Selected quad for the lemma: kingdom_n
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A35949
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A brief exposition of the evangel of Jesus Christ according to Matthew by David Dickson ...
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Dickson, David, 1583?-1663.
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1651
(1651)
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Wing D1400; ESTC R13881
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307,666
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370
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calling him Our Father in behalf of all the children on earth for whom and with whom we do pray From the first Petition we are taught that every true Disciple of Christ must have the glorifying of God for his chiefest desire for first and above all must he seek that Gods Name may be hallowed 2. That God must be hallowed as he maketh himself known by his word for it is his Name or Himself as he is named and manifested by his word and ordinances and works and providence which is to be hallowed 3. That he himself must be the procurer of his own glory among men for therfore pray we Hallowed be thy name Ver. 10. Thy Kingdom come thy will be done in earth as it is in heaven From the second petition we are taught that beside the generall Kingdome and government of all things which is alwayes fully in vigour there is a speciall Kingdome of grace wherein God is revealed and acknowledged to be King and Lord over his Saints this Christ cals Thy Kingdom as a peculiar wherein he specially delights 2. That this Kingdom of grace is so come already as it shall be still coming more and more so long as Christs Disciples shall have need to pray that is till the fulness of glory in the second coming of Christ shall be revealed Then shall the Kingdom prayed for fully come 3. That God is he who doth promove bring on and perfect this kingdome Therefore must we say Thy Kingdome come 4. That od will have all his Disciples drawing at his royall and triumphing chariot by their prayers and saying Thy kingdom come From the third Petition we learn 1. That albeit God dwelleth in heaven and doth all his intended will yet men do not obey as they should his commanded wil. Therefore there is need in this respect still to pray Thy will be done 2. That the Saints must renounce obedience to their own will and to Satans will and to the will of men and must submit themselves absolutely to Gods will revealed by word or work saying Not mine but thy will be done 3. That it must be divine power which shall change mens hearts and frame them to the obedience of his will and to this end do we request him to subdue mens wils to his own saying Thy will be done 4. That God hath no work of sanctification to work upon any man but upon these only who are on the earth for they that are in heaven are perfected and else-where there is none whose will the Lord doth sanctifie Therefore do we pray only Thy will be done in earth as it is in heaven 5. Albeit we do not attain unto perfection of Holiness in this life yet we must aim at it long and pray for it for our Lord teacheth us to pray That the will of God may be done iâ— earth as it is in heaven Ver. 11. Give us this day our daily bread From the fourth petition we learn 1. That whatsoever we make use of for our subsistence comprised here under bread must be sanctified unto us by prayer and God must be acknowledged in every meanest matter which concerns our bodily sustentation even to the least morsell of Daily Bread 2. That we live not mainly by bread but by Gods word and his powerfull blessing imported in Giving of bread 3. That how lawfully soever and deservedly at mens hands we get our bread yet in regard Gof od we deserve nothing but must have all of free bounty must beg of him daily to give us our daily bread 4. That we should not be anxious for to morrow nor for great allowance in the world sufficient for the day is the care of it self and we must be content to crave and to receive This day our daily bread 5. That as we pray not for the dead but onely with and for such as have need of Daily bread and are living on earth with us so should we be sensible of their necessities and pray for them as for ourselves saying Give us our bread Vers. 12. And forgive us our debts as we forgive our debters From the fifth Petition learn 1. That none of Christs Disciples are so fully sanctified in this life but sin will be found in them and that there is a necessity lying on us to acknowledg our sins 2. That every day in many things weâ— offend all and must confesse not only sin but sins 3. That howsoever we have right unto remission of sins in Christ Jesus yet we must seek to apply that our right unto our daily faults and beg the use of our right for applying of forgiveness 4. That our sins deserve due punishment even death which is a naturall merit of sin which doth oblige us unto the penalty for therefore sins here are called Debts 5. That the sin being forgiven the vindictive punishment is forgiven also for to the same sense are we directed to say Forgive us our debt and forgive us our sins Where-through it cometh to passe that there is no remission of sin and retaining of vindictive punishment but both the guilt and this sort of punishment are forgiven and taken away together 6. Wrongs done by others unto us do oblige the doers of injury to repair the wrong and so do make them not only debters unto God but also unto us therefore doth our Lord call such as have done wrong unto us Our debters 7. Though publick respects may move us to seek reparations of wrongs in the way of justice yet not only must we renounce private revenge of wrong done unto us but also forgive the same especially when the offender calleth for it at our hand for Christ presupposeth that he who seeks forgiveness of God doth also give forgiveness to men 8. It is an argument to perswade us of forgivenesse from God of our wrongs when we forgive men their wrongs done against us for Christ will have him who saith forgive us our trespasses to say also As we forgave these that trespasse against us Vers. 13. And lead us not into temptation but deliver us from evill For thine is the kingdome and the power and the glory for ever Amen From the sixth petition learn 1. That when our sins are forgiven us we are in perill to be overcome of new again by the tempter Satan of which our weaknesse and Satans power craft and malice we should be so sensible as in fear to be insnared we should pray not to be led in Satans temptations 2. Because we have so oft yeelded unto Satans temptation and of our self we are so prone to be tempted and to be overcome of our own concupiscence that God justly may give us over unto Satans temptation Therefore it is necessary that we should request God not To lead us in his justice into temptation 3. If God for our tryall and further humiliation shall suffer us to be tempted we may with confidence pray and expect that we shall be delivered from that ill
one either thâ— we fall not in his snare or that we be not keeped therein for as Christ doth warrant us to pray so we may expect thâ— God will deliver us from that evill one and from all ill that is from Satan sin and perdition for we say Thine is the Kingdome power and glory that is Unto thee our heavenly Father belongeth the Kingdome and soveraign government of all things with right and strength to dispose thereof for bringing to passe all that wee request for and to thee doth belong the glory of all things for ever Whence learn 1. That none is to be prayed unto but he only who only is able to grant all our requests for To him only belongs the Kingdom and power 2. That when we pray for that which is agreeable to Gods will his Fatherly affection on the one hand and his royall power on the other hand may assure us that as he is both willing and able so he will grant our requests 3. That as it is his glory to grant the petitions of his people so unto him should we give the glory of all things 4. That there is no end of his Kingdome and Power and Glory for They are for ever 5. That we should settle our belief on him and seal up his truth resolutely nothing doubting to be heard for so much doth Amen import Ver. 14. For if ye forgive men their trespasses your heavenly Father will also forgive you 15. But if ye forgive not men their trespasses neither will your Father forgive your trespasses This is a reason of the clause eked unto the fifth petition of forgiving men their trespasses when we crave God to forgive us our treaspasses not that our forgiving wrongs done to us is the cause of Gods forgiving wrongs done by us to him but because giving forgivenesse to men and receiving forgivnesse from God are graces inseparably conjoined so that the having or wanting of the one may prove the having or wanting of the other Doct. 1. Who so have gotten grace in the fear of God to forgive men their trespasses may assure themselves of Gods gracious forgiving them their trespasses and albeit the remission of their sins be not intimate to them for the present yet they shall be sure to have it manifested for so saâ—es the text 2. Again such as call God their Father and yet will not forgive men their trespasses may be assured that God will not forgive them their trespasses or that God will not speak peace to their conscience nor intimate remission of sins unto their souls for albeit Gods granting a remission of sin in his counsell goes before our giving remission of mens sins yet Gods granting unto us remission of sins in the court of our conscience follows after our giving remission to men of their sin for so long as we keep malice against our neighbour and will not forgive them our conscience shall never be solidly assured of the forgivnesse of our sins for so importeth the text Verse 16. Moreover when ye fast be not as the hypocrites of a sad countenance for they disfigure their faces that they may appear to men to fast Verily I say unto you they have their reward 17. But thou when thou fastest anoint thine head and wash thy face 18. That thou appear not unto men to fast but unto thy Father which is in secret and thy Father which seeth in secret shall reward thee openly The third head of Doctrine teaching us in our religious fasting to beware of vain oftentation such as the Pharisees used It is not Christs meaning here that men should refuse publick Fasts or therein carry themselves as in a day of feasting annoynting their head and washing their face for that is not lawfull neither is it his meaning that in secret Fasts men must either carry the matter so closely that none of the Family should know it or else not fast at all for that is hardly possible But the meaning is That when God calleth unto religious humiliation in prayer and fasting that wee should be as far from seeking vain applause of men as if we were not at all about such a business Doct. 1. Causes of faâ—ing and humiliation do attend Christs Disciples for this 〈◊〉 Lord doth insinuate while he saith When ye fast 2. Such â— in their fasting do seek mens approbation do lose their laboâ— at Gods hand and at the farthest do gain no more but 〈◊〉 applause of men for of such Christ saith Verily they have 〈◊〉 reward 3. Hypocrits do religious actions for worldly respects for of Hypocrites saith Christ They do seek that 〈◊〉 may appear to men to fast 4. That in all our religious actioâ—â— we should be as far from seeking mens applause as if we 〈◊〉 not at all about any such businesse and should so study to approve the secret sincerity of our hearts unto God as we looâ— not toward any applause of men for Christ commandeth 〈◊〉 to fast that you appear not to men c. 5. The secret sincerity of Gods service is followed with the open blessing of God 〈◊〉 he doth reward such openly Verse 19. Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where theeves break through and steal The fourth head of doctrine is to beware of covetousnesse and cares of this world as of a speciall enemie to all true Godlinesse which because it is a rise evill and hard to be cured he insisteth upon the beating down of it so much the more â—sing to this purpose seven motives or reasons which in substance are so many doctrines In the first part of this verse our Lord insinuates 1. That every man is given to have some Treasure and Store of that which he most esteemeth of loveth most to have keepeth best and is most loath to want for this is imported in Lay not up treasures for your self 2. That we are given by nature to chuse some earthly and temporall thing for our Treasure and to have the earth the place of it and so have need to be warned to lay up our treasure not upon earth The first reason to disswade us from covetousnesse of earthly things is because all earthly things are perishing and may in our time either rot or be taken from us for what is on earth moth and rust may corrupt or theeves 〈◊〉 break in upon and steal it Verse 20. But lay up for your selves treasures in heaven when neither moth nor rust doth corrupt and where theeves do not breâ— through nor steal 21. For where your treasure is there will your heart â— also The second reason Heavenly things only are worthy to be our treasure and Heaven only is worthy to be the place thereof therefore covet not things earthly but heavenly such as are faith and love and grace to abound in the good fruits of faith Lay up saith he Treasures for your selves in heaven The third reason is Things heavenly and spirituall