Streams of Living Water

The Second Petition in the Lord’s Prayer
‘Thy kingdom come.’ Matt 6: 10.

A soul truly devoted to God, joins heartily in this petition, adveniat regnum tuum, ‘thy kingdom come.’ In these words it is implied that God is a king, for he who has a kingdom, can be no lessthan a king. ‘God is the King of all the earth.’ Psa 47: 7. He is a King upon his throne. ‘God sitteth upon the throne of his holiness.’ Psa 47: 8. He has a regal title, high and mighty. ‘Thus saith the high and lofty One.’ Isa 57: 15. He has the ensigns of royalty. He has his sword. ‘If I whet my glittering sword.’ Deut 32: 41. He has his sceptre. ‘A sceptre of righteousness is the sceptre of thy kingdom.’ Heb 1: 8. He has his crown royal. ‘On his head were many crowns.’ Rev 19: 12. He has his jura regalia, his kingly prerogatives. He has power to make laws, to seal pardons, which are the flowers and jewels belonging to his crown. Thus the Lord is King. Further, he is a great King. ‘A great King above all gods.’ Psa 95: 3. He is great in and of himself; and not like other kings, who are made great by their subjects. That he is so great a King appears by the immensity of his being. ‘Do not I fill heaven and earth? saith the Lord.’ Jer 23: 24. His centre is everywhere; he is nowhere included, yet nowhere excluded, he is so immensely great, that ‘the heaven of heavens cannot contain him’. 1 Kings 8: 27. His greatness appears by the effects of his power. He ‘made heaven and earth,’ and can unmake it. Psa 124: 8. With a breath he can crumble us to dust; with a word he can unpin the world, and break the axle-tree of it in pieces. ‘He poureth contempt upon princes.’ Job 12: 21. ‘He shall cut off the spirit of princes.’ Psa 76: 12. He is Lord paramount, who does whatever he will. Psa 115: 3. He weigheth ‘the mountains in scales, and the hills in a balance.’ Psa 40: 12. God is a glorious King. ‘Who is this King of glory? The Lord of hosts, he is the King of glory.’ Psa 24: 10. He has internal glory. ‘The Lord reigneth, he is clothed with majesty.’ Psa 93: 1. Other kings have royal and sumptuous apparel to make them appear glorious to beholders, but all their magnificence is borrowed; God is clothed with his own majesty; his own glorious essence is instead of royal robes, and ‘he has girded himself with strength.’ Kings have their guard about them to defend their person, because they are not able to defend themselves; but God needs no guard or assistance from others. ‘He has girded himself with strength.’ His own power is his lifeguard. ‘Who in the heaven can be compared unto the Lord? Who among the sons of the mighty can be likened unto the Lord?’ Psa 89: 6. He has a pre-eminence above all other kings for majesty. ‘He has on his vesture a name written, Rex Regum, KING OF KINGS.’ Rev 19: 16. He has the highest throne, the richest crown, the largest dominions, and the longest possession. ‘The Lord sitteth King for ever.’ Psa 29: 10. Though he has many heirs, yet no successors. He sets up his throne where no other king does; he rules the will and affections; his power binds the conscience. Angels serve him, all the kings of the earth hold their crowns and diadems by immediate tenure from this great King. ‘By me kings reign,’ Prov 8: 15. To this Lord Jehovah all kings must give account, and from his tribunal there is no appeal.
Use 1. For instruction (1) If God be so great a King, and sits King for ever, it is no disparagement for us to serve him, Deo servire est regnare [to serve God is to reign]; it is an honour to serve a king. If the angels fly swiftly upon the King of heaven’s message, then well may we look upon it as a favour to be taken into his royal service. Dan 9: 21. Theodosius thought it a greater honour to be God’s servant, than to be an emperor. It is more honour to serve God than to have kings serve us. Every subject of this King is crowned with regal honour. He ‘has made us kings.’ Rev 1: 6. therefore, as the queen of Sheba, having seen the glory of Solomon’s kingdom, said, ‘Happy are these thy servants which stand continually before thee.’ 1 Kings 10: 8. So happy are those saints who stand before the King of heaven, and wait on his throne.
(2) If God be such a glorious King, crowned with wisdom, armed with power, be spangled with riches, it shows us what prudence it is to have this King to be ours; to say, ‘My King, and my God.’ Psa 5: 2. It is counted great policy to be on the strongest side. If we belong to the King of heaven, we are sure to be on the strongest side. The King of glory can with ease destroy his adversaries; he can pull down their pride, befoul their policy and restrain their malice. That stone cut out of the mountain without hands, which smote the image (Dan 2: 34), was an emblem, says Augustine, of Christ’s monarchical power, conquering and triumphing over his enemies. If we are on God’s side, we are on the strongest side; he can with a word destroy his enemies. ‘Then shall he speak unto them in his wrath.’ Psa 2: 5. Nay, with a look he can destroy them. ‘Look upon every one that is
proud and bring him low.’ Job 40: 12. It needs cost God no more to confound those who rise up against him, than a look, a cast of his eye. ‘In the morning watch, the Lord looked unto the host of the Egyptians, through the pillar of fire, and troubled the host of the Egyptians, and took off their chariot-wheels.’ Exod 14: 24. What wisdom is it then to have this King to be ours! Then we are on the strongest side.
Use 2. For exhortation (1) If God be so glorious a King, full of power and majesty, let us trust in him. ‘They that know thy name will put their trust in thee.’ Psa 9: 10. Trust him with your soul; you cannot put this jewel in safer hands. And trust him with church and state affairs; he is King. ‘The Lord is a man of war.’ Exod 15: 3. He can make bare his holy arm in the eyes of all the nations. If means fail, he is never at a loss; there are no impossibilities with him; he can make the dry bones live. Ezek 37: 10. As a King he can command, and as a God he can create salvation. ‘I create Jerusalem a rejoicing.’ Isa 65: 18. Let us trust all our affairs with this great King. Either God can remove mountains or can leap over them. Cant 2: 8. (2) If God be so great a King, let us fear him. ‘Fear ye not me? saith the Lord: will ye not tremble at my presence?’ Jer 5: 22. We have enough of fear of men. Fear makes danger appear greater, and sin less; but let us fear the King of kings, who has power to cast body and soul into hell. Luke 12: 5. As one wedge drives out another, so the fear of God would drive out all base carnal fear. Let us fear that God whose throne is set above all kings; they may be mighty, but he is almighty. Kings have no power, but what God has given them; their power is limited, his is infinite. Let us fear this King, whose eyes are ‘as a flame of fire.’ Rev 1: 14. ‘The mountains quake at him; and the rocks are thrown down by him.’ Nahum 1: 5, 6. If he stamps with his foot, all the creatures are presently up in a battalion to fight for him. Oh, tremble and fear before this God. Fear is janitor animae, the doorkeeper of the soul. It keeps sin from entering. ‘How can I do this great wickedness, and sin against God?’ Gen 39: 9. (3) If God be so glorious a King, he has jus vitae et necis, he has the power of life and death in his hand. Let all the potentates of the earth take heed how they employ their power against the King of heaven. They employ their power against God, who with their sceptres beat down his truth, which is the most orient pearl of his crown; who crush and persecute his people, who are the apple of his eye (Zech 2: ; who trample upon his laws, and royal edicts, which he has set forth (Psa 2: 3). What is a king without his laws? Let all that are invested with worldly power and grandeur take heed how they oppose the King of glory. The Lord will be too hard for all that come against him. ‘Hast thou an arm like God?’ Job 40: 9. Wilt thou measure arms with the Almighty? Shall a little child fight with an archangel? ‘Can thy heart endure, or can thy hands be strong in the days that I shall deal with thee?’ Ezek 22: 14. Christ will put all his enemies at last under his feet. Psa 110: 1. All the multitude of the wicked, who set themselves against God, shall be but as so many clusters of ripe grapes, to be cast into the winepress of the wrath of God, to be trodden by him till their blood come forth. The King of glory will come off victor at last. Men may set up their standard, but God always sets up his trophies of victory. The Lord has a golden sceptre, and an iron rod. Psa 2: 9. Those who will not bow to the one, shall be broken by the other. (4) Is God so great a king, having all power in heaven and earth in his hand! let us learn subjection to him. You who have gone on in sin, and by your impieties hung out a flag of defiance against the King of heaven, O come in quickly, and make your peace, submit to God. ‘Kiss the Son, lest he be angry.’ Psa 2: 12. Kiss Christ with a kiss of love, and a kiss of obedience. Obey the King of heaven, when he speaks to you by his ministers and ambassadors. 2 Cor 5: 20. When God bids you flee from sin, and espouse holiness, obey him: to obey is better than sacrifice. ‘To obey God,’ says Luther, ‘is better than to work miracles.’ Obey God willingly. Isa 1: 19. That is the best obedience that is cheerful, as that is the sweetest honey which drops out of the comb. Obey God swiftly. ‘Then lifted I up mine eyes, and, behold, two women, and the wind was in their wings.’ Zech 5: 9. Wings are swift, but wind in the wings denotes great swiftness; such should our obedience to God be. Obey the King of glory.
Use 3. For consolation. Here is comfort to those who are the subjects of the King of heaven. God will put forth all the royal power for their succour and comfort. (1) The King of heaven will plead their cause. ‘I will plead thy cause, and take vengeance for thee.’ Jer 51: 36. (2) He will protect his people. He sets an invisible guard about them. ‘I will be unto her a wall of fire round about.’ Zech 2: 5. A wall, that is defensive; a wall of fire, that is offensive. (3) When it may be for the good of his people, he will raise up deliverance to them. ‘The Lord saved them by a great deliverance.’ 1 Chron 11: 14. God reigning as a king, can save any way; even by contemptible means, as the blowing of the trumpets, and blazing of lamps. Judges 7: 20. By contrary means; as when he made the sea a wall to Israel, and the waters were a means to keep them from drowning. The fish’s belly was a ship in which Jonah sailed safe to shore. God will never want ways of saving his people; rather than fail, their very enemies shall do his work. 2 Chron 20: 23. He sets Ammon and Mount Seir one against another. As God will deliver his people from temporal danger, so from spiritual danger, as from sin, and from hell. ‘Jesus which delivered us from the wrath to come.’ 1 Thess 1:l0.
Use 4. For intimidation. If God be king, he will set his utmost strength against those who are the enemies of his kingdom. ‘A fire goeth before him, and burneth up his enemies round about.’ Psa 97: 3. (1) He will set himself against his enemies. He will set his attributes against them, his power and justice; and ‘who knoweth the power of thine anger?’ Psa 90: 2: (2) He will set the creatures against them. ‘The stars in their courses fought against Sisera.’ Judges 5: 20. Tertullian observes, that when the Persian fought against the Christians, a mighty wind arose, which made the Persian’ arrows to fly back in their own faces. Every creature has a quarrel with a sinner; the stone out of the wall, the hail and the frost. Hab 2: 11. ‘He destroyed their vines with hail, and their sycomore-trees with frost.’ Psa 78: 47. (3) God will set men against themselves. He will set conscience against them. How terrible is this rod when turned into a serpent! Melanchthon calls it Erinnys conscientiae, a hellish fury; it is called vermis conscientiae, the worm of conscience. Mark
9: 44. What a worm did Spira feel in his conscience! He was a terror to himself. The worst civil wars are between a man and his conscience. (4) God will set the diseases of men’s bodies against them. ‘The Lord smote [Jehoram] in his bowels with an incurable disease.’ 2 Chron 21: 18. God can raise an army against a man out of his own bowels; he can set one humour of the body against another; the heat to dry up the moisture, and the moisture to drown the heat. The Lord needs not go far for instruments to punish the sinner; he can make the joints of the same body to smite one against another. Dan 5: 6. (5) God will set men’s friends against them. Where they used to have honey, they shall have nothing but aloes and wormwood. ‘When a man’s ways please the Lord, he maketh even his enemies to be at peace with him.’ Prov 16: 7. When he opposes God, he makes his friends to be his enemies. The wife of Commodes, the emperor, gave him poison in perfumed wine. Sennacherib’s two sons were the death of him. 2 Kings 19: 37. (6) God will set Satan against them. ‘Let Satan stand at his right hand.’ Psa 109: 6. What does Satan at the sinner’s elbows? He helps him to contrive sin. He tempts him to commit sin. He terrifies him for sin. He that has Satan standing at his right hand, is sure to be set at God’s left hand. Here is the misery of such as oppose God’s royal sceptre, that he will set everything in the world against them. If there be either justice in heaven or fire in hell, sinners shall not be unpunished.
Use 5. For encouragement. If God be such an absolute monarch, and crowned with such glory and majesty, let us all engage in his service, and stand up for his truth and worship. Dare to own God in the worst time. He is King of kings, and is able to reward all his servants. We may be losers for him, we shall never be losers by him. We are ready to say, as Amaziah, ‘What shall I do for the hundred talents?’ 2 Chron 25: 9. If I appear for God, I may lose my estate, my life. I say with the prophet, God is able to give you much more than this; he can give you for the present inward peace, and for the future a crown of glory which fadeth not away.
What kingdom is meant when Christ says, ‘Thy kingdom come’?
Let us show first what he does not mean. (1) He does not mean a political or earthly kingdom. The apostles indeed did desire Christ’s temporal reign. ‘Wilt thou at this time restore the kingdom again to Israel?’ Acts 1: 6. But Christ said his kingdom was not of this world. John 18: 36. So that, when Christ taught his disciples to pray, ‘Thy kingdom come,’ he did not mean it of any earthly kingdom, that he should reign here in outward pomp and splendour. (2) It is not meant of God’s providential kingdom. ‘His kingdom ruleth over all;’ that is, the kingdom of his providence. Psa 103: 19. This kingdom we do not pray for when we say, ‘Thy kingdom come;’ for this kingdom is already come. God exercises the kingdom of his providence in the world. ‘He putteth down one and setteth up another.’ Psa 75: 7. Nothing stirs in the world but God has a hand in it; he sets every wheel at work; he humbles the proud, and raises the poor out of the dust to set them among princes. 1 Sam 2: 8. The kingdom of God’s providence rules over all; kings do nothing but what his providence permits and orders. Acts 4: 27, 28. This kingdom of God’s providence we do not pray should come, for it is already come. What kingdom then is meant when we say, ‘Thy kingdom come’? Positively a twofold kingdom is meant. (1) The kingdom of grace, which God exercises in the consciences of his people. This is regnum Dei micron. God’s lesser kingdom. When we pray, ‘Thy kingdom come,’ we pray that the kingdom of grace may be set up in our hearts and increased. (2) We pray also, that the kingdom of glory may hasten, and that we may, in God’s good time be translated into it. These two kingdoms of grace and glory, differ not specifically, but gradually; they differ not in nature, but in degree only. The kingdom of grace is nothing but the beginning of the kingdom of glory. The kingdom of grace is glory in the seed, and the kingdom of glory is grace in the flower. The kingdom of grace is glory in the daybreak, and the kingdom of glory is grace in the full meridian. The kingdom of grace is glory militant, and the kingdom of glory is grace triumphant. There is such an inseparable connection between these two kingdoms, grace and glory, that there is no passing into the one but by the other. At Athens there were two temples, a temple of virtue and a temple of honour; and there was no going into the temple of honour, but through the temple of virtue; so the kingdoms of grace and glory are so closely joined together, that we cannot go into the kingdom of glory but through the kingdom of grace. Many people aspire after the kingdom of glory, but never look after grace; but these two, which God has joined together, may not be put asunder. The kingdom of grace leads to the kingdom of glory.
I. The first thing implied in this petition, ‘Thy kingdom come,’ is that we are in the kingdom of darkness. We pray that we may be brought out of the kingdom of darkness. The state of nature is a kingdom of darkness, where sin is said to reign. Rom 6: 12. It is called, ‘the power of darkness. ’ Col 1: 13. Man, before the fall, was illuminated with perfect knowledge, but this light is now eclipsed, and he is fallen into the kingdom of darkness.
How many ways is a natural man in the kingdom of darkness? (1) He is under the darkness of ignorance. ‘Having the understanding darkened.’ Eph 4: 18. Ignorance is a black veil drawn over the mind. Men by nature may have a deep reach in the things of the world, and yet be ignorant of the things of God. Nahash the Ammonite would make a covenant
with Israel to thrust out their right eyes. 1 Sam 11: 2. Since the fall, our left eye remains, a deep insight into worldly matters; but our right eye is thrust out, we have no saving knowledge of God. Something we know by nature, but nothing as we ought to know. 1 Cor 8: 2. Ignorance draws the curtains round about the soul. 1 Cor 2: 14.
(2) A natural man is under the darkness of pollution. Hence sinful actions are called ‘works of darkness.’ Rom 13: 12. Pride and lust darken the glory of the soul. A sinner’s heart is a dark conclave that looks blacker than hell.
(3) A natural man is under the darkness of misery; he is exposed to divine vengeance; and thesadness of this darkness is, that men are not sensible of it. They are blind, yet they think they see. The darkness of Egypt was such thick darkness as ‘might be felt.’ Exod 10: 21. Men by nature are in thick darkness; but here is the misery, the darkness cannot be felt; they will not believe they are in the dark till they are past recovery.
Use I. See what the state of nature is. It is a ‘kingdom of darkness,’ and it is a bewitching darkness. ‘Men loved darkness rather than light;’ as the Athlantes in Ethiopia curse the sun. John 3: 19. Darkness of sin leads to ‘chains under darkness.’ Jude 6. What comfort can such take in earthly things? The Egyptians might have food, gold, silver; but they could take but little comfort in them, while they were in such darkness as might be felt; so the natural man may have riches and friends to delight in, yet he is in the kingdom of darkness, and how dead are all these comforts! Thou who art in the kingdom of darkness, knowest not whither thou goest. As the ox is driven to the shambles, but knows not whither he goes, so the devil is driving thee before him to hell, but thou knowest not whither thou goest. Shouldest thou die in thy natural estate, while thou art in the kingdom of
darkness, blackness of darkness is reserved for thee. ‘To whom is reserved the blackness of darkness for ever.’ Jude 13.
Use 2. Let us pray that God will bring us out of this kingdom of darkness. God’s kingdom of grace cannot come into our hearts till we are brought out of the kingdom of darkness. Col 1: 13. Why should not we strive to get out of this kingdom of darkness? Who would desire to stay in a dark dungeon? O fear the chains of darkness. Jude 6. These chains are God’s power, binding men as in chains under wrath for ever. O pray that God would deliver you out of the kingdom of darkness! (1) Be sensible of thy dark, damned estate, that thou hast not one spark of fire to give thee light! (2) Go to Christ to enlighten thee! ‘Christ shall give thee light;’ he will not only bring thy light to thee, but open thine eyes to see it. Eph 5: 14. That is the first thing implied, ‘Thy kingdom come;’ we pray that we may be brought out of the kingdom of darkness.
II. The second thing implied is ’ Thy kingdom come,’ is that we pray against the devil’s kingdom; that his kingdom may be demolished in the world. His kingdom stands in opposition to Christ’s kingdom; and when we pray, ‘Thy kingdom come,’ we pray against Satan’s kingdom. He has a kingdom: he got it by conquest: he conquered mankind in paradise. He has his throne. ‘Thou dwellest where Satan’s seat is.’ Rev 2: 13. His throne is set up in the hearts of men; he does not care for their purses, but their hearts. He is served upon the knee. Eph 2: 2. ‘They worshipped the dragon,’ that is, the devil. Rev 13: 4. Satan’s empire is very large. Most kingdoms in the world pay tribute to him. His kingdom has two qualifications or characters: [1] It is regnum nequitiae: a kingdom of impiety. [2] It is regnum servitutis: a kingdom of slavery. [1] The kingdom of Satan is a kingdom of impiety. Nothing but sin goes on in his kingdom. Murder and heresy, lust and treachery, oppression and division, are the constant trade driven in his dominions. He is called ‘the unclean spirit.’ Luke 11: 24. What else is propagated in his kingdom but a mystery of iniquity? [2] Satan’s kingdom is a kingdom of slavery. He makes all his subjects slaves. Peccati reus dura daemonis tyrannide tenetur [The sinner is held captive under the grim tyranny of the devil]. Satan is a usurper and a tyrant; he is a worse tyrant than any other. (1) Other tyrants do but rule over the body, but Satan’s kingdom rules over the soul. He rides some men as we do upon horses. (2) Other tyrants have some pity on their slaves. Though they make them work in the galleys, yet they give them meat, and let them have their hours for rest; but Satan is a merciless tyrant, who gives his slaves poison instead of meat, and hurtful lusts to feed on. 1 Tim 6: 9. Nor will he let his slaves have any rest: he hires them out to do his drudgery. ‘They weary themselves to commit iniquity.’
Jer 9: 5. When the devil had entered into Judas, he sent him to the high priests, and from thence to the garden, and never let him rest till he had betrayed Christ and hanged himself. Thus he is the worst of tyrants. When men have served him to their utmost strength, he welcomes them to hell with fire and brimstone.
Use. Let us pray that Satan’s kingdom, set up in the world, may be overthrown. It is sad to think that, though the devil’s kingdom be so bad, yet that it should have so many to support it. He has more to stand up for his kingdom than Christ has for his. What a large harvest of souls has Satan! and God only a few gleanings. The Pope and the Turk give the power to Satan. If in God’s visible church the devil has so many loyal subjects that serve him with their lives and souls, how do his subjects swarm in places of idolatry and paganism, where there is none to oppose him, but all vote on the devil’s side! Men are willing slaves to Satan; they will fight and die for him; therefore he is not only called ‘the prince of this world,’ but ‘the god of this world’ (John 12: 31; 2 Cor 4: 4), to show what power he has over men’s souls. O let us pray that God would break the sceptre of the
devil’s kingdom; that Michael may destroy the dragon; that, by the help of a religious magistracy and ministry, the hellish kingdom of the prince of darkness may be beaten down! Satan’s kingdom must be thrown down before Christ’s kingdom can flourish in its power and majesty.
When we pray, ‘Thy kingdom come,’ something is positively intended.
III. We pray that the kingdom of grace may be set up in our hearts. When we pray, ‘Thy kingdom come,’ we pray that the kingdom of grace may come into our hearts. This is regnum Dei mikron, God’s lesser kingdom. ‘The kingdom of God is righteousness.’ Rom 14: 17. ‘The kingdom of God is within you.’ Luke 17: 21.
Why is grace called a kingdom?
Because, when grace comes, there is a kingly government set up in the soul. Grace rules the will and affections, and brings the whole man in subjection to Christ; it kings it in the soul, sways the sceptre, subdues mutinous lusts, and keeps the soul in a spiritual decorum. Why is there such need to pray that this kingdom of grace may come into our hearts?
(1) Because, till the kingdom of grace come, we have no right to the covenant of grace. The covenant of grace is sweetened with love, bespangled with promises; it is our Magna Charta, by virtue of which God passes himself over to us to be our God. Who are heirs of the covenant of grace? Only such as have the kingdom of grace in their hearts. ‘A new heart will I give you, and a new spirit will I put within you.’ Ezek 36: 26. Here the kingdom of grace is set up in the soul; it then follows, ‘I will be your God’, 36: 28. The covenant of grace is to an ungracious person a sealed fountain; it is kept as a paradise with a flaming sword, that the sinner may not touch it. Without grace, you have no more right to it than a farmer to the city-charter.
(2) Unless the kingdom of grace be set up in our hearts, our purest offerings are defiled. They may be good as to the matter, but not as to the manner; they want that which should meliorate and sweeten them. Under the law, if a man who was unclean by a dead body, carried a piece of holy flesh in his skirt, the holy flesh could not cleanse him, but he polluted it. Hag 2: 12. Till the kingdom of grace be in our hearts, ordinances do not purify us, but we pollute them. Even the prayer of an ungracious person becomes sin. Prov 15: 8. In what a sad condition is a man before God’s kingdom of grace is set up in his heart! Whether he comes or comes not to the ordinance, he sins. If he does not come to the ordinance, he is a condemner of it; if he does come, he is a polluter of it. A sinner’s works are opera mortua, dead works; and those works which are dead, cannot please God. A dead flower has no sweetness. Heb 11: 6.
(3) We had need pray that the kingdom of grace may come, because until this kingdom come into our hearts, we are loathsome in God’s eyes. ‘My soul loathed them.’ Zech 11: 8. Quanta est foeditas vitiosae mentis [How great is the foulness of a corrupt mind]. A heart void of grace looks blacker than hell. Sin transforms man into a devil. ‘Have I not chosen you twelve, and one of you is a devil?’ John 6: 70. Envy is the devil’s eye, hypocrisy is his cloven foot. Thus it is before the kingdom of grace come. So deformed is a graceless person, that when once he sees his own filth and leprosy, the first thing he does is to loathe himself. ‘Ye shall loathe yourself in your own sight for all your evils.’ Ezek 20: 43. I have read of a woman who always used flattering glasses, and who, by chance, seeing her face in a true glass, in insaniam delapsa est, she ran mad. When once God gives those who now dress themselves by the flattering glass of presumption, a sight of their own filthiness, they will abhor themselves. ‘Ye shall loathe yourselves in your own sight for all your evils.’
(4) Before the kingdom of grace comes unto us we are spiritually illegitimate, of the bastard brood of the old serpent. John 8: 44. To be illegitimate is the greatest infamy. ‘A bastard shall not enter into the congregation of the Lord even to his tenth generation.’ Deut 23: 2. He was to be kept out of the holy assemblies of Israel as an infamous creature. A bastard by law cannot inherit. Before the kingdom of grace comes into the heart, a person is to God as illegitimate, and so continuing he cannot enter into the kingdom of heaven.
(5) Before the kingdom of grace be set up in men’s hearts, the kingdom of Satan is set up in them. They are said to be under ‘the power of Satan.’ Acts 26: 18. Satan commands the will; though he cannot force the will, by his subtle temptations he can draw it. He is said to take men captive ‘at his will.’ 2 Tim 2: 26. The Greek word signifies to take them alive as the fowler does the bird in the snare. The sinner’s heart is the devil’s mansion-house. ‘I will return into my house.’ Matt 12: 44. It is officina diaboli, Satan’s shop, where he works. ‘The prince of the air that now worketh in the children of disobedience.’ Eph 2: 2. The members of the body are the tools with which Satan works. He possesses men. In Christ’s time many had their bodies possessed, but it is far worse to have the souls possessed. One is possessed with an unclean devil, another with a revengeful devil. No wonder the ship goes full sail when the wind blows; no wonder men go full sail in sin when the devil, the prince of the air, blows them. Thus, till the kingdom of grace come, men are under the power of Satan, who, like Draco, writes all his laws in blood.
(6) Till the kingdom of grace comes, a man is exposed to the wrath of God. ‘Who knoweth the power of thine anger?’ Psa 90: 11. If when but a spark of God’s wrath flies into a man’s conscience in this life it is so terrible, what will it be when God stirs up all his anger? So inconceivably torturing is God’s wrath, that the wicked call to the rocks and mountains to fall on them and hide them from it. Rev 6: 16. The hellish torments are compared to a fiery lake. Rev 20: 15. Other fire is but painted in comparison of this; and this lake of fire burns for ever. Mark 9: 44. God’s breath kindles this fire. Isa 30: 33. Where shall we find engines or buckets to quench it? Time will not finish it; tears will not quench it. To this fiery lake are men exposed till the kingdom of grace be set up in them.
(7) Till the kingdom of grace comes, men cannot die with comfort. He only who takes Christ in the arms of his faith can look death in the face with joy. It is sad to have the king of terrors in the body and not the kingdom of grace in the soul. It is a wonder every graceless person does not die distracted. What will a grace- despiser do when death comes to him with a writ of habeas corpus? Hell follows death. ‘Behold, a pale horse, and his name that sat on him was death, and hell followed with him.’ Rev 6: 8. Thus you see what need we have to pray that the kingdom of grace may come. Of him that dies without Christ I may say, ‘It had been good for that man if he had not been born.’ Matt 26: 24. Few believe the necessity of having the kingdom of grace set up in their hearts, as appears by this, that they are well content to live without it. Does that man believe the necessity of
pardon who is content to be without it? Most people, if they may have trading, and may sit quietly under their vine and fig-trees, are in their kingdom, though they have not the kingdom of God within them. If the candle of prosperity shine upon their head, they care not whether the grace of God shine in their hearts. Do these men believe the necessity of grace? Were they convinced how needful it is to have the kingdom of God within them, they would cry out as the jailor, ‘What must I do to be saved?’ Acts 16: 30.
How may we know that the kingdom of grace is set up in our hearts? It concerns us to examine this, for our salvation depends upon it, and we had need be cautious in the search, because there is something that looks like grace, which is not. ‘If a man think himself to be something, when he is nothing, he deceiveth himself.’ Gal 6: 3. Many think they have the kingdom of grace come into their heart, and it is only a chimera, a golden dream. Quam multi cum vana spe descendunt ad inferos! [How many with vain hope go down to hell!] Augustine. Zeuxis painted grapes so lively that he deceived the living birds. There are many deceits about grace.
(1) Men think they have the kingdom of grace in their hearts because they have the means of grace. They live where the silver trumpet of the gospel sounds, they are lifted up to heaven with ordinances. ‘I have a Levite to my priest,’ surely I shall go to heaven. Judges 17: 13. The Jews cried, ‘The temple of the Lord, the temple of the Lord are [we].’ Jer 7: 4. We are apt to glory in this, that the oracles of God are committed to us, that we have the word and sacrament. Alas! this is a fallacy; we may have the means of grace, and yet the kingdom of grace may not be set up in our hearts. We may have the kingdom of God come nigh us, but not into us; the sound of the word in our ears, but not the savour of it in our hearts. Luke 11: 20. Many of the Jews, who had Christ for their preacher, were not the better for it. Hot clothes will not put warmth into a dead man. Thou mayest have hot
clothes, warn and lively preaching, and yet be spiritually dead. ‘The children of the kingdom shall be cast out.’ Matt 8: 12.
(2) Men think they have the kingdom of grace set up in their hearts, because they have some common works of the Spirit.[1] They have great enlightening of mind, profound knowledge, and almost speak like angels dropped from heaven; but the apostle supposes a case in which, after men have been enlightened, they may fall away. Heb. 6: 4, 5, 6.
But wherein does this illumination come short? The illumination of hypocrites is not virtual, it does not leave an impression of holiness behind; it is like weak physic that will not work. The mind is enlightened, but the heart is not renewed. A Christian that is all head, but no feet, does not walk in the ways of God. [2] Men have had convictions and stirrings of conscience for sin, they have seen the evil of their ways, and now hope the kingdom of grace is come; but though convictions are a step towards grace, they are not grace. Had not Pharaoh and Judas convictions? Exod 10: 16. What makes convictions prove abortive? Wherein do they fail? They are not deep enough. A sinner never saw himself lost without Christ. The seed that wanted depth of earth withered. Matt 13: 5. These convictions are like blossoms blown off before they come to maturity. They are also involuntary. The sinner does what he can to stile them; he drowns them in wine and mirth; he labours to get rid of them. As the deer when shot runs and shakes out the arrow, so does he the arrow of conviction; or as the prisoner files off his fetters, and breaks loose, so he breaks loose from convictions. His corruptions are stronger than his convictions. [3] Men have had some kind of humiliation, and have shed tears for their sins, and therefore hope the kingdom of grace is come into their hearts. But this is no infallible sign of grace. Saul ept,
and Ahab humbled himself. Why is not humiliation a grace? Wherein does it come short of it? Tears in the wicked do not spring from love to God, but are forced by affliction, as water that drops from distillation is forced by the fire. Gen 4: 13. The tears of sinners are forced by God’s fiery judgements. They are deceitful tears; lacrimae mentiri doctae [tears taught to lie]. Men weep, yet go on in sin; they do not drown their sins in their tears. [4] Men have begun some reformation, therefore surely now they think the kingdom of grace is come; but there may be deceit in this. A man may leave his oaths and drunkenness, and still be in love with sin. He may leave his sin, out of fear of hell, or because it brings shame and penury, but still his heart goes after it, ‘They set their heart on their iniquity’ (Hos 4: ; as Lot’s wife left Sodom, but still her heart was in Sodom. Hypocrites are like the snake which casts her coat, but keeps her poison. They keep the love of sin as one that has been long suitor to another; though his friends break off the match, yet still he has a hankering love to her. It may be a partial reformation. He may leave off one sin and live in another; he may refrain drunkenness and live in covetousness; he may refrain swearing and live in the sin of slandering; one devil may be cast out and another as bad may come in his room. A man may forsake gross sins, but have no reluctance against heart
sins; motus primo primi [the very earliest motions of sin] as proud, lustful thoughts. Though he dams up the stream, he lets alone the fountain. Oh, therefore, if there be so many deceits, and men may think the kingdom of heaven is come into their hearts when it is not, how curious and critical had we need be in our search whether we have it really in our hearts! If a man be deceived in the title of his land, it is but the loss of his estate; but if he be deceived about his grace, it is the loss of his soul.
How may we know positively that the kingdom of grace is set up in us? In general, by having a metamorphosis or change wrought in the soul, which is ca]led the ‘new creature.’ 2 Cor 5: 17. The faculties are not new, but there is a new nature; as the strings of a lute are the same, but the tune is altered. When the kingdom of grace is set up, there is light in the mind, order in the affections, pliableness in the will, tenderness in the conscience. They who can find no change of heart, are the same as they were; as vain, as earthly, as unclean as ever; there is no sign of God’s kingdom of grace in them. More particularly we may know the kingdom of grace is set up in our hearts. (1) By having unfeigned desires after God, which is the smoking flax that Christ will not quench. A true desire of grace is grace: by the beating of this pulse we conclude there is life. ‘O Lord, let thine ear be attentive to the prayer of thy servants who desire to fear thy name.’ Neh 1: 11. But may not a hypocrite have good desires? ‘Let me die the death of the righteous.’ Num 23: 10. Unfeigned desires evidence the kingdom of God within a man.
How may these unfeigned desires be known?
An unfeigned desire is ingenuous. We desire God propter se, for himself, for his intrinsic excellencies. The savour of the ointment of Christ’s graces draws the virgins’ desires after him. Cant 1: 3. A true saint desires him not on]y for what he has, but for what he is; not only for his rewards, but for his holiness. No hypocrite can thus desire God; he may desire him for his jewels, but not for his beauty. An unfeigned desire is insatiable. It cannot be satisfied without God; let the world heap her honours and riches, they will not satisfy. No flowers or music will content him who is thirsty; so nothing will quench the soul’s thirst but the blood of Christ. He faints away, his heart breaks with longing for God. Psa 84: 2; Psa 119: 20. An unfeigned desire is active; it flourishes into endeavour. ‘With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early.’ Isa 26: 9. A soul that desires aright says, ‘I must have Christ; I must have grace; I will have heaven, though I take it by storm.’ He who desires water will let down the bucket into the well to draw it up. An unfeigned desire is supreme. We desire Christ, not only more than the world, but more than heaven. ‘whom have I in heaven but thee?’ Psa 73: 25. Heaven itself would not satisfy without Christ. He is the diamond in the ring of glory. If God should say to the soul, I will put thee into heaven, but I will hide my face from thee, I will draw a curtain between that thou shalt not behold my glory, the soul would not be satisfied, but say, as Absalom, ‘Now therefore let me see the king’s face.’ 2 Samuel 14: 32. An unfeigned desire is gradual. It increases as the sun in the horizon. A little of God will not satisfy, but the pious soul desires still more. A drop of water is not enough for the thirsty traveller. Though a Christian is thankful for the least degree of grace, yet he is not satisfied with the greatest; he still thirsts for more of Christ, and his Spirit. Desire is a holy dropsy. A saint would have more knowledge, more sanctity, more of Christ’s presence. A glimpse of Christ through the lattice of an ordinance is sweet; and the soul will never leave longing till it sees him face to face. It desires to have grace perfected in glory. Dulcissimo Deo totus immergi cupit et inviscerari [it desires to be wholly plunged and embowelled in the sweetness of God]. We would be swallowed up in God, and be ever bathing ourselves in those perfumed waters of pleasure which run at his right hand for ever. Surely this unfeigned desire after God is a blessed sign that the kingdom of grace is come into our hearts. The beating of this pulse shows life. Est a Deo ut bene velimus [God desires are from God]. Augustine. If iron move upwards contrary to its nature, it is a sign some loadstone has been there drawing it; if the soul move towards God in an unfeigned desire, it is a sign the loadstone of the Spirit has been drawing it. (2) We may know the kingdom of grace has come into our hearts by having the princely grace of
faith. Fides est sanctissima humani pectoris [Faith is the most sacred jewel of the human heart] Gemma. Faith cuts us from the wild olive of nature, and ingrafts us into Christ. It is the vital artery of the soul. ‘The just shall live by faith.’ Heb 10: 38. Faith makes a holy adventure on Christ’s merits. As a princely grace it reigns in the soul, when the kingdom of God is come unto us. The Hebrew word for faith comes from radix which signifies to nourish; faith nourisheth the soul, and is the nurse of all the graces. But, who will not say he is a believer? Simon Magus believed, yet was in the gall of bitterness. Acts 8: 13, 23. The hypocrite can put on faith’s mantle, as the devil did Samuel’s.
How shall we know therefore that our faith is sound, that it is the faith of the operation of God, and that the kingdom of God is within us?
True faith is wrought by the ministry of the word. ‘Faith comes by hearing.’ Rom 10: 17. Peter let down the net of his ministry, and at one draught caught three thousand souls. Let us examine how our faith was wrought. Did God in the ministry of the word humble us? Did he break up the fallow ground of our heart, and then cast in the seed of faith? A good sign; but, if you know not how you came by your faith, suspect yourselves; as we suspect men to have stolen goods, when they know not how they came by them. True faith is at first small, like a grain of mustard-seed; it is full of doubts and fears; it is smoking flax: it smokes with desire, but does not flame with comfort. It is so small that a Christian can hardly discern whether he has faith or not. True faith is long in working, non fit in instanti [it does not come about in a moment]. It costs many searchings of heart, many prayers and tears; there is a spiritual combat. The soul suffers many sore pangs of humiliation before the child of faith is born. To those whose faith is per saltum [at a leap], who leap out of sin into a confidence that Christ is theirs, we may say, as Isaac concerning his son’s venison, ‘How is it that thou hast found it so quickly?’ Gen 27: 20. How is it that thou camest by thy faith so soon? The seed in the parable which sprung up suddenly withered. Mark 4: 5, 6. Solent praecocia subito flaccescere [Things that are too forward have a way of suddenly wilting]. True faith is joined with sanctity. As a little bezoar is strong in operation, and a little musk sweetens, so a little faith purifies. ‘Holding the mystery of the faith in a pure conscience.’ 1 Tim 3: 9. Though faith does but touch Christ, it fetches a healing virtue from him. Justifying faith does that in a spiritual sense which miraculous faith does; it removes the mountains of sin, and casts them into the sea of Christ’s blood. True faith will trust God without a pawn. Though a Christian be cut short in provisions — the fig-tree does not blossom — yet he will trust in God. Fides famem non formidat. Faith fears not famine. God has given us his promise as his bond. ‘Verily thou shalt be fed.’ Psa 37: 3. Faith puts this bond in suit, that God will rather work a miracle than his promise shall fail. He has cause to suspect his faith, who says, he trusts God for the greater, but dares not trust him for the less: he trusts God for salvation, but dares not trust him for a livelihood. True faith is prolific. It brings forth fruit; it has Rachel’s beauty and Leah’s fruitfulness. Fides pinguescit operibus. Luther. Faith is full of good works. It believes as if it did not work, and it works as if it did not believe. It is the spouse-like grace which marries Christ, and good works are the children which it bears. By having such faith we may know the kingdom of God is within us; that grace is certainly in our hearts. (3) We may know the kingdom of grace is come into our hearts by having the grace of love. Faith and love are the two poles on which all religion turns. ‘The upright love thee.’ Cant 1: 4. True love is to love God out of choice. It turns the son] into a seraphim; it makes it burn in a flame of affection; it is the truest touchstone of sincerity; it is the queen of the graces; it commands the whole soul. 2 Cor 5: 14. If our love to God be genuine, we let him have the supremacy; we set him in the highest room of our soul; we give him the purest of our love. ‘I would cause thee to drink of spiced wine of the juice of my pomegranate.’ Cant 8: 2. If the spouse had anything better than another, a cup more juicy and spiced, Christ should drink of that. We give the creature the milk of our love, but God the cream. In short, if we love God aright, we love his laws; we love his picture drawn in the saints by the pencil of the Holy Ghost; we love his presence in his ordinances. Sleidan says, that the Protestants in France had a church which they call paradise; as if they thought themselves in paradise while they had God’s presence in his sanctuary. The soul that loves God, loves his appearing. 2 Tim 4: 8. It will be a glorious appearing to the saints when their union with Christ shall be complete; then their joy shall be full. The bride longs for the marriage day. ‘The Spirit and the bride say, Come: even so, come, Lord Jesus.’ Rev 22: 17, 20. By this sacred love we may know the kingdom of God is within us. (4) We may know the kingdom of grace is come into our hearts by spiritualizing the duties of religion. ‘Ye are an holy priesthood to offer up spiritual sacrifices.’ 1 Pet 2:5 Spiritualizing duty consists in three things: [1] Fixedness of mind. We spiritualize duty when our minds are fixed on God. ‘That you may attend on the Lord without distraction.’ 1 Cor 7: 35 Though impertinent thoughts sometimes come into the heart in duty, they are not allowed. Psa 119: 113. They come as unwelcome guests, which are no sooner spied but they are turned out. [2] Fervency of devotion. ‘Fervent in spirit, serving the Lord.’ Rom 12: 11. The allusion is to water that seethes and boils over; so the affections boil over, the eyes melt in tears, and the heart flows in holy ejaculations. We not only bring our offering to God, but our hearts. [3] Uprightness of aim. A man whose heart is upright has three ends in duty. First, that he may grow more like God. Moses on the mount had some of God’s glory reflected on him: ‘his face shined.’ Secondly, that he may have more communion with God. ‘Our fellowship is with the Father.’ 1 John 1: 3. Thirdly, that he may bring more glory to God. I Pet 4: 11 ‘That Christ shall be magnified.’ Phil 1: 20. Sincerity aims at God in all things. Though we shoot short, yet we take a right aim, which is a sure evidence of grace. The spirits of wine are best, so is the spiritual part of duty. A little spiritualness in duty is better than all the gildings of the temple, or outward pompous worship which dazzles carnal eyes. (5) We may know the kingdom of grace is come into us by antipathy and opposition against every known sin. ‘I hate every false way.’ Psa 119: 104. Hatred is against the whole kind; hatred is implacable: anger may be reconciled, hatred cannot. A gracious soul not only forsakes sin (as a man forsakes his country, never to return to it more), but hates sin. As there is an antipathy between the crocodile and the scorpion, so, if the kingdom of God be within us, we not only hate sin for hell, but we hate it as hell, as being contrary to God’s holiness and happiness. (6) We may know the kingdom of grace is come into us when we have given up ourselves to God by obedience. As a servant gives up himself to his master, as a wife gives up herself to her husband, so we give up ourselves to God by obedience. This obedience is free, as that is the sweetest honey which drops from the comb; and uniform. We obey God in one thing as well as another. ‘Then shall I not be ashamed;’ or, as it is in the Hebrew, I shall not blush ‘when I have respect unto all thy commandments.’ Psa 119: 6. As a pair of compasses has one foot upon the centre and the other goes round the circle, so a Christian, by faith, stands on God the centre, and by obedience goes round the circle of his commandments. It is a sign the kingdom of grace is not come into the heart, when it does not reign there by universal obedience. Hypocrites would have Christ to be their Saviour, but they pluck the government from his shoulders, and will not have him rule; but he who has the kingdom of God within him, submits cheerfully to every command of God; he will do what God will have him do; he will be what God will have him be; he puts a blank paper unto God’s hand, and says, ‘Lord, write what thou wilt, I will subscribe.’ Blessed is he that can find all these things in his soul. He is ‘all glorious within.’ Psa 45: 13. He carries a kingdom about him, and this kingdom of grace will certainly bring to a kingdom of glory.
I shall now answer some doubts and objections that a Christian may make against himselfI fear the kingdom of grace is not yet come into my heart. When a Christian is under temptation, or grace lies dormant, he is not fit to be his own judge; but must take the witness of others who have the spirit of discerning. But let us hear a Christian’s objections against himself, why he thinks the kingdom of grace is not yet come into his heart. I cannot discern grace.
A child of God may have the kingdom of grace in his heart, and yet not know it. The cup was in Benjamin’s sack, though he did not know it was there; so thou mayest have faith in thy heart, the cup may be in thy sack, though thou knowest it not. Old Jacob wept for his son Joseph when Joseph was alive; so thou mayest weep for want of grace, when grace may be alive in thy heart. The seed may be in the ground, when we do not see it spring up; so the seed of God may be sown in thy heart, though thou dost not perceive it springing up. Think not grace is lost because it is hid. Before the kingdom of grace come into the heart, there must be some preparation for it; the fallow ground must be broken up: I fear the plough of the law has not gone deep enough: I have not been humbled enough: therefore I have no grace. God does not prescribe an exact proportion of sorrow and humiliation; Scripture mentions the truth of sorrow, but not the measure. Some are more flagitous sinners than others, and must have a greater degree of humiliation. A knotty piece of timber requires more wedges to be driven into it. Some stomachs are fouler than others, therefore need stronger physic. But wouldest thou know when thou hast been humbled enough for sin? When thou art willing to let go thy sins. The gold has lain long enough in the furnace when the dross is purged out; so, when the love of sin is purged out, a soul is humbled enough for divine acceptation, though not for divine satisfaction. Now, if thou art humbled enough, what needs more? If a needle will let out the imposthume, what needs a lance? Be not more cruel to thyself than God would have thee. If the kingdom of God were within me, it would be a kingdom of power; it would enable me to serve God with vigour of soul. But I have a spirit of in infirmity upon me, I am weak and impotent, and untuned to every holy action. There is a great difference between the weakness of grace and the want of grace. A man may have life, though he be sick and weak. Weak grace is not to be despised, but cherished. Christ will not break the bruised reed. Do not argue from the weakness of grace to the nullity. (1) Weak grace will give us a title to Christ as well as strong. A weak hand of faith will receive the alms of Christ’s merits. (2) Weak faith is capable of growth. The scud springs up by degrees, first the blade, and then the ear, and then the full corn in the ear. The faith that is strongest was once in its infancy. Grace is like the waters of the sanctuary, which rose higher and higher. Be not discouraged at thy weak faith; though it be but blossoming, it will by degrees come to more maturity. (3) The weakest grace shall persevere as well as the strongest. A child was as safe in the ark as Noah. An infant believer that is but newly laid to the breast of the promise, is as safe in Christ as the most eminent heroic saint. I fear the kingdom of grace is not yet come, because I find the kingdom of sin so strong in me. Had I faith, it would purify my heart; but I find much pride, worldliness, and passion. The best of saints have remainders of corruption. ‘They had their dominion taken away, yet their lives were prolonged for a season.’ Dan 7: 12. So in the regenerate, though the dominion of sin be taken away, yet the life of it is prolonged for a season. What pride was there in Christ’s own disciples, when they strove which should be greatest! The issue of sin will not be quite stopped till death. The Lord is pleased to let the in-being of sin continue, to humble his people, and make them prize Christ more. Because you find corruptions stirring, do not therefore presently unsaint yourselves, and deny the kingdom of grace to be come into your souls. That you feel sin is an evidence of spiritual life; that you mourn for it is a fruit of love to God; that you have a combat with sin, argues antipathy against it. Those sins which you once wore as a crown on your head, are now as fetters on the leg. Is not all this from the Spirit of grace in you? Sin is in you, as poison in the body, which you are sick of, and use all Scripture antidotes to expel. Should we condemn all those who have indwelling sin, nay, who have had sin sometimes prevailing, we should blot some of the best saints out of the Bible. Where the kingdom of grace comes, it softens the heart; but I find my heart frozen and congealed into hardness; I can hardly squeeze out one tear. Do flowers grow on a rock? Can there be any grace in such a rocky heart? There may be grief where there are no tears. The best sorrow is rational. In your judgement you esteem sin the most hyperbolical evil, you have a disgust against it which is a rational sorrow, and such as God will accept. A Christian may have some hardness in his heart, and yet not have a hard heart. A field may have tares in it, and we call it a field of wheat, so in the best heart there may be a mixture of hardness, yet because there is some softness and melting, God looks upon it as a soft heart. Therefore, Christian, dispute not against thyself, if thou canst find but this one thing, that the frame and temper of thy soul be holy. Art thou still breathing after God, delighting in him? Is the complexion of thy soul heavenly? Canst thou say, as David, ‘When I awake, I am still with thee’? Psa 139: 18. As colours laid in oil, or a statue carved in gold abide, so does a holy complexion; the soul is still pointing towards God. If it be thus with thee, assure thyself the kingdom of grace is come into the soul. Be not unkind to God, to deny any work of his Spirit, which he has wrought in thee.
Use 1. For exhortation. Labour to find that this kingdom of grace is set up in your hearts. While others aspire after earthly kingdoms, labour to have the kingdom of God within you. Luke 17: 21. The kingdom of grace must come into us before we can go into the kingdom of glory. The motives to this are: (1) The kingdom of God within is our spiritual beauty. The kingdom of grace adorns a person, and sets him off in the eyes of God and of angels. It makes the king’s daughter all glorious within. Psa 45: 13. Grace sheds a glory and lustre upon the soul. As the diamond to the ring, so is grace to the soul. A heart beautified with grace has the King of heaven’s picture hung in it. (2) The kingdom of grace set up in the heart is our spiritual defence. Grace is called ‘the armour of light.’ Rom 13: 12. It is light for beauty, and armour for defence. He who has the kingdom of grace within him, is ’strengthened with all might according to [God’s] glorious power.’ Col 1: 11. He has the shield of faith, the helmet of hope, and the breastplate of righteousness. His armour can never be shot through. He is fortified against the assaults of temptation, and the terrors of hell. (3) The kingdom of grace set up in the heart brings peace with it. ‘The kingdom of God is righteousness and peace.’ Rom 14: 17. There is a secret peace proceeding from holiness. Peace is the best blessing of a kingdom. Pax una triumphis innumeris melior [One peace is better than countless victories]. The kingdom of grace is a kingdom of peace. Grace is the root, peace is the flower that grows out of it. It is pax in procella [peace in a storm], such peace that no worldly affliction can shake. The doors of Solomon’s temple were made of olive tree, carved with open flowers; so in a gracious heart is the olive of peace, and the open flowers of joy. 1 Kings 6: 32. (4) The kingdom of grace enriches the soul. A kingdom has its riches. A believer is said to be rich in faith. James 2: 5. How rich is he who has God for his God, who is heir to all the promises! Heb 6: 17. A man may be rich in bills and bonds, but a believer may say as Peter, ‘Silver and gold have
I none (Acts 3: 6); yet I am rich in bills and bonds, an heir to all God’s promises;’ and to be heir to the promises, is better than to be heir to the crown. (5) When the kingdom of grace comes, it fixes and establishes the heart. ‘O God, my heart is fixed.’ Psa 57: 7. Before the kingdom of grace comes, the heart is very unfixed and unsettled; like a ship without ballast, like quicksilver that cannot be made to fix: but when the kingdom of grace comes, it does stabilire animum, fixes the heart on God; and when the heart is fixed, it rests quiet as in its centre. (6) This kingdom of grace is distinguishing. It is a sure pledge of God’s love. God may give kingdoms in anger; but wherever the kingdom of grace is set up, it is in love. He cannot give grace in anger. The crown always goes with the kingdom; let us therefore be ambitious of this kingdom of grace.
What must we do to obtain this kingdom?
(1) In general, take pains for it. We cannot have the world without labour, and do we think to have grace? ‘If thou seekest her as silver.’ Prov 2: 4. A man may as well expect a crop without sowing, as grace without labour. We must not think to have grace as Israel had manna; who did not plough nor sow, but it was rained down from heaven upon them. No, we must operam dare, take pains for grace. Our salvation cost Christ blood, and will cost us sweat.
(2) Let us go to God to set up this kingdom of grace in our hearts. He is called the ‘God of all grace.’ I Pet 5: 10. Say, Lord, I want this kingdom of grace, I want a humble, believing heart. O enrich me with grace; let thy kingdom come. Be importunate suitors. As Achsah said to her father Caleb, ‘Thou hast given me a south land, give me also springs of water;’ so, Lord, thou hast given me enough of the world, here is a south land; but Lord, give me the upper springs of grace; let thy kingdom come. Josh 15: 19. What is the venison thou hast given me, without the blessing? When we are importunate with God, and will take no denial, he will set up his kingdom within us.
(3) Keep close to the word preached. The word preached, is virga virtutis, the rod of God’s strength; it is the great engine he uses for setting up the kingdom of grace in the heart. ‘Faith comes by hearing.’ Rom 10: 17. Though God could work grace immediately by his Spirit, or by the ministry of angels from heaven, yet he chooses to work by the word preached. This is the usual mean, by which he sets up the kingdom of grace in the heart; and the reason is, because he has put his divine sanction upon it; he has appointed it for the means of working grace, and he will honour his own ordinance. 1 Cor 1: 21. What reason could be given why the waters of Damascus should not have as sovereign virtue to heal Naaman’s leprosy, as the waters of Jordan, but this, that God appointed and sanctified the waters of Jordan to heal, and not the others? Let us keep the word preached,
because the power of God goes along with it.
Use 2. For thanksgiving. What will you be thankful for, if not for a kingdom? Grace is the best blessing, it is the result and product of God’s electing love. In setting up his kingdom of grace, God has done more for you than if he had made you kings and queens; for you are born of God, and of the blood-royal of heaven. Oh! admire and exalt free grace. ‘Make [God’s] praise glorious.’ Psa 66: 2. The apostle seldom mentions the work of grace, but he joins praise. ‘Giving thanks unto the Father, which has made us meet to be partakers of the inheritance of the saints in light.’ Col 1: 12. If God has crowned you with the kingdom of grace, do you crown him with your praises.
IV. We pray that the kingdom of grace may increase, that it may come more into us: and this may answer a question. Why do we pray, ‘Thy kingdom come,’ when the kingdom of grace is already come into the soul? Though the kingdom of grace be already come into us, yet still we must pray, ‘Thy kingdom come,’ that grace may be increased, and that this kingdom may flourish still more in our souls. Till we come to live among the angels, we shall need to pray this prayer, ‘Thy kingdom come.’ Lord, let thy kingdom of grace come in more power into my soul; let grace be more augmented and increased. When does the kingdom of grace increase in the soul? When is it a flourishing kingdom? When a Christian has further degrees of grace, there is more oil in the lamp, his knowledge is clear, his love is more inflamed. Grace is capable of degrees, and may rise higher as the sun on the horizon. It is not with us as it was with Christ, who received the Spirit without measure. John 3: 34. He could not be more holy than he was; but our grace is receptive of further degrees; we may have more sanctity, we may add more cubits to our spiritual stature. The kingdom of grace increases when a Christian has got more strength than he had. ‘He that has clean hands, shall be stronger and stronger.’ Job 17: 9. ‘He shall add to his strength.’ Heb. A Christian has strength to resist temptation, to forgive his enemies, to suffer affliction. It is not easy to suffer; a man must deny himself before he can take up the cross. The way to heaven is like the way which Jonathan and his armour bearer had in climbing up a steep place. ‘There was a sharp rock on the one side, and a sharp rock on the other.’ 1 Sam 14: 4. It requires much strength to climb up this rocky way. That grace which will carry us through prosperity, will not carry us through sufferings. The ship needs stronger tackling to carry it through a storm than a calm. Now, when we are so strong in grace, that we can bear up under affliction without murmuring or fainting, the kingdom of grace is increased. What mighty strength of grace had he, who told the emperor Valentinian, You may take away my life, but you cannot take away my love to the truth! The kingdom of grace increases when a Christian has most conflict with spiritual corruptions; when he not only abstains from gross evils, but has a combat with inward, hidden, close corruptions; as pride, envy, hypocrisy, vain thoughts, carnal confidence, which are spiritual wickedness, and both defile and disturb. ‘Let us cleanse ourselves from all filthiness of the flesh and spirit.’ 2 Cor 7: 1. There are two sorts of corruptions, one of the flesh, the other of the spirit. When we grieve for and combat with spiritual sin, which is the root of all gross sins, then the kingdom of grace increases, and spreads its territories in the soul. The kingdom of grace flourishes when a Christian has learned to live by faith. ‘I live by the faith of the Son of God.’ Gal 2: 20. There is the habit of faith, and the drawing of this habit into exercise. For a Christian to graft his hope of salvation, only upon the stock of Christ’s righteousness, and make Christ all in justification; to live on the promises, as a bee on the flower, and suck out the sweetness of them; to trust God where we cannot trace him; to believe his love through a frown; to persuade ourselves, when he has the face of an enemy, that he has the heart of a Father — when we are arrived at this, the kingdom of grace is flourishing in our souls. It flourishes when a Christian is full of holy zeal. Numb 25: 13. Phinehas was zealous for his God. Zeal is the flame of the affections, it turns a saint into a seraphim. A zealous Christian is impatient when God is dishonoured. Rev 2: 2. He will wrestle with difficulties, he will swim to Christ through a sea of blood. Acts 21: 13. Zeal loves truth when it is despised and opposed. ‘They have made void thy law, therefore I love thy commandments.’ Psa 119: 126, 127. Zeal resembles the Holy Ghost. ‘There appeared cloven tongues like as of fire, and it sat upon each of them.’ Acts 2: 3. Tongues of fire were an emblem of that fire of zeal which the Spirit poured on them. The kingdom of grace increases when a Christian is as diligent in his particular calling, as he is devout in his general calling. He is the wise Christian that carries things equally; that so lives by faith that he lives in a calling. Therefore it is worthy of notice, that when the apostle had exhorted the Thessalonians to increase in grace, he presently adds, ‘And that you do your own business, and work with your own hands.’ 1 Thess 4: 10, 11. It is a sign grace is increasing, when Christians go cheerfully about their calling. Indeed, to be all the day in the mount with God, and to have the mind fixed on glory, is more sweet to a man’s self, and is a heaven upon earth; but to be conversant in our callings, is more profitable to others. Paul says, ‘To be with Christ is far better: nevertheless to abide in the flesh is more needful for you.’ Phil 1: 23, 24. So, to converse with God in prayer and sweet meditation all the week long, is more for the comfort of a man’s own person; but to be sometimes employed in the business of a calling, is more profitable for the family to which he belongs. It is not good to be as the lilies, which toil not, neither do they spin. It shows the increase of grace when a Christian keeps a due decorum. He joins piety and industry, when zeal runs forth in religion, and diligence is put forth in a calling. The kingdom of grace increases when a Christian is established in the belief and love of the truth. The heart by nature is as a ship without ballast, that wavers and fluctuates. Beza writes of one Bolezius, that his religion changed as the moon and planet Mercury. Such as are wandering stars will be falling stars; but when a soul is built on the rock Christ, and no winds of temptation can blow it away, the kingdom of grace flourishes. One calls Athanasius, Adamas Ecclesiae, an invincible adamant, in respect of his stability in the truth. ‘Rooted and built up in him.’ Col 2: 7. The rooting of a tree evidences growth. The kingdom of grace increases in a man’s own heart when he labours to be instrumental to set up this kingdom in others. Though it is the greatest benefit to have grace wrought in ourselves, it is the greatest honour to be instrumental to work it in others. ‘Of whom I travail in birth again until Christ be formed in you.’ Gal 4: 19. Such as are masters of a family should endeavour to see the kingdom of grace set up in their servants; such as are godly parents should not let God alone by prayer, till they see grace in their children. What a comfort to be both the natural and spiritual fathers of your children! Augustine says his mother Monica travailed with greater care and pain for his new birth, than his natural. It shows the increase of grace when we labour to see the kingdom of grace set up in others. As water abounds in the river, when it overflows and runs into the meadows, so grace increases in the soul when it has influence upon others, and we seek their salvation.
What need is there that the kingdom of grace should be increased? God’s design in keeping up a standing ministry in the church is to increase the kingdom of grace in men’s hearts. ‘He gave gifts unto men;’ that is, ministerial gifts. Why so? ‘For the edifying of the body of Christ.’ Eph 4: 8, 12. Not only for conversion, but for augmentation; therefore the word preached is compared not only to seed, but to milk; because God designs our growth in grace. We need have the kingdom of grace increase, as we have a great deal of work to do, and a little grace will hardly carry us through. A Christian’s life is laborious: there are many temptations to resist, many promises to believe, many precepts to obey, so that it will require a great deal of grace. A Christian must not only pray, but ‘be zealous, and repent’ (Rev 3: 19); not only love, but be sick of love. Cant 2: 5. What need, therefore, to have the kingdom of grace enlarged in his soul? As his work increases upon him, so his grace need increase. If the kingdom of grace does not increase, it will decay. ‘Thou hast left thy first love.’ Rev 2: 4. Grace, for want of increasing, is sometimes like a winter plant in which all the sap runs to the root, and it looks as if it were dead. ‘Strengthen the things which remain, that are ready to die.’ Rev 3: 2. Though grace cannot expire, it may wither; and a withering Christian loses much of his beauty and fragrance. What great need have we to pray, ‘Thy kingdom come,’ that this kingdom of grace may be increased! If grace be not improved, it will soon be impaired. A Christian, for want of increasing his grace, loses his strength; he is like a sick man that cannot either walk or work; his prayers are sick and weak; he is as if he had no life in him; his faith can hardly fetch breath, and you can scarcely feel the pulse of his love to beat. To have grace increasing is suitable to Christianity. Christians are called trees of righteousness. Isa 61: 3. The saints are not only jewels for sparkling lustre, but trees for growth. They are called the lights of the world. Phil 2: 15. Light is still increasing. First there is the crepusculum, or daybreak, and so it shines brighter to the meridian. They who are the lights of the world must increase till they come to the meridian of glory. Not to grow is suspicious; painted things do not grow.
As the kingdom of grace increases, so a Christian’s comforts increase. Comfort belongs to the bene esse, or well-being of a Christian; like sweetmeat, it is delicious to the taste. Psa 94: 19. The more grace, the more joy; as the more sap in the root, the more wine in the grape. Who more increased in grace than David? And who more in consolation? ‘Thou hast put gladness in my heart.’ Psa 4: 7. Grace turns to joy as milk to cream.
How may they be comforted who bewail their want of growth, and weep that they cannot find the kingdom of grace increase? To see and bewail our decay in grace, argues not only the life of grace, but growth. It is a sign that a man recovers and gets strength when he feels his weakness. It is a step forward in grace to see our imperfections. The more the Spirit shines in the heart, the more evil it discovers. A Christian thinks it worse with him than it was, whereas his grace may not grow less, but his light greater. If a Christian does not increase in one grace, he may in another; if not in knowledge he may in humility. If a tree does not grow so much in the branches, it may in the root: and to grow downwards in the root, is good growth. A Christian may grow less in affection when he grows more in judgement. As the fingers of a musician, when he is old, are stiff, and not so nimble at the lute as they were, but he plays with more art and judgement than before, so a Christian may not have so much affection in duty as at the first conversion, but he is more solid in religion, and more settled in his judgement than he was before. A Christian may think he does not increase in grace because he does not increase in gifts; whereas there may be a decay of natural parts, the memory and other faculties, when there is not a decay of grace. Parts may be impaired when grace is improved. Be not discouraged, it is better to decay in parts, and be enlarged in grace, than to be enlarged in parts, and to decay in grace. A Christian may increase in grace, and not be sensible of it. As seed may grow in the earth, when we do not perceive it to spring up, so grace may grow in time of desertion, and not be perceived.
V. We pray that the kingdom of glory may hasten, and that God would in his due time translate us into it. Under this we have now to consider [1] What this kingdom of glory is? [2] What are the properties of it? [3] Wherein it exceeds all other kingdoms? [4] When this kingdom comes? [5] Wherein appears the certainty of it? [6] Why we should pray for its coming?
[1] By this kingdom is meant, that glorious estate which the saints shall enjoy when they shall reign with God and angels for ever. If a man stand upon the sea-shore, he cannot see all the dimensions of the sea, its length, breadth, and depth, yet he may see it is of vast extension, so, though the kingdom of heaven be of that incomparable excellence, that neither tongue of man or angels can express, yet we may conceive of it to be an exceeding glorious thing, such as the eye has not seen. Concerning the kingdom of heaven I shall show what it implies, and what it imports.
First, it implies a blessed freedom from all evil.
(1) It implies a freedom from the necessities of nature. We are in this life subject to many necessities; we need food to nourish us, clothes to cover us, armour to defend us, sleep to refresh us; but in the kingdom of heaven there will be no need of these things; and it is better not to need them than to have them; as it is better not to need crutches than to have them. What need will there be of food when our bodies shall be made spiritual? 1 Cor 15: 44. Though not spiritual for substance, yet for qualities. What need will there be of clothing when our bodies shall be like Christ’s glorious body? What need will there be of armour when there is no enemy? What need will there be of sleep when there is no night? Rev 22: 5. The saints shall be freed, in the heavenly kingdom, from these necessities of nature to which they are now exposed. (2) In the kingdom of heaven we shall be freed from the imperfections of nature. Since the fall, our knowledge has suffered an eclipse. Our natural knowledge is imperfect, it is chequered with ignorance. There are many hard knots in nature which we cannot easily untie. He who sees dearest, has a mist before his eyes. Socrates said on his death-bed, that there were many things he had yet to learn. Our ignorance is more than our knowledge. Our divine knowledge is imperfect. We know but in part, said Paul, though he had many revelations, and was rapt up in the third heaven. 1 Cor 13: 9. We have but dark conceptions of the Trinity, ‘Canst thou by searching find out God?’ Job 11: 7. Our narrow capacities would no more contain the Trinity, than a little glass vial would hold all the water in the sea. We cannot unriddle the mystery of the incarnation, the human nature assumed into the person of the Son of God; the human nature not God, yet united with God. We see now in aenigmate, in a glass darkly; but in the kingdom of heaven the veil shall be taken off, all imperfection of nature shall be done away. When the sunlight of glory shall begin to shine in the heavenly horizon, all dark shadows of ignorance shall fly away, our lamp of knowledge shall burn brightly, we shall have a full knowledge of God, though we shall not know him fully. (3) In the kingdom of heaven we shall be freed from the toilsome labours of this life. God enacted
a law in paradise, ‘in the sweat of thy face shalt thou eat bread.’ Gen 3: 19. There is the labour of the hand in manufacture and the labour of the mind in study. ‘All things are full of labour’ (Eccl 1: ; but in the kingdom of heaven we shall be freed from our labours. There needs no labour when a man has got to the haven, he has no more need of sailing. In heaven there needs no labour, because the saints shall have the glory which they laboured for. There shall be no labour. ‘They rest from their labours.’ Rev 14: 13. As when God had finished the work of creation, he rested from his labours, so, when his saints have finished the work of sanctification, they rest from theirs. Where should there be rest, but in the heavenly centre? Not that this sweet rest in the kingdom of heaven excludes all motion, for spirits cannot be idle; but the glorified saints shall rest from all wearisome employment. It will be a labour full of ease, a motion full of delight. The saints in heaven shall love God, and what labour is that? Is it any labour to love beauty? They shall praise God, and that surely is delightful. When the bird sings, it is not so much a labour as a pleasure. (4) In the kingdom of heaven, we shall be freed from original corruption, which is causa causati, the root of all actual sin. There would be no actual sin if there were no original; there would be no water in the stream if there were none in the fountain. Original sin is incorporated into our nature; it is as if the whole mass of blood were corrupted. Thus, to offend the God whom he loves, makes a Christian weary of his life. What would he give to have his chains taken off, to be rid of vain thoughts? How did Paul, that bird of paradise, bemoan himself for his sins! Rom 7: 24. We cannot exercise either our duties or our graces without sin. The soul that is most refined and clarified by grace, is not without some dregs of corruption; but in the kingdom of heaven the fountain of original sin shall be quite dried up. What a blessed time will that be, never to grieve God’s Spirit more! In heaven are virgin souls; their beauty is not stained with lust: nothing enters there that defiles. Rev 21:27. (5) In the kingdom of heaven we shall be freed from all sorrows. ‘There shall be no more sorrow.’ Rev 21: 4. Our life here is interwoven with trouble. Psa 31: 10. Either losses grieve, or law- suits vex, or unkindness breaks the heart. We may as well separate moisture from air, or weight from lead, as troubles from man’s life. Quid est diu vivere, nisi diu torqueri? [What is long life but long torment?] Augustine. But, in the kingdom of heaven, sorrow and sighing shall fly away. Here the saints sit by the rivers weeping, but one smile from Christ’s face will make them forget all their sufferings. Their water shall then be turned into wine, their mourning into singing. (6) In the kingdom of heaven we shall be beyond the reach of temptation. Satan is not yet fully cast into prison; like a prisoner under bail, he walks about tempting, and labouring, to draw us into sin. He is either laying snares, or shooting darts. Stat in procinctu diabolus [The devil stands girded for battle]. He laid a train of temptation to blow up the castle of Job’s faith. It is as great a grief to a believer to be followed with temptations to sin, as for a virgin to have her chastity assaulted. But in the kingdom of heaven the saints shall be freed from the red dragon, who is cast out of paradise, and shall be for ever locked up in chains. Jude 6. (7) In the kingdom of heaven we shall be freed from all vexing cares. The Greek word for care comes from a primitive which signifies to cut the heart in pieces. Care tortures the mind, wastes the spirits, and eats out the comfort of life. Care to prevent future dangers, and preserve present comforts, is an evil spirit that haunts us. All care is full of fear, and fear is full of torment. 1 John 4: 18. God threatens it as a judgement. ‘They shall eat their bread with carefulness.’ Ezek 12: 19. Every comfort has its care, as every rose has its thorns; but in the kingdom of heaven we shall shake off the viper of care. What needs a glorified saint to take any anxious care, who has all things provided to his hand? There is the tree of life, bearing all sorts of fruit. When the heart shall be freed from sin, the head shall be freed from care. (8) In the kingdom of heaven we shall be freed from all doubts and scruples. In this life the best saint has his doubting, as the brightest star has his twinkling. If there were no doubting, there would be no unbelief. Assurance itself does not exclude all doubting. ‘Thy loving kindness is before mine eyes.’ Psa 26: 3. At another time, ‘Lord, where are thy former loving kindnesses?’ Psa 89: 49. A Christian is like a ship at anchor, which, though safe, may sometimes be tossed upon the water. Sometimes a Christian questions his interest in Christ, and his title to the promise. As these doubting eclipse a Christian’s comfort, so they bear false witness against the Spirit. But, when the saints shall come into the kingdom of heaven, there shall be no more doubting; the Christian shall then say, as Peter, ‘Now I know of a surety that the Lord has sent his angel and has delivered me.’ Acts 12: 11. Now I know that I am passed from death to life, and I am got beyond all rocks, I have shot the gulf, now I am in my Saviour’s embraces for ever.
(9) In the kingdom of heaven we shall be freed from all society with the wicked. Here we are sometimes forced to be in their company. ‘Woe is me, that I sojourn in Mesech, that dwell in the tents of Kedar.’ Psa 120: 5. Kedar was Ishmael’s son, whose children dwelt in Arabia, a profane, barbarous people. Here the wicked are still raising persecutions against the godly, and crucifying their ears with their oaths and curses. Christ’s lily is among thorns; but in the heavenly kingdom there shall be no more any pricking brier. ‘The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend.’ Matt 13: 41. As Moses said, ‘Stand still, and see the salvation of the Lord: for the Egyptians whom ye have seen to-day, ye shall see them again no more for ever;’ so will God say, Stand still, and see the salvation of God; these your enemies, that vex and molest you, you shall see them again no more for ever. Exod 14: 13. At that day, God will separate the precious from the vile; Christ will thoroughly purge his floor; he will gather the wheat into the garner; and the wicked, which are the chaff, shall be blown into hell. (10) In the kingdom of heaven we shall be freed from all signs of God’s displeasure. Here he may be angry with his people. Though he has the heart of a father, he may have the look of an enemy; and this is sad. As when the sun is gone, the dew falls; so when the light of God’s face is gone, tears drop from the saints’ eyes. But in the kingdom of heaven, there shall be no spiritual eclipses, there shall never appear any tokens of God’s displeasure; the saints shall have a constant aspect of love from him, they shall never complain any more, ‘My beloved had withdrawn himself.’ Cant 5:6. (11) In the kingdom of heaven we shall be freed from all divisions. The saddest thing in the world is to see divisions among them that are good. It is sad that such as have one faith, should not be of one heart. Ephraim envies Judah, and Judah vexeth Ephraim. It is matter of tears, to see those who are united to Christ, divided one from another. The soldier’s spear pierced Christ’s side, but the divisions of saints wound his heart. But in the kingdom of heaven there shall be no vilifying one another, or censuring. Those who before could hardly pray together, shall praise God together. There shall not be one jarring string in the saints’ music. (12) In the kingdom of heaven we shall be freed from vanity and dissatisfaction. What Job says of
wisdom, in chap. 28: 14; ‘The depth saith, It is not in me; and the sea saith, It is not with me;’ I may say concerning satisfaction; every creature says, ‘It is not in me.’ Take things most pleasing and from which we promise ourselves most content, still, of the spirit and essence of them all we shall say, ‘Behold, all was vanity.’ Eccl 2: 11. God never did, nor will, put a satisfying virtue into any creature. In the sweetest music the world makes, either some string is wanting, or out of tune. Who would have thought that Haman, who was so great in the king’s favour, that he ’set his seat above all the princes’ of the provinces, for want of the bowing of a knee, would be dissatisfied? Est 3: 1. But in the kingdom of heaven, we shall be freed from these dissatisfactions. The world is like a landscape painting, in which you may see gardens with fruit trees, curiously drawn, but you cannot enter them; but into the joys of heaven you may enter. ‘Enter thou into the joy of thy Lord.’ The soul shall be satisfied while it bathes in those rivers of pleasure at God’s right hand. ‘I shall be satisfied when I awake with thy likeness.’ Psa 17: 15. (13) In the kingdom of heaven we shall be freed from the torments of hell. ‘Jesus which delivered us from the wrath to come.’ 1 Thess 1: 10. Consider the multiplicity of those torments. In this life the body is usually exercised but with one pain, the stone or headache, at one time; but in hell there is a diversity of torments; there is darkness to affright, fire to burn, a lake of sulphur to choke, chains to bind, and the worm to gnaw. The torments of hell will seize upon every part of the body and soul. The eye shall be tortured with the sight of devils, and the tongue that has sworn so many oaths shall be tortured. ‘Send Lazarus, that he may dip the tip of his finger in water, and cool my tongue.’ Luke 16: 24. The memory will be tormented to remember the mercies that have been abused, and seasons of grace neglected. The conscience will be tormented with self-accusations. In the pains of hell there is no mitigation, no mixture of mercy. In this life God in anger remembers mercy. Hab 3: 2. But in hell there is no alleviation or lessening of the pains. As in the sacrifice of jealousy, God would have no oil or frankincense put into it, so, in hell, there is no oil of mercy tolenify the sufferings of the damned, no incense of prayer to appease his wrath. Numb 5: 15. In the pains of hell there is no intermission. The poets feign of Endymion, that he got leave of Jupiter always to sleep. What would the damned in hell give for one hour’s sleep! ‘They have no rest day nor night.’ Rev 14: 11. They are perpetually on the rack. In the pains of hell there is no expiration; they must always lie scorching in flames of wrath. ‘The smoke of their torment ascended up for ever and ever;’ but in the heavenly kingdom, the elect shall be freed from all infernal torments. ‘Jesus delivered us from the wrath to come.’ A prison is not made for the king’s children. Christ drank that bitter cup of God’s wrath that the saints might never drink it. A second thing in the kingdom of heaven is, a glorious fruition of all good. Had I as many tongues as hairs on my head, I could not fully describe this. It is a place where there is no want of anything. Judges 18: 10. It is called ‘the excellent glory.’ 2 Pet 1: 17. I might as well span the firmament, or drain the ocean, as set forth the glory of this kingdom. Coelum non habet hyperbolum; the kingdom of heaven is above all hyperbole. Were the sun ten thousand times brighter than it is, it could not parallel the lustre of this kingdom. Apelles’ pencil would blotch, angels’ tongues would lessen it. I can but give you the skiagraphia, or dark shadow of it; expect not to see it in all its orient colours till you are mounted above the stars. But let us not stand afar off, as Moses, to behold this Canaan, but enter into it, and taste the honey.
The privileges of this heavenly kingdom are: (1) We shall have an immediate communion with God himself, who is the inexhaustible sea of all happiness. This divines call ‘the beatific vision.’ The psalmist triumphed in the enjoyment he had of God in this life. ‘Whom have I in heaven but thee?’ Psa 73: 25. If God, enjoyed by faith, gives so much comfort to the soul, how much more when he is enjoyed by immediate vision! Here we see God darkly through the glass of ordinances but in the kingdom of heaven we shall see him ‘face to face.’ 1 Cor 13: 12. We shall have an intellectual sight of him; we shall see him with the eyes of our mind; we shall know him as much as the angels in heaven do. Matt 18: 10; we shall know as we are known. 1 Cor 13: 12. We shall have a full knowledge of God, though not know him fully; as a vessel in the sea is full of the sea, though it holds not all the sea. To see and enjoy God will be most delicious; in him are beams of majesty, and bowels of mercy. God has all excellencies concentred in him, bonum in quo omnia bona [the good in which are all good things]. If one flower should have the sweetness of all flowers how sweet would that flower be! All the beauty and sweetness which lies scattered in the creature is infinitely to be found in God. To see and enjoy him, therefore, will ravish the soul with delight. We shall see God so as to love him, and be made sensible of his love; and when we shall have this sweet communion with him he shall be ‘all in all;’ light to the eye, manna to the taste, and music to the ear. 1 Cor 15: 28. (2) In the kingdom of heaven, we shall with these eyes see the glorified body of Jesus Christ. The Saviour makes it a great part of the glory of heaven to view the glory of his human nature. ‘That they may behold my glory.’ John 17: 24. When Christ was transfigured upon earth, it is said, that ‘his face did shine as the sun, and his raiment was white as the light.’ Matt 17: 2. If the glory of his transfiguration was so great, what will the glory of his exaltation be! Much of the glory of God shines in Christ, by virtue of the hypostatic union. ‘In him dwelleth all the fulness of the Godhead bodily.’ Col 2: 9. Through Christ’s humanity, as through a bright mirror, we may see some beams of the divine majesty shine forth. Put a back of steel to a glass and you may see a face in it. Christ’s human nature is as a back of steel put to the divine nature, through which we may see God, and then our capacities are enlarged to a wonderful degree, to receive this glorious object; and we not only see God’s glory, but some of his glory shall be put upon us. Non tantum aderit gloria sed inerit [Glory will be not only present, but within]. Bernard. A beggar may behold the glory of a king andnot be the happier; but Christ’s glory shall be ours, ‘We shall be like him.’ 1 John 3: 2. We shall shine by his beams. (3) In the kingdom of heaven we shall enjoy the society of ‘an innumerable company of angels.’ Heb 12: 22. But is there not enough in God to fill the soul with delight? Can the sight of angels add to its happiness? What need is there of the light of torches, when the sun shines? Besides the divine essence, the sight of angels is desirable. Much of God’s curious workmanship shines in the angels; they are beautiful, glorious creatures; and as the several strings in a lute make
the harmony sweeter, and the several stars make the firmament brighter, so the society with angels will make the delight of heaven the greater; and we shall not only see them with the glorified eye of our understanding, but converse with them. (4) In the kingdom of heaven, we shall have sweet society with glorified saints. Oh! what a blessed time will it be when those who have prayed, wept, and suffered together, shall rejoice together! We shall see the saints, in their white linen of purity, and see them as so many crowned kings: in beholding the glorified saints, we shall behold a heaven full of suns. Some have asked whether we shall know one another in heaven? Surely, our knowledge will not be diminished, but increased. The judgement of Luther and Anselm, and many other divines is, that we shall know one another; yea, the saints of all ages, whose faces we never saw, and, when we shall see the saints in glory without their infirmities of pride and passion, it will be a glorious sight. We see how Peter was transported when he saw but two prophets in the transfiguration; but what a blessed sight will it be when we shall see the whole glorious company of prophets, and martyrs, and holy men of God! Matt 17: 3. How sweet will the music be when all shall sing together in concert in the heavenly choir! And though, in this great assembly of saints and angels, ‘one star may differ from another in glory,’ yet no such weed as envy shall ever grow in the paradise of God; there shall be perfect love, which, as it casts out fear, so also envy. Though one vessel of glory may hold more than another, every vessel will be full. (5) In the kingdom of heaven there shall be incomprehensible joy. Aristotle says, ‘Joy proceeds from union.’ When the saints’ union with Christ is perfected in heaven, their joy shall be full. All the birds of the heavenly paradise sing for joy. What joy, when the saints shall see the great gulf shot, and know that they are passed from death to life! What joy, when they are as holy as they would be, and as God would have them to be! What joy to hear the music of angels; to see the golden banner of Christ’s love displayed over the soul; to be drinking that water of life which is sweeter than all nectar and ambrosia! What joy, when the saints shall see Christ clothed in their flesh, sitting in glory above the angels! Then they shall enter into the joy of their Lord. Matt 25: 21. Here joy enters into the saints; in heaven ‘they enter into joy.’ O thou saint of God, who now hangest thy harp upon the willows, and mingles thy drink with weeping, in the kingdom of heaven thy water shall be turned into wine; thou shalt have so much felicity that thy soul cannot wish for more. The sea is not so full of water as the heart of a glorified saint is of joy. There can be no more sorrow in heaven than there is joy in hell. (6) In heaven honour and dignity are put upon the saints. A kingdom implies honour. All that come into heaven are kings. They have, 1. A crown. Rev 2: 10. ‘I will give thee a crown of life.’ Corona est insigne regiae potestatis [A crown is the sign of royal power] This crown is not lined with thorns, but hung with jewels; it is a never-fading crown. I Pet 5: 4. 2. The saints in heaven have their robes. They exchange their sackcloth for white robes. ‘I beheld a great multitude, which no man could number, clothed with white robes.’ Rev 7: 9. Robes signify their glory, white their sanctity. And, 3. They sit with Christ upon the throne. Rev 3: 21. We read in 1 Kings 6: 32, the doors of the holy of holies were made of palm-trees, and open flowers covered with gold — an emblem of that victory, and that garland of glory, which the saints shall wear in the kingdom of heaven. When all the titles and ensigns of worldly honour shall lie in the dust, the mace, the silver star, the garter, the saints’ honour shall remain. (7) In the kingdom of heaven we shall have a blessed rest. Rest is the end of motion; heaven is centrum quietativum animae, the blessed centre where the soul acquiesces and rests. In this life we are subject to unquiet motions and fluctuations. ‘We were troubled on every side’ (2 Cor 7: 5): like a ship on the sea having the waves beating on both sides; but in the kingdom of heaven there is rest. Heb 4: 9. How welcome is rest to a weary traveller! When death cuts asunder the string of the body, the soul, as a dove, flies away, and is at rest. This rest is when the saints shall lie on Christ’s bosom that hive of sweetness, that bed of perfume. (8) The saints in the kingdom of heaven shall have their bodies richly bespangled with glory. They shall be full of brightness and beauty. As Moses’ face shined, that Israel were not able to behold the glory (Exod 34: 30), so the bodies of the saints shall shine seven times brighter than the sun, as Chrysostom says; they shall have such a resplendence of beauty on them, that the angels shall fall in love with them; and no wonder, for they shall be made like Christ’s glorious body. Phil 3: 21. The bodies of saints gloried need no jewels, when they shall shine like Christ’s body. (9) In the heavenly kingdom is eternity. It is an eternal fruition, they shall never be put out of the throne. ‘They shall reign for ever and ever.’ Rev 22: 5. It is called ‘the everlasting kingdom’ (2 Pet 1: 11), and an ‘eternal weight of glory.’ 2 Cor 4: 17. The flowers of paradise, of which the saints’ garland is made, never wither. If there could be a cessation of heaven’s glory, or the saints had but the least fear or suspicion of losing their felicity, it would infinitely abate and cool their joy; but their kingdom is for ever, the rivers of paradise cannot be dried up. ‘At thy right hand there are pleasures for evermore.’ Psa 16: 2: The kingdom of heaven was typified by the temple which was built with stone, covered with cedar overlaid with gold, to show that the fixed permanent state of glory abides for ever. Well may we pray, ‘Thy kingdom come.’
[2] The properties or qualifications of the kingdom of heaven.
(1) The glory of this kingdom is solid and substantial. The Hebrew word for glory signifies a weight, to show how solid and weighty the glory of the celestial kingdom is. The glory of the worldly kingdom is airy and imaginary, like a blazing comes, or fancy. Agrippa and Bernice came with a great pomp, with a great fancy. Acts 25: 23. The earth hangs like a ball in the air, without anything to uphold it. Job 26: 7. The glory of the heavenly kingdom is substantial, it has twelve foundations. Rev 21: 14. That which God and angels count glory, is true glory.
(2) The glory of this kingdom is satisfying. ‘With thee is the fountain of life.’ Psa 36: 9. How can they choose but be full who are at the fountainhead? ‘When I awake, I shall be satisfied with thy likeness,’ i.e., when I awake in the morning of the resurrection, having some of the beams of thy glory shining in me, I shall be satisfied. Psa 17: 15. The creature says, concerning satisfaction, ‘It is not in me.’ Job 28: 14. If we go for happiness to the creature, we go to the wrong box: heaven’s glory only is commensurate to the vast desires of an immortal soul. A Christian bathing himself in these rivers of pleasures, cries out in divine ecstasy, I have enough. The soul is never satisfied till it has God for its portion, and heaven for its haven. Dissatisfaction arises from some defect, but God is an infinite good, and there can be no defect in that which is infinite.
(3) The glory of heaven’s kingdom is pure and unmixed. The streams of paradise are not muddied, omnia clara, omnia jucunda [all are clear, all are delightful]. There gold has no alloy. There is no bitter ingredient in that glory: it is pure as the honey that drops from the comb. There the rose of Sharon grows without thorns. There is ease without pain, honour without disgrace, life without death.
(4) The glory of this kingdom is constantly exhilarating and refreshing; there is fulness, but no surfeit. Worldly comforts, though sweet, yet in time grow stale. A down-bed pleases awhile, but soon we are weary and would rise. Too much pleasure is a pain; but the glory of heaven never surfeits or nauseates; because, as there are all rarities imaginable, so every moment fresh delights spring from God into the glorified soul.
(5) The glory of this kingdom is distributed to every individual saint. In an earthly kingdom the crown goes but to one, a crown will fit but one head; but in that kingdom above, the crown goes to all. Rev 1: 6. All the elect are kings. The land is settled chiefly upon the heir, and the rest are ill provided for; but in the kingdom of heaven all the saints are heirs. ‘Heirs of God, and co- heirs with Christ.’ Rom 8: 17. God has land enough to give to all his heirs.
(6) Lucid and transparent. This kingdom of heaven is adorned and bespangled with light. 1 Tim 6: 16. Light is the glory of the creation. ‘The light is sweet.’ Eccl. 11: 7. Hell is a dark dungeon; fire, but no light. Matt 22:13. The kingdom of heaven is a diaphanum [transparency], all embroidered with light, clear as crystal. How can there be want of light, where Christ the Sun of Righteousness displays his golden beams? ‘The glory of God did lighten it, and the Lamb is the light thereof.’ Rev 21: 23.
(7) The glory of this kingdom is adequate and proportionable to the desire of the soul. In creature fruitions, that which commends them, and sets them off to us, is suitableness. The content of marriage lies not in beauty or portion, but in suitableness of disposition. The excellence of a feast is, when the meat is suited to the palate. One ingredient in the glory of heaven is, that it exactly suits the desires of the glorified saints. We shall not say in heaven, ‘Here is a dish I do not love!’ There shall be music to suit the ear in the anthems of angels; and food that suits the glorified palate in the hidden manna of God’s love.
(8) The glory of this kingdom will be seasonable. The seasonableness of a mercy adds to its beauty and sweetness, like apples of gold to pictures of silver. After a hard winter in this cold climate, is it not seasonable to have the spring flowers of glory appear, and the singing of the birds of paradise come? When we have been wearied, and tired out in battle with sin and Satan, will not a crown be seasonable?
[3] The kingdom of heaven infinitely excels all the kingdoms of the earth.
(1) It excels in its Architect. Other kingdoms have men to raise their structures, but God himself laid the first stone in this kingdom. Heb 11: 10. This kingdom is of the greatest antiquity. God was the first King and founder of it; no angel was worthy to lay a stone in this building. (2) This heavenly kingdom excels in altitude. It is higher than any kingdom. The higher anything is the more excellent it is. Fire being the most sublime element, is most noble. The kingdom of heaven is seated above all the visible orbs. There is, 1. The airy heaven, which is the space from the earth to the sphere of the moon. 2. The starry heaven, the place where the planets are, of a higher elevation, as Saturn, Jupiter, and Mars. 3. The coelum empyraeum, the empyrean heaven, which Paul calls the third heaven; where Christ is, there the kingdom of glory is situated. This kingdom is so high that no scaling ladders of enemies can reach it; so high that the old serpent cannot shoot up his fiery darts to it. If wicked men could build their nests among the stars, the least believer would shortly be above them. (3) The kingdom of heaven excels all others in splendour and riches. It is described by precious stones. Rev 21: 19. What are all the rarities of the earth to this kingdom — coasts of pearl, rocks of diamonds, islands of spices? What are the wonders of the world to it — the Egyptian pyramids, the temple of Diana, the pillar of the sun offered to Jupiter? What a rich kingdom is that where God will lay out all his cost! Those who are poor in the world, soon as they come into this kingdom, grow rich, as rich as the angels. Other kingdoms are enriched with gold, this is enriched with the Deity. (4) The kingdom of heaven excels all other kingdoms in holiness. Kingdoms on earth are for the most part unholy; there is a common sore of luxury and uncleanness running in them. Kingdoms are stages for sin to be acted on. ‘All tables are full of vomit’ (Isa 28: ; but the kingdom of heaven is so holy that it will not mix with any corruption. There shall enter into it nothing that defileth. Rev 21: 27. It is so pure a soil, that no serpent of sin will breed there. There beauty is not stained with lust, and honour is not swelled with pride. Holiness is the brightest jewel of the crown of heaven. (5) The kingdom of heaven excels all other kingdoms in its pacific nature. It is regnum pacis, a kingdom of peace. Peace is the glory of a kingdom; pax una triumphis innumeris melior [one peace is better than countless victories]. A king’s crown is more adorned with the white lily of peace, than when beset with the red roses of a bloody war. But where shall we find an uninterrupted peace upon earth? Either there are home-bred divisions or foreign invasions. ‘There was no peace to him that went out, nor to him that came in.’ 2 Chron 15: 5. But the kingdom of heaven is a kingdom of peace; there are no enemies to conflict with; for all Christ’s enemies shall be under his feet. Psa 110: 1. The gates of that kingdom always stand open: ‘The gates shall not be shut at all;’ to show that there is no fear of an assault of an enemy. Rev 21: 25. When the saints die they are said to enter into peace. Isa 57: 2. There is no beating of drums or roaring of cannons; but the voice of harpers harping, in token of peace. Rev 14: 2. In heaven, ‘righteousness and peace kiss each other.’
(6) The kingdom of heaven excels in magnitude; it is of vast dimensions. Though the gate of the kingdom be strait, and we must pass into it through the strait gate of mortification, yet, when once we are in it, it is very large. Though there be an innumerable company of