the waters of Strife did not sanctifie the Lord by believing and acknowledging his omnipotent power then the Lord did sanctifie his name himself Num. 20. 12 13. Lev. 22. 32. Neither shall ye pollute my holy name but I will be hallowed amongst the people of Israel So when Herod would not give the glory to God the Lord glorified himself in his destruction In the second place therefore we pray in zeal of Gods glory That howsoever men pollute and profane his holy name yet he would glorifie it and manifest the praise both of his mercy in blessing and preserving his Church and also of his justice in executing his judgements upon the wicked and enemies of his Church by removing the impediments by freeing it from the pollution of men and mainteining his glory Duties 1. Zeal of his glory that he may sanctifie it whatsoever become of me 2. Fear to profane his name seeing he will be sanctified c. V. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy kingdome come What Gods kingdome is THe first petition conteined the main scope of all our desires This and the next contein the way and means whereby that end is to be atchieved for then is God glorified when his kingdome is advanced and his will is performed The meaning of the words Thy kingdome come We must know that there are two kingdomes in the world ruling in the minds and hearts of men the one of darknesse the other of light the one of Satan the other of God Col. 1. 13. unto the one of which every man in the world is subject The kingdome of Satan and darknesse is whereby the children of disobedience being blindfolded and bewitched of the devil go on and continue in ignorance and sinne to their own perdition The prince of this kingdome is Satan the prince of the air Ephes. 2. 2. and God of this world 2. Cor. 4. 4. John 12. 31. The subjects are all men by nature untill they be brought out of this kingdome of Satan into the kingdome of God and then is the kingdome of God said to come to them But in this subjection do none finally remain but the reprobate who are the children of disobedience in whom Satan worketh effectually Ephes. 2. 2. and blindeth their minds that the light of the glorious gospel of the kingdome of God shine not unto them 2. Cor. 4. 4. and carrieth them away captive to the obedience of his will 2. Tim. 2. 26. The law of this kingdome whereby he ruleth is sinne Hujus regni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law of this kingdome is to be without law This sin reigneth in the mortall bodies of men mâ—…king them give up their members to be instruments of sinne unto iniquity Rom. 6. 12 13. untill it please God to let his kingdome come upon them ruling them by his word and spirit The end of this kingdome is endlesse perdition 2. Thess. 1. 9. and against this kingdome are we taught to pray in this place c. The other is the kingdome of God And this is either universall or speciall The universall is that whereby the Lord ruleth over all things even over his enemies whereunto all things are subject and from which subjection nothing can exempt it self This of Divines is called regnum potentiae the kingdome of power whereof the holy Ghost speaketh Psal. 99. 1 2. and 145. 13. and in the clause of this prayer For thine is the kingdome But most plainly Psal. 103. 19. The Lord hath established his throne in heaven and his kingdome is over all This kingdome nothing can resist nothing can hinder no not although all creatures should band themselves together against it The speciall kingdome of God is that whereby he ruleth not over all men in generall but onely over the Church that is the company of the elect And as there be two parts of the Church the one militant upon the earth the other triumphant in heaven so are there two parts of Gods kingdome the first of grace the Church militant the second of glory the Church triumphant The former is the blessed estate of Christians in whom he reigneth in this life for it doth not consist in meat and drink or in any temporall or worldly thing but it is righteousnes that is assurance oâ—… justification and peace of conscience arising from thence Rom. 5. 1. and joy in the holy Ghost a consequent of both the other Rom. 14. 17. The latter is the glorious and blessed estate of the faithfull after this life where they shall have the fruition of God in whose presence there is fulnesse of joy c. Of these two the former is the way to the latter therefore whosoever would be an inheritour of the kingdome of glory in heaven must first be a subject of God in the kingdome of grace in this life Luke 22. 30. and therefore out of the Church there is no salvation And on the other side whosoever is a true subject of God in the kingdome of grace shall be an heir of glory in heaven and therefore to them that be true members of the Church there is no condemnation And this David teacheth us Psal. 15. 1. Who shall sojourn c. both parts of that question concerning one and the same man The kingdome of grace is that government whereby the Lord doth effectually rule in our hearts by his word and Spirit working in us his own good work of grace and making us fellow-citizens and meet to be partakers of the inheritance of the saints and of the houshold of God Ephes. 2. 19. Saints in light Col. 1. 12. In this kingdome the Prince is the Lord who exerciseth this kingdome by his Sonne Psal. 96. 10. and 97. 1. and 110. 1. The people are the Church which is therefore called the kingdome of heaven Matth. 5. 19. and the particular subjects are all true Christians The sceptre of this kingdome is the word of God Psal. 110. which is also the law whereby he reigneth and is therefore called the word of the kingdome Matth. 13. 19. the gospel of the kingdome of God Mark 1. 14. The preaching of which word and gospel is also called the kingdome of heaven Matth. 13. 11. and 22. 2 c. Where by the way we may note that where the word of God and gospel of the kingdome is truly preached there is the kingdome consequently the Church of God and therefore that may be also verified of us which our Saviour Christ speaketh of the Jews that the kingdome of God is amongst us Luke 17. 21. This preaching of the word is also called the arm of God Isa. 53. 1. whereby he pulleth men out of darknesse into light and out of the power of Satan unto God Acts 26. 18. But especially the Lord ruleth in our hearts by his Spirit drawing us unto his Sonne bending and bowing us to the obedience of his word inlightening our minds and sanctifying our hearts and leading us
into all truth c. mortifying sinne and corruption in us and renewing us unto holinesse of life The end of this kingdome is the kingdome of glory And therefore Christ saith to his Church Luke 12. 32. Fear not little flock c. For therefore doth he pull us out of the kingdome of darknesse and bring us into the kingdome of grace that by faith we may have remission of sinnes and inheritance among them that are sanctified Acts 26. 18. By reason of the certainty hereof it is said that those that believe have everlasting life John 5. 24. and are translated from death unto life that those whom God hath justified he hath also glorified Rom. 8. 30. The kingdome of glory in respect of us is the blessed estate of the godly in heaven when as God shall be all in all 1. Cor. 15. 28. where God hath prepared such things for them that love him as neither the eye of man hath seen nor eare heard nor c. 1. Cor. 2. 9. What this word come signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adveniat This word Come is diversly to be expounded according to the divers significations of the kingdome of God The universall kingdome or kingdome of power is said to come when it is manifested and made apparent that all things are guided by the power and providence of God Here therefore we are taught to pray That the Lord would vouchsafe to advance his kingdome bring all things into subjection under his feet and also that all men may acknowledge this universall kingdome of God ruling all things according to the counsel of his will and may willingly submit themselves to the government of this absolute Lord who hath placed his seat in heaven and his kingdome ruleth over all That he would subdue his enemieâ—… Psal. 110. 2. governing them with an iron rod Revel 12. 5. and 19. 15. and bruising them like a potters vessel Psal. 2. 9. That he would execute his holy and eternall decrees both in the generall government of the world and also in the saving of the elect and destroying the reprobate to his own glory working all things according to the counsel of his will And albeit this kingdome cannot be resisted or hindred maugre all the enemies thereof yet we are to pray that it may come and that he would exalt his kingdome as before glorifie his name not meaning thereby to move God but to shew the concurrence of our will with Gods will and our affection towards the advancement of Gods kingdome and zeal towards his glory Secondly the kingdome of grace is said to come unto us whenas it is either begun erected in us or continued and increased amongst us And in this behalf we are taught to pray not onely for the coming of this kingdome but also for the granting of the means whereby it cometh also removing the impediments of the coming I As touching the coming it self we are to note out of this word That we come not to this kingdome of grace of our selves but this kingdome cometh unto us and in coming preventeth us as our Saviour speaketh Luke 11. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come upon you for we naturally are the bondslaves of Satan and subjects of the kingdome of darknesse out of which bondage we are not able to come except the Lord do pull us and as our Saviour saith John 6. 44. No man cometh to the Sonne but whom the Father draweth Wherein appeareth the undeserved mercy of God in preventing us in seeking that which was lost in being found of them that sought him not in coming to them that neither could nor would through their own default come unto him And secondly because there must be alwayes a daily progresse in this kingdome and work of grace in this life therefore we are taught to pray daily that this kingdome may come Now let us see how this kingdome cometh and what it is which here we ask Of the coming of this kingdome there be three degrees The first is the pulling and drawing us out of the kingdome of Satan and power of darknesse unto God which is our effectuall calling whereby we are brought from the spirituall bondage of sinne and Satan into the glorious liberty of the sonnes of God and are made fellow-citizens of the Saints domestici Dei of the houshold of God Ephes. 2. 19. And this calling is wrought by this means First to us sleeping in our sinnes the word of God is sent to rouse us the law shewing us our sinnes and the punishments due for them the Gospel promising salvation upon the condition of faith and repentance Secondly the spirit of God concurring with the word inlighteneth our minds to understand the word of God inclineth our minds to attend thereunto mollifieth our hard and stony hearts in the sight and sense of sinnes and then travelling under the burden of them with wearinesse he stirreth up in us a hunger and thirst after the righteousnesse of Christ and reconciliation with God and teacheth us to pray with sighs which cannot be expressed Secondly when the Spirit of God applieth the merits and efficacy of Christs death and râ—…surrection to the justification of the sinner and by degrees worketh in him faith and assurance of the paâ—…don of his sinnes whereupon followeth peace of conscience and joy in the holy Ghost In which three tâ—…e Apostle saith that the kingdome of God doth consist Rom. 14. 17. Thirdly when Christ our King ruleth and reigneth in our hearts by his word and Spirit teaching us to deny ungodlinesse and worldly lusts and to live soberly justly and holily in this prâ—…sent world expecting the happy hope and glorious appearance of the great God our Saviour Jesus Christ Tit. 2. 12 13. that is when by his Spirit he applieth the merits of his death to the mortifying of sinne in us and of his resurrection to raise us up to newnesse of life And this we desire not onely for our selves but also for the whole company of the elect That the Lord would from all sorts gather his Church electing them from the world engraffing them into his Son justifying them by faith and sanctifying them by his Spirit Thâ—…t he would confirm them by his grace that they may increase more and more and be inriched with all spirituall blessings in heavenly things and finally by the power of God through faith may be preserved unto everlasting life 1. Pet. 1. 5. And because the Church of God is as we have said the kingdome of God we desire not onely that God would gathâ—…r his Church but also that he would inlarge it more and more by the visible adding unto it those that are to be saved that hâ—… would prosper and preserve it Psal. 122. 6. protect and defend it from all enemies both corporall and spirituall that he would give all graces needfull and expedient unto them And thus we are to pray that the kingdome of Gods grace may
come uponus and upon all his chosen servants The means are to be prayed for of the coming of Christs kingdome II. Now because this kingdome cometh by means we are also to pray for them The means are either outward or inward The outward are the preaching of the word and Christs government by his minâ—…ters The preaching of the word which is the Gospel of the kingdome of God is such a notable means of the coming of the kingdome that it is called the kingdome of God For whereas there be three degrees of this coming our Vocation Justification and Sanctification every one of them ordinarily is wrought by the preaching of the word We are called outwardly by the Gospel We are justified by faith faith cometh by hearing of the word Rom. 10. 17. We are sanctified by the word of truth by the preaching of the word we are begotten unto God Therefore we are to pray that the word of God may have a free passage and be glorified 2. Thess. 3. 1. and also that the preaching of the word and Gospel be not taken from us or as Matth. 21. 43. that the kingdome of God be not taken from us but continued to us and our posterity And because there cannot be preaching of the word except there be preachers Rom. 10. 14. we are taught to pray Matth. 9. 38. that God would send forth labourers into his harvest that he would furnish them with Vrim and Thummim gifts sufficient Ephes. 6. 19. that he would clothe them with righteousnes Psal. 132. 9. that he would open unto theÌ„ a doore of the word that they may speak the mysterie of Christ Col. 4. 3. And because there cannot be ordinarily learned guides and scribes taught unto the kingdome of God except they be first trained up in good literature we are to pray also for the Universities and schools of the prophets which are the seminaries and seed-plots of the Church The second outward means is the government of Christ by his servants both in the Church and Commonwealth In the Church by the Ministers and governours exercising in the name of Christ admonition suspension excommunication For whom we are to pray That they may execute their offices according to the will of God as shall most serve for the advancement of the spirituall kingdome of Christ and defacing of the kingdome of sin and Satan That the people submit themselves to the censures of the Church and be reclaimed thereby In the Commonwealth by Magistrates who are Gods ministers also c. Rom. 13. whom God hath advanced that they might be nursing-fathers and nursing-mothers to the Church Isai. 49. 13. For whom also we are to pray 1. Tim. 2. 2. That after the example of David Josias Ezechias they may reform religion defend the truth profession of it suppresse idolatry and superstition punish sinne c. That the subjects may live in all obedience unto them as unto the ordinance of the Lord. The inward means is the operation of Gods Spirit in the souls of men For it is the Spirit of God which maketh the outward means effectuall and without which neither the preaching of the word nor the other means of government will any whit prevail 1. Cor. 3. 7. Deut. 29. 4. It is the Spirit of God who in the ministery of the word knocketh at the doore of our hearts and inlighteneth our minds to understand it John 16. 13. he leadeth us into all truth 1. John 2. 20 27. he teacheth us he openeth our hearts to listen unto it as he did the heart of Lydia Acts 16. 14. he maketh the word the savour of life unto life For without the Spirit the word is a dead letter the Scripture a sealeâ—… book without him we cannot say that Jesus is Christ without him we cannot pray c. He mollifieth our hearts and worketh in us that godly sorrow working repentance never to be repented of which stirreth up in us earnest desires and maketh us to call upon God with sighs unspeakable and is therefore called the Spirit of supplication He worketh in us the assurance of our reconciliation with God which we call faith and is therefore called the Spirit of adoption whereby we cry Abba Father c. He sanctifieth us throughout mortifying sinne and raising us up into newnesse of life Ezech 36. 26 27. working in us all sanctifying and saving graces and is therefore called the Spirit of grace and so every grace is called by the name of the Spirit because it is a gift of the Spirit as the Spirit of wisdome and revelation Ephes. 1. 17. Isai. 11. 2. In this petition therefore we desire that the Lord would grant us his Spirit which he hath promised Luke 11. 13. and that by this Spirit he would rule and reigne in us and quicken us that being animated thereby we may behave our selves as members of Christ c. ruled and guided by his sanctifying Spirit The impediments of Gods kingdome to be prayed against III. Lastly because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it come seemeth to import and presuppose some obstacles and impediments whereby this kingdome is hindered we do also pray that these may be removed The impediments are these First the three main enemies of our salvation are also the chief oppugners of the kingdome of grace the Devil World and Flesh. The devil seeketh by all means the ruine of the Church in generall Revel 12. and also of the particular members Whilest this strong man possesseth his hold that is every naturall man all things are at quiet but when the Lord by his word and Spirit draweth any out of the kingdome and power of darknesse then he bestirreth him and by all tentations both by himself and his instruments he seeketh to entangle him in sinne When the seed of the word is sown in the hearts of men he carrieth it away as the birds do the corn which fall on the wayes Matth. 13. 19. or he blindfoldeth them that they shall not see the light of the gospel Ephes. 4. 4. or if they understand it he carrieth them away captive to the obedience of his will If they be called to repentance he perswadeth them to deferre it They may repent hereafter as well c. If to amendment of life he telleth them that if they be elected they may live as they list if rejected they cannot be saved If to humiliation that it is a doctrine that belongeth to notorious sinners c. Moreover he opposeth himself to the Ministers and their ministery Zech. 3. 1. he suborneth false teachers and is a lying spirit in their mouthes Therefore we pray that the Lord would bind Satan dissolve his works and tread him under our feet Rom. 16. 20. The second is the world and the lusts thereof which choke the seed of Gods word Matth. 13. 22. the glorious shew of this world 1. Cor. 7. 31. By these Satan as by nails naileth men to the earth that
they cannot mind heavenly things By them as baits he allureth to sinne as snares entangleth to perdition Which make men citizens of the earth and misse of their freedome in heaven which cause men place their paradise upon the earth and not to care for the kingdome of heaven For a man cannot serve God and Mammon or be a worldling and yet a subject of this kingdome which make worldly men sell their birthright with Esau c. therefore we pray that the Lord would deliver us from the evil world Gal. 1. 4. wain us from it that we may renounce all worldly lusts that we may use the world so as we abuse it not 1. Cor. 7. 31. that the world may be crucified unto us and we to the world Gal. 6. that by faith we may overcome the world 1. John 5. 4. and that we may behave our selves not as worldlings minding earthly things but as pilgrimes on the earth and â—…itizens of heaven and fellow-citizens of the saints Ephes. 2. 19. whos 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oonversation is in heaven Phil. 3. 19 20. The third is our Flesh that is our own corrupt nature the wisdome whereof is eâ—…mity against God which lusteth against the spirit which sendeth out continuall lusts as it were sparkles out of a furnace which fight against our souls which the devil abuseth as his bawd to pollute us and to beget in us all manner of sinnes which bring forth death Therefore we pray that the Lord would reigne in us by his Spirit that we may not be carnall but spirituall that we may not walk after the flesh but after the spirit that as being pilgrimes on earth but citizens of heaven we may abstein from fleshly lusts c. 1. Pet. 2. 11. that we may crucifie the flesh and the lusts thereof Gal. 5. 24. In a word we desire that the Lord would confound the kingdome of darknesse whereby the devil ruleth in the hearts of men using for his instruments or souldiers the lusts of the world and of the flesh The outward enemies of Gods kingdome But these were spirituall enemies And we are not onely to pray against them but also against the outward enemies of the Church which is the kingdome of God And these are either open and professed enemies as the Turks and Infidels the great Turk being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Abaddon that maketh havock of the Church Revel 9. 11. or else close and covert enemies which under the name and profession of Christ oppugne the kingdome of Christ as Antichrist his Synagogue that is the Pope and the Church of Rome For notwithstanding all their glorious profession that they and they alone are the Church of God yet these are they that say We will not have this man to reigne over us but having received the mark of the beast are in subjection to the Pope under penalty of damnation And he sitteth in or rather sets himself against the Church usurping sovereigne authority and sitting as God in the throne of Christ he deteineth the people in ignorance making them believe that their implicite faith will save them and so they lead them blindfolded after them as it were in a string to perdition For whose law reigneth amongst them Gods or their own The breach of whose law more severely punished To whose government are they subject Gods or their own What doctrine do they teach the word of God or the inventions of men The word of God which is his sceptre do they not suppresse this light of mens souls do they not hide it from the people under a strange language as it were under a bushel do they follow the Lambe that have received the mark of the beast and persecute with fire and sword all true professours c. Well against these enemies both secret and open covert and discovered that is Gog and Magog Revel 20. we are taught to pray that being subdued that is either converted or subverted the Church and kingdome of God may be advanced Besides these enemies there are also other impediments of the kingdome of God opposite to the outward means As to the preaching of the word 1. The insufficiency of Ministers not able to teach 2. Their negligence and idlenesse 3. Their causelesse non-residencie and covetous multiplying benefices with cure 4. The want of maintenance by impropriations and corruption of Patrones All these we are to pray that they may be removed and a free passage to his word granted Impediments opposite to government are either no government but confusion in the Church and Commonweal or else corrupt government the rulers hindring rather then promoting the kingdome of Christ. We see then what we desire when we pray that the kingdome of grace may come viz. That where it is not it may be erected and where it is it may be continued and enlarged That he would blesse preserve and protect his Church That the Lord would rule and reigne in us by his word and Spirit That he would effectually call those which belonging to his election are not called That he would justifie us by faith sanctifie us by the holy Ghost and make us and all his meet to be partakers with the Saints in light That we may more and more feel in our selves the fruits of this kingdome righteousnesse and peace and joy in the holy Ghost and to this end That he would give a free passage to his word and send faithfull labourers into his harvest blessing them and their ministery and also the seed-plots thereof That he would establish an holy government in the Church and Commonwealth and blesse the governours c. That he would grant unto it the effectuall operation of the holy Spirit making the outward means profitable That he would confound the kingdome of darknesse sinne Satan and Antichrist That the devil may be trod under our feet the world crucified unto us and we to the world the flesh with the lusts thereof mortified That we may renounce and forsake according to our vow in baptisme the flesh the world and the devil That all other impediments of his kingdome of grace and our salvation being removed we may be preserved blamelesse to the coming of Christ and may be kept by the power of God through faith unto salvation Vses Wants to be bewailed Now let us come to the uses First our need which we have to make this prayer by reason of our defection from God in our first parents and our originall sinne derived from them For before man fell from God by sinne he was wholly subject to the kingdome of God and conformable to his will in all righteousnesse and holinesse his mind inlightened with knowledge endued with wisdome his conscience pure his will holy and just his affections orderly the inferiour powers of his soul subordinate to the superiour and all to God the members of the body instruments of holinesse unto righteousnesse But when as man fell from God by sinne
he became the subject of Satan his mind darkened with ignorance folly in spirituall things his conscience impure his will not onely unjust but also unable to will that which is good his affections inordinate the inferiour faculties rebelling against the superiour the members of the body instruments of sinne unto iniquity We therefore that are bred and born in this state of disobedience have great need to pray that the Lord would rule in us that we may be renewed according to the image of God in holinesse and righteousnesse 2. Our spirituall servitude and bondage under sinne and Satan by reason whereof we are not able to come unto God but must desire that his kingdome may come unto us When we ceased to subject our selves to God we became the subjects of Satan when we left to be the servants of righteousnesse we became the servants of sinne when we left the image of God we got the image of the devil Naturally we are wholly carried away by the devil as captives to the obedience of his will doing nothing but sinne and pleasing our selves therein thinking our selves free as John 8. being most bond and therefore if we did feel the power of sinne and Satan reigning in us we would with great fervency and vehemency of affection desire that the Lord would pull us out of this power of darknesse and translate us into the kingdome of his Sonne 3. Our unthankfulnesse unto God that hath brought us out of this bondage into the glorious liberty of the sonnes of God especially considering he gave himself for us to this end Luke 1. 74. Tit. 2. 14. 1. Pet. 2. 24. We had need therefore to pray that he would rule in us by his word and Spirit For professing our selves to be redeemed by Christ we behave our selves many of us as if we still were in the bondage of sinne For whom we obey his servants we are 4. Our neglect and contempt of the word 5. Our resisting the good motions of his Spirit and striving against the same our contristation or making heavy the Spirit of God 6. The remnants of the kingdome of darknesse or rather our heaps of sinnes and corruptions our continuall lusts and concupiscences 7. Our yielding to the temptations of Satan our worldly minds following after pleasure profit or preferment our not crucifying of the flesh but rather walking therein And as we are to ask good things for others so must we also bewail their wants As when we see men plunged in sinne and carried away headlong to their perdition as the swine were into the sea we ought to lament their desperate estate Psal. 119. 136 158. Ezech. 9. 4. We are to bewail all the impediments of the kingdome of Christ disorder in the Church confusion in the Commonweal the want of the word and causes thereof Our hearts ought to yern within us as our Saviours did Matth. 9. 36. when we see a people living in ignorance and sinne without means without God in this world and therefore for the supply of all these wants we are in sense thereof to pray fervently Let thy kingdome come Our duties in our lives 1. In respect of the kingdome of power That we acknowledge the Lord to be our absolute King That we submit our selves to his providence That we rest contented and well pleased with whatsoever he doth towards us who doth all things according to the counsel of his will 2. In respect of the kingdome of grace we ought to have an earnest desire of the advancement of Gods kingdome and zeal of the Churches good and more particularly that the Lord would reigne in us by his word and Spirit And unto this desire must be joyned an holy endeavour first in order and first in degree to seek the kingdome of God and his righteousnesse that is that the Lord would rule in us by his word and Spirit and that we may shew our subjection by bringing forth the fruits of righteousnesse 3. A carefull using of the means which God hath appointed to advance his kingdome to work our salvation to heare the word with submission reverence attention good conscience and desire to practiceit to nourish the good motions of the Spirit yielding our selves to be drawn thereby 4. Thankfulnesse to God that he hath made us subjects of his kingdome Col. 1. 12. Mark 11. 10. and care to behave our selves as subjects of this kingdome 5. Diligent endeavour in our severall places and callings to advance and further the kingdome of Christ. Princes and Magistrates must be nursing-fathers and nursing-mothers of the Church zealous by all good means to advance the kingdome of Christ and to remove the impediments thereof and to set themselves against the kingdome of darknesse of sinne Satan and Antichrist to root out all superstition and idolatry and the relicks thereof to reform religion where it is corrupt to be defenders of the faith to take order that there may be preachers in all places provided for and see them discharge their duties to punish sinners and reward the vertuous If we be Ministers we are by preaching of the word in season and out of season to do our endeavour to win men unto the Lord c. If private men we must live in obedience to superiours in Church and Commonwealth as to the ordinance of the Lord our King ruling us by them Whatsoever we are our dutie is to labour by all means 1. that we our selves may become subjects of the kingdome of grace and 2. that by all good means we may win others unto the Lord. 6. To oppose our selves against the enemies of the Church both spirituall and temporall to resist Satan and his temptations to be wained from the world and to mind heavenly things to walk not after the flesh but after the spirit to come out of Babylon into the Church of God to keep us therein to oppose our selves against Antichrist and his adherents as being enemies of the kingdome of Christ. But here the hypocrisie of very many is detected who ask this petition with their mouthes but desire it not with their hearts As first in respect of the universall kingdome those that will not submit themselves to the providence of God but desire rather that they were freed from all subjection unto God they abuse God in making their prayer and pray against themselves that God would advance his kingdome and make his enemies his footstool or break them with his iron sceptre like a potters vessel Secondly in regard of the kingdome of grace first those that will not have Christ to reigne over them by his word and spirit but cast off his yoke of subjection Luke 19. 14. Psal. 2. 3. sonnes of Belial such mock God when they say this prayer 2. Those who living in ignorance and sinne and consequently in spirituall bondage please themselves as if they were free John 8. 33. and therefore do not truly desire that Gods kingdome may come because they have
no sense of their own misery c. 3. Those that seek not the kingdome of God and his righteousnesse but set themselves to seek their own carnall and worldly desires 4. Those magistrates ministers people that seek not the advancement of Christs kingdome in themselves contemning the word quenching the spirit nor yet in others As for those Magistrates who in stead of cherishing the Church do persecute it in stead of advancing Gods kingdome do deface it erecting superstition and idolatry suppressing vertue advancing vice or those Ministers that deprive the people of the food of their souls and like dry nurses hunger-starve them or those men whosoever that labour to withdraw men from allegeance unto God all those oppose themselves to the kingdome of grace and therefore being enemies in making this prayer do ask their own confusion For our Saviour Christ sheweth himself to be a King as well in subduing his enemies as in preserving his subjects Psal. 110. 1. Psal. 2. 6. 5. Those that follow the temptations of the devil the desires of the world and lusts of the flesh and please themselves in so doing they are not guided by the Spirit of Christ but are enemies to his crosse Phil. 3. 19. and souldiers in Satans camp As therefore we desire the kingdome of grace so let us seek it c. Of the coming of the kingdome of glory which we here desire Thirdly we desire that the kingdome of glory may come that is that the number of the elect being accomplished and all Gods enemies subdued Christ would hasten his coming to judgement to our full redemption and glorification that God may be all in all Here therefore we pray 1. That God would hasten the coming of Christ unto judgement and to that end would accomplish the number of the elect and subdue all his enemies under his feet 2. That this kingdome may come unto us and that it may be possessed of us and to that end would make us meet to be partakers of the inheritance of the Saints in light and would free and keep us from all evil unto his own everlasting kingdome 2. Tim. 4. 18. and would by his power through faith preserve us unto everlasting life 1. Pet. 1. 5. Vses 1. Dutie in our lives We must earnestly desire the coming of Christ and believe that it shall come and that to our salvation 2. Wants to be bewailed First the want of faith by reason of the conscience of our manifold sinnes which make a separation between God and us and make the remembrance of the judgement terrible unto us so that we cannot desire the coming of Christ to judgement as we ought Secondly the worldlinesse of our minds in that we are all more or lesse overtaken of the desires thereof and not so wained from the world as becometh pilgrimes on earth so that many of us are so farre from desiring another life that they could be content to live here for ever Thirdly our sinnes must be as an heavie burden unto us that being weary we may earnestly desire to be dissolved and so disburdened of them Rom. 7. 23 24. Phil. 1. 23. Fourthly we must bewail and be weary of the sinnes of the world whereby Gods name is dishonoured his kingdome hindred his will neglected that so we may truly desire that an end may be put to these evil dayes and may say How long Lord holy and true Revel 6. 10. We must believe 1. That Christ will come to judgement and that there will be a kingdome of glory after this life for these two articles of our faith are here presupposed For if we be in the number of those mockers of whom Peter foretold 2. Epistle 3. 4. that believe not this second coming of Christ c. we shall but mock God if we make this petition 2. That Christ will come to our salvation and that we shall be inheritours of that kingdome for we cannot else truly desire his coming c. Duties in our lives I. We must give all diligence to make our calling and election sure For by this means an entring shall be ministred unto us abundantly into the everlasting kingdome of the Lord c. 2. Pet. 1. 10 11. II. If we pray in faith that our request may be granted we must expect Christs second coming And we must expect it with faith fervency patience and vigilancie With faith that is with perswasion assurance that Christ will come to our full redemption For wheÌ„ a man can truly say by faith that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversation is in heaven he will also adde with the Apostle from whence we look for a Sâ—…viour Phil. 3. 20. and consequently expect it with chearfulnesse and not with unhappy Felix tremble at the mention of judgement For howsoever it shall be a day of unspeakable terrour to the wicked yet to the godly it shall be a day of singular comfort For then the Lord shall wipe away all tears from their eyes Revel 7. 17. For which cause it is called the time of refreshing Acts 3. 19. And therefore our Saviour Christ Luke 21. 28. biddeth the faithfull to lift up their heads c. because the day of their full redemption both body and soul draweth near Secondly we must expect with earnest desire 1. eternall life 2. the coming of Christ Tit. 2. 13. For how can a man faithfully expect and certainly look for happinesse who doth not also earnestly desire it therefore the Apostle saith that we who have the first-fruits of the Spirit do sigh within our selves expecting the adoption that is the heavenly inheritance whereunto we are adopted and the redemption of our body at the second coming of Christ Rom. 8. 23. Secondly we are with desire to expect the second coming of Christ looking for and hastening unto the coming of the day of God 2. Pet. 3. 12. But there are many who with Balaam desire salvation but how few that desire the second coming of Christ Yet this is made a note of a true Christian to love and desire it 2. Tim. 4. 8. For as Th. Aquinas saith Qui diligit amicum cum desiderio exspectat eum He that loveth his friend expecteth him with longing desire And also they who believe that Christ is their Saviour they will also desire his coming And as the creature earnestly waiteth for that time which Acts 3. 21. is called the time of the restitution of all things which now are subject to vanity Rom. 8. 20. for then the heaven earth shall be renewed 2. Pet. 3. 13. so we also who have the first-fruits of the Spirit sigh within our selves waiting for the adoption even the redemption of our bodies Rom. 8. 23. Then is the time of Christs marriage with his Church and of our conformation with him in glory 1. John 3. 2. For when he shall appear we shall be like unto him If then the second coming of Christ shall be a day of refreshing of
â—…yes 3. Of the hands Châ—…ysosi Hom ad pop 79. T. 4. pag. 643. â—… Quest. Answ. August â—…pist 121. What is to be considered in our words Prolixity not to be affected Reaâ—…ons Alâ—…ibiad 2. Spist. 21. pag. 403. Iâ—…d pag. 402 Homil. 74. Tom. 4. pag. 641 642. â—…pist 121. 402. Whether a set form of prayer may be used A set form is to be preferred before ex tempoâ—… prayâ—…r without preceding meditation Reasons 1. 2 3 4. I. Preparation The reasons why preparation is necessary This preparation consisteth 1. in removing impediments Cassian Collat 9. cap. 3. 2. In using the means Meditation required before prayer Psal. 108. 1. II. Of the dutiâ—…s to be performed after prayer Cyprian Menandeâ—… How we may be enabled to pray according to Gods will Epist. 121. Lib. 2. De â—…do Deâ—… 120. Zech. 12 10. Heb. 10. 29. Quest. Answ. 1. Of the persons In which respect it is publick or private Of publick prayer Private preparation required before publick prayer Of the voice to be used in publick prayer Of pâ—…ivate prayer Object Answ. The Euchetae confuted 1. Thess. 5. 17. expounded Luke 18. 1. expounded Luke 21. 36. and Ephâ—…s 6. 18. 〈◊〉 That we are alwayes bound to the duty of prayer Of stinted prayers at set times unstinted upon occasions offered No time exempted from private prayer That there is no limitation of place for prayer The vanity of Pilgrimages 1. A sense of our wants and a desire to have them supplyed Prayer and thanksgiving must be joyned together Th. Aquin. 2. 2. quaest 83. 17. c. What Prayer or Petition iâ—… The generals of Invocation applyed to Petition Fervency faith required in our petitions Bein De orat 〈◊〉 serm 4. sol 21. R. Sense and feeling of our wants required in prayer Jam. 1. 5. How we may come to a sight sense of our wants That we must in prayer have an earnest desire to have our wants suplyed Epist. ad Probum 121. Epist. 121. The means to obtein fervency of desire A double faith required in prayer Mark 11. 24. Matth. 22. 21 That we must pray for spiritual things absolutely for temporall things conditionally Object Answ. Meditations to strengthen our faith in prayer Rom. â—… 34. Heb. 7. 25. 〈◊〉 3. 20. 1. We must rest upon Gods pleasure for the obteining of our suits 2. We must use the means to obtein those things for which we have prayed 3. We must examine what is the cause that we are not heard 4. We must persevere in prayer 5. We must with patience expect Gods leisure 6. We must be contâ—…ed with Gods good pleasure when he seemeth to deny us Aug. Epist. 121. ad Proâ—…am How we must carry our selves when our requests are granted 1. Of the persons For and against whom we must pray That we ought not to pray for the dead Object Answ. That we ought to pray for those that are alive Object Answ. That we ought to pray for unbelievers Object Answ. Of Blessing a speciall kind of prayer Chrysoft hom 79. Of Prayer against others Complaintâ—… Imprecation Whether imprecations be lawfull Contra 〈◊〉 stum Our safest course is to abstein from imprecations 〈◊〉 147. Object Answ. August De serm Dom. in mâ—…te l. 2. Object Answ. Object Answ. Of confession of our sinnes and that it is most profitable and necessary De confessione peccat Serm. 66. De Tempor How this confession is to be made That examination should go before confâ—…sion Charity and repentance required before conâ—…ssion and aftâ—…r Of prayer against the evil of punishment Vide Aug. â—…pist 121. Of the divers names and phrases whereby thanksgiving is expressed in the Scriptures Of the common duties required in thanksgiving Thanksgiving what it is The proper subject of Gods prayse is the church Thanksgiving can be rightly performed by the faithfull onely Thanksgiving is to be offeâ—…ed unto God alone Thanksgiving to be offered in the name of Christ. Of the manner of thanksgiving 1. Thankfulnesse 2. Remembâ—…ance of Gods benefits 3. A gratefull acknowledgment of Gods benefits 4. A gratefull estimate of Gods benefits 5. An acknowledgement of our beholdingnesse 6. An acknowledgement of our unworthines 7. Humility the mother of thankfulnesse 8. Joy and rejoyâ—…ing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasons moving us to praise God The excellency of this duty 2. Praise honourable to God 3. Praysing of God necessary Asâ—…census gratiarum est descensus gratiae Before is required preparation After we must testifie our thankfulnesse Of the object of thanksgiving We must give thanks continually Heb. 13. 15. Object Answ. Object 2. Answ. That we must give thanks alwayes for all things Basil. Basil. 386. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Lords prayer is to be used as a prayer That we ought not to be tyed onely to this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That this form is a perfect pattern Ministers must teach their people to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agnoscit Pater filii sui verba cùm preces sundimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest. Answ. Of the Lords prayer The parts The order The preface God a Father two wayes Quest. Answ. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2. 3. 1. Cor. 12. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2. Rom. 8. 16. 1. 〈◊〉 3. 1. Psal. 103. 13. Mâ—…l 1. 6. 1. Faith required in prayer 2. We must pray one for another Quest. Answ. 3. An use of comfort seeing all the Church prayeth for us Brotherly love required of all that pray 2. To â—…each the rich and comfort the poore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object Answ. Adoration of images condemned Sâ—…neca The order What is signified by Gods nâ—…vne What is meant by sanctified or hallowed Psal. 86. 12. Psal. 2. 10. Works of Creation Wâ—…rks of Administration Dan. 5. 22. How God sanctifieth his name 2. 〈◊〉 3. 1. Two kingdomes in this world the first the kingdome of darknesse The second is the kingdome of God 1. uniâ—…ll over â—…ll 2. Speciall over the Church Of the kingdome of glory Psal. 16. 11. Of the kingdome of grace How Gods universall kingdome is said to come How the kingdomâ—… of grace cometh Three degrees of the coming of Christskingdome 1. Outward means The second outward means 2. The inward means of the coming of Gods kingdome 1. The Dâ—…vil 2. The World Matth. 6. 24. 3. The Flesh The hypocrisie of many detected Things â—…o be believed We must expect I. with faith II. with earnest desire 1. of eternall life 2. of Christs coming III. With patience In 〈◊〉 IV. With vigâ—…lancy 3. We must remain constant in Gods love 4. We must walk worthy of God 5. We must so live as ready to meet Christ. In Matth. Hypocrisie detected All that God willeth is properly good Of the things which God willeth Quest. Whether Gods will be alwayes done Answ. How can the wicked sin seeing they do Gods will Answ. How sinne is by Gods decree Answ. Gods secret and absolute will is not here
the cause as namely sinne And howsoever sin is evil yet it is good that sinne should be for the manifestation of the glory both of the mercy of God and also of his justice and therefore though the Lord doth not velle peccatum per se will sinne properly by it self yet he doth will it per accidens by accident as it is referred to good ends Again sinne may be considered as it is malum culpae or malum poenae an evil of fault or evil of punishment Sinne as it is a punishment is a work of justice in him that punisheth for it is just that he that doth commit malum culpae the evil of fault should suffer malum poenae the evil of punishment as it is therefore a punishment i. a work of justice and not sin it is willed of God the authour of all good In sin as it is malum culpae the evil of fault three things do concurre actus macula reatus the act stain guilt The action is materiale peccati the matter of sin the corruption is formale peccati the form of sin reatus est obligatio ad poenam the guilt is the obligation to punishment the which is just as the punishment it self The action as it is an action severed from the corruption is good Omne ens quatenus ens est bonum Every being as it is a being is good and God is the authour of it for in him we live and move and have our being Acts 17. 28. But of the corruption wherewith the action is stained God is not the cause For unto every action concurreth the first cause and some secondary cause depending from him as being the instrument of the first The which instrument being bad as many times it is there is a double work in the action one of the first cause good the other of the instrument evil God then is the cause of the action but not of the corruption but yet useth ordereth disposeth the corruption of the instrument for the execution of his own good work When the Lord gave his Sonne to death he used Judas as his instrument The action is the delivering of Christ which as it came from God was a most glorious work John 3. 16. Rom. 8. 32. But quem Deus tradidit Judas prodidit whom God delivered Judas betrayed When God will chastise his servant he useth some wicked man as his instrument to afflict him This affliction as it cometh from God is castigatio a chastisement but as from the instrument persecutio rapina c. persecution rapine c. A man that rideth on a lame horse is the cause why he goeth but not why he halteth Again Deus non est autor ejus â—…ujus est ultor God is not the authour of that of which he is the punisher and revenger Thus we see that howsoever God doth voluntarily permit sinne and also useth ordereth and disposeth the same to good ends for such is his wisdome that he knoweth how to use that well which is evil yet he cannot be said properly to will sinne which he hateth or to be the authour of it which he revengeth For this priviledge Gods will hath Whatsoever it willeth it is therefore good but sinne as it is sinne cannot be good But to return to my purpose That this absolute will of God be performed we need not to pray â—…nlesse it be to shew our affâ—…ction to Gods glory and conformity submission to his will As in the time of affliction The will of the Lord be done Neither indeed doth our Saviour speak of it as appeareth by the clause following in earth as it is in heaven Secondly therefore the will of God which he requireth to be done of his creatures quatenus praecipit vel prohibet so farre forth as he commandeth or forbiddeth which is therefore called voluntas Revelata Conditionalis Signi Antecedens Inefficax non quatenus promittit vel minatur absque conditione est decreti revelatio the Revealed will Conditionall of the Signe Antecedent Inefficacious not as he promiseth or threatneth and without condition is the revelation of the decree Now the word of God is called voluntas signi the will of the signe because it signifieth what our duty is and what is acceptable unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and conditionall because it doth not shew simply what God will have done but upon condition Si vis ad vitam ingredi serva mandata Si vis servari crede If thou wilt enter into life keep the commandments If thou wilt be saved believe and inefficax uneffectuall because it is not alwayes performed Fit voluntas Dei de omnibus non ab omnibus The will of God is done concerning all though not of all To do the will of God is in respect of the matter to perform that which he commandeth after the same manner to the same end that he appointeth but if you look into our weakenesse this doing of Gods will by us is especially to be understood of the will and endeavour which the Lord in his children accepteth as the deed Prâ—…camur optamus ut non tantùm faciat Deus quod vult sed nos facere possimus quod vult We pray and wish not onely that God do what he will but that we may be able to do what he will Whereas therefore this will of God is contemned of men oppugned by the flesh the world the devil and yet must of necessity be obeyed of us if either we would be subjects of the kingdome of grace or inheritours of the kingdome of glory great cause there is why we should instantly make this prayer c. In earth that is by us men on earth and consequently as Paul speaketh Tit. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this present world So as Oecumenius saith on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this life susteineth the sight but the life to come shall receive the reward In this life eternall life is either won or lost In this life we must do the will of God or else we shall not enter into the kingdome of heaven Matth. 7. 22. According to that which every man doth in the flesh shall he be judged 2. Cor. 5. 10. And therefore whilest we have time let us do good remembring that the Lord hath placed us here on the earth for a short time to do his will which time if we let passe without repentance and turning to God and doing his will afterwards it will be too late As it is in heaven that is as the Angels in heaven do perform it And they perform Gods will Psal. 103. 20 21. 1. Scienter knowingly 2. Sincerely and uprightly 3. Willingly and chearfully 4. Readily expecting the beck of the Lord Matth. 18. For which cause they are said to stand before the Lord Dan. 7. 10. Revel 5. 11. 5. Speedily without delay For which cause wings are attributed unto them 6. Fully and not by
glory 2. Cor. 1. 20. This therefore serveth to confirm our faith For doubtlesse such things as tend to his glory he will grant especially considering it is his glory to heare the prayers of his servants and seeing to him belongeth the glory of giving every good gift but these things which we ask according to our Saviours direction do tend to the glory of God and to that end we ask them therefore we may be assured that he will grant our requests so far forth as they stand with his glory Now whereas our Saviour directed us to make this our first suit That Gods name may be glorified and now teacheth us to make his glory the reason of our prayers this sheweth That the glory of God should be the main end of all our desires for which we should affect them and unto which when we have obteined them we should referre them 1. Chron. 16. 35. Psal. 50. 15. And forasmuch as the glory is the Lords which he will not have communicated to any other Isai. 42. 8. therefore we are to call upon him alone as being the onely fountain of every good gift the onely hearer of our prayers Of which glory we rob the Lord if we direct our prayers to any other And as we are not to give his glory to any other so we are not to take it to our selves For seeing the glory is the Lords therefore vainglorious persons seek to rob God of that glory which is proper to him and to assume it to themselves But we must say with David Psal. 115. 1. Not unto us O Lord c. and with Daniel chap. 9. 7. Righteousnesse O Lord belongeth unto thee and to us shame c. But we ascribe unto the Lord not onely kingdome power and glory but also an everlasting kingdome an eternall power and immortall glory For as Moses saith Psal. 90. 2. He is God from everlasting to everlasting he is King for ever Therefore he hath right not onely in this life to crown us with his blessings but after this life he hath an everlasting kingdome to bestow upon us Luke 12. 32. unto which he is able and willing to bring us by his power everlasting to the immortall glory of his mercy Now these reasons as they must be propounded in faith so also with chearfulnesse as a consequent thereof And when they are chearfully uttered they are not onely reasons of our requests but also a notable form of praysing God which our Saviour hath taught us to joyn with our prayer And so the holy Ghost hath directed us elsewhere as Col. 4. 2. Phil. 4. 6. And that this is a form of prayse and thanksgiving appeareth by other places of Scripture where the men of God setting themselves of purpose to prayse God have used the very like form As David 1. Chron. 29. 10 11 12. and Psal. 145. 10. and 11. 12 13. Revel 7. 12. Jude v. 25. Revel 4. 11. Vses Duties concerning prayer 1. That we pray to God and him alone Whereof a reason is conteined in these words For his is the kingdome c. 2. That we pray in faith seeing our heavenly Father whose is the kingdome power and glory is both able and willing to grant our requests 3. That with our prayer we joyn prayse and thanksgiving which in this short form is not omitted Duties in our lives 1. To arrogate nothing to our selves but to ascribe all kingdome power and glory to the Lord Psal. 29. 1 2. and 115. 1. and of all good things received to ascribe the praise to God 2. If God be our King then must we behave our selves as dutifull and obedient subjects If his be the power then are we both to fear him and to trust in him If his be the glorie then of him must we beg all good things and to his glory must all be referred If his power kingdome and glorie be everlasting then are we taught whom to fear whom to serve whom to trust in namely him that is able not onely in this life to blesse us but also after to crown us with immortall glorie in his eternall kingdome If we serve the flesh the devil the world we shall have the momentanie fruition of sin and after this life is ended eternall torments God liveth for ever as to crown eternally the godly so to punish the wicked eternally He then will exclude them out of his kingdome and will be of power to destroy both body and soul in hell and he will glorifie his justice in their endlesse confusion Hypocrifie discovered But here the hypocrisie of men is to be discovered who ascribe kingdome to God and yet obey him not power and fear him not glory and glorifie him not and they adde all these reasons to their petitions as if they should say Thou Lord wilt grant our requests for thine is the kingdome power and glory for ever and yet do not believe that the Lord will grant their requests Amen And so much of the confirmation of our faith Now followeth the testification both of our faith and of the truth of our defire in the word Amen For it importeth the assent of the heart to the words of our mouth and it signifieth truly or even so or as the Grecians sometimes translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So be it The meaning of it is thus much as if we should say As I have made thâ—…se requests unto thee O Lord so do I both unfeignedly desire the performance of them Let them O Lord be granted 1. Kings 1. 36. and also truly believe that thou in thy good time wilt grant my desires so farre forth as they stand with thy glory and my good and in this perswasion I rest attending thy good pleasure And as I have ascribed unto thee kingdome power and glorie so I do both unfeignedly acknowlcdge that thine alone is the kingdome c. and also heartily desire that I and all others may truly and effectually ascribe unto thee everlasting kingdome power and glorie For being annexed unto prayer it signifieth both the truth and earnestnesse of our desire and also the assent of faith laying hold on the promises of God made in Christ to our prayers And being added to thanksgiving it signifieth both the truth of our assertion in ascribing praise to God and also a true desire and zeal of Gods glory Hence therefore we may learn again those duties which heretofore have been taught 1. That we call upon the Lord with unfeigned lips and upright hearts truly desiring those things with our hearts which we ask with our mouthes and being truly thankfull for those things for which we give thanks 2. We must strive against our infidelitie and doubting Psal. 42. 12. and must truly believe that the Lord will grant our requests so farre forth as they stand with his glorie and our good otherwise we cannot say Amen 3. We are to rest in the good pleasure of God with assurance expecting his