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.
(1.) It met with a great shock when the first gospel promise was given to Adam in paradise, relating to the seed of the woman bruising the serpent’s head, Gen. iii. 15. or Christ’s coming to defeat this deep-laid design against the interest of God in the world, by giving him a total defeat to him that was at the head thereof. Till this promise was given, there could not be the least hope of salvation for fallen man; whose condition was not only deplorable, but desperate, and, in all appearance, remediless; but by this first display of divine grace, a door of hope was opened, and Satan’s kingdom began to be broken and demolished.
(2.) It met with a farther shock, when men began to lay hold of, and take encouragement from this promise, and public worship was set up in the world; and the coming of the Messiah, who was expected to appear in our nature, and in the fulness of time, to destroy the works of the Devil, was farther made known to the church, and clearer intimations given of the glory of his Person, and the offices he was to execute, by which means he was regarded as the object of their faith, who waited for, and earnestly desired the gospel-day, when all the types and prophesies relating thereunto, should have their accomplishment.
(3.) Satan’s kingdom met with a very great defeat, when Christ, who was the desire of all nations, took our nature, and dwelt among us, and, in the whole course of his ministry, discovered the way of salvation to his people, more clearly than it had been in former ages, and finished the work of redemption in his death, whereby he paid an infinite price for his elect, to divine justice; and at the same time, destroyed him that had the power of death, that is the Devil, Heb. ii. 14. or, as it is expressed elsewhere, spoiled principalities, and powers, openly triumphing over them in his cross, Col. ii. 17. And when he was raised from the dead, whereby the work that he came about was brought to perfection, Satan’s kingdom was so effectually destroyed, that he shall not be able to maintain that dominion which he had over them, who before were his vassals, but are now become Christ’s subjects by right of redemption.
(4.) The success of the gospel, in the various ages since our Saviour was here on earth; his gathering and building up his church, defeating all the attempts of his enemies, who have threatened its ruin; so that the gates of hell have not been able to prevail against it; and its having been favoured with his special presence, and the means of grace bestowed upon, and continued to it, together with the various instances of that success that has attended them, have all had a tendency to weaken and destroy Satan’s kingdom.
(5.) All the victories that believers are enabled to obtain over sin, and Satan’s temptations; and all the graces that they have exercised, and comforts that they have experienced, are a gradual weakening of Satan’s kingdom, though the victory over him, at present, be not complete, inasmuch as he has too great an interest in the hearts of God’s people, through the remainders of corruption; yet they shall, at last, be made more than conquerors over him; and the fruits and consequences of the victory that Christ has obtained over him, shall be perfectly applied.
2. In desiring that Christ’s kingdom may come, we pray that the gospel may be propagated throughout the world, the Jews called, and the fulness of the Gentiles brought in. When the gospel-dispensation, which is Christ’s kingdom was first erected; the apostles, who were employed in this important work, were to fulfil that commission which he gave them, in preaching the gospel to all nations, which accordingly they did, and, by the extraordinary hand of God that attended it, it was spread, in a short space of time through a considerable part of the world; many of the Jews were called, among whom all that were ordained to eternal life, believed; and as for the Gentiles, who, before this, were unacquainted with the way of salvation, they had Christ preached to them, and many churches were gathered from among them; by which means his kingdom was advanced, and a foundation laid, for the propagation and flourishing state of the gospel in all succeeding ages, the effects whereof are experienced at this day. Therefore, when this petition relating to the coming of Christ’s kingdom, was used by those who lived at this time, when our Saviour gave this direction about it; that which was principally intended thereby, was, that Christ might be preached to the Gentiles, and believed on in the world; that the veil, or the face of the covering that was spread over all nations, might be taken away, and the way of salvation might be known by them, who, before this, sat in the region and shadow of death: Though, when it is used by us, we signify our desire that this invaluable blessing may be still continued, and the promises relating to the greater success thereof, may have a more full accomplishment. The apostles, indeed, in executing their commission, are said to have preached the gospel to all nations, that is, to a very considerable part of the heathen world: However, it does not appear that every individual nation of the world has been yet favoured with this privilege; and therefore, what was foretold concerning the earth’s being full of the knowledge of the Lord, as the waters cover the sea, Isa. xi. 9. and other predictions to the like purpose, do not seem hitherto to have had their full accomplishment[116]. And it is very evident, that many nations, who once had the gospel preached to them by the apostles, are now wholly destitute of it. And though it is true, a considerable number of the Jews at first, believed in Christ; yet the greatest part of that nation were cast off, and all remain, at this day, strangers and enemies to him: Therefore we cannot but suppose, that those prophecies which respect their conversion, in the latter day, together with the fulness of the Gentiles being brought in, shall be more eminently accomplished than they have hitherto been[117]. This is therefore what we are to pray for when we say, Thy kingdom come; and, in order thereto, we are to be importunate with God,
(1.) That his interest may be still maintained, and the glory may not depart from his church; but that it may still enjoy the ordinances of his grace, and those privileges by which it is distinguished from the world, notwithstanding all the attempts of hell, and persecuting powers to undermine and overthrow it. And, though it be brought to a very low ebb at this day, that he would revive his work in the midst of the years, till he be pleased to cause that glorious day to dawn, which his people are now desiring, waiting and hoping for; and in order hereunto, we are to pray,
(2.) That there may be a more plentiful effusion of the Spirit, which is absolutely necessary to the advancement of Christ’s kingdom; a farther reformation of the church, and a greater spread of the gospel in those nations where it is not known at present.
(3.) We are to pray, that the church may be furnished with all gospel-officers and ordinances that are necessary hereunto. Not that we are to pray, that new ordinances may be instituted, which, at present, are not known, which we have no warrant from scripture to expect; but that God, by the good hand of his providence, would send his ordinances, namely, the word, sacraments and prayer, which are his outward and ordinary means of salvation, into those parts of the world, which are, at present, strangers to them. Accordingly we are to pray,
[1.] That whereever God has a people who thirst after the word, but enjoy not the preaching thereof, especially with that zeal and clearness as is necessary to their spiritual advantage and edification in Christ, that he would send faithful labourers among them, that their souls may not pine, starve, and be in danger of perishing, for lack of knowledge.
[2.] That where the word of God has been preached with success, so that many believe in Christ, who, nevertheless, have not the advantage of walking together, for their mutual edification, in a church-relation, that God would over-rule and order matters so, that they who have given up themselves to the Lord, may encourage and strengthen the hands of one another, by joining together in religious societies, owning Christ’s kingly government, and worshipping him in all those ordinances which he has given to his churches. And,
[3.] That there may be proper officers, spirited, qualified, and raised up, in subserviency thereunto; that there may be a constant supply of pastors according to his heart, which shall feed with knowledge and understanding, Jer. iii. 15. These are necessary to the well-being of a church; and though extraordinary gifts are not to be expected, in like manner as God was pleased to bestow them on his apostles in the first planting of the gospel; yet there are some gifts which Christ has purchased, and we are to pray for, that are particularly adapted to the furnishing them, who are called to minister as officers in his churches, for the promoting his cause and interest therein, and thereby advancing his spiritual kingdom.
(4.) We are to pray, that the church may be purged from those corruptions that tend to defile, and are a great reproach to it, and very unbecoming the relation that it stands in to Christ. It is not, indeed, to be supposed, that any church in the world, is so pure that there are no corruptions in it, which appear to the eye of the heart-searching God: But some are visible to the world, being notorious and inconsistent, not only with the purity, but, if allowed of, with the very being of a church of Christ; which are matter of lamentation to the godly, and a reproach to those who are chargeable therewith; and, as the apostle styles them, a root of bitterness springing up and troubling them, whereby many are defiled, Heb. xii. 15. These corruptions are either such as respect the faith, or conversation of professors.
[1.] As to what respects corruption in matters of faith. These consist in the denying the most important doctrines, which are necessary to be known and believed, in order to our salvation; and with respect hereunto, we are to pray, that Christians may not depart from the faith, which was once delivered to the saints, being carried about with divers and strange doctrines, chap. xiii. 9. or, as it is said elsewhere, soon removed from him that called them into the grace of Christ unto another gospel, Gal. i. 6. We are also to pray, that he would root out those errors and heresies which are inconsistent with the church’s purity; and have a greater tendency to bring about its ruin than all the persecutions it can meet with from its most enraged enemies.
[2.] There are other corruptions that more especially respect the conversation of those who are called Christians, that walk not as becomes the gospel of Christ, by which means there is no visible difference between the church and the world: Thus the apostle tells the church at Corinth, 1 Cor. iii. 3. that some of them were carnal and walked as men; that is, notwithstanding the profession of religion that they made, in their conversation they differed little from the men of the world: And he also speaks of others who profess that they know God, but in works deny him, being abominable, disobedient, and unto every good work reprobate, Tit. i. 16. Now, with respect to these, we are to pray, that their profession may be adorned by a holy life; that none may cast a stumbling-block in the way of these who watch for their haltings, and are glad to take all opportunities to improve the falls and miscarriages of Christians against them; and that God, by his providence, or rather, by his Spirit, poured out from on high, would refine and purify his church, purge away the dross, and take away all the tin, as the prophet expresses it, Isa. i. 25.
(5.) We are farther to pray, that the ordinances of Christ may be purely administered, without any mixture of human inventions, which tend to debase, and are far from adding any beauty or glory to them. It is natural, indeed, for man to be fond of, and pleased with, those ordinances, which take their rise from himself; but God, who is jealous for the purity of his own worship, can in no wise approve of them, and they are so far from advancing Christ’s kingdom, that God reckons it no other than setting our threshold by his thresholds, and our post by his, which he calls a defiling his holy name, by the abominations which they herein commit, which will be the ground and reason of his consuming them in his anger, Ezek. xliii. 8. Therefore, we are to pray, that whatever intrudes itself into any branch of the worship of God, as not receiving any warrant or sanction from himself, may be removed out of the way, that hereby his church may be reformed, and its destruction prevented.
(6.) We are to pray, that the church may be encouraged by civil magistrates, that their government may be subservient to Christ’s spiritual kingdom; that, according to God’s promise, kings may be its nursing fathers, and their queens its nursing mothers, Isa. xlix. 23. that, by this means, it may have peace and safety, and not be exposed, as it has often been, to the rage and fury of persecuting powers; and also, that magistrates may be guardians, not only of the civil, but religious liberties of their subjects, which is necessary to complete the happiness of a nation, and bring down many blessings from God upon it. We are also to pray, that God would not only incline them to advance religion, by rendering the administration of civil government, subservient thereunto, but that, by a steady adherence to it themselves, they may strengthen the hands of the faithful, and encourage many others to embrace it: And if, on the other hand, they are disposed to exercise their power, in such a way, as tends to the discountenancing religion, and weakening the hands of those who profess it; we are to pray, that God would over-rule their counsels, and incline them to deal favourably with those who desire stedfastly to adhere to it.
(7.) We are taught, in this petition, to pray, that the means of grace may be made effectual to the converting of sinners, and to the confirming, comforting, and building up of believers; that a great and effectual door may be opened for the success of the gospel, and that it may come not in word only, but also in power, 1 Thess. i. 3. so that, by this means, the Lord would be pleased to add to the church daily, such as shall be saved, that hereby Christ’s government, or spiritual kingdom, may be promoted in the hearts of his people, and they enabled to testify a ready and willing subjection to his authority, and yield obedience to him, with all the powers and faculties of their souls.
(8.) We are to pray for the advancement of Christ’s kingdom, at his second and glorious coming; when the work of grace shall be brought to its utmost perfection; and all the elect, who shall have lived from the beginning to the end of time, shall be gathered together, and brought into Christ’s kingdom of glory, as they have formerly been into his kingdom of grace, when the highest honours shall be conferred upon them, and they shall reign with him for ever and ever. As the church, under the Old Testament-dispensation, prayed that Christ’s kingdom of grace might come, viz. be administered, as it has been, and now is, under the gospel-dispensation, and, as it is expressed, that he would be like a roe, or like a young hart upon the mountains of Bether, Cant. ii. 17. or, that the desire of all nations would fill his house with glory: So the New Testament-church is represented as praying, that Christ would come quickly, according to his promise, Rev. xxii. 20. and put a final period to every thing that has had a tendency to detract from the glory of his kingdom, or the happiness of his subjects; and, in order hereunto, we must pray, that the elect, who are Christ’s mystical body, may be gathered, and brought in to him; and then we may be sure that he will hasten his coming. And, till this is done, we are to wait patiently, as the husbandman waiteth for the precious fruit of the earth, in the desired harvest, James v. 7. and, in the mean time, we are to pray, that he would be pleased to exert his power, and make the dispensations of his providence in the world, conducive to answer these ends, and more particularly, with respect to ourselves; that hereby we may have, not only an habitual, but an actual meetness for the heavenly kingdom; that when our Lord shall come, we may not be like those virgins mentioned in the parable, who all slumbered and slept, Matt. xxv. 5. but, upon the first alarm, may go out to meet him with joy and triumph; and, as an evidence hereof, that we may be enabled to walk as strangers and pilgrims on the earth, or, as those who desire a better country, that is, an heavenly, Heb. xi. 13, 16. and that we may keep up an intercourse with Christ, that we may be ready to entertain him with delight and pleasure, whenever he comes; that when he, who is our Life, our Hope, and Saviour, as well as our King, shall appear, we may appear with him in glory. Thus concerning the administration of Christ’s Kingly government, as the subject-matter of this petition: And, that we may be farther assisted in directing our prayers to God agreeable thereunto, we may consider his children as addressing themselves to him to this purpose: “We adore and magnify thee, O God our Saviour, as the Governor of the world; who dost according to thy will in the armies of heaven, and amongst the inhabitants of the earth. Thy power is irresistible, and thy works wonderful: But it is matter of the highest astonishment, that thou should exercise that gracious government, in which thou condescendest to be called the King of saints. What is man, that thou shouldst thus magnify him, and set thine heart upon him; that they, whom thou mightest have dealt with as traitors, and enemies to thy government, and, as such, have ruled them with a rod of iron, and broken them in pieces, like a potter’s vessel, should be admitted to partake of the privileges which thou art pleased to bestow on thy servants and subjects! Thou hast often invited us, by holding forth thy sceptre of grace, to come and acknowledge thee to be our Lord and Sovereign; but our hearts have been filled with rebellion against thee. We have served divers lusts and pleasures, and been in confederacy with hell and death, yielding ourselves slaves to Satan, thine avowed enemy: But now, we desire to cast ourselves down before thy foot-stool; and, while we stand amazed at thy clemency, we accept of the overture of a pardon which thou hast made in the gospel, with the greatest thankfulness, accounting it our highest privilege, as well as our indispensable duty, to be thy subjects. Write thy law, we beseech thee, in our hearts; bring down every high thought and imagination, which sets itself against thine interest, and make us entirely willing to be thy servants, devoted to thy fear. We also beg, that thou wouldst take to thyself thy great power and rei