last to it For as the Psalmist The Lord is king be the earth neuer so impatient hee sitteth betweene the Cherubimes But the kingdome of God is opposed by sundry enemies and he hath committed the vengeance of his enemies to his Son who when he hath subdued all the enemies of his fathers kingdome to him then shall the kingdome of God appeare in ful glorie and there shall be none left to oppose it or to rise against it 3. Where it is said that the Sonne himselfe by whom all the enemies of this kingdome shall be subdued shall then be subiect to the father this reuealeth a double mysterie of grace to the Church 1 That the Sonne hauing finished the office of his Mediatourship betweene God and man shall not lay downe his humanity with it for when it is said that the Sonne shall be subiect to the Father that cannot be in respect of his Diuinity for so he is equall to the Father he must therefore continue man still 2 The vse of the humanity of Christ retained after the accomplishment of his office and the deliuery vp of the kingdome of his Father is another gratious mystery for he remaineth still the head of the Church and that is the knot of our vnion to the Father for Christ hath a double Office 1 One of reconciling the Church to his Father 2 Another of confirming and establishing the Church in this glory He drawes vs to him by his word by his spirit that he may reconcile vs and so he presenteth vs to his father without spot or wrinckle and confirmeth vs in that state both of fauour glory by maintaining our vnion with him for which he keepeth the hypostaticall vnion eternally vndissolued Indeed that Hypostaticall vnion of the Diuine nature with our humanity is not compleate in absolute perfection till wee be one with him as he is with the father which hee prayeth for And therefore the Apostle calleth the Church triumphant The fulnesse of him that filleth all in all for when he hath drawen all to him and made them one with him as he is one with the Father then there is that perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he desireth and no opposition left to resist or disturbe it for euer Then the father is declared vniuersall King and his glory is reuealed without any Eclipse all the clouds which obscured it are remooued all the enemies of it vtterly confounded Then is he both reuealed and confest The King of glory Now you haue heard how many sorts of kingdomes God hath the next question is which of these kingdomes we pray for that it may come And here I wonder that I finde great interpreters both ancient and moderne at some difference some vnderstanding the petition of one others of another of these kingdomes but the solution is easie and it is worke for another day to resolue it To cleare this question of which of these kingdomes this is meant one obiection is made that these three first petitions of this prayer by consent of most interpreters are to be referred wholly to the glory of God and concerne God onely from whence it is concluded that wee pray not here for the kingdome of grace by which God ruleth in his Church at large and particularly in the soules and consciences of the faithfull for to pray so is to pray for our selues And the same is alleaged for the kingdome of glory which God giueth to his chosen for they say to pray for the comming of that is also to pray for our selues and for our owne future glory And for the first which is the kingdome of Gods power by which hee ruleth the world which hee hath made that is thought not to be here meant because that kingdome hath euer beene come since God began the world begun in the creation and proceeding in the conuersation and gubernation thereof Therefore it is concluded that no other kingdome here is praied for but the last of Gods full glory when Christ shall haue subdued all his enemies vnder his feet and shall then himselfe be subiect to him when God shal be all in all To which obiection my answer is that the ground of this dispute is false and fallacious that only the glory of God is desired in the three first petitions without respect had at all to our selues For in the first petition when wee desire of God the hallowing of his name doe we not desire that it may be hallowed by vs and therein we doe as well begge our owne sanctification to that holy seruice as the speciall honour of Gods name for as I haue shewed the name of God will be glorified in despight of all opposers but it is sanctified onely by such as are holy So in this second petition we exclude not our selues though we seeke the glory of God we doe withall seeke our owne glorie in it therfore I am not carried with the strong streame of our later writers though of reuerend memorie in the Church of God to shrinke vp this petition to any one of these aboue mentioned kingdomes but I shall euer in my deuotions comprehend them all 1 We desire the comming of the kingdome of Gods power in the generall gouernment of the world for though that kingdome be come already in part yet it may be more declared to the world then yet it is and it must be exercised with the continuation of the world yet more and more and that we pray for For how many nations and languages of the world yet are there who though they doe confesse some deity whom they pretend to serue yet they are not come to this knowledge to beleeue and confesse that The Lord is King The comming of the Kingdome of Gods power to these may declare him King of kings and Lord of Lords Though the Deuill could not catch the Sonne of God in this net hee hath preuailed with many to make them beleeue that hee is the supreme Monarch of this world and that all the kingdomes of the earth are at his dispose which maketh many goe to the Deuill for the kingdomes of this world though some ouer-weaning the Popes temporall power by which hee claimeth a Monarchicall supremacie ouer the kingdomes of all the world haue sought to him for such high preferment For the Pope stands as stiffly vpon the claime of all the kingdomes subiection to him as the Deuill doth They are all giuen to me and to whomsoeuer I will I giue them Therefore I pray let thy kingdome O Lord declare it selfe and let the Deuill and the Pope both know and learne the lesson which thou taughtest proud Nabuchadnezar that The most high ruleth in the kingdome of men and giueth it to whomsoeuer he will Let all the nations of the earth know that these two great impostors the Deuill the Pope do gull their credulous deuotoes for neither of them hath any thing to doe with the kingdomes of the
world God hath reserued that supremacie of right in regno potentiae ejus Lord let that kingdome come Amen It is the phrase of Dauid Before Ephraim and Manasse stirre vp thy strength and come and saue vs. All thy workes shall praise thee O Lord and thy Saints shall blesse thee They shall speake of the glory of thy kingdome and talke of thy power To make knowen to the sonnes of men his mighty acts and the glorious Maiesty of his kingdome Thy kingdome is an euerlasting kingdome and thy dominion endureth throughout all generations This Saint Augustine vnderstandeth of the kingdome of Gods power for he saith in it appeareth quam potens deus qui fecit terram quam potens qui impleuit terram bonis qui dedit vitam animalibus semina terrae c. Dauid speaketh of this kingdome The Lord is King let the earth reioyce let the multitude of Israel be glad Read on and you shall see that hee speaketh there of this kingdome of Gods power and haue wee not good cause to pray that this kingdome may come which bringeth such ioy to all the earth such reioycing to the multitude of the Iles. 2 Wee desire the comming of Gods kingdome of grace whereby his Sonne reigneth in our hearts and consciences for so we shall be made fit and able to hallow the name of God and thus Saint Ambrose saith Tunc venit regnum dei quando ejus estis gratiam consequuiti By the coming of this kingdome the light of Gods truth is set vp in our vnderstandings and the fire of Gods zeale is kindled in our affections from whence ariseth an vtter abnegation of our selues a contempt of the world in our affections wholly stooped to the subiection of Christ and a cleare reuelation of the truth of God in our vnderstanding by which it is freed from all errours of iudgement and rightly informed in Credendis in agendis in petendis And herein we seeke and aske the glory of God for how can we honour him more then by desiring that hee would aduance the kingdome of his Sonne in his Church and in all the hearts of his elect seuerally wee also desire of God our owne good withall that wee may be subiects of this kingdome that his Sonne may reigne within vs. For this he saith My sonne giue me thy heart Giue it me that I may make it the seate of my kingdome that I may set vp my throne in it And we say take it O Lord we yeeld it vp vnto thee reigne thou and rule in it say thou of my heart say thou of thy Church Here will I dwell for I haue a delight in it 3. There is yet a further request in this petition for the kingdome of Gods glory that which God giueth in reward to his chosen seruants let that kingdome come Wherein first wee seeke the glory of God for the subiects and faithfull and loyall vassalls of a king are the glory of his Crowne In these God is glorified both in his power and wisedome and holinesse and iustice and in his mercy which is aboue all his works this mercy doth keepe within the pale and fense of his kingdome of grace and none but the subiects of that kingdome drinke deepe of it this is the marrow and fatnesse of Gods house that oleum laetitiae wherewith the electare annointed from top to toe and it is not giuen in fulnesse of measure heaped vp and pressed downe till it be made compleate in the kingdom of glory Then the glory of God is full in his triumphant Church his communion of Saints 2 We seeke our owne good in this petition for this is our summum bonum this is the gift of God to vs the glory of his bounty the crowne of righteousnesse by which we are iust by Iesus Christ in the sight of God This is that immensumpondus gloriae the prize of that high calling for which we forget that which is behind stretch and striue our selues to that which is before running with patience the race that is set before vs and so running that we may obtain this the reward of our righteousnesse the crowne of our reioycing the saluation of our soules This we begge not so much for our owne sakes that we may be made glorious as for the name of Gods sake that that may be glorified in vs and by vs. And that this is properly also desired in this petition this proofe may serue this is that kingdome for which the elect were elected this is the full accomplishment of Gods grace to vs and glory in vs this is the kingdome prouided for Gods Saints from the beginning of the world This is the hope and expectation of all the iust and no question our Sauiour would not leaue this out of our prayer and it is desired but by consequent in any other petition therefore no question it is included in this the words the sense the matter do all beare it for all that hallow the name of God on earth are promised the inheritance of this kingdome in glory and what God promiseth we may boldy aske of him for he hath sayd Open thy mouth wide and I will fill it Lastly there is a kingdome of Gods glory which he reserueth to himselfe and that is his finall conquest of all his enemies the bringing of all things in subiection to him which we haue great reason to desire that the glory of God may be cōpleate as in vs his Saints so in himself the holy Saints in heauen doe pray for this kingdome Euen so come quickly Lord Iesus They desire it that hee may deliuer vp his kingdom to God the father that God may be all in all And the prouision of the former kingdome of glory is for all such as loue the appearing of God in that kingdome wherefore wee haue cause to pray for the coming of that Kingdome So are the faithfull described looking for the blessed hope and the glorious appearing of the great God and our Sauiour Iesus Christ This is that glorious appearance of God which wee pray for and which the soules vnder the alter do hasten by their prayers wherein God shall be all in all Therefore of all these kingdomes doe I vnderstand this holy petition Let the kingdome of thy power the kingdome of thy grace thy kingdome of our glory thy kingdom of thine owne finall and full glory come 2 How we would haue this kingdome come We must therfore know that though the kingdom be the Lords and he ruleth ouer all Yet there be enemies that aduance thēselues against these kingdomes they not flesh and bloud onely but powers and Principalities Such make warre with God and vsurpe dominion Our praier therfore is that as Moses rod did deuoure the rods of the sorcerers so the kingdome of God may destroy all contrary vsurpation or opposition 1 The kingdome of Gods power on earth is opposed by many
these things 3 We ascribe vnto him glory A great argument to moue him to doe all these things for his owne glory for this is his praise that he heareth our prayers therefore to him doth all flesh come and that is it we seeke in this prayer the three first petitions are addressed to the glory of his name of his kingdome and will we desire bread that we may liue here to praise and serue him We desire pardon of all sinnes past and release from our iniquities present and strength against all ensuing temptations and deliuerance from all deserued euils that we may be able to liue in holinesse and righteousnesse before him all the dayes of our life 3 Our faith in this prayer is confirmed by these 3 reg potentia glor 1 A regno true that of earthly Kings the Prophet saith Trust not in Princes nor in any sonne of man for there is no helpe c. But the Lord is a King that may be trusted I am a great King saith the Lord of hosts King of Kings and Lord of Lords is his name Reuel 19.16 and he saith Per me reges regnant We begin at Our father whence we haue audaciam petendi we end at tuum est regnum whence wee haue fiduciam impetrandi he ruleth ouer all all things serue him feare not thou little flocke for it is your fathers pleasure to giue you a kingdome The Apostle calleth this kingdome the inheritance of them that are sanctified and he calleth all the faithfull heires and coheires with Christ This King sent the heire of his kingdome in the similitude of sinfull flesh amongst the sonnes of men of purpose to expiate their faults to reconcile them to his fauour and to inuest them in the rights of this inheritance Faith is the ground of these things which wee hope for and this King is the giuer of euery good and perfect gift whom we call our father What can we want wherein can our faith stagger if it cleaue to him and that we may once say cheerefully with the Apostle Scio cui credidi All the elect of God are not onely the subiects of this kingdome but fauourites also of this King his darlings his delight is in them Dauid makes so bold with God as to pray Keepe me as the Apple of thine eye hide me vnder the shadow of thy wings The Hebrew word signifieth the blacke of the Apple the very sight of the eye He that toucheth you toucheth the Apple of his eye God holdeth them so pretious that men had need to handle his children as tenderly as they would handle the Apples of their owne eyes aliqui intelligunt de oculis dei 2 A potentia there be many titulary Kings here on earth swolne with titles of great dominions wherein they haue neither foote of land in possession nor the obedience of any subiect it may be that there is ius dominij annexed to their Crownes for which they retaine the titles as our Soueraignes doe in France or they may be pretenders to some rights as the Kings of Spaine are to Ierusalem There be Kings that haue supremacie of dignity and possession of regalitie but their wings are clipt they are limited how farre they may flye Such a King was Achish in Gath who approued Dauid well but he could not keepe him with him for saith he Thou art not good in the eyes of the Lords wherefore now returne and goe in peace that you displease not the Lords of the Philistims Whether Princes be ouerawed by their Magnats or in their owne facility doe diuest themselues of their power both wayes here is kingdome without power or glory But thine is the power for God is the high creatour and possessour of heauen and earth as Melchizedech called him And as he holdeth possession vndenied so he maintaineth dominion vnresisted Hee doth whatsoeuer hee will Power is neuer fearefull when it is in a Father rather here is firme foundation to build faith on the Leper in the Gospell built vpon this rocke Thou canst make mee cleane The sister of Lazarus confest the power that Christ had with the Father quicquid petieris Our God is caput potentiae The powers that be are ordained of God they are but so many rayes or beames of this glorious sunne or if we esteeme them as starres for glory yet they borrow their light from this sunne God would haue this knowne and confest Thy Saints shall blesse thee they shall speake of the glory of thy kingdome and talke of thy power This power is the strong rocke and the high place the wall of defence to the Church The powers and principalities which are against vs may shake our faith with some terrours they cannot make it faile As the mountaines compasse about Ierusalem so is the Lord round about them that feare him and put their trust in his mercy 3 A gloria vbi regnum potentia ibi gloria The glory of God is threefold 1 In his owne glorious nature and essence 2 In his workes 3 In his word The glory of his nature is a light that no man can attaine to we conceiue it best by that which is reuealed to vs in the two great volumes of his workes which our eyes behold and of his word which he hath left in his Church for our learning that we may know him and him whom he hath sent Iesus Christ There is that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wee haue no outward meanes to know it but by the workes and word of God within vs the spirit also helpeth our infirmities This glory of diuine nature doth consist in the holy attributes of God 1 His simplicitie for he is ens simplicissimum without permission a selfe-bearer 2 His eternitie for he is α and ω without beginning and end 3 His life for he is called deus viuens ita viuit vt sit sua vita ita est vt sit sua essentia 4 His immensity and infinity whereby he comprehendeth all things filleth all things and is in euery place 5 His authority perfection and selfe-sufficiency which extendeth not onely to the complement of his owne essence but is the originall of all perfection that is in his workes 6 His blessednesse for he is God blessed for euer blessed in being so and blessed in knowing himselfe so to be and blessed in the communication of his blessings to his creatures according to their capacity and vse 7 His omnipotencie for he alwaies worketh both in himselfe in actions immanent and without himselfe in actions transient in both he doth what he will 8 His wisedome for he knoweth and foreknoweth and decreeth maketh and gouerneth and preserueth all things by infinite wisedome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 His truth for his wisedome doth both apprehend all truth his operations be all in truth his onely is the reuelation of truth 10 His will secret done in and vpon all
His name is in the house of his worship our meetings are in his name the prayers of the Church addressed to his name the word which wee heare is reuelatio nominis ejus the Sacraments we receiue is recordatio nominis ejus the Psalmes we sing to his name 2 In respect of our owne good for our helpe standeth in the name of God his name is a strong fortresse to them that trust in him and so long as we haue that name to friend we haue a strong cittie of refuge to fly to in all our vexations an hiding place in a storme therefore the foundation of our safety and the beginning our felicitie driueth it selfe from the name of the God of our health and saluation We must therefore seeke the sanctification thereof first 3 In respect of all the following petitions for except the name of God haue the due honour there can be no hope either of his kingdome that that may come or of his will that it may be performed of vs c. This is Caput votorum and whatsouer we begge of God in all our other petitions if it all aime not at the hallowing of the name our prayers bee turned into sinne It is enough in the second table of the Law to loue our neighbours as our selues but this is angusta dilectio and will not straine to the extent of the first Commandement for we must loue God more then our selues wee must lay down all naturall morall humane respectes and stoope them to this first care of the sanctification of Gods name Rather then that should suffer Moses cryes dele me delibro quem scripsisti So Saint Paul I could wish my selfe accursed from Christ for my brethren my kinsmen according to the flesh Both of these holy men saw how much the name of God suffered in the Apstoasie of their brethren from God and for the repaire of Gods glory in them and the hallowing of Gods they could haue beene content to haue parted with their glory and saluation in pietie to God in charity to their brethren And surely if the name of God might be glorified in our perdition wee should rather desire the glory of that name then the eternall saluation of our soules for better all the world the whole creature perished then that the glorious name of God should be vnhallowed And this desire in vs cannot hinder our saluation rather it aduanceth it for it is impossible that the soule which hath those holy desires should perish 6. What duties depend vpon this petition 2 We are admonished hereby to seeke the true knowledge of God for wee cannot honour him before we know him and the more we know him the more will his holy name be deare to vs. As Dauid saith They that know thy name will put their trust in thee We are borne with a small glimpse of this knowledge naturally which we haue from the light of the law of God written in our hearts but these be so obscure notions that if we haue not farther helpe to put God more in our sight we may faile of that life eternall which is in the knowledge of him For though the light of nature doth reueale to vs one one God yet it is not cleare enough to shew vs that God in three distinct persons it serueth not to reueale to vs the Mediatour betweene God and man Iesus Christ Therfore to accomplish our knowledge of this God whose name must be hallowed by vs wee must vse the meanes appointed by God which are of two sorts 1. Outward 2. Inward 1 For the outward meanes God hath opened to vs two bookes 1. The booke of his creatures 2 The written booke of his VVord And they that studie both these shal see the name of God so texted in them that he that runneth may read For the booke of Gods creatures that we are stirred vp to study in the Psalme for the Sabbath there is no such delight as that studie for Dauid saith For thou Lord hast made me glad through thy worke I will triumph in the operation of thy hands O Lord how great are thy workes c. These workes of God declare his name to vs when Dauid entred into cōsideration of them he saith O Lord our Lord how excellent is thy name in all the earth who hast set thy glory aboue the heauens When I consider the heauens the worke of thy fingers the Moone and the Starres which thou hast ordained Then he descendeth to the Creation of man and the dominion that God gaue him ouer his other workes And applieth it all to the glory of the Creatour so that the consideration of the Creature doth reueale to vs the glory of the Creatour 2 They declare the wisedome of their maker O Lord how manifold are thy workes in wisedome hast thou made them all the earth is full of thy riches So is this great and wide Sea He hath declared his greatnes in the cōpleate perfection of his worke for so Moses saith Because I will publish the name of the Lord ascribe ye greatnesse vnto our God Hee is the rocke his worke is perfect Dauid is full in this point concerning the declaration of Gods name in his Creatures for when hee had brought in his prouisions for the building of the Temple which was to be performed by Salomon his sonne he deuoted them to that vse in the presence of all the people and there he blessed the Lord before all the congregation saying Blessed be thou Lord God of Israel our father for euer and euer Thine O Lord is the greatnesse and the power and glory and the victory and the Maiestie for all that is in the heauen and earth is thine thine is the kingdome O Lord and thou art exalted as head aboue all Now therefore O God we thanke thee and praise thy glorious name Here is the very close and conclusion of the Lords prayer Quia tuum est regnum potentia gloria 5 When we consider where God hath bestowed all this riches of his fauour holy loue euen vpō man this addeth to the honour of his name for what is man that thou art so mindful of him the Prophets word is Patheticall and maketh the fauour more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that signifieth what is sorrowfull and miserable man The same word he vseth in another place Put them in feare O Lord that the nations may know themselues to be but Aenosh that is sorry men incurably sicke It is a sweete entertainment of our lonely priuatnesse when either we sit at home or ly in our beds or walke abroad it will keepe vs from many loose and euill thoughts and it will honour the name of God to thinke on his workes and to meditate on these thinges We may thanke God for it that let the Church of Rome doe her worst she cannot shut vp nor forbid the reading of this Bible
complaine of the great want of this zeale euen in his Church amongst those that make confession of his name For the common swearing by the name of God and the ordinary idle naming that holy name vnholily with long custome of euill doing is growne to such an habite of sinne that few of vs doe lay it to heart as we ought We do neither refraine from this iniurie to the name of our God our selues nor seeke to reforme it in others But where the zeale of Gods glory is truly kindled it both consumeth all this euill in our selues and it flasheth out to the combustion of it in others For that wee pray in this petition that the name of God may be hallowed not onely by our owne sanctification of it but by the preparation of others for it the prouocation of others to it and the reformation of others as much as in vs lieth who offend against it This zeale then of the name of God doth require of vs both a conscionable care of the glorie of Gods name within our selues expressed in thought word and deed but with it a charitable care of our brethren that we admonish them and reproue them if you heare them at any time speake vnreuerently of the name of God Remember the word of Gods Commandement Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour that thou beare not sinne for him Obserue that place well and therein note 1. That if a brother that is any man or woman with whom we doe conuerse doth doe any thing to the dishonour of Gods name we must not presently hate him for it as Gods enemie Therefore he is called our brother to endeare him to vs. 2 That we must seuerely rebuke him which is exprest in the Hebrew phrase in rebuking thou shalt rebuke him 3 This must be done as to a brother in loue of thy neighbour shewing him the right and conuincing of euill 4 Note the danger least thou beare sinne for him that is least thou make his sinne thine by thy silence Reproofe is Oleum Sanctorum let the righteous smite me and reproue me saith the Psalmist it is balsamum amicitiae it sheweth true loue and therefore must be performed very discreetly the Hebrew Doctors say Leniter molli Lingua let vs take heed of putting our brother to shame till it come to Dic Ecclesiae and thou spare him not that he may be ashamed and repent him of his sinne 3 The next duty is to sanctifie God in thy life that is confesse him with thy mouth to be holy beleeue him to be so in thy heart teach others that he is so and let thy godly conuersation testifie of thee that thou seruest him so that the name of God be not euill spoken of for thy sake For they be Gods enemies that take his name in vaine the Psalmist saith It is to no purpose to pray daily that the name of God may be hallowed if our life and carriage our words and workes doe dishonour God Therefore let this petition of ours to God remember vs of Gods command to vs Sancti estote the very Idols of the Heathen had that honour done them that the Law went for them Deos caste adeunto And if seruants must Count their Masters worthy of all honour that the name of God be not euill spoken of much more must we esteeme our heauenly father worthy of honour least he be violated in his name This Sanctifying of God in our life extendeth to the vse of his good creatures our food and raiment our dwellings and such like riches of Gods mercy when we doe 1 Preserue them from abuse 2 Employ them to the end for which they are ordained of God and bestowed on vs. 3 When we receiue them with thankesgiuing praising the name of God for them 4 When we suffer the want of them with patience learning as wel how to want as to abound I conclude this point Consider how the name of God suffereth without the Church by Turkes and infidels that worship a God without a Trinitie by Iewes that deny Iesus Christ come in the flesh by all the barbarous nations of the world who haue their seuerall Gods by Papists who rob God of his glory giuing it to images By Anabaptists Schismatikes that serue God in separation by the prophane of the world There are but few left to hallow his name let them doe it well 2 Petition Thy Kingdome come When we haue prouided for the honour of the name of our heauenly father that that may be beleeued and confessed to be holy and that due reuerence may be giuen by vs to it our next request is for the aduancement of the kingdome of God vpon earth This is another addition to the glory of God our father when we desire that he may reigne sole Soueraigne Lord of heauen and earth and that none may rise vp against him For our better vnderstanding of this petition we must consider 1 What is meant by the kingdome of God 2 How we would haue this kingdome come 3 What duties we are taught here 1 What is meant by this kingdome The Kingdome of God is three fold 1 Regnum potentiae 2 Regnum gratiae 3 Regnum gloriae 1 Regnum potentiae In the first we consider God as the Almighty Creator maker of heauen and earth and the high possessor of all that is in them contained as the mighty gouernour and protector of his creatures applying them al to his seruice and to the good of each other So he is called King of kings and Lord of all Lords of this the Psal The Lord hath prepared his throne in heauen his kingdome ruleth ouer all A voyce from heauen told proud Nebuchadnezar that his kingdome was departed from him that he must be humbled with great iudgements Vntill thou know that the most high ruleth in the kingdome of men and giueth it to whom soeuer he will This proues him a lyar who told Christ shewing him the kingdomes of the world All this power will I giue thee for it is deliuered vnto me and to whom soeuer I will I giue it For indeed the Lord is king and he doth whatsoeuer he will in heauen and in earth and in all deepe places Vnder this vniuersall dominion hee hath subiect to him all Creatures Angels and Men and Diuels heauen and earth and hell nothing is in being that is not in subiection to this vniuersall Monarchy 2 Regnum gratiae This is Gods speciall power and goodnesse in the gouernment of his elect people the throne of this kingdome is his Church Iudah is his Sanctuary and Israel his dominion The subiects of this kingdome are the faithfull people of God to whom he speaketh by his Prophet The meeke of the earth which haue wrought his iudgement who seeke righteousnesse and seeke meekenesse all those that feare the Lord and thinke vpon
his name The Lawes of this kingdome are the holy Scriptures and these are called often the kingdome of heauen in their Ministerie for by them the glory and power of Gods kingdome is declared on earth and they are The rod of his mouth The arme of God by which he directeth and aweth all his subiects Therefore the Scepter of this Kingdome is called Sceptrum iustitiae This Kingdome of God is 1 Outward in the visible profession of the same faith and coniunction in one body of a Church and so all that ioyne together in the one worship of the same God professing to be ruled and gouerned by his holy Lawes are the visible kingdome 2 Inward in the hearts of all the elect people of God And so Christ saith Behold the kingdome of God is within you For God reigneth in the hearts and consciences of all his chosen by their faith and obedience and loue and this kingdome is not meate or drinke but it is Righteousnesse Peace and ioy in the holy Ghost 1. Righteousnesse that is the iustification of his subiect by faith whereby Christ is made to vs of God righteousnesse because the righteousnesse of Christ is imputed to vs. 2 Peace for the Gospell of the kingdome is called the Gospell of peace because it filleth vs with peace of conscience in the assurance of the pardon of all our sinnes and it giueth vs a loue of outward peace in the Church knitting vs so together with the bonds of loue that as much as in vs lieth we desire to haue peace with all men 3 Ioy in the holy Ghost for where righteousnesse and peace dwell there is all spirituall ioy The voyce of ioy is in the Tabernacles of the righteous for hauing once tasted how sweete the Lord is then the soule delighteth in the Lord. Then the Statutes of God taste sweeter then hony or the hony combe they are more pretious then all manner of riches they are the very ioy of our hearts Then the feete of them that bring vs glad tydings of peace are beautifull Then the house of Gods worship is the place of our delight we will begge of God that we may dwell there where his honour dwelleth Then we shall loue the holy assemblies and be glad when it is sayd to vs we will goe vp to the house of the Lord our feete shall then stand in the gates of Gods house And the assembly of his armies will seeme to vs to be in perfect beauty Then we shall call the Sabbath of the Lord our delight and we shall make conscience of doing our owne will vpon Gods holy day Then shall we be weaned from the immoderate loue of the world and contentednesse shall meete with godlinesse Then shall we find and tast sweetnesse in afflictons and perciue it good for vs that wee haue beene afflicted and shal reioyce in our sufferings for Iesus Christ so then the kingdome of grace is two fold 1 Generall in the whole body of the Church where Christ reigneth King beeing head of his Church to guide it with his wisedome to saue and defend it by his power to Sanctifie it by his Spirit 2 Particular in euery elect member of the Church where Christ reigneth in the conscience and hid man of the heart gouerning and protecting and teaching and sanctifying the same to himselfe 3. Regnum gloriae 1 Nostrae 2 Dei This is that heauenly inheritance of the Church which Christ hath purchased for all the faithfull of which our Sauiour saith Feare not little flocke for it is your fathers pleasure to giue you the kingdome And of this is said Come yee blessed of my Father inherite the kingdome prepared for you from the foundation of the world Of this Dauid saith I shall be satisfied when I awake with thy likenesse and before In thy presence is the fulnesse of ioy and at thy right hand pleasures for euermore This is a place of glory 1 In respect of the holinesse of the subiects of it for no vncleane thing can enter into it it is called Ciuitas sancta He that is left in Ierusalem and he that remaineth in Sion shall be called holy euen euery one that is written among the liuing in Ierusalem When the Lord shall haue washed away the filth of the daughters of Sion and shall haue purged the bloud of Ierusalem from the middest thereof by the spirit of iudgement and by the spirit of burning 2 It is a kingdome of glorie because all the subiects of it are stripped out of all their infirmities and made like to the glorious Angels of God Yea the Scripture telleth vs more that we shall be like to Christ because we shall see him as he is More it saith that our vile bodies shall be like his glorious bodie Eternall health eternall ioy perfect and full knowledge blessednesse which shall neuer be taken away from vs and a full and finall abolition of all our wantes Here is that Crowne of righteousnesse and the reward of faith and the purchase of our Mediatour Here we are subiects and Kings our subiection is a royaltie for we reigne with Christ and the adoption of children is so complete in heauen and in glory that like the Elder sonne in the parable of the prodigall all that our father hath is ours The kingdome of grace is the way to the kingdome of glory it is the suburbs of this abiding city The kingdome of grace is that kingdome which Christ exerciseth in his Church here and which he deliuereth vp to God his father when the kingdome of glory cometh of which the Apostle saith Then cometh the end when he shall haue deliuered vp the kingdome to God euen the Father when he shall haue put downe all rule and all authority and power For he must reigne till hee haue put downe all his enemies vnder his feete Then shall the sonne also himselfe be subiect to him that put all things vnder him that God may be all in all Where the Apostle sheweth the vtter cessation of the kingdome of grace swallowed vp of this kingdome of glory This place of the Apostle is notable and containeth points of deepe consideration 1 Concerning Christs deliuering vp of the kingdome we must know that Christ is King as God and man so is the head of his Church and this kingdome hee holdeth by vertue of his office as hee is Mediatour between God and man and when that worke is accomplished in the fulnesse of his glory of the elect then that kingdome must cease and be giuen vp into the hands of the Father who gaue him the administration thereof for the gathering together of the Saints and for the bringing of all the elect to him 2 When he saith that Christ shall deliuer vp this kingdome to his Father let no man conceiue that the Father was all this while out of his kingdome and is now by the Sonne restored at
of the name of God God withdrew his kingdome from them and cast them off This shewes how earnestly we had neede to fixe our hearts on the hallowing of Gods name that we may be bold to aske of him and may beleeue to obtaine of him the desired comming of his kingdome Concerning the enemies that we haue to hinder our settingforth and progression to this kingdom of glory they be all the same which would hinder the comming of the kingdome of grace for the way of grace leadeth vs to glorie Sathan by tempting vs here and by accusing vs to God The world partly by fascination of vs leading vs into an ouer-loue of things temporal partly by persecuting of vs with many afflictions and vexations of life Our owne bodie of sinne being like tinder ready to take fire from the least sparke of carnall suggestion all these lay themselues in our way to hinder our passage to this heauenly kingdome Against which we pray Adueniat regnum tuum that is O Lord let none of our enemies preuaile so farre against vs as to hinder the saluation of our soules 2 It is needfull to pray this in respect of the necessary graces of God which we doe naturally want by which wee are made members of that holy commonwealth which is subiect to the Kingdome of Gods grace and made capable of the kingdome of Gods glory These graces of God are partly outward partly inward and Spirituall 1 Of the outward 1 These are the libertie of the Gospell that wee may freely professe Christ and openly avow his holy worship and keepe his Sabbaths and holy daies and our publike meetings in the house of God there was a time when Dauid was forced to fly from the angry face of Saul and escape for his life then hee bewaileth this as his most heauy oppression that hee was banished from the Tabernacle and might not come to the meetings of the holy congregations hee hath a psalme of purpose for that complement Therefore we are much bound to God for this holy liberty of his house and seruice which wee enioy vnder the pious gouernment of our King and in this petition wee pray that this libertie may bee maintained and enlarged to vs and euermore continued that the free vse of the ministrie of the word holy Sacraments may be established in our Church and that the Lord of the haruest would furnish his work with worthy able labourers in this haruest for the perfiting of his Saints And consequently that God would remoue all hinderances to this light either arising from the opposition of such as are profest enemies to it or the wickednesse or vnsufficiency of such as by their weakenesse and vnworthinesse or by their idlenesse and vnprofitablenesse or their vngodlinesse and iniquity may hinder the free course of the Gospell or bring a scandall vpon the Church of God amongst vs. Further we pray for the efficacy of our Ministery in all those that are partakers thereof that God would thereby enlighten the vnderstandings of all our congregations that his name and seruice may be knowne to them and that they may not liue in darkenesse in the sunneshine of this glorious light of truth That when wisdome preacheth they may not walke as fooles when truth preacheth they may not belieue lies when faith preacheth they may not liue in infidelity when holinesse preacheth they may not liue in all sensuall vncleanesse walking in the way of their corrupt lusts in all abomination to the prouoking of God to anger against them The inward meanes for the aduancing of this kingdome of God here desired is the holy Ghost creating in vs new hearts and regenerating vs to a godly life and establishing vs in the same Christ promised to send this Spirit into his Church to abide with it for him foreuer to instruct it to be a remembrancer to it of all things that he had said to it To strengthen it against errours in doctrine to sanctifie it against corruptions of lusts fortifie it against the principalities and powers that oppose it to comfort it in spirituall and temporall grieuances So Adueniat regnum tuum is asmuch as reueale to vs that spirit which thou hast promised to supply thy roome in the perpetuall regiment of thy Church and let the holy Ghost gouerne vs This then is the suite Adueniat regnum gloriae nostrae We pray for the coming of the kingdome of Gods glory which is the consummation of our happinesse as if we would answer Christ he saith It is your fathers pleasure to giue you a kingdome We cry Lord let it come Where our desire of the coming of it doth expresse our expectation of his coming to giue it to vs our loue of his coming and our longing desire of it The reasons why we desire this coming of it are 1 Because God hath reuealed to vs so great a mercy layed vp for vs and reserued in the decree of his good pleasure and wee may bouldly aske it of him for his commandement is Aske and receiue 2 Because God hath promised vs the gift of it and we may boldly claime all the precious promises of God in our praier promise is our warant 3 Because God hath reuealed to vs that he wil shorten 〈◊〉 dayes of the troubles of his Church for the elect sake We pray therefore for the hastening of that time according to his good pleasure 4 Because we haue great examples of this prayer both in earth and in heauen 1 Of the whole creature which groaneth and trauaileth in paine together with vs. Where insteed of praying for this aduent of Christs kingdome there is The earnest expectation of the creature waiting for the manifestation of the Sonne of God For the whole creature hath a promise to be deliuered from the bondage of corruption into the glorious liberty of the children of God 2 Of the elect of God here for that followes And not onely they but our selues also which haue the first fruits of the spirit euen wee our selues groane within our selues wayting for our adoption to wit the redemption of our body 3 We haue helpe in these our groanes from the spirit teaching vs as we ought to pray for this Likewise the spirit also helpeth our infirmities for wee know not what we should pray for as we ought but the spirit it selfe maketh intercession for vs with groanings which cannot bee vttered 2 In heauen The soules vnder the altar of them that were slaine for the word of God and for the testimony which they held They cry with a loud voyce saying how long O Lord holy and true dost thou not iudge and auenge our bloud on them that dwell on the earth and they haue their petition answered That when the number of these Saints is fulfilled then this kingdome shall come 4 Regnum gloriae dei The comming of this kingdome is the full consummation of Gods glory both in his gratious mercy to saue
his Church and his vpright iustice in the finall confusion of all his enemies Then shall our glory be full when God is all in all and raigneth absolute soueraigne without any eclipse of glory by the interposure of opposition These are the full contents of this petition 3 What duties we learne from hence The proper duties arising from hence doe concerne vs 1 In our reference to our God 2 In the regard of our selues 3 In regard of our neighbours 1 In our reference to God 1 That wee seeke and labour to aduance the kingdome of God by all meanes that God may exercise his power and grace and mercy and glory freely and fully and that neither our ignorance nor infirmity nor iniquity may obscure his glory or resist his gouernment knowing for what wee were made that wee might bee temples of the holy Ghost that Christ might rule in our hearts by faith that wee might glorifie God in our bodies and in our soules because in our creation he gaue vs a perfect being and in our redemption hee accomplisht a full and perfect restitution of vs to his fauour and to all those full benefits which follow the same namely that Christ is made to vs of God wisedome iustification sanctification and finall redemption from all sinne and punishment For this what shall we render to the Lord is not this a debt that we owe to him to seeke the aduancement of his glory all that we can and to set forth his praise 2 In regard of our selues 1 It is our dutie to liue like subiects of this kingdome that is humbled vnder the mighty hand of God to the obedience of his will and stooped vnder the correcting hand with patience to beare his chastenings though for the present they seeme grieuous Contented with the state of life and the proportion of Gods allowance to vs for we resist his gouernment and repine at his administration of the world if wee bee not content with that which he bestoweth on vs resting vpon his holy prouidence in the vse of lawfull meanes for godlinesse and contentednesse must be ioyned in vs and our hearts must not fasten vpon things temporall but wee must looke before vs to the full reward which God hath laid vp for vs. 2 Seeing we liue vnder the kingdome of Gods grace in which we haue the liberty of that holy meanes by which we may grow vp to be perfect men in Christ Iesus We must not turne this grace of God into wantonnesse by abusing it to our owne perdition but like thriftie Merchants make the vttermost of these holy commodities that is Of the free liberty of the Word and Sacraments and of the house of God and his Saints of the ministerie of the Word and the holy writings of learned and pious men set forth for our further building vp to be an house for the Lord. Not in surfetting and drunkennesse not in chambering and wantonnesse not in strife and enuying this is not the way to heauen New creatures 3 Seeing wee liue in expectation of the kingdome of Gods glory our duty is to obserue and remember our latter end and to consider that our whole life is our way to this kingdome let vs therefore hasten toward it to meete it comming towards vs this was Iobs holy Meditation All the daies of my appointed time will I waite till my changing shall come And when death shall come let vs know and beleeue that it is no more but a translation from death to life and Transitus ad Regnum 4 Seeing wee pray for the comming of Gods glory that he may raigne ouer all let vs while we are here begin an heauen vpon earth by praising and magnifying the name of the Lord and practise the new song of the Church here that being admitted into the Quire of the iust we may not cease night and day to glorifie him in heauen where we shall be able to doe it more fully and perfectly 5 Let vs consider that there is no such way to make happy our temporall life as to liue thus in the humble subiection to this kingdome for who shall harme you if you doe that which is good godlinesse hath the promises of both liues and all things turne to the best to them that loue God 3 In regard of our neighbours We must seeke to draw one another to Gods kingdome like those in the Prophet They helped euery one his neighbour and euery one said to his brother be of good courage So the Lord Repent and turne others from their transgressions so iniquity shall not be your ruine And many shall goe and say come ye and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his waies and wee shall walke in his pathes O house of Iacob come ye and let vs walke in the light of the Lord this kingdome doth not breed iealousie here is enough for all LVC. 11.2 Thy will be done as in heauen so earth OBserue the coherence of these petitions which are martialed with such excellent wisedome that the first of them is the end which we aime at that God may be hallowed in vs in his holy name and so haue from vs the honour due to him And that this may bee effected in vs wee pray in the second petition for the aduancement establishment and enlargement of Gods kingdome both of power grace and glory And now in this third Petition wee pray that this kingdome of God being erected amongst vs we may by his grace liue in due subiection to it that the Church militant in earth may honour him euen so as the Church triumphant doth in heauen In the handling whereof 1 We must vnderstand what is meant by the will of God 2 Quid hoc est facere 3 How this will is desired to be done as in heauen so in earth 4 What duties are taught herein 1 What is this will of God The will of God is vnderstood two waies 1 As it is in it selfe by which hee intendeth createth gouerneth and disposeth all things according to the good pleasure of his will and so the will of God is both absolute necessitating all euents which hee hath foreseene and determined and of that the Apostle speaketh saying who hath resisted his will and of that Christ saith fiat voluntas tua and of that those holy seruants of God spake who when they could not disswade Pauls going to Ierusalem they ceased saying The will of the Lord be done 2 The will of God is vnderstood to bee that manifestation of his seruice and our dutie which directeth vs what to doe and what to eschew what to beleeue and what to aske according to his will and this is written and reuealed to vs in holy Scripture I dare not with our many English Writers vpon this Petition quite exclude the absolute will of God and limit the Petition onely to
Arias Montanus giues this note vpon these words in Saint Matthew Animaduerte lector hanc clausulam non esse de textu he addeth also that in the Greeke Church the congregation doth neuer repeate this clause but when they haue with the Minister said libera nos a malo The Priest onely pronounceth these words quia tuum est regnum c. And learned Erasmus thinkes that these words might be added to the Lords prayer by the vse of the Church as at the end of the Psalmes we added that holy acclamation of Gloria patri filio spiritui sancto yet neither of these Apocryphicall or without diuine authority for Dauid is said to blesse the Lord before all the congregation saying Thine O Lord is the greatnesse power and glory and the maiesty and the victory for all that is in the heauen and earth is thine Thine is the kingdome O Lord and thou art exalted as head aboue all Therefore approuing the vse of this conclusion of the Lords prayer we proceed in it 1 And call it by the name which is giuen to it by the holy Ghost our Blessing of God after prayer this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 We will consider it as a motiue to God to grant vs the requests made in the seuen petitions 3 As it is a strengthening of our faith to aske all these things at the hands of God 1 This is a blessing of God We are said to blesse God when we doe praise him and giue him the honour due to his name So Saint Paul meant it Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort And it agreeth well with our duty that we petitioning this father in this prayer for all mercies and all comfort and wrastling with him in our prayer as Iacob did for his blessing vpon vs should also blesse him and praise his name Rea. 1 And for our direction herein we haue our Sicut in coelo in terra for Iohn heard euery creature which is in heauen and in earth and vnder the earth and such as are in the sea saying Blessing honour glory and power bee vnto him that sitteth vpon the throne and vnto the lambe for euer and euer Rea. 2 Let vs consider what Dauid saith Great is the Lord and greatly to be praised We pray in our first petition Hallowed be thy name for the name of God is great and Dauid saith According to thy name O God so is thy praise vnto the ends of the earth thy hand is full of righteousnesse We labour to open that hand by our prayers that we may partake of his righteousnesse therefore to him belongeth praise for his names sake We are created to this end to glorifie God in our bodies Rea. 3 and in our soules and this is the way to honour him ipse dixit Who so offereth praise glorifieth me Dauid often calleth it Sacrificium laudis And he calleth these kinde of sacrifices the sacrifices of righteousnesse These be called vituli labiorum in Hose they are called fructus labiorum confitentium nomini eius by the author to the Hebrewes The Saints of God haue vsed to cast themselues downe at his feete that in their humiliation he may bee exalted when we kneele or prostrate our selues to one that standeth by vs we make him shew high ouer vs therefore when the Lords faithfull seruants come to him to worship they fall low on their knees before him They euacuate themselues and put off all honour and estimation from themselues to giue it all to him this is blessing of God So doe we in this prayer all petition then confession 2 Consider this as a motiue to God to grant the petitions herein contained 1 Wherein obserue that we haue no arguments to induce God to goodnesse towards vs but such onely as are drawne from himselfe and his owne holy and great attributes Therefore Daniel renounceth all respects drawne from himselfe as vnpleadable Wee doe not present our supplications before thee for our owne righteousnesse but for thy great mercies therefore he prayeth O Lord heare O Lord forgiue O Lord hearken and doe deferre not for thine owne sake O my God So Nehemiah in his prayer doth make a contrite confession of his sinnes to God and the sinnes of all the people and his plea for mercy and forgiuenesse and for further grace and fauour of God is the promise of God Remember the word that thou commandedst by thy seruant Moses So we pray remember thine owne kingdome thy power and thy glory when we aske of thee these petitions for we haue nothing of our own worth the remembring for whose sake thou shouldest grant our requests 2 Let vs consider how these may be motiues to perswade our God to heare our prayers we doe herein acknowledge and ascribe to God 1 Kingdome as Dauid saith The Lord is King the earth may be glad thereof he is no tyrant but a King to whom belongeth the procuration of the good of his Subiects Hee is our King of old saith Dauid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is therefore the breath of our nostrils he is the common father of vs all ruling vs with authority and loue And because thou art our King we pray thee to glorifie thine owne name in thy Church to let thy kingdome come to it To aduance thy will in it To sustaine vs thy subiects with all the necessaries and conueniences of life To seale thy pardon of all our sinnes To keepe vs from the infection of new sinnes from relapses into our old ones To defend vs from the power of the deuill and to saue vs from any thing that may offend and hurt vs. 2 Power is ascribed to God Wherein we appeale to the omnipotency of our Father we acknowledge him able to doe whatsoeuer hee will in heauen and earth So Nehemiah beginneth his prayer O Lord God of heauen the great and terrible God So began Daniel O Lord the great and dreadfull God This confession of Gods power doth incline the greatnesse and might of God to stoope it selfe to vs for power takes no ioy in aduancing it self against weaknes Amongst men there be of those barbarous and inhumane natures which abuse power to vnmercifull tyranny and oppression but when we confesse the power of God we submit to it and thereby moue the God of power to declare the same to our good He hath power in spirituall graces to bestow them on vs that we may serue him in the hallowing of his name his power can extend his kingdome ouer all his power onely can make vs able to doe his will this power commandeth heauen and earth to minister to our necessities He hath power to pardon all sinnes and to preserue vs from temptation and euill Therefore the consideration of our confession of his power moueth him to grant our requests in all
deepe in the blood of Gods Saints he careth not to destroy Christs kingdome to aduance his owne vsurping that power in the world in the name of Christ which himselfe did not assume who said My kingdome is not of this world The Turke the Iew and all the Barbarous nations of the world who liue in the darke to whom the pretious light of the Gospel hath not appeared all professe hostilitie to this Gospell of the kingdom that we may say of it as the Iewes sayd to Paul As concerning this sect we know that euery where it is spoken against But these profest enemies of the kingdome of Iesus Christ are in open hostility against the Church and proclaime warres to it they are the forces of that great king who came against that litle city in the booke of the preacher and besieged it and built bulwarkes against it we can expect no better from them then force and fury There be secret enemies Wolues in sheepes cloathing whose close malice doth put vs into more danger and feare these hide themselues within the Church and carry a semblance of brethren and they are 1 Heretikes that corrode and fret the holy truth of the Gospell with their false doctrines and blasphemous and impious assertions of vntruthes to mis-lead the ignorant into errour and to corrupt their iudgements 2 Schismatikes that disquiet the peace of the Church disturbe the order rankes of Gods wel ordered armies and disfigure the beautie of holinesse setting vs together by the eares fermēting the masse of Christian charity with their gall of bitternesse which they maliciously infuse into the body of that city that is compact together 3 Hypocrites which put on Religion as they do fine garments for shew onely and personate pietie to make the world of opinion that they are holy whereas all their Religion and holinesse is in the eye those are but the outsides of professors and their workes denie and blaspheme the faith of which their mouthes tongues doe make formall profession Against all these we pray that the Kingdome of Iesus Christ may come to vs to reueale to vs the light of Gods truth to establish peace and concord amongst brethren and to declare the true and vnfeined Religion which consisteth in the sincere seruice of our God for where this kingdome is throughly established there truth and peace and sincerity doe shew their faces and lift vp their heads and are exalted by all the subiects of that Kingdome 3 Our naturall corruptions are enemies to this kingdome the flesh lusteth against the spirit and the law of our members resisteth the law of God there is ventus ab oriente which bringeth into vs whole armies of Grashoppers and Catterpillars that is a corruption from our birth which spanneth in our vnderstandings with multiplicity of phantasticall opinions various distraction of our thoughts and filleth the inferiour part of the soule with many vnlawfull desires vnquiet longings for things forbidden wherby our affections are troubled and corrupted with vniust appetite of things forbidden Against these also we pray in the comming of this kingdome that God would rule in our vnderstandings to instruct vs and that God would rule in our thoughts to limit them and keepe them from all wandring distraction and that he would rule in our affections to bridle restraine their loosenesse to correct their rebellion to the spirit of God to awe them to the obedience of God and to sanctifie vs wholly both in our bodies soules and spirits that neither in thought word nor deed we may grieue the holy Spirit of God by whom we are sealed vp to the day of our redemption So that in this petition we pray against the dominion of sinne in our mortall bodies against the pollution of sinne in our immortall soules against all spirituall and carnall wickednesse that the brightnesse of Christs kingdome may driue away the darkenesse of Sathans kingdom in vs that he would enter into vs by his grace and bind the strong man Sathan who possesseth vs by his power and cast him out in his iustice and abide in vs by his mercie For so shall no iniquity haue dominion ouer vs. What need we haue to pray for this as Christ praied with strong cries we may easily discerne for when wee looke about vs and behold what horrible sins are afoot in the world euen all the workes of the flesh Adultery lasciuiousnesse Idolatry Contentions seditions heresies enuie murther drunkennesse and such like all which are the pretious stones in the Diademe of Sathan When wee see how much those are despised that walke conscionably and feare the prophanation of Gods Sabbath by doing their owne workes on Gods holy day and feare the blasphemie of Gods holy name by an oath would faine put off the very garment that is spotted with the flesh When we see the proud esteemed happy and them that worke wickednesse set vp yea them that tempt God deliuered When wee behold corruption in courtes of iustice oppressions of the mighty persecutions of the poore and weake Simony bribery extort on trades of liuing swearing gluttony drunkennesse filthy speaking sins in fashion There is no hope to helpe all this but by the comming of the kingdom of grace to pardon these trāsgressions to conuert these transgressors for this great King is able to set vp a light in our vnderstandings to informe vs in the truth and to shed his loue in our affections to knit vs together both to himselfe and to one another of vs. 3 Saint Cyprian hath a good caution vpon this petition Continua oratione opus est ne excidamus a regno Coelesti this doth bring in the Kingdome of glory into this petition This is our maine ambition to be heires of this heauenly Kingdome and S. Cyprian saith Cauendum ne excidamus a regno Coelesti sicut Iudaei For it is an heauy saying of Christ And I say vnto you many shall come from the East and West and shall sit downe with Abraham and Isaac and Iacob in the kingdome of heauen But the children of the kingdome shall be cast out into vtter darkenesse c. By the children of the kingdome here hee meaneth the Iewes the seed of Abraham to whom the promises of this kingdome came and to whom all the meanes for attaining this kingdome were tendered so that being then the visible Church of God on earth they were in a kinde of possession of the kingdome of heauen but lost it by their disobedience and so left a way open for many to come from the East and West that is for the Church of the Gentiles to come in euen in their place and now till Plenitudo gentium be come in there is no promise of the restitution of the Iewes ad viam regni It is a good note of Saint Cyprian quando cessauit in eis no men paternum cessauit et regnum When they gaue ouer hallowing
so it is an effect of our patience because by bearing afflictions we doe make a full proofe of our faith for it is not faith except it be loue also and loue suffereth all things and faith worketh by loue They also doe reconcile the two Apostles well who said that patience and experience mutuo se generant for one is the effect of the other as one exemplifies it well for health is the cause of stirring and exercising of the body and againe stirring and exercising of the body is the cause of health And thus it is betweene hearing and faith for hearing begetteth faith and faith begetteth hearing and betweene faith and loue for the loue of God maketh vs beleeue in him and trust him and the more we beleeue the more we loue This is that patience which testifieth of our faith as in Iob Though he kill me yet will I trust in him this declareth that wee are subiects of Christs kingdome when the will of this King is receiued in his lawes with obedience in his gifts with thankfulnesse in his afflictions with patience 2 But to patience we must adde perseuerance which is called long suffering for it pleaseth God to try the faith and patience of his seruants often with spinning out their probation to some length of time to see if any thing haue power ouer thē to withdraw them frō him The best of Gods seruants haue felt this an hard tryall insomuch that Dauid often complaines and thinks the time of his sufferings long and his visitation sharpe and Iob the great example of patience for you haue heard of the patience of Iob saith the Apostle yet euen Iob felt some cold fits of feare and some feuorous burnings of impatience betweene whiles though vpon better consideration he came againe to himselfe and went on in long-suffering If wee consider wisely either with what patience God doth beare with the many prouoking sinnes which we commit to his dishonour or with how long suffering he expecteth our repentance and turning to him wee shall the lesse esteeme the production of our triall for if God should in iust punishment fit vengeance to the dimension of our sinne wee should suffer both much more and much longer then we doe Therefore seeing we finde our selues not vnder his execution as guilty persons to be tortured for our treasons and rackt for our many rebellions but as patients vnder the cure of a gratious Physitian who puts vs to paine to cure vs wee haue no cause to complaine though affliction gall vs for the time which wee haue deserued should oppresse and confound vs for euer And seeing the afflictions of this life are not worthy of the glory that shall bee reuealed who would refuse foule and deepe waies to go to the crowne of glory that neuer withers 3 To perfect the worke of patience wee must adde hereunto reioycing in our tribulations S. Chrysost doth well expresse the difference betweene striuing for a mortall and an immortall crowne of glory Those that striue for a prize here on earth haue no ioy till they come to the end of their labours all the way to the crowne is feare and care and much labour and sorrow but to the Saints that striue for that immensum pondus gloriae non minus iucunditatis adferunt ipsa certamina and this proceedeth from that difference which is betweene the seruants of God and the seruants of sinne For in the righteous though there be a man of flesh which shrinketh at the smart of his sufferings yet there is also a spirituall man who striueth against the weaknesse of nature and ouercometh it by the strength of grace and that hid man of the heart tasteth the sweetnesse of God in the cup of bitternesse and seeth the light of Gods countenance through the thick cloud of temporall vexations True it is that all afflictions are iust punishments of sinne and they are in their nature euill and it is vnnaturall to reioyce for them because they are against vs but to reioyce in them proceedeth from a sense of that diuine grace which sweeteneth them and maketh them wholsome to vs for God is neare vs in the middest of them as S. Chrysost saith Visitat Deus in carcere suos et ibi plus est auxilij semper ubi plus est periculi Therefore if thou wouldest haue the will of God done by thee and vpon thee thy duties are knowledge of this will remembrance of it obedience to it and patience in it and this patience must haue a perfect worke euen to long suffering of to ioyfulnesse in all our afflictions LVC. 11.3 Giue vs day by day our daily bread or Giue vs for the day our daily bread THe three former petitions are framed as you haue heard to the glory of God which is the first and chiefest thing to be sought and desired by vs all that glory which is due to his name that which is belonging to his kingdome in the reuelation of it in the dilatation and stabiliation of it that glory which is done to God in the knowledge and obedience of his holy will and in all godly patience of it Now in this fourth petition we craue a fauour from God to support nature with the necessaries of life that we may bee able for Gods seruice for though wee doe not liue here propter corpus yet wee liue in corpore and God knoweth whereof wee bee made hee remembreth that we are but dust and though to make the best of our body it be templum spiritus sancti yet this temple must be kept in good reparations lest it fall For the better vnderstanding of this petition 1 We must enquire what is meant by bread 2 Why we doe desire it to be giuen vnto vs. 3 Why it is called our bread 4 Why it is called daily bread 5 Why we beg it for this day 6 What duties we learne from this petition 1 Bread Bread as you know is called the staffe of life for by it the life is supported resembled therefore to the staffe or pole that standeth in the middest of a tent which stayeth it vp so this earthly tabernacle of our body is supported by bread and therefore the taking away bread from vs is called the breaking the staffe of bread And so the Prophet Ezechiel calleth it I will breake the staffe of bread in Ierusalem The reason why it is so called I take from Dauid who calleth it Bread which strengthneth mans heart We read no mention of bread till the fall of man neither should man had he staied in the state of his first innocency haue needed to haue tilled the ground for his food but the earth had yeelded him fruits for his sustentation without any labour no more but take and eate and the blessing of God vpon that ready provision should haue supported man In the raine of Manna and Quailes the most prepared food that we read of the fauour of God to his
shall dye in our sinnes who then shall haue pitty on vs 7 If we forgiue not as we would be forgiuen will he not say to vs Oughtest not thou to haue forgiuen thy fellow seruant as I forgaue thee and he will require the vtmost farthing of our debt of vs. 8 If he leade vs into temptation and suffer our owne corruptions to guide vs or Sathans temptations to preuaile against vs how shall we be able to keepe faith and a good conscience 9 If hee doe not either preuent euils comming or support in euils incumbent or deliuer vs out of them how can we subsist in them Therefore our double Amen is requisite in all these 1 Signaculum sidci that we beleeue a necessitie of obtaining all these for Gods glory and our good 2 Votum desiderij that wee expresse an earnest and feruent desire to preuaile with God in all these 1 We must pray that his name may bee hallowed that 2 We may be partakers of his kingdome 3 We must desire that his will may be done that we may eate of his bread 4 We must desire forgiuenesse of sinnes past and protection against all after temptations that we may be deliuered from all euils of punishment and that Sathan may not touch vs. Leaue out nothing hee is our father of whom wee aske and he hath a full hand and our prayers will open it They whose hearts doe say Amen to some part of this prayer and their zeale tooleth in the rest obtaine nothing of God but pro corona fidei they haue poenam perfidiae How many be there in the world that cry heartily panem nostrum quotidianum and libera nos a malo who neither care for the name the kingdome nor the will of God they neither feele any inconuenience in sinne nor feare rather like temptations which haue a pleasing relish Like those that dye with tickling Others presse the first petition slightly concerning the name of God because they are profane and sweare by it They will allow God a kingdome and take it away by disobeying his will Bread they would haue but they thinke much to bee limited to aske for the day They like the forgiuenesse of their owne sinnes but not the sicut nos They feare not temptation euils they deprecate But Amen to all is our lesson 3 Amen to the conclusion i. In faith beleeuing kingdome power and glory to be his Amen So is it In zeale desiring that God may euer haue all due ascriptions Amen So be it 3 By whom it must be said All that pray must say Amen for as we pray one for another so one with another We haue one God one faith in that God one Baptisme into that faith one Eucharist the seale of the couenant one word the rule of faith and manners one prayer and one Amen They that bring their bodies without their hearts doe increase the company but they doe not mend the quire Cardinall Bellarmine confesseth vsum respondendi Amen antiquissimum in ecclesia But to come to Church onely to heare prayers and not to pray to pray and not to seale it with an Amen is to prophane the seruice and worship of God We are or should be an holy Priest-hood to offer vp vnto God the sacrifice of praise and the incense of prayers with one voyce one heart as Zeph. saith with one shoulder Multorum preces impossibile est contemni So all the congregation and euery part of it must say Amen to all the prayers and to euery petition of them And that was the reason why our holy Church did so dispose of the common prayers that the people should haue their part in sundry short eiaculations that their deuotions might be set a worke to ioyne with the Minister whereas in other reformed Churches the congregation hath nothing to say but Amen This was so well obserued in the Church in Saint Ieromes time that the people made the Church ring againe with the loud voyce of their ioynt Amen hee saith ad similitudinem coelestis tonitrui reboauit And the Iewes of old in their Synagogues did redouble it Amen Amen 4 How we must say Amen Caninius in voces novi testamenti saith there is 1 Amen pupillum a non intelligentibus 2 Surreptum spoken in hast before the prayer ended 3 Otiosum of them that minde it not 4 Iustorum and that must be said 1 With knowledge They that know thy name will trust in thee If we know what we pray for Who is the giuer of it For whose sake we aske it For what vse What need we haue say Amen heartily They that pray in a strange tongue pray without knowledge therefore God will say to the Church of Rome nescitis quid petatis They that say this prayer and vnderstand it not sinne as much in Our Father as they in Pater noster If God should say to them as Philip to the Eunuch intelligis quid dicis would they not say how can I without a teacher You haue beene taught take heed that you learne for All ignorant deuotion is no better then taking the name of God in vaine 2 Amen must be said with the spirit These two vnderstanding and the spirit must not be parted in our prayers I will pray with the spirit and I will pray with the vnderstanding also As the Hart panteth after the water brookes so panteth my soule after thee O God So O God thou art my God early will I seeke thee my soule thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is This spirit is willing though the flesh be weake Our prayer is directed to him who is called the God of spirits who is also a spirit and to be serued in spirit and in truth This is the holy fire from Gods Altar which inflameth deuotion euen the zeale of this spirit this fireth the incense of our prayers and makes them ascend The Amen of the lips is thus welcome to God Populus hic honorat me labijs But let our soules and all that is within vs say Amen euen the hid man of the heart and God will answer vs with his Amen 3 Amen with faith Three things there are in God for faith to fasten on 1 Quia fidelis Dauid vrgeth him vpon that point Heare my prayer O Lord giue eare to my supplications in thy faithfulnesse answere me We pray in confidence of Gods promise for hee is faithfull that promised Saint Peter calleth him a faithfull Creator Commit the keeping of your soules to him in well doing as vnto a faithfull Creator 2 Quia potens We may say boldly with the paralitike Domine si vis potes me mundum facere Apud deum nihil est impossibile Omnia tibi seruiunt Amen may rest in that power which ruleth ouer all and doth quicquid vult 3 Quia volens The first compellation in this prayer is proofe enough of this quia
pater noster Whatsoeuer we aske according to his will wee obtaine all those petitions are according to his will hee that is in his bosome hath taught vs this prayer Attributa dei hoc volunt 1 His holinesse affecteth the hallowing of his name 2 His glory the comming of his kingdome 3 His iustice the doing of his will 4 His bounty the giuing of bread 5 His mercy forgiuing of sinnes 6 His wisedome in preuenting temptations 7 His power in deliuering from euill He is willing to magnifie his own glorious attributes in all these therefore wee may safely say Amen to all these petitions seeing we aske them all according to his holy will To conclude in this prayer we cast our selues at the feete of our Father wee seeke his kingdome first and the righteousnesse thereof in the three first petitions Then we pleade our owne cause in the foure last We begin in confession of his goodnesse wee end in confession of his greatnesse hee is our α hee is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first we pleade our interest in him in the last we acknowledge his interest in vs we seale all with one Amen And euen that Amen of ours is petitorie and begges his Amen that as wee so hee would say to our whole prayer So be it He that biddeth vs pray prayed himselfe with supplications and strong cryes in the dayes of his flesh As Bernard Sic gessit sic iussit and he hath taught vs how and what to pray Would not one of vs that had a suit to the King perswade himselfe that he should preuaile if the Prince should penne his petition for him with his owne hand and put it into his to deliuer Would not the King know his owne sonnes hand would not his very Character commend the cause to gratious hearing It is our case GOD is our King of old we are his humble suppliants and poore creatures Christ the Sonne of God the Prince hath endighted here our Petition wee pray coldly and offend very fouly in the deliuery of our petition if we speed not For his drawing our petition is GODS Amen to it Much wrong hath this holy prayer done to it in the Church of Rome often repeated in a strange tongue Much wrong generally done euen where the light of the Gospell shineth when it is onely said and not vnderstood I haue done my best to helpe your vnderstandings in the exposition of it and God giue his blessing to my faithfull labours herein To whose sufficient grace I recommend you for he is able to build you vp further in knowledge and faith and zeale and obedience and to giue you an inheritance amongst those that are sanctified FJNJS Rom. 8.26 1 Note 1 Tim. 4.12 Tit. 2.7 2 Note Luc. 6.12 Mark 1.35 Pro. 18.10 Obiect Sol. Mat. 6.8 1 Reg. 8.28 Verse 30. Obiect 2. Sol. Is 46.1 Psal 2.8 Is 1.18 1 Pet 2.5 Io. 17.9 3 Note â—oel 2.17 1 Sam. 7.8.9 1 Sam. 14 19 Note Zach. 12.10 Rom 10.13 Ioel 2.32 Act. 2.21 Psal 14.4 Isa 43.22.28 â—ob 42.8 Gen. 20.7 Exod. 8.8 Obiect Sol. Rom. 8.26 Note Pro. 2.3 Eph. 4 1â— 1 Reg. 3.11 Pro. 4.10 Pro. 3.10 Mat. 7.11 1 Io. 5.14 1 Vnderstanding Super Ps 18. Enarr 2. Ps 89.15 Lib. 3.32 In Ps 28. Mal. 1.8 2 Reuerence 1 Inward 2 Outward 3 Sense of our want 4 In feruencie Rom. 12.12 Iames 5.16 5 Sincerity 6 In faith Heb. 10.22 Iames 1.6 7 In the mediation of Christ Isa 6.2 Exod. 28.29 2. Tim 2 5. 8 Informa verborum 9 In Methode Ps 78 4â— Ps 40.1 Is 28.16 1 Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Note Ioh. 1.18 Rom. 8.3 3 Note Mat. 23.8 Math. 11.11 Mal. 4.5 Math. 11.10 Verse 14. Iohn 1.35 c. Verse 6. 2 Tim. 3 8. 1 Vse Act. 20.20 Ps 65.2 Iam. 1.5 Ps 31.6 Luc. 28.46 Math. 26.44 2 Cor. 12 8. Luk. 18.13 Luk. 18 1. In Alcibi Iam. 1.5 Iam. 1.16 Iam. 1.6 Psal 73.25 26. Math 6.8 Ps 65.2 Deut 4.32 Defens of the Apology p. 2. pag. 244. Gen. 48.16 Isa 47.4 Gen. 28.15 Gen. 31.11.13 Hos 12.4 Psal 148. Luk. 16 24. Iob 5.1 Chemni exam p. 3. pag. 174. Reinold de Idol 1.7.2 3.28 Isa 63.13 Isa 26.13 Obiect Sol. Zeph. 1. Verse 12. Acts 14.17 Gen. 4.20 21. Heb. 11.3 Psal 148.5 Rom. 8.15 Deciu 9.15 Is 63.16 2 Reg. 22.20 Contra Epistolam Parmen lib. 3 c. 8. 1 Ioh. 3.1 Psal 4.2 3. Ioh. 1.12 1 Pet. 1.12 Eph. 3.10 1 Pet. 1.17.14 Psal 23. 1 Vox directionis Quest 2 Cor. 13.13 Vox fidei Gen. 15.1 3 Vox charitatis Gloss in extrauâ— Io. 22. cap. contr Lib. 1. Ep 3. 4 Vox humilitatis Math. 23 8.9 Rom. 12. 1 Pet. 2. Phil. 2.3 Gen. 42.11 2 Vox pacis Quest Sol. Ier. 3.15 Math. 27.46 Io. 20.28 2 Sam. 15.31 Sol. Matt. 5.44 Sol. Obiect Prou. 11.10.28.28 Verse 7. 9. Vse Reue 18.20 Ier. 23.24 1. Reg. 8.27 Iob. 22.12 13 14 Psal 139.7 8 Quest Sol. 1. 1 Glory Math. 5.34 Psal 11.4 Eccles 5.1 Reg Bible Omni vidency Psal 102.19 Heb. 4.13 Psal 4. Omnipotency Psal 29.1 1. Sam. 2 6. 9. 1. Sam. 2.2 Psal 130 4. Math. 8. Psal 78.19 Holinesse Iam. 4.8 Exod 3.5 5 Wisdome Eccles 5.4 6 Celsitude Psal 102.19.20 7. Goodnesse Psal 27.4 8 Our own home 2 Cor. 5.1 2 4 6 8 Heb. 10 20. Heb. 17. â—2 Gen. 12 19. Exod. 3 14. Heb 13.8 Reu. 1.8 Rom. 11.36 Eclesi 12.1 Ioh 12 28. Exod. 9.16 Deut 28.58 Psal 8.1 Psal 20.1 Psal 75.9 Psal 111.5 Isay 26.8 Psal 122.4 Ioh. 17.1 Decronian domini Isay 6.3 Reu. 4.8 Psal 92.1 Exod. 32.32 Rom. 9.3 Psal 32.4 1 Gloria Psal 8.1 2 Wisdome Psal 104.24 25. 3 Greatnesse Deut. 32.3.4 4 Power 2 Chron. 29.20 c. 5. Goodnesse Psal 8.4 Psal 3.20 2 Cor. 1.21 Deut. 4.6 Luk. 11.13 Psal 51.12 Lev. 19.17 Psal 141.5 Psal 139.20 1 Tim. 6.1 Psal 103.19 Dan. 4 32. Luk. 4.6 Zeph. 2.3 Mal. 3.16 Luk. 17.21 Rom. 14.18 1 Norstrae Luk. 12.38 Math. 25.34 Psal 17.15 Psal 16.11 Isay 4.3 vers 4. 2 Cor. 15.24 25 23. 2. Dei Ioh 17. Eph. 1.23 Solution Dan. 4.32 Psal 80.2 Psal 145.10 11 12 13. Psal 97.1 De Sacram. â— 4 2 Tim 4.8 Titus 2.13 Ier. 1.10 Rom. 1.21 22.23 Rom 5.14 Rom. 16. 2 Thes 2.4 8. 9. Rom. 6.12 vers 14. Rom. 6.6 Psal 9â— 3 4 5 Ose 13.14 Rev. 12.4 Act. 28.22 Gal. 5.19 Mal 3.15 3. regnum gloriae Math. 8.11.12 Psal 84. Rom. 3.22 21. 23. 26. Reuel 6.9 Iob 14.14 Is 41.6 Ezech. 18.30 Isa 2.3 3 Petition 1 Quod Deus vult Acts 21 14. 2 Quod Deus vult nos velâ—e Ier. 10.23 Ezech 33.11 Math. 18.14 Deut. 5.29 2 Thes 4.3 Ioh. 6.40 2. Cor. 9.7 2 Col. 3.23 1 Willingly 2 Speedily Psal 119.60 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 Fideliter Psal 103.20 2 Peter 2.8 Rom. 12.2 Luk. 1â— 42 Lam. 1.12 2 Sam 25 26. Luk. 22.43 Is 53.11 Luk. 12.48 Quaest ex utroque test qu. 67. De verb Dom.