persons not only act as though there were no God, but, with blasphemy,
and daring insolence, express this in words: These are generally
hardened in their iniquities, and bid defiance to his justice; as though
they were, as it is said of the Leviathan, _made without fear_, Job xii.
33. and were not apprehensive of any ill consequences that will ensue
hereupon. These are not to be convinced by arguments, though there is
nothing that occurs in the works of creation and providence, but what
might confute and put them to silence, did they duly attend to it:
Therefore we are to pray, that God would assert his divine being and
perfections, and give them some convincing proof thereof, by impressing
the dread and terror of his wrath upon their consciences, that hereby
they may learn not to blaspheme; or that he would give them that
internal light, by which they may be brought to adore and sanctify his
name. And whereas there are multitudes of practical atheists, who behave
themselves as though there were no God to observe what they do, or
punish them for it, therefore they presumptuously conclude, that they
may rebel without being called to an account; we are to pray, that God,
by his grace, would prevent and fence against prevailing impiety, by
working a thorough reformation in the hearts of men, to the end that
practical godliness may be promoted, and thereby he may be glorified.
[2.] We are to pray, that God would prevent and remove that ignorance
which is inconsistent with persons sanctifying his name. This respects,
more especially the not knowing or enquiring into those great doctrines,
which are of the highest importance, and more directly tend to the
advancing the glory of God, and the obtaining eternal life. In these who
are destitute of divine revelation, this ignorance is invincible;
therefore, with respect to such, we are to pray, that God would grant to
them the means of grace, by sending his gospel among them; that they who
sit in darkness, and in the region and shadow of death, may have a
glorious light shining about them, whereby they may be made acquainted
with the way of salvation by Jesus Christ: But there are others who sit
under the sound of the gospel, and yet remain strangers to the great
doctrines thereof, who have no love to the truth, and act as though it
did not belong to them, to study the scriptures; these are wilfully
ignorant, like those who are said to _hate knowledge, and not to choose
the fear of the Lord_, Prov. i. 29. We are to pray, with regard to such,
that in order to their sanctifying the name of God, they may be led into
the knowledge of those great doctrines, in which the glory of the
Father, Son, and Holy Ghost, is set forth, as it is in the work of
redemption by Christ, together with the way in which righteousness and
life may be attained; and that they may know what are those graces which
are inseparably connected with, and necessary to salvation.
[3.] We are to pray, that God would prevent or remove idolatry; and that
either such as is more gross and practised by the Heathen and others,
who give that worship to creatures, that is due to God alone; or else,
that idolatry which may be observed in the hearts and lives of many, who
though they abhor the grosser acts thereof, are, nevertheless, guilty of
this sin, in that they love the creature more than God. This is what we
all are either chargeable with, or in danger of, which is directly
contrary to our sanctifying the name of God: Therefore we are to pray,
with respect to the former, that he would convince them what they
falsely call worship, is a dishonour to, and abhorred by him; and, with
respect to the latter, that he deserves our supreme love, and will not
admit of any thing to stand in competition with him; and that he would
enable us to love him with all our heart, soul, mind, and strength: And,
in order hereunto, that he would deliver us from the iniquity of
covetousness, or those inordinate affections, whereby we are inclined
immoderately to pursue after the world, which is inconsistent with an
heavenly conversation; and that we may be kept from self-seeking, or
trusting to our own righteousness for justification, or giving that
glory to any other which is due to God alone.
[4.] We are also to pray for the preventing and removal of that
profaneness which is contrary to the sanctifying the name of God; that
persons may not give themselves that liberty, which many do, to treat
things sacred in a common way, or make religion the subject of wit and
drollery; which is very disgustful to the ears of those who have an awe
of God on their spirits, and altogether unbecoming persons professing
godliness. We are also to beg, that God would deliver us from engaging
in religious duties in a formal way, as though his name were to be
sanctified only by an external shew or appearance of religion, without
that internal frame or disposition of heart which is required in all
those who draw nigh to him in an holy manner; and also that we may be
kept from making any innovation in the worship of God, and thereby
profane it, while we pretend to add to the beauty thereof, and its
acceptableness in his sight; which is so far from hallowing his name,
that it is highly provoking to him.
(2.) Another thing inferred from the account we have had of those
methods by which the name of God is said to be sanctified, is, that we
are to beg of him, that, by his overruling providence, he would direct
and dispose of all things to his own glory. This is his immediate work;
without which his name would not be sanctified by his creatures. And it
consists in his bringing a revenue of glory to himself, out of those
things that seem to be subversive of it. It is one of the glories of
providence, that hereby God brings good out of evil, and renders some
things subservient to his interest, which, in themselves, have a
tendency to overthrow it.
This may be observed in several things consequent upon the sins and
persecutions of the church. Thus when Israel revolted from God, by
making the golden calf in the wilderness, he first humbled them greatly
for it, and then spirited them with zeal to execute judgment on those
who did not repent of it; and afterwards, when, at Moses’s intreaty, he
forgave this sin, he filled them with a zeal for the establishing his
worship equal to that which had been expressed before in profaning his
name; so that, as they then parted with their golden ear-rings, to make
the idol which they worshipped, Exod. xxxii. 2, 3. now they make a very
large contribution for the building of the tabernacle, chap. xxxv.
21-29. and xxxvi. 5, 6. And when, by their abominable idolatry, they had
provoked God to give them into the hands of those that carried them
captive into Babylon: This was so far over-ruled by his providence, as
that they were never guilty of idolatry afterwards, whatever temptations
they had to it therein; so that when they were returned from captivity,
how much soever they were chargeable with want of zeal for the building
the temple, and setting up public worship in it, Hag. i. 9. or, for many
other crimes, in that the priests sought their secular interest rather
than the glory of God, in performing several branches of their office in
a profane manner, and thereby rendering the public worship contemptible,
and offering the _refuse of the flock_ in sacrifice to God, for which
they were reproved by him, Mal. i. 10. _& seq._ yet we never find them
reproved for idolatry after their captivity. This some think to be the
meaning of that vision which the prophet Zechariah had of the woman who
was called _wickedness, sitting the midst of Ephah_; and this being
_born_ by _two women_ that _had wings like the wings of a stork_ into
_the land of Shinar_, viz. Chaldea, to build an house for it, Zech. v.
7,-11. so that it might there be _established, and set upon her own
base_, intimating that the idolatry of the Heathen should not spread
itself among the Israelites as it had done, but be confined to those
parts of the world which had set it up before; and therefore this is
considered as what was the proper seat thereof, and not the church. And
this seems also to be foretold by the prophet Hosea, when he says, that
_the children of Israel_, after they had _been many days without a king,
without a priest, and without a sacrifice_; adds, that _they should be
without an image_, Hos. iii. 4. The former was an affliction, and
denotes, that they should have their civil and religious state broken
and discontinued; the latter seems to intimate, that providence would so
far over-rule this, that they should be disinclined and averse to
idolatry, as they are at this day, though, in other respects, altogether
alienated from God.
And all the persecutions which the church has met with from its enemies,
with a design to bring about its ruin and destruction, have been
over-ruled for the furtherance of the gospel. Thus when Saul, before his
conversion, _made havock of the church, entering into every house, and
haling men and women, committed them to prison_; so that _a great
persecution_ was raised against it by his instigation; and the people of
God could not meet safely at Jerusalem, but were _scattered abroad
throughout the regions of Judea and Samaria_, Acts viii. 1,-5. this was
ordered, by the providence of God, for the greater spread of the gospel,
so that the Samaritans received the word of God. And in following ages,
we may observe, that whatever attempts have been made against the
interest of Christ in the world, they have, contrary to the design of
his enemies, been made subservient to the promoting its greater
advancement, as some have observed, that the blood of the martyrs has
been the seed of the church; and herein the Psalmist’s prediction has
been fulfilled, _Surely the wrath of man shall praise thee_, and _the
remainder of wrath shalt thou restrain_, Psal. lxxvi. 10. and
oftentimes, when the gospel has, like the sea, lost ground in one part
of the world, it has gained it in another.
Moreover, we may observe, that God glorifies his holiness by over-ruling
the falls and miscarriages of particular believers, as hereby they are
made more humble, watchful, and circumspect for the future; and, when
restored from their backslidings, put upon admiring his grace, and
excited to thankfulness, which the nature of the thing requires. They
also take occasion from hence, to warn others, lest they be entangled in
the same snare, out of which they have escaped; or, if fallen, to
recommend to them those methods of divine grace where they have been
recovered. This improvement the Psalmist made of the dealings of God
with him, when he speaks of his being _brought out of an horrible pit,
out of the miry clay; his feet set upon a rock, and his goings
established_; he adds, _many shall see it and fear, and shall trust in
the Lord_, Psal. xl. 2, 3. And when God’s people have been greatly
dejected under the troubles they have met with; he has over-ruled this
for the restoring comforts to them, and then enabling them to comfort
others, in like afflictions, which, as the apostle expresses it,
_redounds to their consolation and salvation_, 2 Cor. i. 6. Thus
concerning the first petition of the Lord’s prayer, as it is explained
in the answer before us.
We shall now consider how it may be reduced into practice, that we may
be directed in our addressing ourselves to God in those things that
concern the glory of his name. Accordingly, it is as though we should
say, “We adore thee, O our God, that thou hast been pleased to make such
discoveries of thyself to thy people, as thou hast done in all ages; and
in particular, we give thanks at the remembrance of thine holiness: Thou
mightest, indeed, have glorified thy name in the everlasting destruction
of the whole race of fallen man; but thou hast sanctified thy name, and
advanced thy perfections in bringing about the work of our redemption by
a Mediator, in which justice and mercy are met together, righteousness
and peace have embraced each other; and thou hast hereby a greater
revenue of glory redounding to thy name, than by all thine other works,
or than could have been brought to thee by the united services of the
most excellent creatures. We also bless thee that thou hast been pleased
to make those bright discoveries of thyself in thy word, which thou hast
magnified above all thy name; that thou hast given us thy gospel, and
all the ordinances and means of grace, that hereby thou mayest gather to
thyself a people out of the world, who might be holy in all
conversation, as thou who hast called them art holy. We confess, that we
have not sanctified thy name as we ought, nor attended on thine
ordinances with that reverence and holy fear that is due to thy divine
Majesty, for which thou hast testified thy displeasure against us, in
withdrawing thy presence from thine own institutions. We acknowledge
that herein thou art righteous, and hast punished us less than our
iniquities have deserved; for thou mightest have removed thy candlestick
out of its place, or taken thine ordinances from us, as thou hast done
from many, who once worshipped thee, as we do at this day, but are now
wholly estranged from thee. Revive thy work, O Lord, we beseech thee,
and hereby sanctify thy great name: Let thy word have free course, and
be glorified: Set up thy standard against every thing that opposes thine
interest in the world; send forth thy light and thy truth, whereby the
ignorant may be instructed in the way of salvation by Christ. Give a
check to that atheism, profaneness, and irreligion that abounds among a
professing people; and let all the dispensations of thy providence have
a tendency to bring about the work of reformation, that thereby thou
mayest be glorified, and thy people enabled, more and more, to sanctify
thee in every thing, whereby thou makest thyself known.”
Footnote 114:
_See Quest. CLIV. page 79._
Quest. CXCI.
QUEST. CXCI. _What do we pray for in the second petition?_
ANSW. In the second petition, [which is, _Thy kingdom come_,]
acknowledging ourselves, and all mankind to be, by nature, under the
dominion of sin and Satan; we pray that the kingdom of sin and Satan
may be destroyed, the gospel propagated throughout the world, the
Jews called, the fulness of the Gentiles brought in, the church
furnished with all gospel officers and ordinances, purged from
corruption, countenanced and maintained by the civil magistrate,
that the ordinances of Christ may be purely dispensed and made
effectual to the converting of those that are yet in their sins, and
the confirming, comforting, and building up of those that are
already converted; that Christ would rule in our hearts here, and
hasten the time of his second coming, and our reigning with him for
ever; and that he would be pleased so to exercise the kingdom of his
power in all the world, as may best conduce to these ends.
In this petition there are,
I. Some things supposed, relating to the sovereignty and dominion of God
over men, and the position that it meets with, which, how great soever
it be, shall not hinder its advancement in the world.
II. There are several things which we are directed to pray for, relating
thereunto.
I. As to those things that are supposed, we may consider,
1. That God is a great and glorious King. This is the necessary result
of his being the Creator of all things; from whence arises an universal
propriety in them, and a right to dispose of them at his pleasure, in
the methods of his providence, so that he can no more lose his right to
govern the world, than he can cease to be God. It may be farther
observed, that the subjects governed are intelligent creatures; for,
though all other things are upheld by him, and made use of to fulfil his
pleasure; yet they cannot be said to be under a law, or the subjects of
moral government. Therefore God is more especially related to angels and
men as their King; and as to that branch of his government, which is
exercised in this lower world, it principally respects men. Now when God
is said to be their King, the exercise of his dominion is variously
considered, according to the different circumstances in which they are.
(1.) As men, they are the subjects of his providential kingdom; in which
respect they are not only the objects of his care and common goodness,
which extends itself, as the Psalmist says, to _all his works_, Psal.
cxlv. 9. or, as he _gives to all, life and breath, and all things_, Acts
xvii. 25. But, whatever he does in the world, is, some way or other,
designed for their use or advantage, either as subservient to their
happiness, or as objects, in which they behold the glory of his divine
perfections that shines forth therein; and, in this respect, as the God
of nature, he is King over the whole world, whose glory infinitely
surpasses that of the greatest monarch on earth. When men are said to
have dominion, they derive it from his will and providence: It is also
limited; whereas his is universal. And they are accountable to him for
the administration of that authority, which he commits to them: But he
giveth no account of his matters to any one; inasmuch as there is none
superior to him. Moreover, there are many flaws and imperfections in the
government of the best kings on earth; because their wisdom, holiness,
power, and justice are imperfect; and sometimes the most desirable ends
are not attained thereby: But, on the other hand, the divine government
is such as tends to set forth God’s glorious perfections, and answer the
highest ends, to wit, the advancement of his own name, in promoting the
welfare of his creatures. We may also observe, that the greatest
potentates on earth, are not only mortal, but their government is often
subject to change, and liable to be resisted and controuled, by other
kings like themselves: Whereas God has none equal with him; therefore
his government cannot be controuled; and being all-sufficient, he cannot
be destitute of what is necessary to fulfil his purpose, or advance his
glory. Again, none but God has a right to give laws to the consciences
of men; and, indeed, no government is properly spiritual, and such as
reaches the heart like his; nor does the honour that is due to any
other, contain in it, the least right to divine worship or adoration
which belongs only to him.
(2.) As God has a peculiar people in the world, who are the objects of
his grace, these are the subjects of Christ’s mediatorial kingdom, in
which respect he is styled King of saints. This is not only a divine
honour which we ascribe to him; but it belongs to him in particular as
our Redeemer: and so it is to be understood whenever he is called a King
in scripture, as denoting that kingdom which he has received from his
Father; whereas his right to govern the world, which is styled his
providential kingdom, necessarily belongs to him as God, and is no more
conferred upon him by the will of his Father, than his divine nature or
personality: We do not therefore pray in this petition, that he would
govern the world; for we may all well address ourselves to him, that he
would be an infinite Sovereign, and act agreeably to his divine nature,
which he cannot but be and do. But the kingdom which is here intended,
which we have a more immediate regard to, as the subject-matter of this
petition, is, that which belongs to him as Mediator, which he received
from the Father; who is said, in this respect, to have _set him_ as _his
King upon his holy hill of Zion_, Psal. ii. 6. concerning whom it was
foretold, that _the government_ should _be upon his shoulder_, Isa. ix.
6. This is therefore not only an honour, but an office which he is
invested with, having received a commission from the Father, to execute
it; and whenever he is said to do any thing in the methods of his
providence, which have an immediate reference to the salvation of his
people, it contains in it the exercise of his dominion, or is a branch
of the glory of his Mediatorial kingdom; and this is what we have a
peculiar regard to, when we desire that his kingdom may come. In this
respect we pray, that all the dispensations of his providence may tend
to the application of that redemption which is purchased for his people;
and in particular, that he would subdue them to himself, take possession
of their hearts, govern them by his laws, defend them by his power,
restrain and conquer all their enemies, and, at last, admit them to
inherit the kingdom prepared for them from the foundation of the world.
In the New Testament Christ’s kingdom is generally taken for the
gospel-dispensation; in which he is represented as sitting on a throne
of grace, and sinners are invited to come and bow down before him, and
receive the blessings that he encourages them to expect, as their
merciful Sovereign. This kingdom of grace shall not cease to be
administered by him, till all his redeemed ones are made willing, in the
day of his power, and, pursuant thereunto, brought into a better world;
and then it will receive another denomination, as called, the kingdom of
heaven. It is true, the gospel-dispensation is often so called in the
New Testament, as it respects the administration of his gracious
government begun and carried on in this world; whereas, in heaven, it
will be administered in a most glorious manner, agreeably to that state
of perfection to which his saints shall be brought; But these things
having been particularly insisted on under a foregoing answer, in which
Christ’s Kingly office was explained[115]; we shall pass them over at
present, and proceed to consider another thing supposed in this
petition, _viz._
2. That though God be the only supreme and lawful Sovereign, yet there
are some who pretend to stand in competition with, and usurp that
dominion which belongs only to him. Accordingly man no sooner rebelled
against him, but he was under the dominion of sin, and was inclined to
serve divers lusts and pleasures, and willingly gave himself over as a
vassal of Satan, who, from that time, was styled _the prince_, or god
_of this world, the spirit that worketh in the children of
disobedience_, John xii. 31. 2 Cor. iv. 4. Eph. ii. 2. We must not
suppose that he has the least right to this kingdom, or dominion, in
which he sets himself against the divine government; yet sinners who
rebel against God, are said to be Satan’s subjects. Where the gospel is
not preached, he reigns without controul; and false churches, that
oppose the faith contained therein, are called, _Synagogues of Satan_,
Rev. ii. 9. and, indeed, in all those places, where Christ’s kingdom of
grace doth not extend itself, there persons are said to be subjects of
Satan’s kingdom; which is opposed to it. These two kingdoms divide the
world; therefore, when we pray, that Christ’s kingdom may be advanced,
this includes in it an earnest desire, that whatsoever has a tendency to
oppose it, may be ruined and destroyed. And this leads us to consider,
II. What we are to pray for in this petition. Here let it be observed,
that we are not to pray, that God would govern the world, or exercise
his providential kingdom, for that he cannot but do; neither are we to
pray that Christ’s kingdom may come, in the same sense in which the
church prayed for it, before the gospel-dispensation, which is called
his kingdom, was erected; since that would be, in effect, to deny that
there is such a kingdom; or, that our Saviour has a church, in which he
exercises his government in the world: Nevertheless, we are to pray,
that God would eminently display his perfections for the good of his
people, in his providential government of the world, and over-rule all
the dispensations thereof, for the advancement of his own name, and the
happiness of his church and people; and though (as we have but now
observed) we are not to pray that the gospel-dispensation may be
erected; yet we are to pray that Christ’s spiritual kingdom may be
farther extended, subjects daily brought into it, and the blessed fruits
and effects thereof, which tend to promote his own glory, and his
people’s happiness may be abundantly experienced by them: But, that we
may more particularly explain the several things contained in this
answer, which respect the subject-matter of our prayers, when we say,
_Thy kingdom come_, we express our desire,
1. That the kingdom of sin and Satan may be destroyed: This Christ will
certainly do in his own time, inasmuch as it is directly opposite to his
kingdom. The Devil’s chief design is to draw Christ’s subjects off from
their allegiance to him: Therefore he will certainly plead his own
cause, that his enemies may not take occasion to insult him, as though
they had gained a victory over the Almighty. Moreover, his holiness and
justice obliges him to do this; for since Satan’s kingdom is supported
by sin’s gaining strength, and this tends to cast a reproach on the
divine perfections; it must be destroyed. And to this we may add, that
every one who is converted, is, (as the apostle says) _delivered from
the power of darkness, and delivered into the kingdom of God’s dear
Son_, Col. i. 13. Therefore we pray, that Christ’s interest may flourish
in the world, which includes in it a desire, that whatsoever is contrary
to it, may be thrown down.
There are various steps and degrees whereby Satan’s kingdom has been,
and shall be weakened, till it shall be, at last, wholly destroyed.