The Power of Godliness, Book 6 · Chapter 21
CHAP. XXI. Of the Confirmation, viz. Thine is the Kingdom, &c. The meaning of these words; And the Conclusions that may be drawn from thence.
Question: WHich is the Confirmation?
A. For thine is the Kingdom, the Power, and the Glory for ever and ever▪ Which words, though not repeated by St Luke, nor interpreted by some of the Antients, are yet expresly mentioned by St Matthew; and interpreted by them that followed the Greek authenticall Copies; and therefore causelesly and without warrant omitted by the Church of Rome, Rhem. Pref. in New Testa-and wickedly charged to be a superfluity.
Q. What is the meaning of these words?
1 Chro. 29.11. 2 King. 19.15. Gen. 14.19. & 17.1.A. 1. Kingdom signifieth Gods absolute sovereignty over all things, to whom only it pertaineth of right to forgive and to give at his pleasure. Or rather it noteth the special sovereignty of God over his select and peculiar people, whereby he doth guard and protect them for the glory of his Name, and their eternal happiness.
2. Power signifyeth that All sufficiency in God, whereby he is able to do all things according to the good pleasure of his will.Luk. 1.37. Psal. 115.3. Many have Kingdom, so that it pertains to them to help their Subjects, but want power. But the Lord hath all power of himself, and there is no power but of him.
3. Glory is that high estimation, honour and praise which is due to God for his infinite goodness and surpassing excellency.Psal. 29.2. Psal. 96.7. Luk. 2.14. Dan. 2.37. Jud. vers. 8. Psal. 82.6. & …2.11. Rom 13.1. Prov. 8.15. Job 33.23. 1 Tim. 1.17. …d. vers. 25. Jam. 1.17. Psal. 145.13. Isa 41.4. 1 Tim. 1.17. Rev. 1.4. R…v. 3 7. Eph. 3.20. Psal. 35.27. Psal. 119.49. Gen. 14.19. Psal. 24.1, 3. Dan. 4.34, 35. Psal. 50.…2. 1 Tim. 6.15. Psal. 16.2…, 28 & 103.19. & 145.13.
4. When we say thine, and for ever, we exclude all creatures from fellowship with God, in these attributes: because howsoever Kingdom, Power and Glory are communicated unto some creatures (namely Princes, as Gods Instruments and Vice-gerents:) yet God alone claimeth them originally, of himself, absolutely without dependance or controll; eternally without beginning or end. The Kingdom doth now and ever shall belong unto him; He is now and shall for ever be able to help them; He hath now and shall for evermore have glory and praise ascribed unto him.
Q. How is this a close of Confirmation to our requests?
A. Because we do not only in general ascribe Kingdom, Power and Glory unto God, as his due, but also with respect unto our Prayers, and suits; believing and professing that he, as King of Heaven and earth, hath Authority to dispose of all his Treasures: as Omnipotent is able to do exceeding abundantly above all that we ask or think: Finally, as the God of Glory is interessed in the welfare of his Servants, for the maintaining of the honour of his Name, and truth of his Promises. The Reasons, why we come petitioning to our heavenly Father, contained in these words, are three.
The first taken from the Sovereignty of God, who is the right owner, the Supream and absolute ruler over all things in Heaven and earth: therefore all blessings are to be craved at his hands, for of right it belongs to him to bestow them upon us. Or it may be drawn from the special Sovereignty of God over his people, thus;1 Thes. 2.12. Deut. 30.6. & 31.6. Exo. 2.24. Psal. 46.11. Psal. 29.10, 11 Psal. 84.3, 8. Psal. 70.5. Psal. 2 9, 10, 11, 12. It is the Office of Kings to hear, defend and protect their Subjects against all their enemies. Now therefore, O God, sith thou art our King, most rich in goodness, more powerfull than all our enemies, we pray thee be present with us, for we are thy Subjects, and under thy defence we shall be safe. The Blessings we ask are the benefits of thy Kingdom, which we have not of our selves, nor by any means of our own can obtain: therefore according to thy Commandement, who hast charced us to ask, and thy promise to hear the Prayers of thy poor people, we direct our supplications unto thee: for whither should Subjects fly but to their King. Thou hast instituted thy Kingdom, because thou wilt distribute blessings temporal and spiritual in it, thou hast commanded them to be asked in thy Kingdom, and promised to hear the request of thy Subjects. Thus faith sheweth in these words, that she is certain of the good will of God towards us, and doth profess that she doth rely upon the sole grace of God in Jesus Christ, not upon any dignity or merit in our selves.
The second is taken from the power of God, who is able to do whatsoever he will, and will do whatsoever shall make for the glory of his Name, and the good of his people: who hath in his hand and power the things we ask,Isa. 55.11. Jer. 44.29. Psal. 135.6. Apoc. …9.6. Mat, 7.7. & 8.2. 2 Chro. 20.6. Jer. 16.19. Psal. 89.8. Job 9.19. 2 Cor. 1.20. Zech 8.6. Gen. 18.14. …er 32.27. Luk ….37. Eph. 3.20. Col. 3.17. Phil. 4.20. 1 Tim. 1.17. 2 Tim. 4.18. 1 Pet. 4.11. Psal. 79.11. Psal. 50.15. & 30.11, 12. Mat 7.11. Luk 11.13. 1 Sam. 12.22, 23. and can solidly and savingly give them to whom he will: who can give whatsoever we stand in need of, and strengthen us against any sinne, and unto any duty, though the power of Satan, the world and the flesh oppose it self. Hear, O God, and give us what we ask because thou art able, and thou only art able. This power joyned with will, doth reside in thee only; for of our selves we are able to do nothing, we have no strength but from thee.
The third from his Glory; who ought to be glorified by us in all things, gaineth glory by hearing the Prayers of his people, and for his glory sake will not deny them any thing that shall be good. From thee the only true God and absolute Sovereign, we ask and expect all good things: for thou art the Author and Fountain of all goodness: Hear us for the glory of thy Name, and for thy glory vouchsafe to give the things we crave: for what we ask doth serve to thy gl…ry.
Q. What Conclusions may be gathered from these words?
A. 1. None is to be invocated or called on, but he who hath the Kingdom, Power and Glory. For as one lacking this or that in a house which is the Masters, cometh in by the back door, if he pray a servant to give it whose it is not, who hath no power so to do, &c. So if we seek our necessaries temporal and eternal, at Angels or Saints, which are servants to God, who have no power to do any thing farther then beckned unto by God, we take a wrong way to the wood. But the Papists think all is made whole while they do call upon Saints or Angels, not as the principal Authors of the things they ask, but as secondary Patrones, who under God work these things for us. To which is answered, that not only to do religious adoration in any kind to them, as the principal and chief power, is sinne: but also to call on them, or trust in them, as being some Secondary Divine powers, although inferiour to God. The Angel-worship among the Colossians, did not differ thus much, as if they had been the chief Divine powers; and yet is condemned. Nebuchadnezar did not enact that he should be worshiped as the highest God; yet because he would have honour in some degree Divine, Daniel did decline it as flat Idolatry. Again, this distinction with which they would salve their fact, may be turned upon them, as making against themselves. For therefore these may not be called upon, neither may be trusted to religiously, because they are secondary workers of things under God who is the principal agent.
2. We see what may confirm us in the assured hope to receive our requests, namely, to think that God hath the Kingdom over us, that he is powerful and glorious. There is a respect between Kings and their people, which bindeth them mutually one to another. Hence it is that we promise our selves protection, maintenance in our life, the benefit of subjects from them, because we are their subjects, and they have the Kingdom over us. That God who by reason of this obligeth sinful men to seek the weal of all their people, because they have received a Kingdom over them; himself will not fail on the same ground, to procure all good to us, who live under the regiment of his Grace. Yet because it it not enough that God should have the regal authority over us, unless he had the power also of working all things for our weal, therefore this is joyned,Psal. 62.11. Dan. 2.20. Nah. 1.2, 3. Rom. 11.23. & 14.4. 1 Pet. 5.6. Is. 51.12. & 40.28. 1 Io. 4.4. 2 Tim. 1.12. Ph. 3.21. Thine is the power What were subjects the better to be under a gracious Prince, but weak, having as short hands to do them good, as a large heart to wish it them: So should it fare betwixt God and us, if he were not Almighty, able to subdue all things to himself; our faith were shaken. For we cannot expect the treading of Satan under our feet, the quickening of us in our souls to every good work, the justifying, the protecting of us; we cannot expect these things from one who hath not all power. Thirdly, Had God the right to help us, had he the power also: yet were it a thing that made not for his glory, respected not the advancement of his honour, our belief might waver: which now it need not do,Ps. 25.11. & 43.11, 12. it being Gods honour to perform all good things for his chosen. Honor is with men the spur of actions: have men right and power to effect this or that, notwithstanding if it conduce not to their honor and glory, they will not move a finger to it. But now there is nothing that wanteth to our assurance, while we know that we are such to whom God hath right; such for whom he hath all power; such whom to protect and bless with all things spiritual and corporal, is his great glory. The case standing thus, how can we doubt of receiving the things we ask at his hand in the Name of his Christ.
3. The godly must put up their Petitions with strong and good reasons. Thus did Jacob when he prayed to be delivered out of the hands of his brother Esau. In like manner David, Gen. 32.9, 10, 11, 12. 1 King. 8.23, 24, 25. Io. 17.2.3.Solomon, and Christ himself. For reasons in prayer do much confirm faith, and stir up fervency and good affection. When a man can assure himself that he hath good warrant to ask, and hope to obtain, he will break through all the discouragements which the divel or a mans own heart can cast in to hinder him. Good reason to the affections, is as oyle to the fire, that causeth it to burn vehemently. And though God need no reasons either to inform him of their need, or to move him to supply their need: yet he doth delight that his children should yeeld reasons of their requests, because therein they shew proof of their faith, knowledge, confidence, and other graces, which is much pleasing to their Father.
4. We learn in prayer to abase our selves before God, and utterly to deny all that is in us. Kingdom power and glory is all his, not ours: we are no better then rebels and traitors to him: if we have any good thing, it is from him, even the grace whereby we pray. And he that in prayer will not confess this, shall no more be heard, then the insolent begger that will not acknowledge his want.
5. In prayer we must be perswaded of two things, and build upon them, Gods power, and will: His power in that he is able; his will, in that he is careful to perform our requests. These are signified by Kingdom, power and glory: for all the promises of God in Christ, are yea, and Amen, 2 Cor. 1.20.unto the glory of God?
6. Whatsoever we ask, we must refer it to Gods glory: This is the first thing we are taught to crave, and the last we are to perform, Whatsoever you shall ask the Father in my name, I will do it, that the Father may be glorified in the Son. Psal. 115.1. Io. 14.13. Ier. 33.9.It makes for the praise of Gods mercy, power and goodness, that he doth vouchsafe to hear our prayers, and grant us those things that we ask according to his promise and commandment, as Citizens of his kingdom: And we begge that God of his meer grace in Jesus Christ, to whom pertaineth the Kingdom, would be pleased graciously to give what we ask, for the manifestation of his power, glory, and great goodness. As we believe, that God for the glory of his truth, grace and power, will grant our desires: so we promise to refer the things which we obtain by prayer to the glory of his Name. This is the end for which all benefits are to be craved, and to this end all blessings obtained must be referred and used. All thy works praise thee, Ps. 145.10, 11.O Lord and thy Saints bl…ss thee. They shall speak of the glory of thy Kingdom; and talk of thy power.
7. When we are to perform any work, as to do service to God, we must believe that God will inable us to do it, and must ask power at Gods hand that we may be strengthened to walk uprightly before him, and do our duties.
8. If we would have a good report and praise among men, we must above all things seek Gods glory, not regarding so much our own. If he give praise among men, give him thanks, if not, be content, because all glory is his.