A Key of Heaven, Petition 2
The ſecond Petition.
Thy kingdome come. In the firſt petition, prayer is made that God onelyonly may be ſet up, to be knowne and acknowledged to be as he is, moſt holy, moſt glorious: to whom all things as to their proper end are to bee referred. This is the chiefe deſire of a Chriſtian, out of which all other petitions iſſue forth, into which they doe all emptie themſelves. Gods Name cannot be knowne, and thereby hallowed, except God make himſelfe knowne to bee that High and holy one, that onelyonly Potentate, King of Kings, Lord of Lords, to whom holineſſe and glory doth belong. Wherefore petition is made that hee would pleaſe to advance his kingdome, as a meanes to ſhew his excellencie and glory, that men may yeeld it unto him. The comming of this kingdom is the ſubject of this petition.
Kingdome in the largeſt ſenſe ſignifieth the governance and rule of a people under one head, or King. But here it is limited by particular reference to God, ſaying, Thy kingdome, which importeth that adminiſtration of governement, which God doth exerciſe either immediately by himſelfe, or mediately by Chriſt, in preſerving and ordering all things, ſo as may ſet forth his ſoveraignty, to the glory of his holineſſe, in perfectiō of goodnes, power, wiſedome, mercy, juſtice, &c. This kingdome of God
is Vniverſall, over all creatures, called the kingdome of power or providence: Pſal. 103.19.
is Speciall, reſpecting the Church,
in this life, called the kingdome of grace.
in the life to come, called the kingdome of glory.
In this petition, kingdome ſignifieth Gods kingdome of power, grace, and glory, each one ſerving unto, or following upon the other: and all three doe ſet forth his holy Name, the hallowing whereof was in the firſt petition prayed for.
Kingdome of his providence is deſired, becauſe it doth both ſet forth Gods excellencie, and doth miniſter matter & means for the better erecting of the kingdome of grace.
The kingdome of grace is deſired, becauſe GOD therein doth moſt admirably ſhew himſelfe, and it maketh way to the kingdome of glory, being the beginning and entrance thereinto.
The kingdome of glory is deſired, becauſe it is the perfection of the kingdome of grace: and when all enemies ſhall be vanquiſhed, and all ſubjects gathered, and advanced to the higheſt honour,1 Cor. 15.…8. then God ſhall be all in all, and ſhall be knowne and acknowledged to be all in all: and then his Name ſhall be perfectly hallowed and glorified.
Kingdome here is called Gods kingdome, as it is a government different from, and a government over the kingdome of men; but eſpecially as it is oppoſed unto the kingdome and dominion of ſinne and Sathan. For the throwing downe of Satan, is (according as Saint Iohn heard by a voyce from heaven) the comming of ſalvation,Rev. 12.10 and ſtrength, and the kingdome of our God, and the power of his Chriſt. As his kingdome goeth downe, Gods kingdome is ſet up.
This kingdome of God is either eſſentiall and inſeparable, eternally & equally belonging to the Father, Sonne, and holy Ghoſt; or it is Deputative, and ſeparable, according as by the diſpenſation of the bleſſed Trinity it was conferred upon the ſecond perſon in Trinity, as he i… the Mediatour betweene God and his creature.
The adminiſtration of this kingdome is either immediate, namely, when the Father from himſelfe by the Sonne (but not as Mediatour) doth through the holy Ghoſt, communicate himſelfe to the creature, and doth governe all things; or elſe it is mediate; namely, when the Father from himſelfe, by the Son, as Mediatour betweene him and his creature, doth communicate himſelfe to his creature, and doth governe all things.
God did immediately governe all things in the world, untill that by Adams tranſgreſſion, ſin entred into the world; and in like immediate manner ſhall hee governe, when ſinne ſhall ceaſe to be in the world, namely, after that Chriſt ſhall have put downe all rule and authority, and power, and hath delivered up the kingdome to God, even the Father at the end of this world.
But ever ſince ſinne hath beene in the world, and ſince it hath pleaſed God to enter into a new covenant with man, namely into the covenant of grace which hee eſtabliſhed in Chriſt; the whole governement, as well that which is vniverſall, which concerneth the powerfull conſervation, and wiſe diſpoſing of all things, for the manifeſtation of the glory of God, and for the uſe of man; as alſo that ſpeciall government which concerneth the Church, was conferred upon the ſecond Perſon, and hath beene adminiſtred, and is yet to be adminiſtred by him, as Mediatour, untill the time of the redelivery of it unto his Father.
We may conceive the reaſon why God did governe the world after mans fall, not immediately as before, out by his Sonne deputed to be a Mediatour betweene him and man, to be this▪ becauſe, hee, in his holy wiſedome, held it not befitting the purity and holineſſe of his nature to communicate himſelfe to his creature defiled with ſinne, otherwiſe than by a Mediatour.
This government Chriſt Ieſus tooke upon him and adminiſtred, as he was (firſt by deſignation, and afterwards actually by hypoſtaticall union) God and man. Not as God onelyonly; for in that reſpect the kingdome was as naturall, and eſſentiall to him, as it was to the Father and holy Ghoſt; nor yet as man onelyonly; for the humanity alone was not capable of ſuch an univerſall, abſolute, and ſpirituall dominion, inveſted with power from himſelfe to ſend forth the ſpirit, and to ſubdue principalities, powers, and ſpirituall wickedneſſe, ſo as to trample all enemies under his feete.
This government of Gods kingdome by Chriſt the Mediatour, was firſt made knowne to the Church by that firſt promiſe made to Adam, that the ſeede of the woman ſhould breake the head of the Serpent; Gen 3.15.& from that time it hath beene by Chriſt adminiſtred. For though he were not actually incarnate, and made man, much leſſe did he dye and riſe againe,Gal. 4 4. untill the fulneſſe of time in the latter end of the world, in the ſeverall times appointed thereunto; yet, in Gods purpoſe and appointment, as alſo in Gods promiſes, and to the faith of Adam, Abel, Enock, Noah, Abraham, and of the reſt of the Patriarkes and beleevers, the incarnation, death, reſurrection, and dominion of Chriſt had a being, and was as effectuall to them that then beleeved in the Meſſias to be incarnate, &c. as they now are to any that beleeve in him now after that he is indeed incarnate, &c. For, as the holy Ghoſt ſaith,Rev 13.8. Chriſt was a Lambe ſlaine from the foundation of the world; ſo he may be ſaid to have taken fleſh, and to have riſen againe, &c. from the foundation of the world. Therefore hee ſaith,Ioh. 8.58. Ioh. 8.56. Before Abraham was, I am: and, Abraham was glad to ſee my day, and hee ſaw it; that is, he ſaw him in the promiſe, by the eye of his faith, made man,Heb. 11.13 dead, and riſen againe, and ſitting upon his throne as King, governing all things. So did David when he ſaid,Pſal. 110.1 The Lord, that is, God the Father, ſaid unto my Lord, that is, to God the Sonne, who was to bee made man, Sit thou at my right hand untill I make thine enemies thy footſtoole. Heb. 13 8.For, Chriſt Ieſus is the ſame yeſterday, and to day, and for ever.
Thus our Saviour Chriſt was then,Act. 10.36 and is now King, & Lord of all, raigning by his power, and working effectually by his ſpirit, in the firſt times, in the miniſtery of the Patriarches, Prophets, and Prieſts; as he now in the latter times hath done, & doth in the miniſtery of the Apoſtles and ordinary Miniſters, both for the gathering and ſaving of his Church, as alſo for the reſtraint and deſtruction of his enemies.
That the manhood of Chriſt ſhould in the fulneſſe of time,Pſal. 2.6.7 Iſa 9 6.7. Pſal. 110.1 be taken into the partnerſhip of this government, deſigned to the ſecond Perſon as Mediatour, the Prophets, before Chriſt came in the fleſh, did clearely foretell; & our Saviour himſelfe, before his death, told the Iewes that the Father judgeth no man, but hath committed all judgement to the Sonne; Ioh. 5.22.and hath given him authority to execute judgement, becauſe hee is the ſonne of man: that is, (by an excellency) that ſonne of man, Ioh 5.27.who was ordained to be Immanuell, God with us.
This ſonne of man, our Saviour, who is God bleſſed for ever, had his more ſolemne inveſtitute and inauguration into this his abſolute governement given him of God, preſētly after that he had, for the glory of his Father, in the redemption of mankinde, humbled himſelfe unto the curſed death of the Croſſe, bearing his Fathers indignation, to the full ſatisfying of his juſtice for the ſinnes of all in whoſe ſtead he ſtood, who ſhould beleeve in him; which was, after that by his death, he riſing from the dead, had deſtroyed him that had the power of death,H…b. 2.14.15. that is, the divell.
Of this more evident manifeſtation of Chriſts Kingſhip, it is that hee himſelfe ſpake to his Diſciples, when he ſaid, All power is given me in heaven and in earth. Mat. 28.18And of this exaltation it is of which the Apoſtle ſpeaketh, ſaying,Phil. 2.9.10.11. Wherefore God alſo hath highly exalted him, and given him a name above every name, that in the name of Ieſus, that is, that to the power and ſoveraignty of Ieſus Chriſt,Iſa. 45.23. now manifeſted to be Lord, all ſhould bee ſubject; for to him every knee ſhould bow, Rom 14.11of things in heaven, & in earth, and under the earth, and every tongue ſhould confeſſe, that Ieſus Chriſt is Lord, to the glory of God the Father. He is therefore ſaid to have on his veſture and on his thigh a name written,Rev. 19.16 KING OF KINGS AND LORD OF LORDS. By vertue of this exaltation and dominion it is, that triumphing over his enemies, he aſcended up on high, Col 2.15. Eph. 4.8.11, 12, 13.and led captivity captive, and gave gifts to men, that is, to thoſe his officers which under him ſhould erect and perfect his kingdome of grace here upon earth; namely, He gave ſome Apoſtles; and ſome Evangeliſts: and ſome paſtors and teachers, for the perfecting of the Saints, for the worke of the Miniſtrie, for the edifying of the bodie of Chriſt, till we all come into the unity of the faith, and of the knowledge of the Sonne of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt.
Chriſt Ieſus being thus advanced, it belongeth unto him to reigne as king untill he have perfected the ſalvation of all the elect, and untill he have put all his enemies under his feet, and have delivered up this kingdome to God even the Father.
This kingdome of Chriſt differs from all other kingdomes; for, though it be in the world, and above all the kingdomes of the world, yet it is not of the world; Ioh. 18.36it is a ſpirituall and heavenly kingdome, bearing rule in, and over the ſoules and conſciences of men. It is directly oppoſite to the kingdome of darkneſſe, and of the devill, the prince of this world; for by his agents, through his ordinances, by the power of his Spirit,2. Cor 10.4.5.6. he pulleth downe ſtrong holds, caſting downe imaginations, and every high thing that exalteth it ſelfe againſt the knowledge of God, and bringing into captivitie everie thought to the obedience of Chriſt; having in a readineſſe to avenge all diſobedience, when the obedience of his own ſubjects ſhall be fulfilled.
This kingdome of Chriſt is an everlaſting kingdome, Iſa 9.7. Dan. 7.27.never to have end, whether wee reſpect the ſubjects or king, for at the laſt day all that were ſubject unto him in this world in the kingdome of grace, ſhall in an holy and glorious ſubjection unto God reigne with him in the world to come, in the kingdome of glory for evermore.
But this preſent adminiſtration, and government of this kingdome by Chriſt as Mediatour, is not everlaſting, for in the end of the world,1. Cor. 25.24, 25. Chriſt ſhall deliver up the kingdome to God even the Father, then the Sonne himſelfe ſhall be ſubject to him that put all things under him, 1. Cor. 15.28.that God may be all in all.
This giving up the kingdome is not a ceſſation of it, but a delivering of it up to God to his immediate governing of it in a ſtate more glorious than ever. It cauſeth onelyonly a ceſſation of that forme of government by Chriſt, which was to continue from the fall, till after the day of judgement. For (Ieſus Chriſt having beene faithfull and powerfull, as Mediatour, in executing that authority which was put upon him,Heb. 3.2. Mat. 25.4…. Rom 8.21 and that, to the ſaving of all the elect, receiving thē into the ſtate of glory, and into the poſſeſſion of the kingdome of heaven; and alſo to the ſubduing of all enemies, executing upon them the vengeance of hell fire, and delivering the creature from the bondage of corruption) there ſhall then be no more need of ſuch a mediate kinde of government. Wherefore Chriſt ſhall deliver up this kinde of government unto God the Father, who for ever afterwards, with the Son, and holy Ghoſt, ſhall governe all things, immediately, communicating unto the man Chriſt as head of his whole body, all glory,Iob. 17.24.26. and happineſſe; of which glorie (by reaſon of that eternall and ſpirituall union which each member hath with the head) the whole body ſhall partake for evermore.Col 3.4. 1 Ioh. 3.2. Phili 3.21.
VntoUnto this immediate government the Sonne himſelfe ſhall be ſubject, together with the reſt of his members; that is (his government as hee was man, and Mediatour betweene God and man being at an end) he, as man, and as head of the Church, ſhall with his whole bodie be ſubject. Not but that he as man was alwayes, as inferiour, ſo likewiſe ſubject to God; but while with the ſecond perſon in the deity the humanity did as a Ʋiceroy governe all things, having the ſame government with the Godhead, he is not ſaid to bee ſubject; but when this government ſhall be laid downe, then this ſubjection ſhall be manifeſt.
In this immediate government God ſhall be all in all; that is, God ſhall no longer communicate himſelfe to his elect in Chriſt, in part, and by the mediation of his Sonne, and by his ordinances and miniſtry of man, as formerly he did in the ſtate and kingdome of grace upon earth; but then hee ſhall communicate himſelfe wholly, and by himſelfe immediately.Revel. 21.22.23. For as there ſhall bee then no need of Sunne nor Moone or any other naturall meanes to ſuſtaine mans bodie, in a naturall being; ſo there ſhall bee no need of Temple, that is, of any miniſtrie of the Word and Sacraments to ſuſtaine body and ſoule in a ſpirituall and glorious being; but God ſhall be all in all, his preſence, and goodneſſe will immediately ſupply all. For ſinne being perfectly aboliſhed, the creature is capable of a direct and immediate communion with God his creator, hee pleaſing immediately to communicate to man of his holineſſe, and of his glory.
But, this delivering up of the kingdome to the Father, Queſt. and to be himſelfe ſubject, doth not this diminiſh the glorie of our bleſſed Saviour, cauſing it to be leſſe after the day of judgement than it was before, when all rule, and all authority was upon him?
I anſwer, by no meanes; Anſw. as ſhall appeare, if this myſtery of the kingdome bee rightly underſtood. For as God the Father could, and did give all the aforementioned authority and kingdome to the Sonne, without any the leaſt diminution of the glorie and ſoveraigntie of the firſt perſon in Trinitie; ſo can and will God the Sonne deliver up the ſame government and kingdome againe to the Father, without any the leaſt diminution of the glory and ſoveraigntie of the ſecond perſon in Trinitie; or without any diſparagement or leſſening of the glorie of his humanitie. For God the Father ſo gave all authoritie to the Sonne, that yet he retained it all to himſelfe as God, to whom kingdome and power is eſſentiall and inſeparable For whatſoever the Father hath, that ſame wholly he giveth to the Sonne,Ioh. 5.17.19.20.26. and yet retaineth that wholly to himſelf. The Father was King ſtill and Lord of all notwithſtanding; the giving of all power to the Sonne, did not take off any power and authoritie from the Father; but did onelyonly varie the manner of adminiſtration of one and the ſame authoritie. Chriſt before hee was deputed to this his office of abſolute authoritie over all as Mediatour, was equall to the Father, yet was not made above the Father by vertue of what was given him, for,1. Cor. 25.27. he was alwayes excepted that put all things under him; ſo when Chriſt ſhall have delivered up the kingdome, and all that authoritie which was given him, hee ſhall remaine no leſſe equall to the Father. For as his eſſence could not, by acceptance of his office, admit of any alteration of his authoritie to the greater; ſo his eſſentiall authoritie and government over all, as he is God, cannot (by the rendering up againe the ſame office and mediatorie diſpenſation) admit of any alteration of his authoritie to the leſſe. By this it is plaine that Chriſt, in reſpect of his deitie, looſeth no authoritie by this deliverie up of the kingdome to the Father.
Queſt. But how will it appeare that the humanity of Chriſt in ſtate of ſubjection, ſhall not be leſſe glorious than it was before in ſtate of dominion.
Anſw. It ſhall appeare thus. Firſt, the humanitie of Chriſt was in the ſame ſubjection while it was in ſtate of dominion, as it ſhall bee when that dominion ſhall be rendred up, namely, inferiour to the Father as touching the manhood; therefore the humanitie receiveth no diſparagement by this ſubjection more in this latter ſtate than in the former. He is ſaid in this latter ſtate to be ſubject, that is, onelyonly ſubject, and not governing the world as before; then hee was ſubject in one reſpect, but, King and governor in another, which latter onelyonly is taken away by reddition of the kingdome.
Secondly, though Christ hath given up the kingdome no more to governe as God and man, as a Mediatour, yet as God he ſhall ſtill governe; & though Christ as he is man, and as he is a part of his Church ſhall bee ſubject; yet the manhood of Christ ſhall ſtill ſubſist in the Godhead of the Sonne, and the fulneſſe of his Godhead ſhall for ever dwell in the manhood,Col. 2.9. by reaſon of the perſonall union in which reſpect, though the manhood ſhall not participate in the worke of governing, yet it ſhall participate in the honour and glorie thereof, becauſe the Godhead and the manhood make but one Perſon.
Thirdly, Chriſt as man remaineth the head of the whole Church which is his bodie, eſtabliſhing them in ſtate of perfect holines, and glory, through the immediate communion which by him they have with God, by reaſon of that ſpirituall and inſeparable union which they hold with him. And it can bee no abatement of glory or content to him, to give up ſuch a manner of government, which though it was honourable, yet it was with a kinde of burthen and care; ſo long as he did not give it up, untill he had finiſhed all which belonged to that his Kingly Office in ſaving all his ſubjects, and deſtroying all his enemies; for, the honour and glory of that former government is due unto him for ever. Moreover, it muſt be conſidered that as he is head of his Church, hee muſt needs have more glory and joy when that all the members of his body ſhall be perfectly glorified,1 Cor. 12.26.27. than he could have, when in ſtate of his Mediatour-ſhip onelyonly, ſome of his members were glorified, and they alſo then glorified but in part.
A King's onelyonly ſonne being imployed by vertue of a commiſſion, as his Viceroy to ſubdue and regaine to …, a rebellious kingdome, when he hath fully effected it, he is to deliver up that kingdome with his commiſſion; which when he hath done, it pleaſeth his father to eaſe him of further care, and to cauſe him all his life time to live in triumph, ſeating him next to himſelfe in his kingdome. This latter condition is no leſſe honourable and glorious, but is much more happy and joyous than the former. Like to this is the ſtate of Chriſt as man, after the delivering up of his kingdome, in the ſtate of glorious ſubjection.
That which is deſired concerning Gods kingdome, is that it may come. To come, properly is an action of ſuch creatures which have power of moving, whereby they, being abſent or farre off, doe approach, and become preſent. Here it is taken metaphorically, importing firſt a deſire of continuance and eſtabliſhment of ſo much of the kingdome as is come already. Secondly, the comming and being of his kingdome, where it is not yet erected. Thirdly, the growth towards perfection of thoſe things which are come in truth, but not in perfection of degrees. Fourthly, the conſummation and perfect comming of all things that belong to the glory of Gods kingdome. The laſt is, when as things concerning this kingdome are come in their being, they may ſo farre as may bee profitable to us, come to our knowledge:Iob 26.14. for without this comming alſo, wee cannot ſo well glorifie God, in hallowing his Name. Therefore it is, that every ſpeciall manifeſtation of Chriſts glory when it appeareth to men, may bee called a comming of his kingdome. Thus Chriſt's revealing ſome glimpſe of his glory, is called the comming of the kingdome of God with power. Mat. 9.12Theſe ſenſes of this word come, are ſo ſubordinate, and agreeing one to another, that it comprehendeth them all. So that when we ſay, Thy kingdome come, it is as if we ſaid: O Lord, who art the onelyonly Potentate and King of kings, declare & make thy Name knowne to be holy, by ſhewing thy ſelfe to bee the abſolute Soveraigne over all, by ſuſtaining, preſeruing, and diſpoſing of all things in the world, ſo as both thy glory may appeare, and as it may make for the kingdome of grace. And grant that all thine ordinances and meanes of gathering & eſtabliſhing thine Elect, may be ſet up in their puritie and power, to the effectuall calling, ordering and perfecting of thy people, untill thou have glorified thy ſelfe in bringing them all to eternall glory. Be pleaſed likewiſe to remove and beate downe whatſoever power doth let, and doth exalt it ſelfe againſt thee and thy kingdome, untill thou haſt glorified thy ſelfe in the eternall ſhame and deſtruction of thine enemies.
Thy kingdome come. The petition being thus interpreted, we may from the whole ſcope of it, conclude:
Doct. All Chriſtians ſhould unfainedly deſire that God would ſhew himſelfe to be the abſolute ſoveraigne Lord God, both in the adminiſtration of his kingdome of power over all creatures, and in ſetting up and eſtabliſhing his kingdome of grace, to the utter overthrow of his enemies, and bringing of his Elect in Chriſt to the kingdome of glory. What David doth praiſe God for, that all muſt pray for, that as hee ſaith,Pſal. 145.11. They may ſpeake of the glory of his kingdome, and talke of his power. He ſaith elſewhere, O God ſhew thy ſelfe. Pſal. 94.1. 1 King. 18.36.37.38.39.Elijah prayeth, Let it be knowne this day that thou art God in Iſrael, and that thou art the Lord God, and haſt turned their heart back againe. Which requeſt he granted by ſending fire, which conſumed the offering: whereat the people cryed, ſaying, The Lord he is God, the Lord hee is God. Expreſſe charge is given by the Prophet, ſaying, Ye that are the Lords remembrancers, keepe not ſilence, and give him no reſt, till hee eſtabliſh, …ſa. 6… 6.7.and till he make Ieruſalem a praiſe in the earth. Doe good in thy good pleaſure unto Sion, build thou the walls of Ieruſalem, Pſal. 51.18.ſaith David, The Apoſtle exhorteth the Theſſalonians to pray for the Miniſters, that the word of the Lord might have free courſe, and be glorified, and that they might be delivered from unreaſonable men. 2 Theſ. 3.1.2.The ſoules ſtaine for the word of God, ſay, How long, Rev. 6.9.10O Lord, holy and true, &c. Laſtly, as Chriſt ſaith, I come quickly: ſo Iohn, and all which love his appearing, ſay, Amen, Come Lord Ieſus.Rev. 22.20
The generall reaſon why the comming of the kingdome of power, grace, and glory is deſired, is becauſe they are involved one in another, and neither of them is fully come; and the comming of them doe admirably ſet forth the glory of God. The reaſons why each is particularly to be deſired, follow.
Reaſon 1 The continuance of Gods governement and wiſe diſpoſing of all things is to be deſired, becauſe, firſt, thereby hee doth ſhew forth his eternall power and Godhead, in ſuch great letters,Rom 1.19.20. that men may learne to glorifie him for his infinite wiſedome, power, and goodneſſe.Pſal. 19.1… ▪ For the heavens declare the glory of God. The varietie, order, and uſe of the creatures doe ſhew that in wiſedome hee hath made them all. Pſal. 104.24.25.Theſe workes of God, in giving all things meate in due ſeaſon, and preſerving of the creation, doe ſhew to the ſonnes of men the glorious majeſtie of his kingdome, and doe witneſſe that the Lord onelyonly is the living and true God.Act. 14.15.17.
Secondly, the powerfull and Reaſon 2 wiſe providence of God in ſuſtaining and governing the world, doth afford both matter and meanes for the kingdome of grace. For the propagation & increaſe of mankind, is Gods nurſerie, in which grow many ſtockes (though crabſtockes) whereof hee will ingraft whom he pleaſeth, into his Sonne Chriſt Ieſus, & make them trees of righteouſneſſe. This generall government alſo is as it were God's ſchoole, wherein he doth educate and traine up men to civilitie, to trades and arts, which are excellent mediate helps to ſuſtain the materials, and to build up the frame of the Church of God. For theſe cauſes, Gods generall and common providence is to be prayed for.
Reaſon 3 Thirdly, if the Lord doe not beare up the pillars of the earth,Pſal. 75.3. the whole frame thereof will be diſſolved: if hee doe not order and diſpoſe of all things in the world, and if he doe not renew the face of the earth, there will be nothing but trouble and death, Pſal. 104.29.30.and returning to duſt, wherefore his kingdome of power is to be deſired,
Whereas it is moſt generally conceived, Ob. that this kingdome of God's providence is f… to be prayed for, becauſe it cannot be reſiſted, and becauſe it ſhall come certainly.
I anſwer, Sol. that unto me it ſeemeth moſt evident, that the divell, the prince that ruleth in the aire, doth (ſo farre as God doth permit) uſurpe upon this kingdome of power, as well, though not ſo much, as upon the kingdome of grace, by cauſing diſorder in the courſe of nature, by infecting the aire, by ruiſing tempeſts, by cauſing of fires, whereby hee doth much miſchiefe, as in Iob's caſe.Iob 1. Hee prevaileth much alſo in holding many parts of the world in barbariſme. And when he cannot hinder the ordinary works of God, then hee blindeth the eyes of men, that they cannot ſee God in his workes; but maketh them beleeve that all things come from nature, fortune, or humane policie: depoſing God (as much as he m…) of his regencie in the wor…e And what though this kingdome ſhall come certainly; the kingdome of grace ſhall come as certainely, if wee conſider Gods decree and power to execute it. OnelyOnly I confeſſe, the divell more eſpecially would play rex againſt the kingdome of grace, for which cauſe it is moſt eſpecially to bee prayed for. Moreover, this kingdome of power is yet in comming untill this world ſhall be diſſolved. And though this kingdome of power be come in reſpect of Gods act, yet there is but a part of his wayes, Iob 26.14.yea but a little part that is heard of him, that is, come to our knowledge and underſtanding: therefore in this reſpect prayer muſt bee made, that wee may know his kingdome of power, for which we may ſanctifie his Name.
The kingdome of grace muſt bee deſired for theſe cauſes. Reaſon. Firſt, the holineſſe of Gods Name, in all his attributes, doe ſhew themſelves moſt manifeſtly in the comming thereof. The comming of his word to any man, and the worke of converſion by the word, doe ſhew the infiniteneſſe of his wiſedome, power, mercy, juſtice, patience, and goodneſſe in gathering and ſaving the elect: alſo his wiſedome, power, hatred of ſinne, and juſtice in over maſtering ſinne & Sathan, and revenging himſelfe upon the diſobedient, are thereby moſt manifeſt.
Secondly, the publiſhing of the word whereby this kingdome is erected, is the meanes of revealing the will of God, and of making men able to doe his will. Therefore the comming of this kingdome is to be deſired.
Reaſon. The kingdome of glory is to be deſired, becauſe untill it be come, the kingdome of grace is not perfect: for while there is need of Miniſters and miniſtery, there is ſtill a perfecting of the Saints, Eph. 4.12.and the meaſure of the fulneſſe of the ſtature of the body of Chriſt is not yet attained unto: Beſides wee which are now called, cannot without thoſe who yet are to be called,Heb. 11.40 be made perfect. But when the kingdome of glory ſhall be come, we ſhall all be glorious. And then it is,1 Cor. 15.28. when God ſhall be all in all, and bee perfectly glorified. Thus it is evident that the kingdome of power, grace and glory, is to bee deſired.
Before wee can make uſe of this point, it ſhall be needfull to conſider the particulars comprehēded in it, to be praied for.
Concerning the kingdome of power, requeſt is firſt made unto God that he would continue the worke of creation, renewing the face of the earth, upholding all things by his power, ordering all things by his wiſe providence, that all men may ſee his infinite greatneſſe, goodneſſe, and all other his holy excellencies. We muſt likewiſe deprecate that confuſion, diſorder, vanitie, and defects of the creatures, to which the ſin of man hath made them ſubject.
Then more particularly, prayer muſt be made for mankinde: firſt, that that bleſſing, Be fruitfull, and multiply, and repleniſh the earth, may bee continued; elſe how can the number of the elect bee made perfect. Then prayer muſt be made, that men may be endued with ſuch good gifts of nature as may make them civill and apt for ſocietie, and may be able in ſome meaſure to hold that dominion over the creatures, which once man had: that he may ſubdue them, and know the uſe of them. Wherefore alſo Arts and Sciences are to be deſired, and for that cauſe, that Schooles and all Nurſeries of good learning and profitable knowledge may be erected, maintained, frequented, and be bleſſed: and the rather, becauſe theſe make much, as for the good of civil ſocietie, ſo for the building up of the Church; and do ſerve to helpe man more clearly to ſee God in all things. The contrarie to theſe, as depopulation, and Barbariſme, are to be deprecated.
The requeſts to bee made concerning the kingdome of grace, do reſpect, firſt the King, then the meanes of ſetting up and governing this kingdome; externall, both the ordinances and officers of this kingdome; and internall, the comming of the holy Ghoſt. Next they reſpect the ſubjects. Then they reſpect the enemies. Laſtly, they reſpect the franchiſes, liberties, and priviledges of this kingdome.
The King of this kingdome of grace, (as at large is before ſhewed) is Chriſt Ieſus, God and man: for he ſaith, All power is given to me in heaven and in earth. Matth. 28.18. And it is He that muſt reigne, till he hath put al his enemies under his feet. 1. Cor. 15.25. Now Chriſt then reigneth, when grace, Rom. 5.23.and the gift by grace reigneth unto eternall life: wherefore prayer muſt be made that Chriſt may reigne, that grace may be communicated to the elect, and may reigne in them by him: and that Satan the Prince of darkneſſe may not reigne,Rō. 16.20. but be troden under foot daily.
The externall meanes of eſtabliſhing this kingdome, are firſt the ordinances thereof, viz. Iſa. 11.4. 2. Theſ. 2.8. Mat. 1.14.the Word, Sacraments, and Diſcipline. The Word is the rod and breath of Gods mouth: it is the Scepter and Goſpell of this kingdome. The Sacraments are the ſeals of the covenant that is paſſed betweene King and ſubjects. Diſcipline ſerveth to reforme, or cut off evill members of the Church.
The kingdome of God is come, when his ordinances are ſet up in any place:Luk. 17 21 In which reſpect he ſaid it was among the Iews. Prayer therefore muſt be made,2. Theſ 3.1. that The word of the Lord may have free paſſage, and bee glorified every where among Iews and Gentiles. And that meere inventions, Doctrines, and Traditions of men may be aboliſhed; and that all ſuperſtition, will-worſhip, and falſe worſhip,Mat. 15.13 everie plant which God hath not planted may bee rooted out. Likewiſe that the two onelyonly Sacraments of the new Teſtament, Baptiſme and the Lords Supper,1. Cor. 11: 23. may be purely and duely adminiſtred, according to their firſt inſtitution. And that all corruption of the true, and adding of falſe Sacraments may be abandoned.
It muſt alſo be deſired, that the cenſures and keyes committed to the Church, may be exerciſed with ſuch diſcipline, that the good may be encouraged, the evill may be ſhamed, and cut off from communion with the Church: and that to the working of true awfull credit of the Church, and advancement of the kingdome of Chriſt Ieſus. And that this authoritie may not bee abuſed for the maintaining of error, & diſgracing, or thruſting the beſt members out of the Church, as did the Phariſes, who made and executed this Canon,Ioh 9.2…. That if any did confeſſe that Ieſus was the Chriſt, he ſhould be put out of the Synagogue. Or as Diotrephes who did caſt men out of the Church, 3. Ioh. 10.for receiving the brethren.
The other externall meanes of eſtabliſhing and governing this kingdome, are the officers both civill and Eccleſiaſticall.
The civill are the King, or ſupreame Magiſtrate in any place, and ſuch as have lawfull authoritie under them: whoſe office is to countenance, and order whatſoever things, or perſons may promote Chriſts kingdome.Iſa. 49.23. Therefore they are called nurſing Fathers and nurſing Mothers of the Church: which office David and the godly kings of Iudah did performe. Prayers muſt bee made for them (but eſpecially for our owne King and governours under him) that they may ſo governe, that their ſubjects may live in all godlineſſe, 1. Tim. 2.2.and honeſtie: that like zealous Nehemiahs, they may rule for the praiſe of them that bee good,Rom 13. and for the terror of them that do evill: & that they ſet up and maintaine the onelyonly one, true religion among their ſubjects. We muſt pray likewiſe againſt Anarchie, when none reigne, but every man liveth as he luſteth.Iudg. 21.25 Alſo againſt evill government, when Magiſtrates maintaine falſe religion, or irreligion: or elſe do tolerate them to the corrupting of the true.
The Eccleſiaſticall officers whoſe office is to diſpence the Word, to adminiſter the Sacraments, and to have the chiefe ordering of the cenſure of the Church: alſo ſuch aſſiſtants as may help the other in their government: Touching theſe, it muſt bee requeſted that God would ſend forth labourers into his harveſt,Mat. 9.38. that he would increaſe their number, that hee would give them gifts and skill to divide the word of truth aright,Pſal. 132.9. that he would give them grace and will to feede their people with knowledge: that he would deliver all ſuch from unreaſonable men, & that they may have liberty to preach the Goſpel of the kingdome. Laſtly, that they may bee of unblameable converſations, enſamples to their flocks in good works.
Prayer likewiſe muſt bee made for all other that beare office in the Church, that they may alſo have the myſterie of faith in pure conſcience, that they may alſo be diligent in diſcharging their office.
Contrariwiſe, we muſt pray againſt having no miniſterie & government in the Church, alſo againſt a falſe miniſterie, as that of Pope, Cardinals, Prieſts, Ieſuites, &c. Alſo againſt evill Miniſters and officers,Ezek. 34.3 Iſa. 56.16. which either cannot, or will not teach or governe according to their place, or teach idly, rule remiſely; or teach erroniouſly, or rule amiſſe.
Now albeit the kingdome of God may be come in reſpect of the externall meanes thereof, yet if the internal means which is the holy Ghoſt, and the effectuall working thereof, be not come, neither can the Magiſtrate with his ſword, nor the Miniſter with the word availe any thing to the converting of any one Chriſtian, or winning of one ſoule to this kingdome.
Wherefore it muſt be deſired that the holy Spirit of God would effectually accompanie the outward meanes of gathering, and building up the elect, to the enlightening and tranſlating them from the power of darkneſſe into the kingdome of his deare Sonne; and that they may increaſe in knowledge and everie good grace, according to the mightie working of his glorious power; that the Word, Sacraments, and Diſcipline, the weapons of this warfare, may be mighty through God to pull downe ſtrong holds, and caſt downe imaginations and high things which exalt themſelves againſt the knowledge of God, and may bring into captivitie every thought to the obedience of Chriſt.
In reſpect of ſubjects of this kingdome, praier muſt be made that their number be increaſed and perfected, that the fulneſſe of the Gentiles may come: and that the Iews, the two ſticks, Iudah and the children of Iſrael his companions,Ezek. 37.22.24. and Ephraim and the children of Iſrael his companions, may bee united, and gathered into Chriſts ſheepfold, and may have one King the Lord Chriſt, the ſonne of David, that ſo all Iſrael may be ſaved, as it is written.Ro. 11.26. Iſa. 59.20. Alſo that being gathered, they may be loyall to their King, and at peace, and loving one to another, that there be no Schiſmes and diviſions in this kingdome. As for enemies to this kingdome, not only Satan, and ſinne the chiefe, which ſtand in direct oppoſition to Chriſt and the Spirit, but all ſuch men as are ſlaves to ſinne and Satan, and confederates with them, are to be prayed againſt: whether they be open foes or falſe friends, which by force, or fraud, go about to undermine, and reſiſt the kingdome of Chriſt. The moſt notorious of theſe are Antichriſt the arch-enemie of the Church of the Gentiles,Ezek. 38.16. and Gog and Magog the arch-enemie of the Church of the Iews. All locuſts which warre under their king Abaddon: Rev. 11.9.All falſe Chriſts, and falſe Prophets ſpoken of, Matth. 24.24. which ſhall endeavour to ſeduce the Iewes, and hinder their converſion. Alſo everie member of the kingdome of darkneſſe, muſt be reſiſted and prayed againſt. Here is onelyonly the place for imprecation and praying againſt men.
The caſe of imprecation.But becauſe Chriſtians are commanded to love their enemies, and to bleſſe them that curſe, and pray for them that perſecute them: ſpeciall care muſt be had how any man pray againſt another. Wherefore it ſhall bee needfull to obſerve ſome diſtinctiōs, from whence rules of imprecations may be obſerved.
1 Praier is made againſt enemies of Chriſts kingdome, either in generall, or againſt particular perſons.
2 Diſtinction muſt be put betweene the perſons of evill men, and their evill acts.
3 Diſtinction muſt bee put betweene one evill perſon and another, by their acts: ſome ſin the ſinne unto death irrecoverably: ſome who now are enemies, yet are curable, and belong to Gods election.
4 Difference muſt be put betweene a mans owne private cauſe, and the cauſe of God.
5 Difference muſt be put betweene evils temporall and eternall.
1 Theſe things obſerved, rules of direction doe follow. Firſt that every Chriſtian may and muſt pray againſt the enemies of the Church in generall: ſo David, Pſal 104.35.Let the ſinners be conſumed out of the earth.
2 The ſinnes, acts, and counſels, of the enemies of grace, are alwaies to be prayed againſt, but not their perſons, except in the caſe following. Thus David, I pray thee, 2 Sam. 15.31.turne the counſell of Achitophell into fooliſhneſſe. Act. 4.29.And the Apoſtles ſay, Now Lord behold their threatnings, Wee may therefore pray that God would reſtraine the malice, and abate the power, and defeate the plots of the adverſaries: but muſt not pray againſt their perſons, but love them, for it may bee they doe belong to God, as Paul did, who was once a perſecutor.
3 The very perſons of thoſe which ſinne unto death incurably may be prayed againſt. I ſay not ſaith Iohn, 1 Ioh. 5.19.that he ſhall pray for it. And Paul wiſheth, that they were cut off that did trouble that Church.Gal 5.12. David prayeth againſt the malicious enemies of Chriſt,Pſal. 69.38. ſaying: Let them be blotted out of the booke of the living, and not be written with the righteous. But this kind of ſinners cannot be diſcerned by ordinary ſpirits: this kinde of imprecation therefore muſt be left unto ſuch ſpirits as was David's and the Apoſtles, and muſt bee forborne of ordinary Chriſtians: except it be when the Church hath righly for evident and juſt cauſe cut men off, by the curſe of Anathema Maranatha, not from the body of the Church onelyonly, but from the head Chriſt alſo; as thoſe deſerve to be, which are open, malicious, and inveterate Apoſtates.
4 The perſons of our enemies and perſecutors, though they doe what they can to hinder the Goſpell, are not to be prayed againſt. For our Saviour prayed, Father forgive them, Luk. 23.34they know not what they doe. Steven ſaid,Act. 7.60. Lord lay not this ſinne to their charge. Yea, wee are commanded to pray for them which deſpitefully uſe us, Mat 5.44.and perſecute us.
5 Prayer may be made, that God would ſometimes inflict temporall judgments upon obſtinate ſinners, but without limiting the Lord unto particulars: ſo it be conditionally, if their caſe require it, and that it be in love to their ſoules and perſons, that they may be therby made to ſeeke God. Thus David prayed,Pſal 83.16 Fill their faces with ſhame, that they may ſeeke thy Name, O Lord.
6 Laſtly, God muſt bee intereſſed in the cauſe, elſe no man muſt be prayed againſt. Gods diſhonour, not onelyonly a mans private wrong, muſt cauſe it. It muſt proceed from holy zeale for God, and not from paſſion and private ſpleene and deſire of revenge. Theſe rules obſerved, it may be knowne when and how a Chriſtian may imprecate evill againſt his and Gods enemies, and how and when he may not.
The laſt thing in the kingdome of grace, for which praier muſt be made, concernes the liberties and franchizes therof: which are the very good, commoditie,Rom. 14.16. or livelihood of the ſubject: which ſo farre as reſpects this life, are freedome from the curſe of the Law, and dominion of ſinne,Rom. 6.11. a freedome in righteouſneſſe, thence peace of conſcience, and joy in the holy Ghoſt; of which the Apoſtle ſaith, the kingdome of God doth conſiſt, ſcil. In righteouſneſſe, peace, joy in the holy Ghoſt, Rom. 14.17.
The laſt thing of all which is conſiderable in this petition, is the kingdome of glory. Concerning which, requeſt muſt bee made, that God would haſten it, that Chriſt would overcome the laſt enemie, 1 Cor. …5.26.death, and ſo put all enemies under his feet: that he would come to judgement in his appointed time, to magnifie himſelf in his juſt vengeance upon the wicked,2 Theſ. 1.8. 1 Cor. 6.2. the Saints ſitting upon them with him in judgement: and that he would beſtow perfect glory upon all the elect,2 Theſ. 1.10 whereby hee himſelfe may be perfectly glorified in them at that day: when alſo the forme of governing this kingdome by him as Mediator being determined, he ſhall have delivered the kingdome up to the Father,1 Cor. 15.24.28. that God may be all in all, to the glory of Father, Sonne and holy Ghoſt, for evermore, Amen, Amen.
Some of the particulars mentioned in this petition (I doe confeſſe) will come to be condered again in the fourth, fifth, and ſixth petitions, as the continuance of the courſe of nature, magiſtracy, peace of conſcience, and eternall glory; likewiſe power againſt ſinne, and increaſe of grace: yet the petitioner ſhall not therein tautologize, or make vaine repetitions. For here they are mentioned onelyonly as meanes to ſet forth the glory of God, in the comming of his kingdome, that his Name may be hallowed: but there they have reſpect to the good of man. The Doctrine being thus inlarged, the Vſes will more eaſily follow.
Firſt, all ſuch as deſire not Ʋſe 1 the comming of Gods kingdome, according to the particulars before rehearſed, are to be reproved: As all that are enemies to civilitie, and unto Schooles of learning, who becauſe of ſome abuſe of them (which will alwaies be of the beſt things) thinke them needleſſe: All ſuch as deny magiſtracie, be they Familiſts, or Anabaptiſts, or any other, for it is their great ſinne: All ſuch magiſtrates themſelves, which turne the point of their authoritie againſt the Church; or at beſt, like Gallio, Act. 38.17care not which way it goe with it, well or ill: All idle or unfaithfull Miniſters, which in ſtead of directing Chriſts ſpouſe unto him, doe ſmite and wound her, Can. 5.7.and ſhame her by taking her veile from her: who in ſtead of feeding, doe ſtarve or poyſon Chriſts flocke: All Governours of the Church, which make ſad the heart of the righteous, Ezek. 13.22.and make glad the hearts of the wicked: which cenſure & thruſt out the good… and receive into the Church, and hold, in the bad. In a word, all that doe not beare good will to Sion, which is indeed to be an enemy: for in this caſe, Hee that is not with us, Mat. 1….30is againſt us, ſaith Chriſt, and hee that doth not gather, ſcattereth. Laſtly, if any be open perſecutors of the truth, or ſeducers and inticers from it, all theſe may ſee in this Doctrine, as in a large glaſſe, their errors and foule blemiſhes. But he which will ſay, Goe ye curſed, Mat. 25.41 42.to all that do not prove themſelves to be his friends, will have to reckon with all the enemies of his kingdome. How many be there that hypocritically will ſay, Thy kingdome come, and yet uſe all meanes to hinder it, and keepe it downe? And if it came in any place, it is the very burden and vexation of their ſoules. Is not this moſt groſly to mock God? But woe be to ſuch Phariſes, hypocrites, which will ſay to God our Father, Thy kingdome come, and yet will as much as they can, hinder the paſſage or power of the Goſpell of his kingdome;Mat. 23 13 which will not enter themſelves, nor by their good will ſuffer thoſe that would, to enter in. Be wiſe in time. It is not ſafe to caſt off, or refuſe the yoke of Chriſts governement, much leſſe to enter a combination againſt him. Let no man dare either by force, or craft, to oppoſe the comming of the kingdome of God, whether it be by oppoſing any of his ordinances, or of his people; ſuch a one cannot goe unpuniſhed; for all that make faithfull prayers (in ſaying thy kingdome come) doe pray againſt him. It is hard kicking againſt prickes. Act. 9.5.Follow the counſell of the Lord,Pſal. 2 1…. Kiſſe the Sonne left he be angry, and you periſh: make your peace with him, elſe you muſt feele that ſentence executed,Luk 19.27 Thoſe mine enemies which would not that I ſhould reigne over them, bring hither, and ſlay them before me.
Ʋſe 2 Let all men conſider the Doctrine in hand in each particular thereof, and let him pray accordingly. And as GOD hath given unto any man place, gifts, and meanes, they muſt improve them to the utmoſt of their power to further the comming of Gods kingdome. The Magiſtrate muſt doe what lieth in him; the Miniſter what belongeth to him. Every one (as they to the building of the Tabernacle) muſt bring his gift, and doe his part. And when ye can doe nothing elſe, yet for your owne particulars open the everlaſting doores of your hearts, that the King of glory may come in, and dwell in your hearts by faith, and rule in your hearts by his Spirit. And you muſt alſo doe as Chriſt here commandeth, pray heartily, and ſay, Thy kingdome come. In thus doing wee ſhall honour God, and approve that we prayed, Hallowed be thy Name, unfainedly: we ſhall advantage our ſelves and our brethren:Pſal. 122.6. Rev. 1.6. Rev. 5.10. For they ſhall proſper that love and pray for the peace of Ieruſalem: and we ſhall be a kingdome of Kings and Prieſts to God the Father for ever,