wife for our soules, in the matters of God? Doe we not dissemble with God, when wee say with our tongues, Thy will be done, and yet in life and conuersation, hauehave no regard to square our works thereby?
Secondly, wee must be strict in the matter of sinne, making conscience2 of eueryevery euill way; yea, euen of the first motions vntounto sinne, that neuer come to consent: for this petition for obedience, respects not only our words and deedes, but our secret thoughts; for euen they must be brought to obedience to God, 2. Cor. 10. 5.
Thirdly, we must seeke to cut off all things that hinder vsus from doing3 Gods will, wee must mortifie and crucifie the lusts of the flesh, and all sinnefull motions of our corrupt hearts; for these make vsus rebells against God in transgressing his will. This is a hard thing to doe, and vntounto a naturall man of himselfe altogether impossible, and therefore we must vse spirituall meanes, for the deedes of the flesh must bee mortified by the spirit, Roman. 8. 13. Now the ground of this worke is the death of our Sauiour Christ, applyed by faith to our corrupt heart; for the old man is crucified with him, (as the Apostle Paul saith) that the bodie of sinne might bee destroyed, that henceforth we should not serue sinne, Roman. 6. 6. This therefore must wee doe, if we thinke our selues to hauehave part in Christ; wee must perswade our hearts, that when our Sauiour Christ was vponupon the crosse in our roome and stead, bearing the punishment of our sinnes, then were wee, in regard of the old man, crucified with him; the vertue and efficacie whereof, wee shall vndoubtedly finde in our selues, for the mortifying of sinne, when we doe truely beleeue; for our fellowshippe with Christ, beginnes in his death; and if we be dead to sinne, how can the motions thereof yet liue and raigne in vsus? When a malefactour is put to death, he ceaseth from his badde courses; and so, if our corruption be crucified with our Sauiour Christ, it must not raigne in our hearts, to bring forth the fruits of sinne. Let vsus therefore meditate on the death of our Sauiour Christ, and apply it to our selues by faith, and consider the vilenesse of our sinnes, in the bitternesse of his passion; and then no doubt we shall be mooued to striue against euill motions: for if we be Christs, we hauehave crucified the flesh with the affections and lusts, Gal. 5. 24.
Fourthly, we must not liue inordinately, but in that sort which God4 An orderly life.inioyneth Christians in his word: eueryevery one must hauehave a double calling; the generall calling of a Christian, common to all that liue in the Church, concerning the seruice of God, in righteousnesse and holinesse; and a particular lawfull calling, in some set state of life, tending to the good of the Church, cōmon wealth, or familie, wherin a man must glorifie God in the good of men: this is to liue in order, & he that wanteth both, or one of these, liues inordinately; for God would hauehave eueryevery man to abide in that vocation wherein hee hath called him: eueryevery one therefore according to his gift and grace receiued of God, must liue in a lawfull calling, and hee that doth not so, resisteth Gods will. Whereby wee see, that wandring beggers are not to bee suffered in Church or common wealth; for they liue without any calling, and so transgresse Gods will: yea their course of life is here also condemned, that spend their life in sports and gaming; for such a life is rebellion against God, who wil be glorified in workes done by vertue of our lawfull calling.
Fiftly, it is the will of God, that through manifold afflictions wee5 should enter into his kingdome; and therefore when any crosse befalls vsus walking in our lawfull callings, wee must endeauour to subiect ourPatience vnderunder the crosse. selues patiently, to the will of God therein: in prosperitie we are cheerefull and thankfull, but when affliction comes, our nature would repine: O remember, we say in all estates, Thy will be done: and therefore in the most bitter crosses that can befall vsus, wee must labour to say with Iob, The Lord giueth, and the Lord taketh away, blessed bee the name of the Lord, Iob. 1. 21. So did the Prophet Dauid, beeing banished his kingdome by his owne sonne, 2. Sam. 15. 26. But if hee thus say, Behold, I hauehave no delight in thee, beholde, here I am, let him doe to mee, as seemeth good in his eies: and Chapter 16. 10, 11. when Shemei cursed him, he staied Abisna… from reuenge, vponupon consideration of Gods will to hauehave it so; saying, Suffer him to curse, for the Lord hath bidden him.
In earth as it is in heauen.
Hauing spoken of the grace of obedience desired in this petition, we now come to the manner how it must bee performed; to wit, In earth as it is in heauen: that is, of vsus men liuing on earth, as the blessed Angels and glorified Saints doe it in heauen: for aP…. 103. 20.the Angels that excell in strength, doe Gods commandements, in obeying the voice of his word. And because this exposition is generally receiued, I will not stand to prooue it; this onelyonly we must remember, that here wee pray not to performe obedience equall in measure and degree, to the obedience of the Saints & Angels in heauen, but such as is like vntounto it; forResemblāce of mans obedience to the Angels. this note of comparison here imports a likenesse and resemblance, and not equalitie.
Now this likenesse here stands in 4. things; First, in cheerefulnesse & 1willingnesse, for the holy angels obey the commandement of God freely, and readily, without murmuring or constraint: for this cause they are said to come and stand before God, Iob. 1. 6. and to behold his face, Matth. 18. 10. to expresse their voluntarie seruice vntounto God: and so should Gods children obey God, as Paul speaketh of bPhil…m 14Philemons beneficence, it must not be as it were of necessitie, but willingly. As in the case of Almes-giuing, c1. Cor. …. 7.God loues a cheerefull giuer, so in all obedience, he likes a cheerefull doing; and therefore hee saith, d2. Co. …. 1….if there be first a willing minde, it is accepted according to that a man hath. In this regard, Peter besought the Elders, e1 Pet. 5. 2.to feed the flocke of God, depending on them, and to care for it; not by constraint, but willingly; not for filthy lucre, but of a readie minde: and the Apostle Paul saith, 1 Cor. 9. 17If I doe it willingly, I hauehave a reward. This vertue the Prophet Dauid expressed notably, Psalm. 40. 6, 7, 8, when God as it were bored newe eares in his soule, then he said, L… I come, I desired to doe thy will.
Secondly, in Prioritie, for the Angels preferre to doe the will of2 God, before all other things; and therefore they are said to stand in his presence continually, as it were waiting vponupon his pleasure: and the like affection for obedience vntounto God, must be in all his children. This gGe. 22. 16.Abraham notably testifies, when at Gods command he would hauehave killed Isaac; testifying thereby, that he preferred obedience vntounto God, before the deerest thing in the world: this also wee may see in Dauid, Psalm. 119. 14. I hauehave had as great delight in the way of thy testimonies, as in all riches: and verse 127. I louelove thy commandements aboue golde, yea aboue much fine gold: and in our Sauiour Christ, who said, when he was wearie and hungrie, My meate is to doe the will of him that sent me, and to finish h… worke, Iohn, 4. 34.
Thirdly, in speede, and quickenesse; for the Angels doe Gods will3 without all delaie or slackenesse, which the Scripture signifies by their wings and flying, which it ascribeth vntounto them: and the like alacritie should Gods children shew in their obedience vntounto God, Psal. 119. 60. I made hast and delaied not to keepe thy commandements.
Fourthly, in faithfulnesse; the Angels doe not Gods will by halues4 or peace-meale, but throughly and perfectly, wherein soeuer God imployeth them; and so should wee bee faithfull in doing Gods will, endeauouring to yeeld sincere obedience, not to some, but to all Gods commandements which concerne vsus, Psalme 119. 6. I shall not bee confounded when I hauehave respect vntounto all thy commandements. 2. Kings 23. 25. King Iosias turned to the Lord, with all his soule, with all his heart, and with all his might, according to all the law of Moses: an example to be followed of all Gods children, that so they may be like to the blessed Angels.
The 1. Use. Wants to be bewailed.
First, this patterne of Angelicall obedience here propounded for1 our imitation, must teach vsus to acknowledge and bewaile the naturall hardnesse, deadnesse, and vntowardnesse of our hearts, in yeelding obedience vntounto the will of God: if wee feele not this dull and vntoward heart, we may suspect our selues of the want of grace, for eueryevery gratious heart feeles it, more or lesse, and bewailes it vntounto God: and so must we doe, if we say in truth, Thy will be done, in earth as it is in heauen.
Secondly, wee must here also bewaile the want of sinceritie and2 faithfulnesse in doing Gods will: our maymed and halte obedience, shewes how farre we come short of this Angelical example: many content themselues with the outward seruice of the bodie, and neuer regardIsa. 29. …3. the inward worship of the heart; and others hauehave respect to outward duties of pietie, that concerne God, but for vprightnes and mercy towards men, they little regard: this the Angels doe not.
2. Use. Graces to be desired.
Hereby also we must learne to pray for the spirit of freedome, whereby we may be deliuered from the bondage of corruption, and so may the more freely, and cheerefully, and heartily endeauour to doe Gods will: Psal. 51. 12. Restore to me the ioy of thy saluation, and stablish me by thy free spirit: the holy Ghost is therefore called the free spirit, because it giues liberty from the bondage of sinne, and makes the heart free, and forward, and cheerefull in Gods seruice: for where the spirit of the Lord is, there is libertie. 2. Cor. 3. 17.
3. Vse. Duties to be practised.
Because we must practise the good things we pray for, thereforeImitation of the Angels. here we are taught to frame our liues to an holy Imitation of the blessed Angels. Though we cannot attaine to the measure of their obedience, yet we must endeauour after their manner of obedience, in readinesse, &c. and so by following them beginne our heauen in this world. This will not stand with their humour who account zeale in religion, affected precisenesse: but such as call God father in sinceritie, must set before them the obedience of the holy Angels, as a patterne for their imitation. Now in them we may obscrue these things for vsus to follow.
First, they desired before Christs incarnation, to looke into the mysterie1 of our redemption wrought by Christ, 1. Pet. 1. 12. although it concerne them not as it doth vsus: for they neuer fell, and they are established by another grace then of redemption: now herein we must follow the Angels, or (if it were possible) goe beyond them, for Christ took not the Angels, but the seede of Abraham: his redemption concernes vsus, and therefore we much more must be diligent searchers out of this mysterie in the Gospel.
Secondly, the Angels are maintainers of true religion, and of the2 worship of God: for the law was giuen by Angels, Gal. 3. 19. The most of Daniels visions were shewed by an Angel; and so was the reuelation vntounto Iohn, Reuel. 1. 1. the Angels brought the Apostles out of prison to preach the Gospel aAct 5. 19. and 12 7. …. and 16. 26.sundrie times. They are enemies to Idolatrie; for, Apoc. 19. 10. when Iohn would hauehave worshipped the Angel, he forbad him, saying, See thou doe it not, worship God: herein also we must be followers of Angels, by furthering the Gospel and true worship of God to the vttermost of our power; by hindering all Idolatrie, and shewing our selues enemies to all the enemies of God and of his truth.
Thirdly, the Angels were alwaies seruiceable vntounto Christ; they3 brought the tidings of his birth to the shepheards, Luk. 2. 9, 10. they ministred vntounto him in his temptation, Mat. 4. 11. in his Agonie, Luk. 22. 43. in his resurrection, Math. 28. 2. and ascension, Act. 1. 10. & so should we performe vntounto Christ all the seruice we can.
Fourthly, they spend their time in praising and lawding the name of4 God: and so should we labour to hauehave our hearts inlarged for his glorie, and our mouthes filled with his praises.
Fiftly, they be seruiceable for our good, if we be Gods children,5 though they be farre better then we are; Heb. 1. 14. They are ministring spirits sent forth to minister for their sakes which shall be heires of saluation. Psal. 91. 12. They are as nurces to beare Gods children in their hands: Psal. 34. 7. The Angel of the Lord pitcheth round about them that feare him: And all this they doe vntounto vsus of louelove, as though it were not inioyned them: So we after their example must imploy our selues in soule and bodie, calling, credit, and all we hauehave for the good of men.
Sixtly, the Angels are ioyfull when sinners are humbled and conuerted6 from sinne vntounto God: Luk. 15. 10. and they are grieued when men by sinne dishonour God. And the like affections should be in vsus, we should mourne for all sinne in our selues and others, whereby God is dishonoured; and hauehave our hearts to leape for ioy, when sinners repent and turne vntounto God. In the world to come we shall be like the Angels of heauen in glorie, Math. 22. 30. let vsus therefore here testifie this hope by beginning our heauen vponupon earth, in becomming like to the Angels, though not in glorie yet in obedience.
Here lastly obserue, what honour we are to giuegive to the Angels4. Vse. of heauen, namely the honour of Imitation, becomming like vntounto them in obedience, and treading in the steps of their vertues: but for the honour of inuocation, that is due to God alone, and we must not giuegiveBellarm. de sanct. beat. l. 1. c. 19. miss… le Rom. a Pi… quinto. p. 304. it to Angels: damnable therefore is the doctrine and practise of the Church of Rome, who pray vntounto the Angels, and giuegive vntounto them the honour of God in religious worship.