A Pattern of True Prayer, Prayer 2
Thy Kingdome come.
This petition in order of nature goeth before the third,1 The order of the ſecond …et…tion. as the cauſe before the effect: for Gods Kingdome is that onelyonly meanes which enableth vsus to obey his will. Firſt, God muſt erect his Kingdome in our hearts, and we muſt be his ſubiects before we can yeeld obedience to his lawes: from which order ariſeth this inſtruction: That a man can neuer obey Gods will till he hauehave Gods grace; or a man can neuer keepe Gods lawes till he be Gods ſubiect, and God be his Lord and King, to rule and ouerrule him;Heb. 11. Rom. 14. 1. Tim. 1. or (which is all one in effect) good workes proceede from grace; or without faith (which is the roote of grace) it is impoſſible to pleaſe God; or whatſoeuer is not of faith is ſinne: or the end of the commaundement is louelove, out of a pure heart, and a good conſcience and faith vnfained: and the neceſſarie conſequence of this doctrine is:Pro. 15.8. Eſa. 1.13. Matth. 7.22. that whatſoeuer a man doth, wanting grace, is ſinne: whether they be actions naturall, ciuill, or religious: for ſome Preachers, and Prophets in the day of iudgement ſhall bee found workers of iniquitie.
Here notwithſtanding wee muſt remember to diſtinguiſh betwixt the action and the manner of preforming the action: the agent, the ouerſeer,Fiue things in eueryevery action. 1. Actio. 2. Agens. 3. Modus agendi. 4. Res mota. 5. Patiens. and the matter the action is naturall: the manner of performing the action morall: the agent is terminus á quo, the efficient cauſe: the obiect is terminus ad quem, or the patient vponupon whom the action falleth. Now to all thoſe muſt be added the matter or the thing moued. This deſtinction being remembred, let vsus take for examples, preaching and almes.
The vttering of the voyce in preaching, is action,Hovv preaching is good or bad. good in it one nature; the matter of preaching is good, the holy word of God. The obiect whereupon the action is occupied is a godly man, the hearer of the word: all which make the action ſo farre forth good: but the agent, and the manner of performing the action may turne it to ſin: for if the agent, that is, the Miniſter or Preacher be a man out of Chriſt, wanting faith and grace, being no member of Chriſt, nor ſubiect of his Kingdome, he cannot poſſibly obey his wil, but the fountaine being vncleane, the ſtreame flowing from the fountaine is vncleane alſo. Againe, if the Preacher erre in the manner of doing the action, though he be in Chriſt, as if he preach Chriſt of contention or malice, and ſo forth, his preaching may proue ſinne: ſinne I ſay, not to the godly and carefull hearer, nor in it ſelfe, but onelyonly to the Preacher.How almes is good or bad. In like manner, the reaching faith of the hand in giuing almes, is good in nature; the money or matter giuen is Gods creature; the perſon to whom the almes is offered, a godly man: but if either the perſon that giueth the almes, or the manner of diſtributing be vitious as aforeſaid: as if the proud Phariſie ſhould cauſe a trumpet to be blowne for oſtentation and vaineglorie, he being not qualified with the foundation and forme of a good worke; all his almes, if it were all his ſubſtance, were abominable in the ſight of God,1. Cor. 13. as it came from him, and as good as nothing, as the Apoſtle teacheth. This diſtinction then being remembred, will cleere this doctrine, that the good deedes of wicked men are ſinne: from whence the concluſion alſo will follow, that the wicked in the day of iudgement ſhall be condemned for their good deedes. This beſides that it thwarteth the doctrine of the Church of Rome, which teacheth good workes before grace, and their merit of congruitie: it teacheth vsus further to labour for two things:1. Tim. 1.5. 1. Cor. 13.1.2.3. firſt, that we hauehave the foundation of a good worke, which is faith in Chriſt, by and through whom our perſons and actions are accepted of God. Secondly, that in all our good workes we hauehave the forme and manner of doing, which in generall, the Apoſtle calleth louelove, not onelyonly to God, ayming at his glory, which excludeth vaineglorie and hypocriſie; but alſo to man, intending the benefit of him, to whom the good worke is extended. And this is the doctrine and vſe which ariſeth from the order of this petition before the third.
The ſenſe and meaning,2 The meaning of the ſecond petion. which is the ſecond thing to be obſerued, followeth; wherein theſe two things are to be conſidered, as before in the firſt petition, viz the obiect, and the action, that is to ſay: Firſt, what Gods Kingdome is: Secondly, how Gods Kingdome is ſaid to come.
Gods Kingdome, which is the firſt point,VVhat Gods Kingdome …s. is the heauenly politie or regiment, which God through Chriſt exerciſeth in the hearts of the faithfull by his ſpirit and word in this life, and by glory and bliſſe in the life to come: in regarde whereof the Kingdome of God is called the Kingdome of grace, when it is begun in the conſciences of the faithfull, and continually cheriſhed and increaſed by all the holy meanes of ſaluation; and it is called the Kingdome of glory, when it is conſummate and perfectly accompliſhed, the Saints yeelding abſolute obedience to the will of God in heauen; whence iſſueth the glorious happines of the creature. For better vnderſtanding of this point, what the Kingdome of God is, conſider ſhortly theſe twelue points which followe.
Who is the King? Chriſt Ieſus as he is God and man; where we muſt know that the Father, and the holy Ghoſt are not excluded: but all the creatures, of what excellencie ſoeuer. Heb. 2.5.
Who are the ſubiects? They are of two ſorts: true ſubiects, who are the whole companie of beleeuers whereſoeuer: and counterfeit ſubiects, who though they be in the Church, yet are not of the Church; which diſtinction is grounded, 1. Iohn. 2.
What are the lawes? They are the law of nature, which is the decalogue: and the lawe of grace, the ſumme whereof is contained in the Goſpell, namely, faith and repentance; and obedience, which is the ſumme of the decalogue.
Who are the enemies? They are theſe ten following. Firſt, Sathan: ſecondly, ſinne: thirdly, death: fourthly, hell or the graue: fifthly, damnation: ſixtly, the world: ſeauenthly, the fleſh: eightly, the Pope and all Papiſts, and heretikes: ninthly, the Turke and all Pagans: tenthly, the hypocrits, Atheiſts, and all prophane and profeſſed wicked men.
What rewards to the ſubiects? They are in this life, all good things that may profit them, and freedome from all euill which may hurt; and in the life to come, euerlaſting happines in heauen.
What puniſhments or chaſtiſements? The puniſhments are all taken away in Chriſt, who hath vndergone them for vsus: yet there remaine corrections of diuers ſorts to nurture and diſcipline vsus, and to keepe vsus in awe and ſo forth.
What weapons to reſiſt our enemies? The weapons are ſpirituall,Epheſ. 6. namely, faith, hope louelove, righteouſnes, the word, prayer.
What is the time of this kingdome? It laſteth ſo long as the world endureth in that outward polity, and forme of gouernment eſtabliſhed by the word. 1. Corinth. 15. It laſteth for euer, euen ſo long as God is God, in the moſt gracious and glorious regiment thereof in heauen, theſe outward meanes ceaſing.
What is the place of this Kingdome? There are two places, the one is this world, where the Church is militant, fighting againſt her enemies: the other is heauen, where the Church is triumphant raigning for euer.
What are the offices and officers of this Kingdome? The offices and officers, (beſides theſe that were temporarie and extraordinarie, as Prophets, Apoſtles, Euangeliſts) are theſe following.
The firſt office is teaching, and that officer is called a Doctor.
The ſecond is exhorting, and that officer is called a Paſtor.
The third office is ruling, and that officer is called an Elder; in the Church of England, he is called a Biſhop.
The fourth office is diſtributing, and that officer is called a Deacon.
The fifth office is ſhewing merciemercy, which officer is called a widow. Theſe are all ſet downe. Rom. 12.7.8.
The queſtions that are betweene the reformed Churches concerning theſe offices and officers, I of purpoſe ſpare to handle, being both vnfit to debate them, and loth to offend; onelyonly I wiſh that ſuch controuerſies might be ended by Councels, and that the peace of the Church might be kept.
Who is the Deputie or Vicar of this King? There is no one perſon Chriſts Lieutenant: for wee renounce the Pope, who is Antichriſt; but we acknowledge eueryevery King in his Kingdome, the ſupreme Gouernor in all cauſes, and ouer all perſons, aſwell eccleſiaſticall, as ciuill, next and immediatly vnderunder Chriſt: which Prince hath authoritie to ſubſtitute eccleſiaſtical Magiſtrates according to the word, for the polity of the Church, in the exerciſing of iuriſdiction, viſitation of Churches, and ordination of Miniſters; which perſons in England are called Biſhops.
What are the properties or qualities of this Kingdome? It is ſpirituall, not worldly, and exerciſed vponupon the conſcience: wherein it differeth from the ciuill ſtate.
Thus we ſee what Gods kingdome is:How Gods Kingdome commeth. now we are further to enquire how Gods Kingdome is ſaid to come, namely.
1. When it is erected or eſtabliſhed where before it was not.
2. When it is enlarged and increaſed where before it was.
3. When it is repaired or reſtored from ſome former decayes.
4. When it is perfected and accompliſhed fully: of each ſomething.
Firſt,How Gods Kingdome is erected. Gods Kingdome is erected and ſet vp generally and ſpecially: generally when it is entertained by publike conſent in a countrie or Kingdome; and that is when the Magiſtrate by law doth eſtabliſh the worſhip of God according to the word: and execution is done accordingly: and when the Miniſters, in their miniſterie teach and miniſter the word and worſhip of God eſtabliſhed. Specially the Kingdome of God is eſtabliſhed or erected, when men by the word of God are conuerted to the faith, and outwardly make profeſſion thereof. Thus Gods Kingdome is ſet vp.
Hovv Gods Kingdome is enlarged.Secondly, Gods Kingdome is enlarged; both when there are new ſubiects made, when as before they were enemies, that is to ſay, when there are added to the Church, ſuch as ſhall be ſaued, or when they that are ordained to life euerlaſting beleeue: as alſo when the former ſubiects are confirmed and bettered, that is, when ſuch as are within the Church, and doe beleeue, grow in grace, and in the knowledge of our Lord Ieſus Chriſt.
Hovv Gods Kingdome is repaired.Thirdly, Gods Kingdome is repaired from two great ruines and downefals eſpecially: the one of doctrine, the other of manners, and they are both of them vniuerſall, and particular; for there are ſome which depart totally from the whole doctrine of the ſaith of Chriſt, as when a Chriſtian becommeth a Turke, and ſome depart onelyonly from ſome particular doctrines: as they in the kingdome of Antichriſt. Againe, there are ſome which being baptized and profeſſing Chriſt, powre out themſelues afterward to all manner of licentious wickednes: others fall into ſome particular ſinnes, as adultery with Dauid. Now if a man recouer againe from falſe doctrine, as from Turciſme, or Papiſme, that repayre is dogmaticall: but if a man recouer by repentance from lapſe into ſinne, that repaire may be called morall: all which kindes both of Apoſtacie, and backſliding, and of repairing and reſtauration, may ſometime befall a whole kingdome or common-wealth, aſwell as particular families or perſons.
Hovv GodsLaſtly, Gods Kingdome is perfected and fully accompliſhed at two times:Kingdome is perfected. The firſt time is the day of a mans death: the ſecond time is the laſt and general day of iudgment.
The day of death is the ſpeciall perfection of this kingdome in the ſubiect that dieth, for then grace is perfected and conſummated.
The day of iudgement is the generall perfection of this kingdome in all the ſubiects thereof, which ſhall either die, or be changed ſuruiuing at that day. The ſpeciall perfection of this kingdome, is the glorie of the ſoule only in ſanctification and ſaluation: the generall perfection of this kingdom, is the glorie both of bodie and ſoule, of the whole man▪ which then ſhall perfectly, according to the meaſure, be ſanctified and glorified. Thus we ſee how the kingdome of God commeth.
Hauing now deliuered the meaning of this ſecond petition, it followeth according to the order propounded to ſpeake of the contents thereof, in the ſupplication, deprecation and thankſgiuing: and firſt of the ſupplication, which is the third generall.
The things which wee aske at Gods hands in this petition,3 The ſupplication of the ſecond petition. 1 Tim. 2.3. 1. Godly Magi…t…ates further Gods kingdom. are theſe following: the firſt concerneth the Common-wealth, viz.
1. Godly Magiſtrates, for whom the Apoſtle willeth to pray: teaching that it is a thing good and acceptable in the ſight of God our Sauiour ſo to doe: and the Wiſeman forbidding to curſe the King, and the rich, on the contrary ſignifieth that wee ſhould pray for them and bleſſe them: for the negatiue includeth the affirmatiue and contrarily: for Magiſtracie is an excellent meanes to further the kingdome of Chriſt:Eſay 49.23. and therefore they are compared to nurſing fathers and nurſing mothers by the Prophet: for as parents doe both beget and bring vp their children; ſo godly Magiſtrates doe erect and maintaine the faith and true religion by the ſword: hence it is that the Kings and Queenes of England are intituled Defenders of the Faith: which is the moſt royall part of the title royall.
2 Godly lawes … f…ther Gods kingdome.2 Wee pray in this petition that the godly Magiſtrates may mak… godly lawes, and eſtabliſh the whole truth of the word, and ſee that both the tables of the Commadements be obſ rued: for the Apoſtle in the former place to Timothie expreſſ…th the ſubſtance of the Magiſtrates dutie, which is to procure that the ſubiects may leade a peaceable and quiet life in all godlines and honeſtie;1. Tim. 2.2. where there are three things appertaining to the Magiſtrate, which he muſt endeuour for his ſubiects: Peace, Godlines, Honeſty, which doe comprehend the ſubſtance of the whole law of God: ſuch Kings were Dauid, Iehoſaphat, Ezechias, Ioſias, Nehemiah, Zorobabel, Hester, and Mardochai, with others: whoſe care was to eſtabl…ſh holeſome lawes, to ouerthrow Idolatrie and ſuperſtition, and to procure the peace of the Church and Common-wealth.Dan. 6.26. Nehem. 2. Such lawes did Darius and Artaxerxes procure to bee made, for reſtoring the worſhip of God in Ieruſalem, although they were Heathen Kings, who in ſome ſort did helpe forward the kingdome of God.
The ſecond thing we aske appertaineth to the Miniſterie of the Church.
1. Able Miniſters further Gods kingdom.1. Able and faithfull Miniſters, which both hauehave gifts, and willing mindes to employ their gifts in their Miniſterie to the glorie of God, and the edification of the bodie of Chriſt.Mat. 9.37.38. This is that which Chriſt teacheth his diſciples to pray for, that ſeeing the harueſt is great, and the labourers few, therefore the Lord of the harueſt would ſend foorth labourers into the harueſt: and the Apoſtle willeth the Theſſalonians to pray for him and other the Miniſters of the Goſpell:2. Theſſ. 3.1. for next vntounto godly Magiſtrates are godlie Miniſters, the one eſtabliſh Gods worſhip, the other teach Gods worſhip: hence it is that as Magiſtrates are called nurſing fathers and mothers, ſo Miniſters are called Gods fellow-workmen,1. Cor. 3.9. builders, ſhepheards and ſuch like: for that they feede the flock, build the citie, and performe the worke of the Miniſterie outwardly as God doth inwardly: yea there are more excellent titles giuen to the Miniſterie in the holy Scripture than to Magiſtracie, as that they are the light of the world, the ſalt of the earth, Chriſts Ambaſſadours: indeede there is one onelyonly title giuen to Magiſtrates before Miniſters, that they are termed Gods; Pſal 32 6.which is not ſo much in regard of their office, as of their ſuperiority and authoritie ouer all perſons: whereas the titles of the Miniſterie are rather giuen to the office than the perſon.
2. Wee pray alſo that theſe Miniſters may faithfully,A powerful Miniſter… … theret… Gods kingdome. powerfully, and zealouſly exerciſe their offices miniſterial, not onelyonly in preaching, but alſo in gouerning the Church: as in teaching the ignorant, reproouing, ſuſpending, excommunicating the obſtinate, comforting the comfortles, confirming the weake, confuting errors and hereſies, and generally in building vp the kingdome of Chriſt, according to their ſeuerall functions delegated vntounto them by the politie Eccleſiaſticall. Thus Moſes prayeth for Leui, that Vrim and Thummim might be with him,Deut. 33.8.10. and that he may teach Iacob the law and iudgements of God. So the Apoſtle Paul wiſheth the Epheſians to pray for him,Ephe. 6.19.20 that a doore of vtterance may bee giuen vntounto him to ſpeake boldly as hee ought: for the powerfull Miniſterie is as it were horſemen and chariots to ouerthrow the kingdome of the diuell, that ſo the kingdome of Chriſt may take place;2. Cor. 10.4.5. it is the ſpirituall weapons which are mightie through God to caſt downe the holds of mans imaginations, and of eueryevery high thing that is exalted againſt the knowledge of God, and bringing into captiuitie eueryevery thought to the obedience of Chriſt.
3.3. Preſeruation of … from the …erſecution … d…ſ… reth Gods kingdome. We pray alſo that theſe godly Miniſters may be preſerued and kept from the perſecution of tyrants and wicked men, whom the diuell enrageth againſt them eſpecially, as we ſee by euident experience that no ſort of men is ſo much maligned and expoſed to the deſpight of malitious men, as the faithfull Miniſters. Yea and the more faithfull and powerfull they are, the more doth the …iuell in his members outray againſt them.Deut. 33 … Thus did Moſes pray that the Lord would ſmite through the loynes of them that roſe vp againſt Leui to perſecute him: ſo the Apoſtle willeth the Theſſalonians to pray that he might be deliuered from abſurd and euill men:2. Theſ. 3 2. for perſecution is a great diſcouragement to a Miniſter, and it driueth many a godly man to his dumpes, and interrupteth his Miniſterie, or at the leaſt his cheerefulnes in his Miniſterie, and ſo by this meanes the efficacie of his Miniſtery being hindred, Chriſts kingdome receiueth hindrance alſo.
Thus we pray for Magiſtracie and Miniſterie, which are the two generall and maine pillars of Gods kingdome. Now follow the fruites and effects of them both, which are, reformation, and conuerſion.
Reformation and conuerſion further Gods kingdome.In the third place wee pray that by godly Magiſtrates inacting wholeſome lawes, and cauſing due execution of them: and by godly Miniſters powerfully exerciſing their miniſteriall actions, men may bee reformed from their errors and miſdemeanour, and bee truly conuerted to the faith, and brought to repentance out of the ſnare of the diuell, or at the leaſt by outward puniſhment from the Magiſtrate and eccleſiaſticall cenſures from the Miniſterie be reſtrained and repreſſed, ſo as they breake not out to open prophanenes: and alſo that thoſe which are alreadie conuerted and reformed, may bee further built vp in the ſpirituall building of Gods temple. The ſubſtance of this point is, that God would vouchſafe to adde the operation of his ſpirit, to the outward meanes both of Magiſtracie and Miniſterie. This the Apoſtle calleth the kingdome of God:Rom. 14.17. when he teacheth that the kingdome of God ſtandeth not in meate and drinke (or any outward meanes by conſequence) but in the effectuall operation of the ſpirit which worketh in vsus righteouſneſſe, peace, and ioy in the holie Ghoſt: which three things are principall parts of this kingdome.
1 Righteouſnes a part of Gods kingdome.Righteouſnes is twofold: firſt imputatiue, which is the righteouſnes of Ieſus Chriſt the Mediatour and Redeemer purchaſed through his doings and ſuffrings for the church, and imputed to eueryevery beleeuer by the holy Ghoſt: which righteouſnes is apprehended and applied by faith.
The ſecond is righteouſnes inherent & reſident in vsus, as a quali…ie really qualifying the ſubiect, which righteouſnes is an effect of the former righteouſnes of Chriſt imputed, whereby ſinne daily is crucified and weakened: and we are enabled to yeeld obedience to the will and law of God in ſome meaſure acceptable to God through Chriſt: from which inherent righteouſnes, as from the bodie of the tree, (Chriſts righteouſnes imputed being the roote) ſpring manifold branches, which bring foorth fruites worthy repentance and true conuerſion.
After righteouſnes followeth peace,2 Peace a part of Gods kingdom. which is peace with God, who of an enemie is made a friend through the mediation of Ieſus Chriſt: and peace with our owne conſciences, which before were either ouerwhelmed with deſpaire, or puft vp with preſumption and ſenſeleſſe ſecuritie: and peace with all the creatures, ſo farre forth as that they ſhall not hurt vsus, but become ſeruiceable to vsus.
After peace followeth ioy in the holie Ghoſt,3 Ioy ſpirituall a part of Gods kingdome. ariſing from righteouſnes and peace: for being once through faith made partakers of the righteouſnes of Chriſt, and qualified with the manifolde graces of Gods ſpirit, and being at peace with the Creator and the creatures,1. Pet. 1. Rom. 5. then we reioyce with ioy vnſpeakable and glorious, receiuing the end of our faith, which is the ſaluation of our ſoules: whereby alſo wee reioyce in the afflictions which befall vsus for Chriſts ſake.
Theſe are the principall things we pray for in this petition appertaining to this life:The laſt iudgem…nt …there… Gods kingdome. ſome thing alſo appertaining to the life to come is here deſired, namely the ſpeedy comming of Ieſus Chriſt to iudgement, and ſo the perfecting of the number of the elect, the reſurrection of the bodie, and the euerlaſting ioyes of heauen: ſo in the Apocaly…s the Spirit and the Bride ſay, Come: come Lord Ieſus, Apoc. 21.come quickly And this may ſuffice for the ſupplication.
The th…ngs which wee pray againſt follow in the next place to bee handled,4 The depr…cation the … of this petition. which may bee gathered out of the ſupplication, and are to be handled according to the order there vſed: and in the firſt place things concerning Magiſtracie.
Anarchie hindereth Gods kingd…me. Iudg. 19.1. Anarchie: which is want of M…giſtrates, whence iſſueth diſorder and confuſion, that eueryevery man may do what him liſteth, a fault taxed in the Common-wealth of Iſrael: whereby it commeth to paſſe not onelyonly that the ſecond table of the Commandements concerning iuſtice and equitie is tranſgreſſed; example whereof is brought of the Leuite, whoſe wife was abuſed vntounto death: but that the firſt table alſo is violated, which reſpecteth the kingdome of God,Iudg. 18. as the example of Micah and his idolatrie teacheth. For it is a thing that the diuell would wiſh principally that Magiſtracie were aboliſhed, and therefore hee hath inſpired that diuelliſh doctrine into the confuſed heads of the Anabaptiſts, who take away all rule and authoritie and all ſuperioritie among men: for if hee could compaſſe that, then the feare of puniſhment being abandoned, and the hope of rewards taken away, which are the two ſinewes of the Common-wealth, he might eaſily proſtitute men, women, and children to all impious and diſhoneſt behauiour: whereby the kingdome of God ſhould be baniſhed out of the world. Hence it is that the light of nature teacheth, that it is better to hauehave a Tyrant than no King: for nature is not ſo extinct in any man, no though he were an Atheiſt, but he would, if not of louelove to order and ciuilitie, yet in policy preſcribe lawes to his ſubiects, wherby peace may be maintained and ſome forme of moderation, leaſt the bruite beaſt ſhould controll man, to whom nature hath preſcribed and limited a compaſſe, as wee ſee labour in the Piſmire, chaſtitie in the Turtle, curteſie in the Elephant, and the like in other creatures: and although a Tyrant might doe and ſuffer much impietie and iniquitie, yet ſome good muſt needes proceed from him, though he were neuer ſo great a monſt… of men: in regard whereof Tyrannie is better than Anarchie; there being ſome order in the one, and none in the other.
2. Next vntounto Anarchie is Tyrannie,Euill Magiſtrates hinder Gods kingdome. when euill Magiſtrates are in place, which ſeeke by all meanes to erect and ſet vp the kingdom of Satan, in Gentiliſme, Mahometiſme, Papiſme, or Atheiſme, or any other ſuperſtition and hereſie, whereby perſecution is …aiſed againſt the true worſhippers of God and true religion:Toleration of ſtrange religion and worſhip hindreth Gods kingdome. or elſe when there is a Toleration of many Religions, whereby the kingdom of God is ſhouldered out a doores by the diuels kingdome: for without queſtion the diuell is ſo ſubtill that hee will procure, through the aduantage of mans naturall inclination to falſe doctrine and worſhip, more by thouſands to follow ſtrange Religions, than the truth of Gods word: wherfore the Magiſtrates ſhould cauſe all men to worſhip the true God, or elſe puniſh them with impriſonment, confiſcation of goods, or death as the qualitie of the cauſe requireth. Here notwithſtanding a doubt ariſeth: how it is lawfull to pray againſt the euill Magiſtrates,1. Tim. 2.2. when as the Apoſtle doth wiſh prayers to bee made for Heathen Princes and Magiſtrates, which then were perſecutors. The anſwere is very eaſie, that we may pray for their ſaluation and conuerſion, but againſt their tyrannie and perſecution: for it is not vnlawfull to pray for the Turke, Pope and Spaniard that they may be conuerted and ſaued: but it is lawfull alſo to pray againſt their proceedings againſt the truth, that God would diſcomfit them in battel, bridle their corruption, abate their pride, aſſwage their malice,Pſal 68.1.2. and confound their deuices. Thus wee ſee the Prophet prayeth againſt the enemies of the Church.Iudg. 5.31. Pſal. 83.9.10. Thus alſo did Deborah and Barak pray that all the enemies of God might periſh as Siſera periſhed: and ſo in another Pſalme prayeth the Prophet.
3. Laſtly,Euill lavves hinder Gods kingdome. Dan. 6. wee pray againſt all wicked and irreligious lawes and ſtatutes, that God would hinder the making of them, or at the leaſt the execution of them: ſuch as was the law made againſt Daniel, that contained a mouths Atheiſme, that no man for thirtie daies ſhould worſhip any God but the proud King: ſuch as was that which Haman procured to be made and ratified againſt the Iewes,Heſter. 3. that all the true worſhippers of God ſhould be deſtroyed & ſlaine: ſuch as were enacted in the time of the bloodie perſecutions by Heathen Emperours, that whoſoeuer ſaid he was a Chriſtian ſhould bee put to death: for by ſuch lawes the very foundation of Gods kingdome is ſhaken, and greatly endangered.
Againe, in the ſecond place wee pray againſt certaine ſinnes and enormities incident to the Miniſterie: which are theſe.
Ignorant Miniſters hinder Chriſts kingdome. Malach. 3.7. Hoſea. 4.6.1. Ignorance: for ignorant and vnlearned Miniſters pine the ſoules of men, being not able to teach and inſtruct the people committed to their charge: the Prieſts lips ſhould preſerue knowledge, and the law ſhould bee required at their mouthes: and the Lord he refuſeth ſuch Prieſts as refuſe knowledge: for they are the lights of the world, and therefore they muſt hauehave light in them whereby they may giuegive light: they are the ſalt of the earth, and therfore muſt hauehave fauour in them to ſeaſon withall: wherefore by law eſtabliſhed in this land none ought to bee admitted into the Miniſterie, but ſuch as can render a reaſon of their faith in Latine, and can teach the Catechiſme allowed by law containing the ſumme of Chriſtian religion, ſo as the people may vnderſtand, and at their ordination hauehave authoritie giuen them to expound the Scriptures being called thereto. Wherefore ſeeing there can be no faith without knowledge, and no knowledge without teaching, and no teaching without learning: therefore the Miniſters that want learning cannot teach, ſo as the people may know and beleeue and be ſaued: and by this meanes the people periſh for want of knowledge,Hoſea. 4.6. and Gods kingdome is diminiſhed in the number and qualitie of good ſubiects.
Falſe teachers hinder Chriſts kingdome.2. After ignorance followeth error, which poyſoneth the ſoule: for hereticall and erroneous teachers broaching erroneous and falſe doctrine, infuſe poiſon into the minds of men: for ſuch doctrine fretteth and infecteth like a Gangrene, as the Apoſtle teacheth:2. Tim. 2.17. and therefore hee willeth that men ſhould auoyde ſuch teachers and heretikes after once and twiſe admoniſhed: for as all men will auoyde him that hath the plague, or any other contagious diſeaſe; ſo erroneous and hereticall teachers muſt bee ſhunned as being ſuch as hauehave the plague of hereſie vponupon them, which is almoſt incureable, whereby they infect thoſe that are of ſound iudgement, and ſo pull them from ſubiection to Chriſt their King and Prophet.
3. In the next place,The Miniſters hinder Gods Kingdome. idle and vnprofitable teachers follow, which eate the milke, and cloath themſelues with the fleece of the flocke, but feede not the flocke. The ſinne of theſe men is ſo much the greater, for that they can, and will not teach their people: and as idle perſons in the common-wealth are called theeues by the Apoſtle,Epheſ. 4. not becauſe they violently ſteale, but for that they are caterpillers and drones, eating that which they neuer ſweate for: ſo theſe men that liue idly in the Church, incurre the iuſt rebuke of ſpirituall feloney and theft; in that they eate and worke not: in that they reape temporall things of the people, and doe not miniſter their ſpirituall things to the people. And ſo it commeth to paſſe that the people being vntaught, and vnfed, their ſoules pine away and are famiſhed and periſh, and the Kingdome of Chriſt is depriued and robbed of ſubiects.
4. After idle Miniſters which can teach, and will not,Vnskilfull Miniſters hinder Gods Kingdome. followeth another ſort, which wil teach, but cannot: whoſe ſeruice is therefore refuſed of God, for that they take vponupon them that whereto they hauehave no competent abilitie. For there are certaine bounds and limits wherein conſiſteth a ſufficient qualification to the office of the Miniſterie, whereto if any man be found defectiue, although he may be profitable to the furthering of Chriſts Kingdome in another calling, yet therein he doth harme, in that he hindereth another, that might doe good: theſe men may be called manglers and hackers of Gods word, for they cannot deuide the word aright, as the Apoſtle ſpeaketh, neither are they apt to teach. A skilfull carpenter can by line and leuell ſquare his timber, but a man not brought vp to the trade, will hacke and mangle and mare the timber: ſo the Apoſtles compareth Miniſters to skilfull builders, and not to them that cleane and chop wood, rending and cutting it in peeces, they care not how ſo it be done. For a Miniſter muſt be a maſter of his profeſſion and myſterie, as well; yea much more than other men. Againe, it is one thing to be learned, and another thing to be apt to teach, the one is contemplatiue, the other practicall; for a man may hauehave knowledge how and what to teach: and yet want gifts of ſpeech to vtter ſignificantly, and profitably, as experience teacheth. By reaſon whereof it falleth out that ſome men hauing good learning, do not edifie others: or hauing ſpeech and wanting learning, are no better than ſounding braſſe, and a tinckling cymball.
Vitious Miniſters hinder Gods Kingdome.5. Now further let it be graunted that a man hauehave the qualification of learning, ſound iudgement, paines, skill, and vtterance; yet neuertheleſſe if his life bee vitious, he doth not builde with both hands, but pulleth downe as faſt as he buildeth. Wherefore the Apoſtle requireth that Miniſters ſhould be both apt to teach,1. Tim. 3. Math. 5. and vnreproueable, and Chriſt himſelfe willeth his diſciples to hauehave a double light in them, both of ſound doctrine, and a godly life. Such Miniſters may very well be compared to images, placed in croſſe wayes, which point the way to the towne, but neuer ſet foote to goe thither: or like to the ſermon bell that calleth men to the ſermon, which is the meanes of ſaluation, but neuer heareth nor profiteth by the ſermon. And theſe Miniſters greatly hinder the Kingdome of Chriſt, for howſoeuer they preach and may be meanes of conuerſion and edification to thoſe that are conuerted: yet ſurely their euill life doth ſcandalize and offend many, not onelyonly that are without, but ſome weake ones alſo within the compaſſe of the Church. For howſoeuer it be a fault for a man to ſtumble at a blocke wilfully and of purpoſe, as theſe men doe: yet ſurely it is a great fault for to lay the blocke in his way, which we know will ſtumble at it; it is as if we ſhould giuegive a ſworde to a mad or deſperate man, that would kill himſelfe.
6.A …lattering Miniſtery hindereth Gods Kingdome. In the laſt place thoſe Miniſters that ſeeke to pleaſe men, that ſow pillowes vnderunder eueryevery elbow, that ſay peace, peace, when there is no peace, that daube with vntempered morter, that out of a policie ſecuring themſelues from daunger, refraine holſome doctrine and application, not daring to ſay with Nathan to Dauid, thou art the man: nor with Elias to Ahab, it is thou and thy fathers houſe that troubleth Iſrael, nor with Iohn Baptiſt to Herod, it is not lawfull for thee to commit inceſt, nor with Chriſt to the Scribes and Pharſies, woe be to you Scribes and Phariſes, hypocrits, ſerpents, generation of vipers: theſe Miniſters, I ſay, walking fearefully and politikely in their miniſterie, hinder the building of Chriſts ſpirituall temple: for they doe not hew, and ſawe the rough ſtones, nor plane and poliſh the knottie timber, but rub them with a ſmooth ſlickſtone, and wipe them with a ſoft foxe skinne, and ſo by this meanes the rubbiſh ſtone, and knottie timber, is vnfit for the ſpirituall edifice: whereas the Miniſters ſhould be ſuch as Iames and Iohn were, the ſonnes of thunder, which ſhould with the thunderbolts of Gods iudgements pearce the flint-hard hearts of ſecure and carnall men, that they might be turned into ſoft and fleſhie hearts.
Hauing ſpoken ſufficiently of the faults incident to the magiſtracie and miniſterie, which hinder the Kingdome of Chriſt, other vices follow which in this petition we pray againſt.
Firſt againſt infidelitie, impenitencie, and raigning ſins,Generall ſinnes hindering Chriſts Kingdome. the ſubuerſion whereof is an effect of good Magiſtracie, and Miniſterie, and the nourcing and cheriſhing whereof neceſſarily groweth from the foreſaid vices in the Magiſtracie and Miniſterie. Theſe ſinnes, howſoeuer they are incident to ſome Magiſtrates and Miniſters, yet they are generall ſinnes that indifferently poſſeſſe the hearts of all men of all eſtates and callings.
1.Infidelitie hindereth Gods Kingdome. Infidelitie is one leafe of the yron gate that barreth the Lord Ieſus Chriſt out of the ſoule: who being kept out, it is impoſſible that his Kingdome and ſcepter ſhould there be erected. So long as the diuell, who is the ſtrong man, keepeth poſſeſſion, all things are ſafe: but when ſaith entereth into the ſoule,Pſal. 24. then one leafe or head of the euerlaſting gate is lifted vp, and the K…ng of glory commeth in:Matth. 12. then that man Ieſus Chriſt, which is ſtronger than the diuell, ſpoileth him of his caſtle and furniture, and taketh poſſeſſion of the ſpirituall fort, and aduanceth his ſcepter and Kingdome, proclaiming himſelfe the King and Lord of that ſubiect.
2 Impenitencie hindereth Gods Kingdome. Luk. 3.Impenitencie is another leafe of that yron gate, which excludeth Chriſt Ieſus, and cauſeth the owner to rebell againſt his ſoueraigne Lord and King; which muſt be opened and lifted vp before Chriſt will enter. Repentance may be termed the Haruenger of the King, as Iohn the Baptiſt was of Chriſt, who taught the baptiſme of repentance, for the remiſſion of ſinnes, whereby the Lords way was prepared, and his paths made ſtraight. This is the doctrine which Chriſt himſelfe taught: Repent, for the Kingdome of God is at hand: for Gods Kingdome being at hand is admitted into the ſoule by repentance, and excluded by impenitencie.
3 Raigning ſins hinder Gods Kingdome.Raigning ſinnes alſo may be termed the locke vponupon the gate, or the barre, or the port-culles, whereby the yron gate is further fortified and ſtrengthned againſt an entery. For ſo long as any one ſinne raigneth in the ſoule, the Lord Ieſus cannot, nor will not raigne there, who will hauehave all the place of the ſoule, or none: for Chriſt can indure no conſort or copartner in his Kingdome, eſpecially his enemie: and no man can ſerue two contrary maſters; or be a good ſubiect to two Kings,4 Falſe doctrine and ſuperſtition hinder Gods Kingdome. inioyning contrary lawes.
Secondly, we pray againſt al the Kingdome of darkenes, as againſt Gentiliſme, Mahometiſme, Iudaiſme, Papiſme, and againſt the proceeding of all thoſe, or any other falſe doctrines and ſuperſtitions: for by all theſe falſe meanes, the Kingdome of Antichriſt, and of Mahomet, the two eldeſt ſonnes of the diuell, is aduanced; and the Kingdome of Ieſus Chriſt is deiected and caſt downe.
Laſtly, we pray againſt wicked men and Angels, that God would haſten their iuſt deſtruction and damnation: and in the meane ſpace repreſſe and bridle their malice and rage, that they doe not preuaile againſt the truth of God and profeſſors thereof:Rom. 11 9. Pſal. 69.22. and if wee doe diſcerne any man to be a reprobate, as namely, one that committeth the ſinne againſt the holy Ghoſt, directly and particularly to pray for his ſpeedy damnation, and all the meanes effecting the ſame. Finally,Rom. 16.20. that God would ſhortly tread downe Sathan vnderunder our foote.
This is the deprecation. The thankſgiuing followeth;5 Thankeſgiuing of the ſecond petition. which how it is to be made, may be gathered by the particulars of the ſupplication and deprecation.
This is the firſt of theſe two petitions which concerne the meanes of Gods glory: from whence this may be obſerued; that one and the ſelfe ſame vertue and vice may be referred to diuers petitions in diuers reſpects; which is agreeable to the rules of reaſon, which teacheth that the reſpect being chaunged, the argument is alſo chaunged. To this petition the fourth commaundement is to be referred.
Now followeth the ſecond of theſe petitions, which reſpecteth the meanes of Gods glory, which is the obedience of his will.