Q. 28. But have not pastors or bishops, a power of constraint by the sword, that is, by corporeal punishments, or mulcts?

No: that is proper to magistrates, parents, and masters, in their several places. Christ hath forbidden it to pastors, (Luke xxii.,) and appointed them another kind of work.a

Q. 29. But if bishops judge that civil magistrates are bound to destroy or punish heretics, schismatics, or sinners, are not such magistrates thereby bound to do it?

A. They are bound to do their duty whoever is their monitor: but if prelates bid them sin, they sin by obeying them. Nor may a magistrate punish a man merely because bishops judge him punishable, without trying the cause themselves.

Q. 30. But if it be not of divine institution that all the church on earth should have one governing, unifying head, (monarchical or aristocratical,) is it not meet as suited to human prudence?

A. Christ is the builder of his own church or house, and hath not left it to the wit or will of man' to make him a vicegerent, or an unifying head or ruler of his whole church, that is, to set up an usurper against him under his own name, which is naturally incapable of the office.

Q. 31. But sure unity is so excellent that we may conceive God delighteth in all that promoteth it?

A. Yes: and therefore he would not leave the terms of unity to the device of men, in which they will never be of a mind; nor would he have usurpers divide his church, by imposing impossible terms of unity. Must God needs make one civil monarch, or senate, to be the unifying governor of all the earth, as one kingdom, because he is a lover of unity? The world is politically unified by one God and Sovereign Redeemer, as this kingdom is by one king, and not by one civil, human, supreme ruler, personal or collective: men so mad as to dream of one unifying, church-governing monarch, or aristocracy, are the unfittest of all men to pretend to such government."

Q. 32. At least, should we not extend this unifying government as far as we can, even to Europe, if not to all the world?

A. Try first one unifying, civil government (monarchical or aristocratical) for Europe, and call princes schismatics (as these men do us) for refusing to obey it, and try the success. 2. And who shall make this European church sovereign? and by

9 Luke xxii. 24-26; 1 Pet. v. 3, 4; 2 Tim. ii. 24; Tit. i. 7.

what authority; and limit his kingdom? 3. And what is all this to do? To make better laws than Christ's? When were any so mad as to say, that all Europe must have one sovereign person, or college of physicans, schoolmasters, philosophers, or lawyers, to avoid schism among them? 4. Is not agreement by voluntary consent a better way to keep civil and ecclesiastical unity in Europe, than to have one ruling king, senate, or synod, over all? Councils are for voluntary concord, and not the sovereign rectors of their brethren.

Q. 33. But are not national churches necessary?

A. No doubt but Christ would have nations discipled, baptised, and obey him and kings to govern them as Christian nations, and all men should endeavour that whole nations may be Christians, and the kingdoms of the world be voluntarily the kingdoms of Christ. But no man can be a Christian against his will: nor hath Christ ordained that each kingdom shall have one sacerdotal head, monarchical or aristocratical. But princes, pastors, and people, must promote love, unity, and concord in their several plaçes.

Q. 34. So much for God's public kingdom on earth: but is there not also a kingdom of God in every Christian's soul?

A. One man's soul is not fitly called a kingdom; but Christ, as King, doth govern every faithful soul.

Q. 35. What is the government of each believer?

A. It is Christ's ruling us by the laws which he hath made for all his church, proclaimed, and explained, and applied by his ministers, and imprinted on the heart by his Holy Spirit, and judging accordingly.

Q. 36. What is the kingdom of glory?

A. It hath two degrees: the first is the glorious reign of our glorified Redeemer over this world, and over the heavenly city of God before its perfection; which began at the time of Christ's ascension, (his resurrection being the proem,) and endeth at the resurrection. 2. The perfect kingdom of glory, when all the elect shall be perfected with Christ, and his work of redemption finished, which begins at the resurrection, and shall never end.

Q. 37. What will be the state of that glorious kingdom? A. It containeth the full collection of all God's elect, who shall be perfected in soul and body, and employed in the perfect obedience, love, and praise of God, in perfect love and communion with each other, and all the blessed angels, and their glorified Redeemer; and this is in the sight of his glory, and the

glory of God, and in the continual, joyful sense of his love and essential, infinite perfection. All imperfection, sin, temptation, and suffering, being for ever ceased.

Q. 38. But some think this kingdom will be begun on earth a thousand years before the general resurrection; and some think that after the resurrection it will be on earth.*

A. This very prayer puts us in hope that there are yet better things on earth to be expected than the Church hath yet enjoyed. For when Christ bids us pray that "his Name may be hallowed, his kingdom come, and his will done on earth, as it is done in heaven," we may well hope that some such thing will be granted; for he hath promised to give us whatever we ask, according to his will, in the name of Christ: and he hath not bid us pray in vain.

But whether there shall be a resurrection of the martyrs a thousand years before the general resurrection, or whether there shall be only a reformation by a holy magistracy and ministry, and how far Christ will manifest himself on earth, I confess are questions too hard for me to determine: he that is truly devoted to Christ, shall have his part in his kingdom, though much be now unknown to him, of the time, place, and manner."

And as to the glory after the general resurrection, certainly it will be heavenly, for we shall be with Christ, and like to the angels. And the new Jerusalem, being the universality of the blessed now with Christ, may well be said to come down from heaven, in that he will bring all the blessed with him, and, in the air with them, will judge the world: but whether only a new generation shall inhabit the new earth, and the glorified rule them as angels now do; or whether heaven and earth shall be laid common together, or earth made as glorious as heaven, I know not.

But the perfect knowledge of God's kingdom is proper to them that enjoy it: therefore even we who know it but imperfectly, must daily pray that it may come, that we may perfectly know it when we are perfected therein.

Rev. xx. 2; Pet. xii. 13.

u Matt. vi. 20, 21; v. 12, and xix. 21; Eph. i. 3; 2 Tim. iv. 18; Heb. xi. 16, and xii. 22, 23; 1 Cor. xv. 49; Phil. iii. 20; Col. i. 5; 1 Pet. i. 4; Heb. x. 34.

CHAP. XXVII.

Thy will be done on earth, as it is in heaven."

Q. 1. WHY is this made the third petition?

A. Because it must be the third in our desires. I told you this prayer in perfect method beginneth at that which must be the first in our intention; and that is, God's interest as above our own, which is consistent, and expressed in these three gradations. 1. The highest notion of it is, the hallowing and glorifying of his name, and resplendent perfections. 2. The second is, that in which this is chiefliest notified to man, which is his kingdom. 3. The third is the effect of this kingdom in the fulfilling his will.

Q. 2. What will of God is it that is here meant?

A. His governing and beneficent will, expressed in his laws and promises, concerning man's duty, and God's rewards and gifts.*

Q. 3. Is not the will of his absolute dominion expressed in the course of natural motion, here included?

A. It may be included as the supposed matter of our approbation and praise: and as God's will is taken for the effects and signs of his will, we may and must desire that he will continue the course of nature, sun, and moon, and stars, earth, winds, and water, &c., till the time of their dissolution, and mankind on earth: for these are supposed as the subject, or accidents, of go vernment. But the thing specially meant is God's governing will, that is, that his laws may be obeyed, and his promises all performed.

Q. 4. But will not God's will be always done, whether we pray or not?

A. 1. All shall be done which God hath undertaken or decreed to do himself, and not laid the event on the will of man ; his absolute will of events is still fulfilled. But man doth not always do God's will; that is, he doth not keep God's laws, or do the duty which God commandeth him, and therefore doth not obtain the rewards or gifts which were but conditionally piomised. 2. And even some things, decreed absolutely by God,

* John iv. 34, and vi. 39, 40.

Acts xxi. 14; Matt. vii. 21; xii. 50; xviii. 14, and xxi. 31. VOL. XIX.

must be prayed for by man: for he decreeth the means as well as the end and prayer is a means which his commands and promises oblige us to.

:

Q. 5. Why is it added, " as it is done in heaven?”

A. To mind us, 1. Of the perfect, holy obedience of the glorified. 2. And that we must make that our pattern, and the end of our desires. 3. And to keep up our hopes and desires of that glorious perfection; and strive to do God's will understandingly, sincerely, fully, readily, delightfully, without unwillingness, unweariedly, concordantly, without division, in perfect love to God, his work, and one another; for so his will is done in heaven. And these holy heavenly desires are the earnest of our heavenly possession.

Q. 6. What is it that we pray against in this petition ?

A. Against all sin, as a transgression of his law, and against all distrust of his promises, and discontentedness with his disposals; and so against every will that is contrary to the will of God.

Q. 7. What will is it that is contrary to the will of God?

A. 1. The will of Satan, who hateth God and holiness, and man, and willeth sin, confusion, calamity, and who is obeyed by all the ungodly world.

2. The will of all blind, unbelieving, wicked men, especially tyrants, who fill the world with sin, and blood, and misery, that they may have their wills without control or bounds.

3. Especially our own sinful self-willedness, and rebellious and disobedient dispositions."

Q. 8. What mean you by our self-willedness?

A. Man was made by the creating will of God, to obey the governing will of God, and rest and rejoice in the disposing, rewarding, and beneficent will of God, and his essential love and goodness: by sin he is fallen from God's will to himself and his own will, and would fain have all events in the power and disposal of his own will, and fain be ruled by his own will, and have no restraints, and would rest in himself, and the fulfilling of his will: yea, he would have all persons and things in the world to depend on his will, fulfil and please it, and ascribe unto it; and so would be the idol of himself, and of the world; and all the wickedness, and stir, and cruelty of the world is but that every selfish man may have his will.

Q. 9. What then is the full meaning of this petition?

2 John i. 13; v. 30, and vi. 38; Luke xxii. 42; Acts xiii. 22; Heb. xiii. 21.