A Body of Practical Divinity, Sermon 83 · Part 3
MATTH. vi.10.
Thy Kingdom come.
A Soul truly devoted to God, joyns heartily in this Petition, Adveniat Regnum tuum, Thy Kingdom come: In which words this great Truth is implyed, that God is a King; he who hath a Kingdom can be no less than a King; Ps. 47.7. God is King of all the earth: And he is a King upon his Throne, Psal. 47.8. God sitteth upon the throne of his holiness. 1. He hath a Regal Title, High and Mighty; Isa. 57.15. Thus saith the high and lofty one. 2. He hath the Ensigns of Royalty, his Sword; Deut. 32.41. If I whet my glittering sword: He hath his Scepter, Heb. 1.8. A scepter of Righteousness is the scepter of thy Kingdom. 3. He hath his Crown Royal; Rev. 19.12. On his head were many crowns; he hath his Iura Regalia, his Kingly Prerogatives; he hath power to make Lawes, to seal Pardons, which are the Flowers and Jewels belonging to his Crown. Thus the Lord is King.
And 2. He is a great King: Psal. 95.3. A great King above all Gods. 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; 1. By the immenseness of his Being, Ier. 23.24. Do not I fill heaven and earth, saith the Lord. His center is every where; he is no where included, yet no where excluded; he is so immensly great, That the heaven of heavens cannot contain him, 1 Kings 8.27. 2. His greatness appears by the effects of his Power; He made heaven and earth, Psal. 124.8. and can unmake it. God can with a Breath crumble us to dust; with a Word he can unpin the World, and break the Axle-Tree of it in pieces: He pours contempt upon the mighty; Iob 12.21. He cuts off the spirit of Princes; Psal. 76.12. He is Lord Paramount, who doth whatever he will: Psal. 115.2. He weigheth the mountains in scales, and the hills in a ballance. Isa. 40.12.
3. God is a Glorious King; Psal. 24.10. Who is this King of Glory, the Lord of Hosts he is the King of Glory. He hath internal Glory; Psal. 93.1. The Lord reigneth, he is cloathed with majesty. Other Kings have Royal and Sumptuous Apparel to make them appear glorious to the beholders, but all their Glory and Magnificence is borrowed; but God is cloathed with Majesty, his own Glorious Essence is instead of Royal Robes: and he hath girded himself with strength. Kings have their guard about them to defend their Persons, because they are not able to defend themselves; but God needs no guard or assistance from others. He hath girded himself with strength. His own Power is his Life-guard; Psal. 89.6. Who in the heaven can be compared unto the Lord, who among the Sons of the mighty can be likened unto the Lord? God hath a prehiminence above all other Kings for Majesty: Rev. 19.16. He hath on his vesture a name written, Rex Regum, King of Kings. He hath the highest Throne, the richest Crown, the largest Dominions, and the longest Possession; Psal. 29.10. The Lord sitteth King for ever. Though God hath many Heirs, yet no Successors. He sets up his Throne where no other King doth; 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; Prov. 8.15. By me Kings reign; and to this Lord Iehovah all Kings must give account, and from Gods Tribunal there is no appeal.
VSE I. Br. 1. If God be so great a King, and sits King for ever, then it is no disparagement for us to serve him; Deo servire est regnare: It is an Honour to serve a King. If the Angels fly swiftly upon the King of Heavens message, Dan. 9.21. then well may we look upon it as a favour to be taken into his Royal Service. Theodosius thought it a greater Honour to be Gods Servant than to be an Emperour. 'Tis more Honour to serve God than to have Kings serve us. Every Subject of this King is Crowned with Regal Honour: Rev. 1.6. Who hath made us Kings. Therefore as the Queen of Sheba having seen the Glory of Solomons 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.
Br. 2. If God be such a Glorious King, crowned with Wisdom, armed with Power, bespangled with Riches, then it showes us what Prudence it is to have this King to be ours: To say as, Psal. 5.2. My King and my God. 'Tis 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, befool their Policy, restrain their Malice. That stone cut out of the Mountains without hands, which smote the Image. Dan. 2.34. was an emblem (saith Austin) of Christs Monarchical Power conquering and triumphing over his enemies. If we are on Gods side we are on the strongest side; he can with a Word destroy his enemies, Psal. 2.5. Then shall he speak to them in his wrath; nay, he can with a Look destroy them; Iob 40.12. Look upon every one that is proud and bring him low. It needs cost God no more to confound those who rise up against him than a look, a cast of the eye; Exod. 14.24. In the morning watch the Lord looked to the host of the Egyptians through the pillar of fire, and troubled their host, and took off their chariot-wheels. What Wisdom is it then to have this King to be ours; then we are on the strongest side.
VSE II of Exhortation.
Br. 1. If God be so Glorious a King, full of Power and Majesty, let us trust in him; Psal. 9.10. They that know thy name will put their trust in thee: Trust him with your Soul; you cannot put this Jewel in safer hands; and trust him with Church and State Affairs: He is King, Exod. 15.3. The Lord is a man of war; he can make bear his holy Arm in the eyes of all the Nations. If means fail, he is never at a loss, there are no impossibles 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; Isa. 65.18. I create Ierusalem a rejoycing: Let us trust all our affairs with this great King. Either God can remove Mountains, or can leap over them; Cant. 2.8.
Br. 2. If God be so great a King, let us fear him; Ier. 5.22. Fear ye not me saith the Lord? Will ye not tremble at my presence? We have enough fear of Men. Fear makes danger appear greater and sin lesser; but let us fear the King of Kings, who hath 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 hath given them; their Power is limited, his is infinite. Let us fear this King whose eyes are as lamps of fire; Rev. 1.14. The mountains quake at him, and the rocks are thrown down by him; Nahum 1.6 If he stamps with his foot, all the Creatures are presently up in a battalio to fight for him. O tremble and fear before this God. Fear is Ianitor Animae, it is the Door-keeper of the Soul, it keeps Sin from entring; Gen. 39.9. How can I do this great wickedness and sin against God?
3 Br. If God be so Glorious a King, he hath jus virae & necis, He hath 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 Scepter beat down his Truth, which is the most Orient Pearl of his Crown; who crush and persecute his People, which are the Apple of his Eye, Zach. 2.8. Who trample upon his Laws and Royal Edicts, which he hath set forth, Psal. 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, Iob 40.9. Hast thou an Arm like God? Wilt thou measure Arms with the Almighty? Shall a little Child go to fight with an Arch-angel. Ezek. 22.14. Can thy Heart endure, or can thy Hands be strong in the day that I shall deal with thee? Christ will put all his Enemies at last under his Feet, Psal. 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 Wine-press of the wrath of God, and to be trodden by him till their blood comes forth. The King of Glory will come off Victor at last; Men may set up their Standard: but God alwaies sets up his Trophies of Victory; the Lord hath a golden Scepter and an iron Rod, Psal. 2.9. Those who will not bow to the one, shall be broken by the other.
4. Br. Is God so great a King, having all Power in Heaven and Earth in his Hand; let us learn Subjection to him. Such as have gone on in Sin, and by their Impieties hung out a Flag of defiance against the King of Heaven. Oh come in quickly, and make your Peace, submit to God; Psal. 2.12. Kiss the Son least he be angry. 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 fly from Sin, and espouse Holiness, obey him, to obey is better then Sacrifice: To obey God (saith Luther) is better then to work Miracles. Obey God willingly, Isa. 1.19. That is the best obedience that is chearful; as that is the sweetest Honey which drops out of the Comb▪ Obey God swiftly. Zech. 5.9. I lift up mine eyes and behold two Women, and the wind was in their Wings. Wings are swift, but wind in the wings denotes great swiftness; such should our obedience to God be: Obey the King of Glory.
Vse III. Comfort to those who are the Subjects of the King of Heaven; God will put forth all his Royal Power for their Succour and Comfort.
1. The King of Heaven will plead their Cause; Ier. 51.36. I will plead thy Cause, and take Vengeance for thee.
2. He will protect his People; He sets an invisible guard about them, Zech. 2.5. I will be a Wall of Fire to her roun… about. 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; 1 Chron. 11.14. The Lord saved them by a great deliverance. God Reigning as King, can save any way; by contemptible means, the blowing of Trumpets, and blazing of Lamps, Iudg. 7.20. By contrary means, He made the Sea a wall to Israel, and the waters were a means to keep them from drowning: The Fishes B…lly was a Ship in which Ionas sailed safe to shore. God will never want ways of saving his People: Rather then fail the very Enemies shall do his Work. 2 Chron. 20.23. He set Ammon and Mount-Seir one against another: And as God will deliver his People from Temporal Danger, so from Spiritual, from Sin, and from Hell, Iesus hath delivered us from Wrath to come, 1 Thess. 1.10.
Vse IV. Terrour to the Enemies of the Church. If God be King, he will set his …tmost strength against them who are the Enemies of his Kingdom, Psal. 97.3. A Fire goes before him, and burneth up his Enemies round about.
1. He will set himself against his Enemies: He will set his Attributes against them, his Power and Justice; and who knows the power of his Anger, Psal. 90.11.
2. God will set the Creatures against them; Iudg. 5 20. The Stars in their course fought against Sisera. Tertullian observes that the Persians fighting against the Christians a mighty Wind arose, which did make the Persians Arrows to fly back in their own Faces. Every Creature hath a Quarrel with a Sinner. The Stone out of the Wall, Hab. 2.11. The Hail and Frost. Psal. 78.47. He destroyed their Vines with Hail, and their Sycamore Trees with Frost.
3. God will set Men against themselves; 1. He will set Conscience against them; and how terrible is this Rod, when turned into a Serpent: Melancthon 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 himselfe The worst Civil Wars are between a Man and his Conscience. 2. God will set the Diseases of Mens Bodies against them, 2 Chron. 21.18. The Lord smote Iehoram in his Bowels with an incurable disease. 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 drie 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; as Dan 5.6. 3. God will set Mens Friends against them; where they used to have Honey they shall have nothing but Aloes and Wormwood. When a mans ways please the Lord, he shall make his enemies to be his friends, Prov. 16.7. But when he opposeth God, he maketh his Friends to be his Enemies. Commodus the Emperour his own wife gave him poison in perfumed Wine. Sennacherib's two Sons were the death of him, 2 Kings 19.37. 4. God will set Satan against them. Psal. 109.6. Let Satan stand at his Right hand. What doth Satan at the Sinners Elbows? 1. He helps him to contrive Sin. 2. He tempts him to commit Sin. 3. He terrifies him for Sin. He that hath Satan thus standing at his Right hand, is sure to be set at Gods Left hand. Here is the misery of such as oppose Gods Royal Scepter, he will set every thing in the world against them: If there be either Justice in Heaven or fire in Hell, Sinners shall not be unpunished.
Vlt. 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: VVe may be Losers for him, we shall never be Losers by him; we are ready to say as Amaziah, 2 Chron. 25.9. What shall I do for the Hundred Talents? 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 then this; He can give you for the present inward Peace, and for the future a Crown of Glory which fades not away.
Quest. What Kingdom doth Christ mean here?
Resp. Negat. 1. He doth not mean a Political, or Earthly Kingdom. The Apostles indeed did desire, 1. Christs Temporal Reign, Acts 1.6. When wilt thou restore the Kingdom to Israel. But Christ said his Kingdom was not of this world, Ioh. 18.36. So that when Christ taught his Disciples to pray, Thy Kingdom come, he did not mean it of an Earthly Kingdom, that he should reign here in outward Pomp and Splendor. 2. It is not meant of Gods Providential Kingdom; Psal. 103.19. His Kingdom ruleth over all; that is, the Kingdom of his Providence: This Kingdom we do not pray for, when we say Thy Kingdom come; for this Kingdom is already come: God exerciseth the Kingdom of his Providence in the World, Psal. 75.7. He putteth down one, and setteth up another: Nothing stirs in the World, but God hath an Hand in it; He sets every wheel a working; He humbles the Proud, and raiseth the Poor out of the Dust, to set them among Princes, 1 Sam. 2.8. The Kingdom of Gods Providence ruleth over all; Kings do nothing but what his Providence permits and orders, Act. 4.27. This Kingdom of Gods Providence we do not pray should come, for it is already come: What Kingdom then is meant here, when we say, Thy Kingdom come? Answ. Positively, there is a twofold Kingdom meant here. 1. The Kingdom of Grace, which Kingdom God exerciseth in the Consciences of his People; this is Regnum Dei foreign, Gods lesser Kingdom, Luke 17.21. The Kingdom of God is within you. 2. The Kingdom of Glory, which is sometimes called the Kingdom of God, Luke 6.20. and the Kingdom of Heaven, Mat. 5.3. When we pray thy Kingdom come, (1.) Here is something tacitly implied, That we are in the Kingdom of Darkness; 1. We pray that we may be brought out of the Kingdom of Darkness. 2. That the Devils Kingdom in the World may be demolished. (2.) Something positively intended, Adveniat Regnum Gratiae & Gloriae, 1. We pray that the Kingdom of Grace may be set up in our Hearts, and encreased. 2. When we pray Thy Kingdom come, we pray that the Kingdom of Glory may hasten, and that we may in Gods good time be translated into it: These two Kingdoms of Grace and Glory, differ not specifically, but gradually, they differ not in nature, but only in degree; The Kingdom of Grace is nothing but the inchoation or 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 Day-break, 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 Connexion between these two Kingdoms Grace and Glory, that there is no passing into the one Kingdom, 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 Vertue: So the Kingdom of Grace and Glory are so close joyned 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 hath joyned together may not be put asunder: The Kingdom of Grace leads to the Kingdom of Glory.
1. I begin with the first thing implyed in this Petition, Thy Kingdom come: It is implyed that we are in the Kingdom of Darkness; and we pray, that we may be brought out of the Kingdom of Darkness; the state of Nature is a Kingdom of Darkness: 'Tis a Kingdom; Sin is said to reign, Rom. 6.12. and 'tis a Kingdom of Darkness. It is called foreign, 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.
Quest. How many wayes is a Natural Man in the Kingdom of darkness?
Answ. 1. He is under the darkness of Ignorance; Eph. 4.18. foreign, Having the understanding darkened. Ignorance is a black vail drawn over the Mind. Men by Nature may have a deep reach in the things of the World, but ignorant in 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 sinners heart is a dark conclave, it looks blacker than Hell.
3. A Natural Man is under the darkness of Misery; he is exposed to Divine Vengeance; and the sadness 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 are by Nature 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.
VSE I. See what the state of Nature is; it is a kingdom of darkness, and it is a bewitching darkness; Iohn 3.19. Men loved darkness rather than light: As the Athlantes in Aethiopia curse the Sun: Such as are still in the kingdom of darkness tremble to think of this condition; this darkness of sin leads to the chains of darkness, Iude 6. what comfort can such take in earthly things? The Aegyptians 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 Oxe is driven to the shambles, but he knowes not whither he goes; so the Devil is driving thee before him to Hell, but thou knowest not whither thou goest. Shouldst thou dye in thy Natural estate while thou art in the kingdom of darkness, blackness of darkness is reserved for thee; Iude 13. To whom is reserved blackness of darkness for ever.
VSE II. Let us pray that God will bring us out of this kingdom of darkness. Gods Kingdom of Grace cannot come into our hearts, till first 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; Iude 6. these chains are Gods Power, binding Men as in chains under wrath for ever. O pray that God will deliver us 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; Eph. 5.14. Christ shall give thee light. He will not only bring thy light to thee, but open the eyes to see it. That is the first thing implyed, Thy Kingdom come, we pray that we may be brought out of the Kingdom of Darkness.
2. The second thing implyed in Thy Kingdom come, we do implicity pray against the Devils Kingdom, we pray that Satans Kingdom may be demolished in the World. Satans Kingdom stands in opposition to Christs Kingdom, and while we pray, Thy Kingdom come, we pray against Satans Kingdom. Satan hath a Kingdom; he got his Kingdom by Conquest; he conquered Mankind in Paradise. He hath his Throne; Rev. 2.13. Thou dwellest where Satans throne is; and his Throne is set up in the hearts of Men; he doth not care for their Purses but their Hearts, Eph. 2.2. Satan is served upon the knee, Rev. 13.4. They worshipped the dragon, that is, the Devil. Satans Empire is very large; the most Kingdoms in the World pay Tribute to him. Satans Kingdom hath two qualifications or characters.
1. It is Regnum Nequitiae, a Kingdom of Impiety.
2. Regnum Servitutis, a Kingdom of Slavery.
1. The Kingdom of Satan is a Kingdom of Impiety: Nothing but Sin goes up in his Kingdom, Murder and Heresie, Lust and Treachery, Oppression and Division are the constant trade driven in Satans Kingdom: Satan is called the unclean Spirit, Luke 11.24. what else is propagated in his Kingdom but a mystery of iniquity.
2. Satans Kingdom is a Kingdom of Slavery: Satan makes all his Subjects slaves; Peccati reus dura Daemonis tyrannide tenetur, Muis. Satan is an Usurper and a Tyrant, he is a worse Tyrant than any other. 1. Other Tyrants do but rule over the Body, but Satans Kingdom rules over the Soul; Satan rides some Men as we do Horses. 2. Other Tyrants have some pity on their Slaves; though they make them work in the Gallies, yet they give them meat and let them have their hours for rest; but Satan is a mercyless Tyrant, he gives his Slaves poyson in stead of meat, he gives them hurtful lusts to feed on: 1 Tim. 6.9. Nor will he let his Slaves have any rest, he tires them out in doing his drudgery; Ier. 9.5. They weary themselves to commit iniquity. When the Devil had entred into Iudas, he sends 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 Satan is the worst Tyrant; when Men have served him to their utmost strength, he will welcome them to Hell with Fire and Brimstone.
VSE. Let us pray that Satans Kingdom set up in the World may be thrown down. 'Tis sad to think that though the Devils Kingdom be so bad, yet that it should have so many to support it. Satan hath more to stand up for his Kingdom than Christ hath for his. What a large harvest of Souls hath Satan, and God only a few gleanings. The Pope and the Turk give their power to Satan. If in Gods visible Church the Devil hath so many Loyal Subjects that serve him with their Lives and Souls, then how do his Subjects swarm in places of Idolatry and Paganism, where there is none to oppose him, but all vote on the Devils side. Men are willingly slaves to Satan; they will fight and dye for him; therefore Satan is not only called the Prince of this world, Iohn 14.30. but the God of this world, 2 Cor. 4.4. to show what power Satan hath over Mens Souls. O let us pray that God will break the Scepter of the Devils 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. Satans Kingdom must be thrown down before Christs Kingdom can flourish in its Power and Majesty.
2. When we pray, Thy Kingdom come, here is something positively intended:
1. We pray that the Kingdom of Grace may be set up in our hearts and encreased.
2. That the Kingdom of Glory may hasten, and that we may in Gods due time be translated into it.
I begin with the First, The Kingdom of Grace. When we pray, Thy Kingdom come, we pray, 1. That the Kingdom of Grace may come into our hearts: This is Regnum Dei foreign, Gods lesser Kingdom; Rom. 14.17. The Kingdom of God is righteousness. Luke 17.21. The kingdom of God is within you.
Quest. 1. Why is Grace called a Kingdom?
Answ. Because where 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. Grace doth king it in the Soul; it swayes the Scepter, it subdues mutinous Lusts, and keeps the Soul in a Spiritual Decorum.
Quest. 2. Why is there such need that we should pray that this Kingdom of Grace come into our hearts?
Resp. 1. Because till the Kingdom of Grace come, we have no right to the Covenant of Grace. The Covenant of Grace is sweetned with Love, bespangled with Promises; the Covenant of Grace is our Magna Charta, by vertue of which God passeth himself over to us to be our God: But who are Heirs of the Covenant of Grace? only such as have the kingdom of Grace in their hearts; Ezek. 36.26. A new heart will I give you, and a new spirit will I put within you; there is the kingdom of Grace set up in the Soul; then it followes, ver. 28. I will be your God. The Covenant of Grace is to an ungracious Person a sealed Fountain, it is kept as 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 did carry a piece of holy flesh in his skirt, the holy flesh could not cleanse him, but he polluted that: Hag. 2.12. Till the kingdom of Grace be in our hearts, Ordinances do not purifie us, but we pollute them; the Prayer of an ungracious person becomes sin; Prov. 15.8. In what a sad condition is a Man before Gods kingdom of Grace be set up in his heart; whether he comes or comes not to the Ordinance, he sins: If he doth not come to the Ordinance he is a contemner of it, if he doth come he is a polluter of it. A Sinners works are opera mortua dead works, Heb. 1.6. and those works which are dead cannot please God; a dead Flower hath no sweetness.
3. We had need pray that the kingdom of Grace may come, because till this kingdom come into our hearts we are loathsome in Gods eyes; Zech. 11.8. My soul loathed them. Quanta est faeditas vitiosae mentis. Tully. An heart void of Grace looks blacker than Hell: Sin transforms one into a Devil; Iohn 6.70. Have not I chosen twelve, and one of you is a devil. Envy is the Devils eye, hypocrisie 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 leprosie, the first thing he doth is to loath himself; Ezek. 20.43. Ye shall loath your selves in your own sight for all your evils. I have read of a Woman who alwayes used flattering glasses, by chance seeing her Face in a true glass, in insaniam delapsa est, she ran mad. Such as now dress themselves by the flattering glass of presumption, when once God gives them a sight of their filthiness, they will abhor themselves; Ye shall loath your selves in your own sight for all your evils.
4. Before the kingdom of Grace comes into us we are Spiritually illegitimate, of the Bastard brood of the Old Serpent; Iohn 8.44. To be illegitimate is the greatest infamy; Deut. 23.2. A bastard shall not enter into the congregation of the Lord to the tenth generation. He was to be kept out of the holy Assemblies of Israel as an infamous Creature: A Bastard by the Law cannot inherit; before the kingdom of Grace come into the heart, a person is to God as one illegitimate, and so continuing he cannot enter into the Congregation of Heaven.
5. Before the kingdom of Grace be set up in Mens 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, he can by his subtle temptations draw it: The Devil is said to take men captive at his will, 2 Tim. 2.26. the Greek word foreign signifies to take them alive, as the Fowler doth the bird in the snare. The sinners heart is the Devils Mansion-house, Matth. 12.44. I will go to my house. It is officina Diaboli, Satans shop where he works; Eph. 2.2. The prince of the air now worketh in the children of disobedience. The members of the Body are the tools which Satan works with: Satan possesseth Men. In Christs time many had their Bodies possessed; but it is far worse to have their Souls possessed: One is possessed with an unclean Devil, another with a revengeful Devil. No wonder the Ship goes full sail when the Wind blowes; no wonder Men go full sail in sin, when the Devil the Prince of the Air blowes them: Thus it is; till the kingdom of Grace come, Men are under the power of Satan, who like Draco writes all his Lawes in blood.
6. Till the kingdom of Grace comes, a Man lyes exposed to the Wrath of God; And who knowes the power of his anger? Psal. 90.11. If when but a spark of Gods Wrath flyes into a Mans Conscience in this Life it is so terrible, what then will it be when God stirs up all his anger. So unconceivable torturing is Gods Wrath that the wicked call to the rocks and mountains to fall on them, and hide them from it; Rev. 6. 1st. 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. Gods breath kindles this fire, Isa. 30.33 and 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 come Men cannot dye with comfort; only he who takes Christ in the armes of his Faith, can look Death in the face with joy. But it is sad to have the king of Terrors in the Body, and not the kingdom of Grace in the Soul. 'Tis a wonder every Graceless person doth not dye distracted: What will a Grace-despiser do when Death comes to him with a Writ of Habeas Corpus? Hell followes Death; Rev. 6.8. Behold a pale horse, and his name that sat on him was death, and hell followed him. Thus you see what need we have to pray that the kingdom of Grace may come. He that dyes without Grace, I may say as Christ, Matth. 26.24. It had been good for that-man he had not been born. Few do believe the necessity of having the kingdom of Grace set up in their hearts, as appears by this, because they are so well content to live without it. Doth that Man believe the necessity of a Pardon that is content to be without it? Most People if they may have Trading, and may sit quietly under their Vines and Fig-trees, they 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 were to have the kingdom of God within them, they would cry out as the Jaylor, Acts 16.30. What shall I do to be saved?
Quest. 3. How may we know that the Kingdom of Grace is set up in our hearts?
Answ. It concerns us to examine this, our Salvation depends upon it; and we had need be curious in the search, because there is something looks like Grace which is not; Gal. 6.3. If a man think himself to be something when he is nothing, he deceives himself. 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! Aug. Zeuxis did paint grapes so lively that he deceived the living birds. There are many Deceits about Grace.
Deceit 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 lift up to Heaven with Ordinances; Iudg. 17.13. I have a Levite to my priest; sure I shall go to Heaven. The Iewes cryed, Ier. 7.4. The temple of the Lord, The temple of the Lord; we are apt to glory in this, the Oracles of God are committed to us, we have Word and Sacrament: Alas, this is a fallacy, we may have the means of Grace, yet the kingdom of Grace may not be set up in our hearts; we may have the kingdom of God come nigh us, Luke 11.20. but not into us; the sound of the Word in our ears, and not the savour of it in our hearts. Many of the Iewes, who had Christ for their Preacher, were never the better: Hot clothes will not put warmth into a dead Man. Thou may'st have hot clothes, warm and lively Preaching, yet be Spiritually dead: Mat. 8.12. The children of the kingdom shall be cast out.
Deceit 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 enlightnings of mind, profound knowledge, and almost speak like Angels drop'd from Heaven; but the Apostle supposeth a case that after Men have been enlightened, they may fall away. Heb. 6.
Quest. But wherein doth this illumination come short?
Answ. The illumination of Hypocrites is not vertual, it doth not leave an impression of Holiness behind; 'tis like weak Physick that will not work. The mind is enlightned, but the heart is not renewed. A Christian is all head, but no feet, he doth not walk in the wayes of God.
(2.) Men have had convictions and stirrings of Conscience for sin, they have seen the evil of their wayes, therefore now they hope the Kingdom of Grace is come; but I say, convictions though they are a step towards Grace, yet they are not Grace. Had not Pharaoh and Iudas convictions? Exod. 10.16.
Quest. What makes convictions prove abortive, wherein is the defect?
Answ. 1. They are not deep enough: A Sinner never saw himself lost without Christ. The seed that wanted depth of earth withered; Matth. 13.5. These convictions are like blossoms blown off before they come to maturity. 2. These convictions are involuntary; the Sinner doth what he can to stifle these convictions; he drowns them in Wine and Mirth; he labours to get rid of them; as the Deer when it is shot runs and shakes out the arrow, so doth he the arrow of conviction: Or as the Prisoner that files off his fetters and breaks loose, so a Man breaks loose from his convictions. His corruptions are stronger than convictions.
(3.) Men have had some kind of humiliation, and have shed tears for their sins, therefore now they hope the Kingdom of Grace is come into their hearts? But this is no infallible sign of Grace: Saul wept, Ahab humbled himself.
Quest. Why is not humiliation Grace? Wherein doth it come short?
Answ. 1. Tears in the wicked do not spring from love to God, but are forced by affliction. Gen. 4.13. as water that drops from the Still is forced by the fire. The tears of Sinners are forced by Gods fiery Judgments. 2. They are deceitful tears; lachrymae mentiri doctae: Men weep yet go on in sin; they do not drown their sins in their tears.
(4.) Men have begun some reformation, therefore sure now the Kingdom of Grace is come? But there may be deceit in this: 1. A Man may leave his Oaths and Drunkenness, yet …ill be in love with Sin; he may leave Sin out of fear of Hell, or because it brings shame and penury, but still his heart goes after it; Hos. 4.8. They set their heart on their iniquity; as Lots Wife left Sodom, but still her heart was in Sodom. Hypocrites are like the Snake which casts her coat, but keeps her poyson: They keep the love of sin, as one that hath been long Suitor to another, though his Friends break off the march, yet still he hath a hankering Love to her. 2. It may be a partial Reformation: He may leave 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 an other as bad may come in the room. 3. A Man may forsake gross sins, but have no reluctancy against Heart-sins: Motus primo primi, proud, lustful Thoughts; though he dams up the stream, he lets alone the Fountain. O therefore if there be so many deceits, and Men may think the kingdom of grace is come into their Heart, when it is not: How curious and critical had we need be in our search, whether we have the kingdom of grace really come into 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, 'tis the loss of his Soul. I should now come to answer this Question, How we know, that the kingdom of grace is set up in our Hearts?
Quest. How may we know the Kingdom of Grace is set up in us?
Answ. 1. In general, By having a Metamorphosis and Change wrought in the Soul; This is called the New Creature, 2 Cor. 5.17. The Faculties are not new, but there is a new Nature. As the strings of the 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. Such as can find no change of heart, they are the same they were, as vain, as earthly, as unclean as ever, there is no sign of Gods kingdom of grace in them.
2. More particularly, We may know the kingdom of grace is set up in our hearts, 1. By having unfeigned desires after God: This is the smoaking Flax Christ will not quench: A true desire of grace is grace: By the beating of this pulse, conclude there is life; Nehem. 1.11. O Lord, let thy ear be attentive to the prayer of thy Servants, who desire to fear thy Name. But may not an Hypocrite have good desires? Numb. 23.10. Let me dye the Death of the Righteous. Therefore I say, unfeigned desires evidence the kingdom of God within a Man.
Quest. But how may these unfeigned Desires be known?
1. An unfeigned desire is ingenuous, we desire God propter se, for himself, for his intrinsecal Excellencies, and the Oriency of his Beauty which shines: The savour of Christs Ointments, (i. e.) his graces, draw the Virgins desires after him, Cant. 1.3. A true Saint desires Christ, not only for what he hath, 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.
2. An unfeigned desire is unsatiable, it cannot be satisfied without God; let the World heap her Honours and Riches, they will not satisfy: Not Flowers or Musick will content him who is thirsty: Nothing will quench the Souls thirst but the blood of Christ; He faints away, his heart breaks with longing for God, Psal. 84.2. Psal. 119.20.
3. An unfeigned desire is active, it flourisheth into endeavour; Isa. 26.9. With my Soul have I desired thee, yea, with my Spirit within me will I seek these early. A Soul that desires aright saith, Christ, I must have grace, I must have, 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.
4. An unfeigned desire is superlative: We desire Christ not only more then the world, but more then Heaven, Psal. 73.25. Whom have I in Heaven but thee? Heaven it self would not satisfy without Christ; Christ 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, 2 Sam. 14.32. Now therefore let me see the Kings face.
5. An unfeigned desire is gradual; It encreaseth as the Sun in the Horizon; A little of God will not satisfy, but the pious Soul desireth 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; still he thirsts for more of Christ and his Spirit: Desire is an holy Dropsie: A Saint would have more knowledge, more Sanctity, more of Christs Presence. A glympse of Christ through the Lattice of an Ordinance is sweet; and now the Soul will never leave longing, till it sees him face to face. He desires to have grace perfected in glory: Dulcissimo Deo totus immergi cupit & inviscerari: He would be swallowed up in God, and be ever bathing himself in those perfumed waters of pleasure, which run at his right hand for ever. Sure 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 Deó ut bene velimus, Aug. If iron move upward contrary to its Nature, 'tis a sign some Loadstone hath been there drawing it: If the Soul move towards God in unfeigned desires, it's a sign the Loadstone of the Spirit hath been drawing it. 2. We may know the kingdom of grace is come into our Hearts by having the Princely grace of Faith: Fides est sanctissima humani pectoris Gemma—Faith cuts us off from the wild Olive of Nature, and ingrafts us into Christ: Faith is the vital artery of the Soul: Heb. 10.38. The just shall live by Faith: Faith makes an holy adventure on Christs Merits, When this Faith as a Princely grace reigns in the Soul, now the kingdom of God is come into us. The Hebrew word for Faith comes from a 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, Acts 8.13. yet was in the gall of bitterness. The Hypocrite can put on Faiths Mantle, as the Devil did Samuel's. How shall we know therefore that our Faith is …ound? That it is the Faith of the operation of God, Col. 2.12. and so that the kingdom of God is within us?
Answ. 1. True Faith is wrought by the Ministry of the Word; Rom. 10.17. Faith comes by hearing. Peter let down the Net of his Ministry, and at one draught catched Three Thousand Souls. Let us examine, How was our Faith 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 your selves; as we suspect Men to have stolen goods when they know not how they came by them.
2. True Faith is at first minute and small, like a grain of Mustard seed; it is full of doubts and fears; it is smoaking flax; it smoaks with desire, but doth not flame with comfort; it is so small, that a Christian can hardly discern whether he hath Faith or no.
3. True Faith is long in working, non sit in instanti—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 be born; they whose Faith is per saltum, they leap out of sin into a confidence that Christ is theirs; I say as Isaac concerning his Sons Venison, Gen. 27.20. How is it that thou hast found it so quickly? How is it that thou comest by thy Faith so soon? The Seed in the Parable which sprung up suddenly withered, Mark. 4.5. Solent praecocia subito flaccescere.
4. True Faith is ioyn'd with Sanctity; as a little Bezoar is strong in operation, and a little Musk sweetens; so a little Faith purifies; 1 Tim. 3.9. Holding the mistery of Faith in a pure Conscience. Faith though it doth but touch Christ, fetcheth an healing vertue from him. Justifying Faith doth that in a spiritual sence, which miraculous Faith doth; it removes the Mountains of sin, and casts them into the Sea of Christs …lood.
5. True Faith will trust God without a Pawn. Though a Christian be cut short in Provisions, the Fig-tree doth not blossom, yet he will trust in God: Fides Famem non formidat—Faith fears not Famine. God hath given us his Promise as his Bond, Psal. 37.3. Verily thou shalt be fed; Faith puts this Bond in suit: God will rather work a Miracle than His promise shall fail. He hath cause to suspect his Faith, who saith he trusts God for the greater, but dares not trust him for the lesser; he trusts God for Salvation, but dares not trust him for a livelihood
6. True Faith is Prolifical, it brings for Fruit; Faith hath Rachel's Beauty, and Leah's Fruitfulness: Fides pinguescit operibus, Luther, Faith is full of good works; Faith believes as if it did not work, and it works as if it did not believe; Faith is the spouslike grace which marries Christ, and good works are the Children which Faith bears; by having such a Faith we may know the kingdom of God is within us: Grace is certainly in our Hearts.
3. We may know the kingdom of Grace is come into our hearts, by having the noble grace of Love: Faith and Love are the two Poles on which all Religion turns; Cant. 1.4. The Vpright love thee. True Love is to love God out of Choice; Love turns the Soul into a Seraphin, it makes it burn in a flame of Affection: Love is the truest Touchstone of Sincerity: Love is the Queen of the Graces, it commands the whole Soul, 2 Cor. 5.4. If our Love to God be Genuine and Real, we let him have the Supremacy, we set him in the highest room of our Soul, we give him the purest of our Love; Cant. 8.2. I would cause thee to drink of spiced wine, of the juice of my Pomgrenate. If the Spouse had any thing better than other, 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 saith, the Protestants in France had a Church which they call'd Paradise; as if they thought themselves in Paradise, while they had Gods 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 compleat, then their joy shall be full. The Bride longs for the marriage day: The Spirit and the Bride say come, Even so come Lord Iesus, Rev. 22.17. 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; 1 Pet. 2.5. Ye are an holy priesthood to offer up spiritual sacrifices. Spiritualizing Duty consists in three things.
1. Fixedness of Mind.
2. Fervency of Devotion.
3. Uprightness of Aim.
1. Fixedness of Mind: Then we Spiritualize Duty when our Minds are fixed on God; 1 Cor. 7.35. That ye may attend on the Lord without distraction. Though impertinent thoughts sometimes come into the heart in Duty, yet they are not allowed, Psal. 119.13. they come as unwelcome guests, which are no sooner spyed but they are turned out.
2. Fervency of Devotion; Rom. 12.11. Fervent in Spirit, serving the Lord: foreign: 'Tis a Metaphor alludes to Water that seeths and boyls over; so the Affections boyl over, the Eyes melt in tears, the Heart flowes in holy ejaculations. We not only bring our offering to God but our hearts.
3. Uprightness of Aim: An heart that is upright hath three ends in Duty. 1. That he may grow more like God: As Moses on the Mount had some of Gods Glory reflected on him; his face shined. 2 That he may have more communion with God; 1 Iohn 1.6. our foreign, Our fellowship is with the Father. 3. That he may bring more Glory to God, 1 Pet. 4.11. Phil. 1.20. That Christ may be magnified. Sincerity aimes at God in all; though we shoot short yet we take a right aim: This is a sure evidence of Grace, the Spiritualizing Duty. 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 doth so dazzle carnal eyes.
5. We may know the Kingdom of Grace is come into us by antipathy and opposition against every known sin; Psal. 119.104. I hate every false way: Hatred is foreign, Arist. 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's an antipathy between the Crocadile and the Scorpion. 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 Gods Holiness and our Happiness.
6. We may know the Kingdom of Grace is come into us when we have given up our selves to God by obedience: As a Servant gives up himself to his Master, as a Wife gives up her self to her Husband, so we give up our selves to God by obedience; and this obedience is, 1. Free; as that is the sweetest honey which drops from the comb. 2. Uniform; we obey God in one thing as well as another, Psal. 119.6. Then shall I not be ashamed; or as it is in the Hebrew foreign, I shall not blush when I have respect to all thy commandments. A good Christian is like a pair of Compasses, one foot of the Compass stands upon the Centre, the other part of it goes round the Circle; so a Christian by Faith stands on God the Centre, and by Obedience goes round the Circle of Gods Commandments, a sign the Kingdom of Grace is not come into the heart, when it doth not reign there by universal Obedience. Hypocrites would have Christ to be their Saviour, but they pluck the government from his shoulders, they will not have him rule; but he who hath the Kingdom of God within him, submits chearfully 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 into Gods hand, and saith, 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, Psal. 45.13. he carries a Kingdom about him; and this Kingdom of Grace will certainly bring to a Kingdom of Glory.
I shall answer some Doubts and Objections a Christian may make against himself.
Object. I Fear the Kingdom of Grace is not yet come into my heart?
Answ. When a Christian is under temptation, or Grace lies dormant, he is not fit to be his own judge, but in this case he must take the witness of others who have the Spirit of discerning: But let us hear a Christians Objections against himself why he thinks the Kingdom of Grace is not yet come into his heart.
Object. 1. I cannot discern Grace?
Answ. A Child of God may have the Kingdom of Grace in his heart yet not know it. The Cup was in Benjamins sack, though he did not know it was there; thou mayest have Faith in thy heart, the Cup may be in thy sack, though thou knowest it not. Old Iacob wept for his Son Ioseph, when Ioseph was alive; 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; the seed of God may be sown in thy heart, though thou dost not perceive the springing of it up; think not Grace is lost because it is hid.
Object. 2. Before the Kingdom of Grace come into the heart there must be some preparation for it? The fallow ground of the heart must be broken up; I fear the plough of the Law hath not gone deep enough, I have not been humbled enough, therefore I have no Grace?
Answ. God doth not prescribe a just proportion of sorrow and humiliation: The Scripture mentions the truth of sorrow but not the measure: Some are more flagitious …inners than others, these 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 Physick. But wouldst thou know when thou hast been humbled enough for sin? 1. When thou art weary of thy sin, and sick of love to Christ. What doth God require sorrow for, but as sawce to make Sin rellish bitter, and Christ sweet. 2. When thou art willing to let go thy sins. Then the Gold hath 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 to divine acceptation, though not to divine satisfaction. Now if thou art humbled enough, (though not so much as others) what needs more? Frustra fit per plura, &c. If a Needle will let out the Imposthume, what needs a Launce? Be not more cruel to thy self than God would have thee.
Object. 3. If the Kingdom of God were within me, it would be a Kingdom of Power, it would inable me to serve God with vigour of Soul, but I have a spirit of infirmity upon me, I am weak and impotent, and untuned to every holy action?
Answ. 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 a strong. Weak Faith justifies as well as a strong. A weak hand of Faith will receive the Almes of Christs merit.
2. Weak Faith is capable of growth. The seed 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 did rise higher and higher: Be not discouraged at thy weak Faith; though it be now but blossoming it will by degrees come to more maturity.
3. The weakest Grace shall persevere as well as the strongest. A sucking Child was as safe in the Ark as Noah. An infant-believer that is but newly laid to the breast of a Promise is as safe in Christ as the most eminent heroick Saint.
Object. 4. 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 purifie my heart, but I find much Pride, Worldliness, Passion.
Answ. The best of the Saints have remainders of corruption; Dan. 7.12. They had their dominion taken away, yet their lives were prolonged for a season: 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 Christs 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 the more; but because you find corruptions stirring, do not therefore presently un-saint your selves, 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 sin, what are these tears but fruits of love to God? That you have a combate with sin argues antipathy against it; those sins which you did once wear 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 poyson in the body, which you are sick of, and use all Scripture-antidotes to expel. Should we condemn all those who have the in-dwelling of sin; nay, who have had sin (at some times) prevailing, we should blot some of the best Saints out of the Bible.
Object. 5. 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?
Answ. 1. There may be grief, where there are no tears: The best sorrow is rational. In your judgment you esteem sin the most hyperbolical evil, you have a disgust and displacency against sin; this is a rational sorrow, and such as God will accept.
2. A Christian may have some hardness in his heart, yet not have an hard heart; subjectum a praestantiori parte. A field may have Tares in it, yet we call it a field of Wheat; in the best heart is 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 thy self; if thou canst find but 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, Psal. 139.17. When I awake I am still with thee. As Colours laid in Oyl, or a Statue carved in Gold, abide, so doth an holy complexion, the Soul is still pointing towards God: If it be thus with thee, assure thy self the Kingdom of Grace is come into thy Soul; be not unkind to God to deny any work of his Spirit which he hath wrought in thee.
VSE I. Of 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. Motives,
1. Motive. This Kingdom of God within us is our Spiritual Beauty; the Kingdom of Grace adorns a person, and sets him off in the eyes of God and Angels: This makes the Kings daughter all glorious …; Psal. 45.13. foreign. Chrys. Grace sheds a glory and lustre upon … Soul. As the Diamond to the Ring, so is Grace to the Soul. An heart beautified with Grace, hath the King of Heavens picture hung in it.
2. Motive. 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 hath the Kingdom of Grace within him is strengthened with all might according to Gods glorious power, Col. 1.11. he hath the shield of Faith, the helmet of Hope, the breast-plate of Righteousness: This armour can never be shot through, it fortifies a Christian against the assaults of Temptation, and the terrours of Hell.
3. Motive. The Kingdom of Grace set up in the heart brings Peace with it, Rom. 14.17. The kingdom of God is righteousness and peace: There is a secret Peace breeds out of Holiness. Peace is the best Blessing of a Kingdom: Pax una triumphis innumeris melior—The Kingdom of Grace is a Kingdom of Peace; Grace is the root, Peace is the flower grows out of it, it is Pax in procella, such Peace that no worldly affliction can shake. The doors of Solomons Temple were made of Olive-tree, carved with open flowers, 1 Kings 6.32. in a gracious heart is the olive of Peace, and the open flowers of Joy.
4. Motive. The Kingdom of Grace enricheth the Soul: A Kingdom hath its riches. A Believer is said to be rich in faith, Iam. 2.5. how rich is he who hath God for his God, who is heir to all the Promises; Heb. 6.17. A Man may be rich in Bills and Bonds; a Believer, though he may say as Peter, Silver and gold have I none, Acts 3.6. yet he is rich in Bills and Bonds, he is Heir to all Gods Promises; and to be Heir to the Promise is better than to be Heir to the Crown.
5. Motive. When the Kingdom of Grace comes it doth fix and establish the heart; Psal. 57.7. O God my heart is fixed. Before the Kingdom of Grace comes, the heart is very unfixed and unsettled, like a Ship without a ballast, like Quick-silver that cannot be made to fix; but when the Kingdom of Grace comes it doth stabilire animum, it fixeth the heart upon God; and when the heart is fixed, it rests quiet as in its center.
6. Motive. This Kingdom of Grace is distinguishing; it is a sure pledge of Gods love. God may give Kingdoms in anger, but where ever the Kingdom of Grace is set up it is in love; God cannot give Grace in anger: The Crown alwayes goes with this Kingdom; let us therefore be ambitious of this Kingdom of Grace.
Quest. How shall we do to obtain this Kingdom?
Answ. 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. 2.3. 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, they did not plough or sow, but it was rained down from Heaven upon them; no, we must operam dare, take pains for Grace. Our Salvation cost Christ blood, it will cost us sweat.
2. Let us go to God to set up this Kingdom of Grace in our hearts; God is called the God of all grace, 1 Pet. 5.10. Say, Lord, I want this Kingdom of Grace, I want an humble believing heart, O enrich me with Grace, let thy Kingdom come; and be importunate suitors. As Achsah said to her Father Caleb, Iosh. 15.19. 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. What is the Venison thou hast given me without the Blessing: When we are importunate with God, and will take no denyal, then he will set up his Kingdom within us.
3. Keep close to the Word preached; the Word preached is virga virtutis; the rod of Gods strength, it is the great engine God useth for the setting up the Kingdom of Grace in the heart; Rom. 10.17. Faith comes by hearing: Though God could work Grace immediately by his Spirit, or by the ministry of Angels from Heaven, yet he chooseth to work by the Word preached; this is the usual means by which he sets up the Kingdom of Grace in the heart; and the reason is, because he hath put his divine sanction upon it, he hath 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 soveraign vertue to heal Naamans Leprosie as the Waters of Iordan, only this, because God did appoint and sanctifie the Waters of Iordan to heal and not the other: Therefore let us keep to the Word preached, because the power of God goes along with it.
VSE II. Such as have this Kingdom of God set up in them, it calls for gratulation and thanksgiving: What will you be thankful … not for a Kingdom? Grace is the best Blessing, it is the result and product of Gods electing love: God in setting up his kingdom of grace, hath done more for you …han if he had made you Kings and Queens; for now you are born of God, and of the Blood-Royal of Heaven. O admire and exalt free Grace; Make Gods p…ise glorious, Psal. 66.2. The Apostle seldom mentions the work of Grace, but he joyns praise, Col. 1.12. Giving thanks to the Father, who hath made us meet for the inheritance of the Saints in light. If God hath crowned you with the Kingdom of Grace, do you crown him with your Praises.
2. The Second thing intended by our Saviour in this Petition is, That the Kingdom of Grace may encrease, that it may come more into us: And this may answer a Question:
Quest. Why do we pray, Thy Kingdom come, when the Kingdom of Grace is already come into the Soul?
Answ. Though the kingdom of grace be already come into us, yet still we must pray, Thy Kingdom come; namely, that grace may be encreased, 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 encreased.
Quest. 1. When doth the Kingdom of Grace increase in the Soul, when is it a flourishing Kingdom?
Answ. 1. When a Christian hath further degrees added to his graces, there's more oyl in the lamp; his knowledge is clearer, his love is more inflamed: Grace is capable of degrees, and may rise higher as the Sun in the Horizon. It is not with us as it was with Christ, who received the Spirit without measure; Iohn 3.34. Christ 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.
2. Then the kingdom of Grace increaseth when a Christian hath gotten more strength than he had; Iob 17.9. He that hath clean hands shall be stronger and stronger. Hebr. Iosiphometz, He shall add to his strength. A Christian hath strength to resist temptation, to forgive his enemies, to suffer affliction; 'tis not easie to suffer, a Man must deny himself ere he take up the Cross: The way to Heaven is like the way which Ionathan and his Armour-bearer had in climbing up a steep place, 1 Sam. 14.4. There was a sharp rock on the one side, and a sharp rock on the other: 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; here is the kingdom of grace increased. What mighty strength of grace had he who told the Emperour Valentinian, you may take away my Life, but you cannot take away my love to the Truth.
3. Then the Kingdom of Grace encreaseth, when a Christian hath most conflict with Spiritual Corruptions; he not only abstains from gross Evils, but hath a Combat with inward, hidden, close Corruptions; as Pride, Envy, Hypocrisy, vain Thoughts, carnal Confidence, these are spiritual Wickednesses, and do both defile, and disturb; 2 Cor. 7.1. Let us cleanse our selves from all filthiness of Flesh and Spirit. Which shows there are two sorts of Corruptions, one of the Flesh, the other of the Spirit; when we grieve for, and combat with spiritual Sin, (as being the Root of all gross sins) Now the Kingdom of Grace encreaseth, and spreads its Territories in the Soul.
4. Then the kingdom of grace flourisheth, when a Christian hath learned to live by Faith; Gal. 2.20. I live by the Faith of the Son of God. 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 Christs Righteousness, and make Christ all in Justification; to live on the Promises as the Bee on the Flower, and suck out the sweetness of them; to trust God where we cannot trace him; to believe his Love thorough a Frown; to perswade our selves when he hath the Face of an Enemy, yet he hath the Heart of a Father; when we are arrived at this, here is the Kingdom of Grace flourishing in our Souls.
5. When a Christian is arrived at holy Zeal: Numb. 25.13 Phinehas was zealous for his God. Zeal is the Flame of the Affections, it turns a Saint into 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, Act. 21.13. Zeal loves truth when it is dispised and opposed: Psal. 119.126. They have made void thy Law, therefore I love thy Law. Here is grace encreasing like the Sun in the Horizon: Zeal resembles the Holy Ghost. Acts. 2.2. There appeared cloven Tongues like as of fire, and it sate upon each of them. Tongues of fire were an Emblem of that fire of zeal which the Spirit poured upon them.
6. Then the Kingdom of Grace encreaseth, when a Christian is as well diligent in his particular Calling, as devout in his general. He is the wise Christian that carries things equally, that doth so live by Faith, that he lives in a Calling: Therefore it is worth our Notice, when the Apostle had exhorted the Thessalonians to encrease in grace, 1 Thess. 4.10. he presently adds, ver. 11. And that ye do your own business, and work with your hands. This is a sign grace is encreasing, when Christians go chearfully 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 Mans self, and is an Heaven upon Earth: But to be conversant in our Callings is more profitable to others. I may allude to that of St. Paul, To be with Christ is best for me; yet to abide here is more needful for you, Phil. 1.24. So to converse with God in Prayer, and sweet Meditation all the Week long, is more for the Comfort of a Mans own Person; but to be sometimes employed in the business of a Calling is more profitable for the Family to which he belongs: 'Tis not good to be as the Lillies, which toyl not, neither do they spin. It shows the encrease 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.
7. Then the Kingdom of grace encreaseth, when a Christian is established in the belief and love of the Truth. The heart by nature is as a Ship without Ballast, it wavers and fluctuates. Beza writes of one Bolezius, 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; now the kingdom of grace flourisheth. One calls Athanasius, Adamas Ecclesiae, an invincible Adamant, in respect of his stability in the Truth, Col. 2.7. rooted and built up in him; the rooting of a Tree evidenceth the growth.
8. Then the kingdom of grace encreaseth in a Mans 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 our selves, yet it is the greatest honour to be instrumental to work it in others; Gal. 4.19. of whom I travail in birth, till Christ be formed in you. 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, let not God alone by prayer, till you see grace in your Children: What a comfort would it be to you, to be both the Natural, and the Spiritual Fathers of your Children. Austin saith his Mother Monica travailed with greater care and Pain for his new birth, then his natural. This shows the encrease of grace, when we labour to see the kingdom of grace set up in others; then the water abounds in the River, when it overflows, and runs into the Meadows; then grace encreaseth in the Soul, when it hath influence upon others, and we endeavour their Salvation.
2. Quest. Wherein appears the needfulness of this, that the Kingdom of Grace should be encreased?
1. This is Gods design in keeping up a standing Ministry in the Church, to encrease the kingdom of grace in mens hearts; Eph. 4.8. He gave Gifts unto Men, that is, Ministerial Gifts: Why so? ver. 12. for the edifying of the Body of Christ; not only for Conversion, but for augmentation: Therefore the Word preached is compared not only to Seed, but to Milk; because by this Breast-milk God designs our growth in grace.
2. We had need have the kingdom of grace encrease, in respect we have a great deal of work to do, and a little grace will hardly carry us thorow; a Christians Life is laborious; so many Tentations to resist; so many Promises to believe; so many Precepts to obey, that it will require a great deal of grace: A Christian must not only pray, but pray fervently, Iam. 5.16. not only repent, but be zealous and repent, Rev 3.19. not only love, but be sick of Love, Cant. 2.5. How had he need therefore have the kingdom of grace enlarged in his Soul, as his work encreaseth upon him, so his grace had need encrease.
3. If the kingdom of grace doth not encrease, it will decay, Rev. 2.4. Thou hast left thy first love; grace for want of encreasing is sometimes like a Winter Plant, all the Sap runs to the root, and it looks as if it were dead, Rev. 3.2. Strengthen the things that remain, which are ready to dye: Though grace cannot expire, it may wither, and a withering Christian loseth much of his Beauty and Fragrancy; what great need then have we to pray Thy Kingdom come, that this kingdom of grace may be encreased; if grace be not improved it will soon be impaired: A Christian for want of encreasing his grace loseth 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 scarce feel the Pulse of his Love to beat.
4. To have grace encreasing 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 encreasing. First there is the Crepusculum or Day-break, and so it shines brighter to the Meridian. They who are the Lights of the World must encrease till they come to the Meridian of Glory. Not to grow is suspicious; painted things grow not.
5. As the Kingdom of Grace increaseth, so a Christians Comforts increase. Comfort belongs to the bene esse, or well-being of a Christian; it is like sweet-meat, delicious to the taste, Psal. 94.19. The more grace, the more joy; as the more Sap in the Root, the more Wine in the Grape. Who did more increase in Grace than David, and who more in Consolation? Psal. 4.7. Thou hast put Gladness in my heart: Grace turns to joy, as the Milk to cream.
3 Qu. How may they be comforted, who bewail their want of growth, and weep that they cannot find the Kingdom of Grace encrease?
Resp. 1. To see and bewail our decay in Grace, argues not only the life of Grace, but growth. 'Tis a sign 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 then it was, whereas his Grace may not grow lesser, but his Light greater.
2. If a Christian doth not encrease in one Grace, he may in another; if not in knowledge, he may in Humility. If a Tree doth not grow so much in the Branches, it may in the Root; to grow downwards in the Root is a good growth.
3. A Christian may grow less in Affection, when he grows more in Iudgment. As a Musician when he is Old, his fingers are stiff, and not so nimble at the Lute as they were, but he plays with more Art and Judgment 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 setled in his Judgment than he was before.
4. A Christian may think he doth not encrease in Grace, because he doth not encrease 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, then to be enlarged in parts, and to decay in Grace.
5. A Christian may encrease in Grace, yet not be so sensible of it: The Seed may grow in the Earth, when we do not perceive it to spring up: The Grace may grow in time of Desertion, and not be perceived. So I have done with the first thing intended in this Petition, Thy Kingdom come; we pray that the Kingdom of Grace may come into our Hearts, and that it may encrease and flourish.
I should come to the second thing intended in this Petition, that the Kingdom of Glory may hasten, and that we may in due time be translated into it.
When we pray thy Kingdom come, here is something positively intended; we pray, 1. That the Kingdom of Grace may be set up in our Hearts. 2. That it may encrease and flourish. 3. That the Kingdom of Glory may hasten, and that God would in his due time translate us into it.
1. What this Kingdom of Glory is.
2. What are the Properties of it.
3. Wherein it exceeds all other Kingdoms.
4. When this Kingdome comes.
5. Wherein appears the Certainty of it.
6. Why we should pray for its coming.
1. What this Kingdom of Glory is.
Answ. 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 Seashore, he cannot see all the Dimensions of the Sea, the length, breadth, and depth of it; yet he may see it is of a vast Extension. So though the Kingdom of Heaven be of that incomparable Excellency, that neither Tongue of Man, or Angels can express, yet we may conceive of it to be an exceeding glorious thing, such as eye hath not seen.
Concerning the Kingdom of Heaven, I shall show, What,
1. It Implies.
2. It imports.
1. What it implies.
Answ. It implies, A blessed Freedom from all Evil.
2. What it imports.
Answ. It Imports glorious Fruition of all good.
1. What the Kingdom of Heaven implies.
Resp. It implies a blessed freedom from all evil.
1. A freedom from the Necessities of Nature: We are in this Life subject to many Necessities: We need Food to nourish us, Cloathes to cover us, Armour to defend us, Sleep to refresh us: But in the Kingdom of Heaven there is no need of these things; and it is better not to need them then to have them; as it is better not to need Crutches, then to have Crutches. 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 Christs 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 those Necessities of Nature to which now they lye exposed.
2 In the Kingdom of Heaven we shall be freed from the Imperfections of Nature. Since the Fall our Knowledge hath suffered an Eclipse.
1. Our Natural Knowledge is imperfect, it is checkered with Ignorance. There are many foreign, hard Knots in Nature, which we cannot easily unty: Why the Sea should be higher then the Earth, yet not drown it? What way the Light is parted▪ Iob 38.24. What is the reason of all the occult Qualities, Sympathies, and Antipa…es? He who sees clearest hath a Mist before his Eyes. Socrates said on his Death-bed, there were many things he had yet to learn. Our Ignorance is more then our Knowledge.
2. Our Divine Knowledge is imperfect; we know but in part, said Paul, 1 Cor. 13.9. though he had many Revelations, and was wrapt up into the third Heaven We have but dark Conceptions of the Trinity; Iob 11.7. Canst thou by searching find out God? our narrow Capacities will no more contain the Trinity, then a little Glass-Vial will hold all the Water in the Sea; we cannot unriddle the Mistery of the Incarnation; the Humane Nature assumed into the Person of the Son of God; the Humane Nature not God, yet united with God: We see now in aenigmate, in a Glass darkly: but in the Kingdom of Heaven the Vail shall be taken off, all Imperfections of Nature shall be done away. When the Sun-light of Glory shall begin to shine in the Heavenly Horizon, all dark shadows of Ignorance shall flye away, our Lamp of Knowledge shall burn bright, we shall have a full knowledge of God, though not know him fully.
3. In the Kingdom of Heaven we shall be freed from the toylsome Labours of this Life. God enacted a Law in Paradise, In the sweat of thy Brows thou shalt eat Bread, Gen. 3.9. There is the Labour of the Hand in Manufacture, and the Labour of the Mind in Study; Eccl. 1.8. All things are full of Labour; but in the Kingdom of Heaven we shall be freed from our Labours.
(1.) There needs no Labour, when a Man hath got to the Haven he hath no more need of failing. In Heaven there needs no Labour, because the Saints shall have that Glory which they laboured for.
(2.) There shall be no Labour, Rev. 14.13. They rest from their Labours. As God when he had finished the Work of Creation rested from his Labours, Gen. 2.2. So when the Saints have finished the Work of Sanctification, they rest from their Labours. Where should there be rest but in the Heavenly Center? Not that this sweet rest in the Kingdom of Heaven excludes all Motion, for Spirits cannot be idle; but the Saints Glorified shall rest from all wearisome Imployment; it shall 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 sure 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: This 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, 'tis as if the whole mass of Blood were corrupted. This makes a Christian weary of his Life; he offends that God whom he loves. What would a Christian 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 act either our Duties or 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 dryed up; foreign: What a blessed time will that be, never to grieve Gods Spirit more. In Heaven are Virgin Souls; there is Beauty which 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, Rev. 21.4. foreign, There shall be no more sorrow. Our Life here is interlarded with trouble, Psal. 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 Mans Life; Quid est diu vivere nisi diu torqueri? Aug. but in the Kingdom of Heaven sorrow and sighing shall fly away. Here the Saints sit by the Rivers weeping, but one smile from Christs Face will make them forget all their Sufferings; their Water then shall be turned into Wine, their Mourning into Musick.
6. We shall in the Kingdom of Heaven be freed from the immodesty of temptation. Satan is not yet fully east into Prison, but is like a Prisoner that goes under bail, he walks about tempting, he labours to trappan us into sin, he is either laying of snares or shooting of darts. Stat in procinctu Diabolus. He laid a train of temptation to blow up the castle of Iobs Faith. This is a great grief to a Believer to be followed with temptations to sin, as it is for a Virgin to have her Chastity assaulted; but in the Kingdom of Heaven the Saints shall be freed from the Red Dragon; he is cast out of Paradise, and shall be for ever lock'd up in Chains; Iude 6:
7. In the Kingdom of Heaven we shall be freed from all vexing cares. The Greek word for care foreign, comes from a Primitive that signifies to cut the heart in pieces. Care discruciates the Mind, it wasts the Spirits, it eats out the comfort of Life. Care is an evil spirit that haunts us. Care to prevent future dangers and preserve present co… ▪ all care is full of fear, and fear is full of torment; 1 Iohn 4.18. God threatens it as a Judgment, Ezek. 12.19. They shall eat their bread with carefulness. Every Comfort hath its Care, as every Rose its Prickle; but in the Kingdom of Heaven we shall shake off this viper of Care. What needs a Saint glorified to take any Care, who hath 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. We shall in the Kingdom of Heaven be freed from all Doubts and Scruples. In this Life the best Saint hath his doubtings, as the brightest Star its twinkling. If there were no doubtings there would be no unbelief: Assurance it self doth not exclude all doubting, Psal. 26.3. Thy loving kindness is before mine eyes; but at another time, Psal. 89.49. Lord, where are thy former loving kindnesses? A Christian is like a Ship at Anchor, which though it be safe, yet it may sometimes be tossed upon the Water. Sometimes a Christian questions his interest in Christ, and his title to the Promise; and these doubtings, as they eclipse a Christians Comfort, so they are a bearing false witness against the Spirit: But when the Saints shall come into the Kingdom of Heaven there shall be no more doubtings; then a Christian shall say as Peter, Now I know of a surety that the Lord hath sent his Angel, and delivered me, Acts 12.11. So, now I know that I am passed from Death to Life, now I am got beyond all Rocks, I have shot the gulph, now I am in my Saviours embraces for ever.
9. We shall in the Kingdom of Heaven be freed from all society with the Wicked. Here we are forced sometime to be in their company; Psal. 120.5. Wo is me that I dwell in Mesech, and sojourn in the tents of Kedar. Kedar was Ishmaels Son, whose Children dwelt in Arabia, a profane, barbarous People. Here the Wicked are still raising Persecutions against the Godly, and crucifying their eares with their Oaths and Curses. Christs Lilly is among Thorns, but in the Heavenly Kingdom there shall be no more any pricking bryar; Matth. 13.41. The Son of man shall send forth his Angels, and they shall gather out of his kingdom all things that offend. As Moses said, Exod. 14.13. 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: At that day God will separate the precious from the vile; then Christ will throughly purge his Floor, he will gather the Wheat into the Garner, and the Wicked, which are the Chaff, shall be blown into Hell.
10. We shall in the Kingdom of Heaven be freed from all signs of Gods displeasure. Here God may be angry with his People. Though he hath the heart of a Father, he may have the look of an enemy; this is sad. As when the Sun is gone the Dew falls; when the Light of Gods 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 Gods displeasure; the Saints shall have a constant aspect of Love from God, they shall never complain any more, as Cant. 5.6. My beloved hath withdrawn himself.
11. We shall in the Kingdom of Heaven be freed from all Divisions. That which is the saddest thing in the World is to see divisions among them that are good. 'Tis sad that such as have one Faith, yet should not be of one Heart; Ephraim envies Iudah, and Iudah vexeth Ephraim: 'Tis matter of tears to see those who are united to Christ to be divided one from another. The Soldiers spear pierced Christs 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 Musick
12. We shall in the Kingdom of Heaven be freed from Vanity and Dissatisfaction. What Solomon saith of Wisdom, Iob 28.14. The depth saith, it is not in me: and the sea saith, it is not with me: The same may I say concerning satisfaction, every Creature faith, It is not in me. Take things most pleasing, and which we promise our selves most content from, still out the Spirits and purest Quintessence of them, and we shall say as he did, Eccles. 2.11. And behold all was vanity. God never did or will put a satisfying vertue into any Creature. In the sweetest musick the World makes, either there is some string wanting, or out of tune. Who would have thought that Haman, who was so great in the Kings favour, He set his seat above all the princes of the provinces, Esther 3.1. yet for want of the bowing of a knee, he was dissatisfied; but in the Kingdom of Heaven we shall be freed from these dissatisfactions. The World is like a Landskip, you may see Gardens and Fruit-trees curiously drawn in the Landskip but you cannot enter into them, but you may enter into the Joyes of Heaven, Enter thou into the joy of thy Lord; the Soul shall be satisfied while it bathes in those rivers of pleasure at Gods Right-hand; I shall be satisfied when I awake with thy likeness: Psal. 17.15. Thus you see what the Kingdom of Glory implyes; Namely, A Blessed Freedom from all Evil.
13. We shall in the Kingdom of Heaven be freed from the Torments of Hell, 1 Thess. 1.10. Iesus which delivered us from the wrath to come.
(1.) The multiplicity of these Torments. In this Life the Body is usually exercised but with one pain, the Stone or Head-ache, 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, the Worm to gnaw.
(2.) The Torments of Hell will sieze upon every part both of Body and Soul; the Eyes shall be tortured with the sight of Devils, the Tongue that hath swore so many Oaths shall be tortured, Luke 16.24. Send Lazarus that he may dip the tip of his finger in water, and cool my tongue. The Memory shall be tormented to remember what Mercies have been abused, what seasons of Grace neglected; the Conscience shall be tormented with self-accusations.
(3.) 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 Jealousie, Numb. 5.15. God would have no Oyl or Frankincense put to it, so in Hell there is no Oyl of Mercy to lenifie the sufferings of the Damned; no Incense of Prayer to appease Gods Wrath.
(4.) In the pains of Hell there is no intermission. The Poets feign of Endymion that he got leave of Iupiter alwayes to sleep. What would the damned in Hell give for one hours sleep? Rev. 14.11. They rest not day nor night; they are perpetually upon the rack.
(5.) In the pains of Hell there is no expiration; they must alwayes lye scorching in flames of Wrath; Rev. 14.11. The smoke of their torment ascendeth up for ever: but in the Heavenly Kingdom the Elect shall be freed from all infernal torments; Jesus hath delivered us from the Wrath to come. A Prison is not made for the Kings Children. Christ drank that bitter cup of Gods Wrath, that the Saints might never drink it.
2. In the Kingdom of Heaven there is a Glorious Fruition of all Good. Had I as many Tongues as Hairs on my Head, I could not fully describe this; I may say as Iudg. 18.9, 10. Heaven is called, The excellent Glory, 2 Pet. 1.17. I may as well span the Firmament, or drain the Ocean, as set forth the Glory of this Kingdom. Caelum non habet Hyperbolem, The Kingdom of Heaven is beyond all Hyperbole Were the Sun ten thousand times brighter than it is, it could not parallel the lustre of this Kingdom; Apelles Pensil would blot, Angels Tongues would lessen it: I can but give you the foreign, 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. Concerning the Fruitions and Priviledges of the Heavenly Kingdom.
1. We shall have an immediate Communion with God himself, who is the inexhausted Sea of all Happiness: This Divines call, The Beatifical Vision. The Psalmist did triumph in that enjoyment he had of God in this Life, Psal. 73.25. Whom have I in Heaven but thee? If God enjoyed by Faith doth give so much Comfort to the Soul, how much more when he is enjoyed by immediate Vision. Here we see God but 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 God, i. e. we shall see him with the eyes of our mind; we shall know God as much as the Angels in Heaven do, Matth. 18.10 1 Cor. 13.12. We shall know as we are known. 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 God are beams of Majesty and bowels of Mercy; God hath all Excellencies concentred in him, bonum in quo omnia bona. If one Flower should have the sweetness of all Flowers, how sweet would that Flower be? All the beauty and sweetness which lyes scattered in the Creature is infinitely to be found in God; therefore to see and enjoy him will ravish the Soul with delight. We shall so see. God as to love him, and be made sensible of his Love; and when we shall have this sweet Communion with God, then God shall be all in all, 1 Cor. 15.28. Light to the eye, Manna to the taste, Musick to the ear.
2. We shall in the Kingdom of Heaven, with these eyes, see the Glorified Body of Jesus Christ. This our Saviour makes a great part of the Glory of Heaven, to view the Glory of his Humane Nature, Iohn 17.24. foreign, That they may behold my glory. When Christ was transfigured upon Earth, it is said, That his face did shine as the sun, and his rayment was white as the light; Matth. 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 vertue of the Hypostatical Union, Col. 2.9. In whom dwells the fulness of the Godhead bodily. Through Christs Humanity, as through a bright mirrour, 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. Christs Humane Nature is as a back of Steel put to the Divine Nature; through this we may see God, and then our Capacities shall be enlarged to a wonderful degree to receive this glorious object; and we shall not only see Gods Glory, but some of his Glory shall be put upon us; non tantum aderit Gloria sed inerit, Bern. A Beggar may behold the Glory of a King and not be the happier, but Christs Glory shall be ours; We shall be like him, 1 Iohn 3.2. we shall shine by his beams.
3. We shall in the Kingdom of Heaven, enjoy the society of innumerable company of Angels, Heb. 12.22.
Quest. But is there not enough in God to fill the Soul with delight? Can the sight of Angels add to the Souls happiness? What need is there of the light of Torches when the Sun shines?
Answ. Besides the Divine Essence, the sight of Angels is desirable; much of Gods curious workmanship shines in the Angels; the Angels 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 the Angels with the glorified eye of our understanding, but converse with them.
4. We shall in the Kingdom of Heaven have sweet society with Glorified Saints; then the Communion of Saints will be illustrious. O what a blessed time will it be, when those who have prayed, wept, suffered together, shall rejoyce together; we shall see the Saints in their white Linnen of Purity, and see them as so many Crowned Kings; in beholding the Saints Glorified we shall behold an Heaven full of Suns. Some move the Question whether we shall know one another in Heaven: Surely our knowledge shall not be diminished but increased. It is the Judgment of Luther and Anselm, and many other Divines, 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 spots, viz. their infirmities, Pride and Passion, this will be a glorious sight. We see how Peter was transported when he saw but two Prophets in the Transfiguration, Matth. 17.3. but what a blessed sight will it be when we shall see such a Glorious Company of Prophets, and Martyrs, and Holy Men of God: How sweet will the Musick be when they shall all sing together in consort in the Heavenly Quire: And tho' 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; then there shall be perfect Love, which as it casts out Fear, so also Envy; though one Vessel of Glory may hold more than another, yet every Vessel shall be full.
5. In the Kingdom of Heaven there shall be incomprehensible Joy. Aristotle saith, Ioy proceeds from Vnion. When the Saints Union with Christ is perfected in Heaven, then their Joy shall be full; all the birds of the Heavenly Paradise sing for Joy. What Joy when the Saints shall see the great gulph shut, 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 Musick of Angels, to see the golden banner of Christs Love displayed over the Soul, to be drinking that Water of Life which is quintessential, and 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, Matth. 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 minglest thy drink with weeping, in the Kingdom of Heaven thy Water shall be turned into Wine, you shall have so much felicity that your Souls 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 there is honour and dignity put upon the Saints: A Kingdom imports honour. All that come into Heaven are Kings; they have 1. a Crown, Rev. 2.10. dabo tibi, the Crown of Life; Corona est insigne regiae potestatis. This Crown is not lined with Thorns, but hung with Jewels; it is a never-fading Crown, 1 Pet. 5.4. 2. The Saints in Heaven have their Robes; they exchange their Sackcloth for white Robes, Rev. 7.9. I beheld a great multitude which no man could number, clothed in white robes. Robes signifie their Glory, White their Sanctity. And 3. They sit with Christ upon the Throne: Rev. 3.21. We read 1 Kings 6.33. 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 lye in the dust, the Mace, the Silver Star, the Garter, then shall the Saints honour remain.
7. We shall in the Kingdom of Heaven have a blessed Rest. Rest is the end of motion; Heaven is Centrum quietativum animae, the blessed Centre where the Soul doth acquiesce and rest. In this Life we are subject to unquiet motions and fluctuations, 2 Cor. 7.5. foreign, We are troubled on every side; 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 flyes away and is at Rest. This Rest is when the Saints shall lye on Christs bosom, that hive of sweetness, that bed of perfume.
8. The Saints shall in the Kingdom of Heaven have their Bodies richly bespangled with Glory; they shall be full of Clarity and Brightness, as Moses Face shined, that Israel were not able to behold the Glory; Exod. 34 30. The Bodies of the Saints shall shine seven times brighter than the Sun, saith Chrysostome; they shall have such a resplendency of Beauty on them, that the Angels shall fall in love with them; and no wonder, for they shall be made like Christs glorious body; Phil. 3.21. The Bodies of Saints glorified need no Jewels, when they shall shine like Christs Body.
9. In the Heavenly Kingdom is Eternity; 'tis an eternal fruition, they shall never be put out of the Throne; Rev. 22.5. They shall reign for ever and ever. 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 Heavens 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 dryed up, Psal. 16.11. At thy right hand are pleasures for evermore. The Kingdom of Heaven was typified by the Temple which was built with Stone, covered with Cedar, over-laid with Gold, to show the fixed permanent state of Glory, that Kingdom abides for ever. Well may we pray, Thy Kingdom come:
Having spoken of the Kingdom of Grace, and how we may know that Kingdom is set up in our Hearts: I am next speaking of the Kingdom of Glory, or Heaven.
1. What is meant by the Kingdom of Heaven.
2. What are the Properties of this Kingdom.
3. Wherein this Heavenly Kingdom excels all the Kingdoms upon Earth.
4. When this Kingdom shall be bestowed.
5. Wherein appears the Certainty and Infallibility of it.
6. VVhy we should pray for the coming of this Kingdom.
1. Quest. What is meant by the Kingdom of Heaven?
Resp. 1. It imports a blessed freedom from all evil. 2. It implies a glorious fruition of all good. (1.) Immediate communion with God, who is the inexhausted Sea of all Happiness. (2.) A visible beholding the glorified Body of Jesus Christ. (3.) A glorious Vision of Saints and Angels. (4.) Dignity and Honour, the Crown and white Robes. (5.) A blessed Rest.
Quest. 2. What are the Properties or Qualifications of the Kingdom of Heaven.
Resp. 1. The Glory of this Kingdom is solid and substantial; the Hebrew word for Glory, foreign, signifies a VVeight, to show how solid and weighty the Glory of the Caelestial Kingdom is: The Glory of the worldly Kingdom is Aery and imaginary; like a blazing Comet, or Fancy: Act. 25.23. Agrippa and Bernice came with a great Pomp, foreign with a great Fancy. Iob. 26.7. The Earth hangs like a Ball in the Air without any thing to uphold it: The Glory of the Heavenly Kingdom is substantial, it hath twelve Foundations, Rev. 21.14. That which God and Angels count Glory, is true Glory.
2. The Glory of this Kingdom is satisfying, Psal. 36.9. With thee is the Fountain of Life. How can they choose but be full, who are at the Fountain head? Psal. 17.15. When I awake I shall be satisfied with thy Likeness. i. e. VVhen I awake in the Morning of the Resurrection, having some of the Beams of thy Glory shining in me, I shall be satisfied. Iob 28.14. The Creature saith concerning Satisfaction, It is not in me: If we go for Happiness to the Creature, we go to the wrong Box; only Heavens Glory is commensurate to the vast Desires of an Immortal Soul: A Christian bathing himself in these Rivers of Pleasure, cries out in a Divine Extasy, I have enough: The Soul is never satisfied till it hath God for its Portion, and Heaven for its Haven; Dissatisfaction ariseth from some defect, but God is an Infinite Good, and there can be no defect in that which is Infinite.
3. The Glory of Heavens Kingdom is pure and unmix'd; the Streams of Paradise are not muddied, omnia clara, omnia jucunda; there that Gold hath no alloy; no bitter ingredient in that Glory, but pure as the Honey drops from the Comb; there is a Rose grows without Prickles, the Rose of Sharon; there is Ease without Pain; Honour without Disgrace; Life without Death.
4. The Glory of this Kingdom is constantly exhilarating and refreshing; there's fulness but no surfeit. Worldly Comforts though sweet, yet in time grow stale: A Downbed pleaseth a while, but within a while we are weary and would rise. Too much Pleasure is a pain: But the Glory of Heaven doth never surfeit or nauseate; the reason is, 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 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; Rom. 8.17. Heirs of God, and foreign Co-heirs with Christ. God hath 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 foreign the Glory of the Creation, Eccl. 11.7. The Light is sweet: Hell is a dark Dungeon, Mat. 22.13. Fire but no Light. The Kingdom of Heaven is a Diaphanum, all imbroidered with Light, clear as Christal. How can there want light where Christ the Sun of Righteousness displaies his Golden Beams; Rev. 21.23. The Glory of the Lord did lighten it, and the Lamb is the Light thereof.
7. The Glory of this Kingdom is adequate and proportionable to the desire of the Soul; In Creature-Fruitions, that which doth commend them and set them off to us is Suitableness: The Content of Marriage doth not lye either in Beauty or Portion, but the suitableness of Disposition. The Excellency of a Feast is when the Meat is suited to the Pallat: This is one ingredient in the Glory of Heaven, 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 Musick suits the Ear, the Anthems of Angels; and Food that suits with the glorified Pallat, the hidden Manna of Gods Love.
8. The Glory of this Kingdom will be seasonable; the seasonableness of a Mercy adds to the Beauty and sweetness; it is like Apples of Gold in Pictures of Silver. After an hard Winter in this cold Climate, will it not be seasonable to have the Spring Flowers of Glory appear, and the singing of the Birds of Paradise come? When we have been wearied and even tired out in battle with sin and Satan, will not a Crown be seasonable?
3. Quest. Wherein the Kingdom of Heaven infinitely excels all the Kingdoms of the Earth?
Resp. 1. It excels in the 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; 'tis higher scituated than any Kingdom; the higher any thing is, the more excellent: The Fire being the most sublime Element is most Noble. The Kingdom of Heaven is seated above all the visible Orbs: There is first the Aery Heaven, which is the space from the Earth to the Sphere of the Moon 2. The Starry Heaven, the place where are the Planets of an higher Elevation, Saturn, Iupiter, Mars. 3. The Caelum Empyraeum the Empyraean Heaven, which Paul calls the third Heaven: Vbi Christ is, there is the Kingdom of Glory scituated. This Kingdom is so high, that no Scaling Ladders of Enemies can reach it; so high that the old Serpent can't shoot up his fiery Darts to it. If wicked Men could build their Nests among the Stars, yet the least Believer would shortly be above them.
3. The Kingdom of Heaven excels all other in Splendor 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 Pyramides? The Temple of Diana? The Pillar of the Sun offered to Iupiter? What a rich Kingdom is that where God will lay out all his cost? Those who are poor in the World, yet as soon as they come into this Kingdom, grow rich, as rich as the Angels: Other Kingdoms are inriched with Gold, this is inriched with the Deity.
4. The Kingdom of Heaven excels all other Kingdoms in Holiness: Kingdoms on Earth are for the most part unholy; there's a Common Shore of Luxury and Uncleanness running in them: Kingdoms are Stages for sin to be acted on; Isa. 28.8. All Tables are full of Vomit: But the Kingdom of Heaven is so holy that it will not mix with any Corruption, Rev. 21.27. There shall enter into it nothing that defileth. 'Tis so pure a Soyl, that no Serpent of Sin will breed there: There is Beauty which is not stained with Lust; and Honour which 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 pacifick Nature; 'tis Regnum Paci…, a kingdom of Peace. Peace is the Glory of a Kingdom; Pax una Triumphis innumeris melior. A Kings Crown is more adorned with the white Lilly of Peace, then when it is beset with the red Roses of a bloody War; but where shall we find an un-interrupted Peace upon Earth? Either home-bred Divisions, or Forreign Invasions; 2 Chron. 15.5. There was no Peace to him that went out, or to him that came in. But the kingdom of Heaven is a kingdom of Peace; there are no Enemiest o conflict with; all Christs Enemies shall be under his Feet, Psal. 110.1. The Gates of that kingdom alwaies stand open; Rev. 21.25. The Gates shall not be shut at all; to show, that there's no fear of an assault of an Enemy; the Saints when they dye are said to enter into Peace, Isa. 57.2. There's no beating of Drums, or roaring of Canons, 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; 'tis of vast Dimensions; though the Gate of the kingdom be strait, we must pass into it through the strait Gate of Mortification; yet when once we are in it is very large; though there be an innumerable Company of Saints and Angels, yet there is room enough for them: The kingdom of Heaven may be called by the Name of that Well, Gen. 26.22. Iacob called the Name of it Rehoboth, for he said, now the Lord hath made room for us. Thou who art now confin'd to a small Cottage, when thou comest into the Caelestial kingdom thou shalt not be straitened for room: As every Star hath a large Orb to move in; so it shall be with the Saints when they shall shine as Stars in the kingdom of Heaven.
7. The Kingdom of Heaven excels in Unity; all the Inhabitants agree together in Love: Love will be the Perfume and Musick of Heaven; as Love to God will be intense, so to the Saints: Perfect Love as it casts out Fear, so it casts out Envy and Discord. Those Christians who could not live quietly together on Earth, (which was the Blemish of their Profession) yet in the kingdom of Heaven the fire of Strife shall cease; there shall be no vilifying, or censuring one another, or raking into one anothers sores; but all shall be tied together with the Heart-strings of Love; there Luther and Suinglius are agreed; Satan cannot put in his Cloven Foot there to make Divisions; there shall be perfect Harmony and Concord, and not one jarring String in the Saints Musick: It were worth dying to be in that kingdom.
8. This kingdom exceeds all Earthly in Joy and Pleasure; therefore it is called Paradise, 2 Cor. 12:4. for delight: There are all things to cause Pleasure; there is the Water of Life pure as Christal; there's the Honey-comb of Gods Love dropping: 'Tis called, entring into the Ioy of our Lord, Mat. 25.23. There are two things cause Joy;
(1.) Separation from Sin: Sin creates Sorrow; but when this Viper of Sin shall be shaken off, then Joy follows; there can be no more sorrow in Heaven, then there is Joy in Hell.
(2.) Perfect Union with Christ: Joy, as Aristotle saith, flows from Union with the Object. When our Union with Christ shall be perfect, then our Joy shall be full; If the Joy of Faith be so great, 1 Pet 1.8. then what will the Joy of Sight be: Ioseph gave his Brethren Provision for the way, but the full Sacks of Corn were kept till they came at their Fathers House: God gives the Saints a Tast of Joy here, but the full Sacks are kept till they come to Heaven; not only the Organical Parts, the outward Sences, the Eye, Ear, Tast shall be filled with Joy: But the Heart of a Glorified Saint shall be filled with Joy, the Understanding, Will, and Affections are such a Triangle as none can fill but the Trinity: There must needs be infinite Joy where nothing is seen but Beauty; nothing is tasted but Love.
9. This kingdom of Heaven excels all Earthly in self-perfection: Other kingdoms are defective, they have not all Provision within themselves, but are fain to trafick abroad to supply their wants at home; King Solomon did send to Ophir for Gold, 2 Chron. 8.18. But there is no defect in the kingdom of Heaven; it hath all Commodities of its own growth, Rev 21.7. there is the Pearl of Price, the Morning Star, the Mountains of Spices, the Bed of Love; there are those sacred Rarities wherewith God and Angels are delighted.
10. This kingdom of Heaven excels all other in Honour and Nobility; it doth not only equal them in the Ensigns of Royalty, the Throne and white Robes; but it doth far transcend them: Other Kings are of the Blood-Royal; but they in this Heavenly kingdom are born of God: Other Kings converse with Nobles; the Saints Glorified are Fellow Commoners with Angels; they have a more Noble Crown, 'tis made of the Flowers of Paradise, and is a Crown that fadeth not away, 1 Pet. 5.4. they sit on a better Throne: King Solomon ▪ 1 Kings 10.18. sat on a Throne of Ivory overlaid with Gold; but the Saints are in Heaven higher advanced; they sit with Christ upon his Throne, Rev. 3.21. they shall judge the Princes and great Ones of the Earth, 1 Cor. 6.2. This honour have all the Saints Glorified.
11. This kingdom of Heaven excels all others in healthfulness: Death is a Worm that is ever feeding at the Root of our Gourd; kingdoms are oft Hospitals of sick persons: But the kingdom of Heaven is a most healthful Climate; Phisicians there are out of date; no Distemper there; no passing Bell, or Bill of Mortality; Luke 20.36. neither can they dye any more; in the Heavenly Climate are no ill Vapours to breed Diseases; but a sweet aromatical Smell coming from Christ; all his Garments smell of Myrrh, Aloes, and Cassia.
12. This kingdom of Heaven excels in Duration, it abides for ever: Suppose Earthly kingdoms to be more glorious then they are, their Foundations of Gold, their Walls of Pearl, their Windows of Saphyre; yet they are corruptible and fading; Hos. 1.4. I will cause the Kingdom to cease: Troy and Athens now lie buried in their Ruines, jam Seges est ubi Troja fuit. Mortality is the Disgrace of all Earthly kingdoms; but the kingdom of Heaven hath Eternity written upon it; it is an everlasting kingdom, 2 Pet. 1.1…. 'tis founded upon a strong Basis, Go…s Omnipotency; this kingdom the Saints shall never be turned out of, or be deposed from their Throne, as some Kings have been, viz. Hen. VI. &c. But shall reign, foreign, for ever and ever, Rev. 22.5.
How should all this affect our Hearts? What should we mind but this kingdom of Heaven, which doth more out-shine all the kingdoms of the Earth, then the Sun out-shines the Light of a Taper?
4. Quest. When this Kingdom shall be bestowed?
Resp. This Glory in the kingdom of Heaven shall be begun at death, but not perfected till the Resurrection.
1. The Saints shall enter upon the kingdom of Glory immediately after death, before their Bodies are buried their Souls shall be Crowned, Phil. 1.23. having a desire foreign, to depart and be with Christ; from this Connexion departing and being with Christ, we see clearly that there is a subitus transitus, speedy passage from death to Glory: No sooner is the Soul of a Believer divorced from the Body, but it presently goes to Christ, 2 Cor. 5.8. absent from the Body, present with the Lord; it were better for Believers to stay here, if immediately after death they were not with Christ in Glory; for here the Saints are daily encreasing their Grace; here they have many praelibamina, sweet tasts of Gods love, so that it were better to stay here if their Soul should sleep in their body, and they should not have a speedy sight of God in Glory: But this is the Consolation of Believers, they shall not stay long for their kingdom; 'tis but winking and they shall see God; it will be a blessed change to a Believer; from a Desert to a Paradise, from a bloody battle to a victorious Crown, and a sudden Change; no sooner did Lazarus dye but he had a Convoy of Angels to conduct his Soul to the kingdom of Glory. You who now are full of bodily Diseases, scarce a well day, Psal. 31.10. My Life is spent with Grief; be of good Comfort, you may be happy before you are aware, before another Week or Month be over you may be in the kingdom of Glory, and then all tears shall be wiped away.
2. The Glory in the kingdom of Heaven will be fully perfected at the Resurrection and general day of Judgment; then the Bodies and Souls of Believers will be re-united; what Joy will there be at the Re-union and meeting together of the Soul and Body of a Saint! O what a welcome will the Soul give to the Body! O my dear Body thou didst oft joyn with me in Prayer, and now thou shalt joyn with me in Praise, thou wert willing to suffer with me, and now thou shalt reign with me, thou wert sown a vile Body, but now thou art made like Christs Glorious Body, we were once for a time divorc'd, but now we are married and Crowned together in a kingdom and shall mutually congratulate each others Felicity.
5. Quest. Wherein appears the Certainty and infallibility of this Kingdom of Glory?
Resp. That this blessed kingdom shall be bestowed on the Saints, is beyond all Dispute.
1. God hath promised it, Luke 12.32. It is your Fathers good pleasure to give you a Kingdom, Luke 22.29. I appoint unto you a Kingdom, Gr. foreign, I bequeath it as my last Will and Testament: Hath God promised a kingdom, and will he not make it good? Gods promise is better then any Bond, Tit. 1.2. In hope of eternal Life, which God, that cannot lye, hath promised. The whole Earth hangs upon the Word of Gods Power; and cannot our Faith hang upon the Word of his Promise?
2. There is a Price laid down for this kingdom; Heaven is not only a kingdom which God hath promised, but which Christ hath purchased: 'Tis called a purchased Possession, Eph. 1.14. Though this kingdom is given us freely, yet Christ bought it with the Price of his blood; Christs blood is an Heaven-procuring blood; Heb. 10.19. Having boldness to enter into the Holiest (i. e. into Heaven) by the blood of Iesus. Crux Christi Clavis Paradisi, Christs blood is the key that opens the Gates of Heaven to us; should not the Saints have this kingdom, then Christ would lose his Purchase: Christ on the Cross was in hard Travail, Isa. 13.11. he travailed to bring forth Salvation to the Elect; should not they possess the kingdom when they dye, Christ should lose his Travail, all his Pangs and Agonies of Soul upon the Cross should be in vain.
3. Christ prays that the Saints may have this kingdom settled upon them, Iohn 17.24. Father I will that they also whom thou hast given me be with me where I am, i. e. in Heaven. This is Christs Prayer that the Saints may be with him in his kingdom, and be bespangled with some of the Beams of his Glory; now if they should not go into this heavenly kingdom, then Christs Prayer would be frustrated; but that cannot be, for he is Gods Favourite, Iohn 11.42. I know thou hearest me alwaies; and besides what Christ prays for, he hath power to give: Observe the manner of Christs Prayer, Father, I will; Father; there he prays as Man, I will, there he gives as God.
4. The Saints must have this blessed kingdom by vertue of Christs Ascension, Iohn 20.17. I ascend to my Father, and your Father, to my God, and to your God. Where lies the comfort of this? here it lies, Jesus Christ ascended to take Possession of heaven for all Believers as an Husband, takes up Land in another Country in the behalf of his Wife, so Christ went to take possession of heaven in the behalf of all Believers, Iohn 14.2. I go to prepare a place for you: My Ascension is to make all things ready against your coming: I go to prepare the heavenly Mansions for you: The Flesh that Christ hath taken into heaven is a sure Pledge that all our Flesh and Bodies shall be where he is ere long. Christ did not ascend to heaven as a private Person, but as a publick Person for the good of all Believers: his Ascension was a certain Fore-runner of the Saints ascending into heaven.
5. The Elect must have this blessed kingdom, in regard of the previous Works of the Spirit in their hearts; they have the beginning of the kingdom of heaven in them here; Grace is heaven begun in the Soul, besides God gives them primitias spiritus, the first Fruits of the Spirit, Rom. 8.23. These First-fruits are the Comforts of the Spirit; the First-fruits under the Law were a certain sign to the Jews of the full Crop or Vintage which they should after receive: The First-fruits of the Spirit consisting in Joy and Peace, do assure the Saints of the full Vintage of Glory they shall be ever reaping in the kingdom of God; and the Saints in this Life are said to have the earnest of the Spirit in their hearts, 2 Cor. 5.5. as an earnest is part of Payment, and an assurance of Payment in full to be made in due Time, So Gods Spirit in the hearts of Believers giving them his Comforts, bestows on them an earnest or tast of Glory, which doth further assure them of that full Reward which they shall have in the kingdom of heaven, 1 Pet. 1.8. believing ye rejoyce, there is the earnest of heaven; Verse 9. receiving the end of your Faith, Salvation, there is the full Payment.
6. The Elect must have this blessed Kingdom by virtue of their Coalition and Vnion with Jesus Christ. They are Members of Christ, therefore they must be where their Head is. Indeed, the Arminians hold that a justified person may fall from Grace, and so his Union with Christ may be dissolved, and the Kingdom lost; but I would demand of them, can Christ lose a Member of his body? then he is not perfect; and if Christ may lose one Member of his Body, why not as well all by the same reason? and so he shall be an head without a Body, but be assured a Believers Union with Christ cannot be broken, and so long he cannot be hindred of the kingdom, Iohn 17.12. what was said of Christs natural Body is as true of his Mistical, Iohn 10.39. A bone of him shall not be broken: Look how every Bone and Limb of Christs natural Body was raised up out of the Grave, and carried into Heaven, So shall every Member of his Mistical Body be carried up into Glory.
7. We read of some who have been translated into this Kingdom, Paul had a sight of it, for he was caught up into the third Heaven, 2 Cor. 12. and the converted Thief on the Cross was translated into Glory, Luke 23.43. This day shalt thou be with me in Paradise. By all that hath been said it is most evident, That Believers have a glorious Kingdom laid up for them in reversion, and that they shall go to this Kingdom when they dye: There are none doubt of the certainty of the Heavenly Kingdom, but such as doubt of the Verity of Scripture.
6. Quest. Why we should so earnestly pray for this Heavenly Kingdom, Thy Kingdom come.
Resp. 1. Because, it is a kingdom worth praying for, it exceeds the glory of all earthly kingdoms; it hath Gates of Pearl, Rev. 21.21. We have heard of a Cabinet of Pearl, but when did we hear of Gates of Pearl? In that Kingdom is the Bed of Love, the Mountains of Spices, there are the …herubims not to keep us out, but to welcome us into the Kingdom: Heaven is a Kingdom worth praying for; there's nothing wanting in that Kingdom which may compleat the Saints happiness; for, wherein doth Happiness consist? Is it in knowledge? We shall know as we are known: Is it in Dainty Fare? We shall be at the Marriage-Supper of the Lamb: Is it in rich Apparel? We shall be clothed in long White Robes: Is it in delicious Musick? We shall hear the Quire of Angels singing: Is it in Dominion? We shall reign as Kings, and judge Angels: Is it in Pleasure? We shall enter into the Ioy of our Lord. Sure then this Kingdom is worth praying for, Thy Kingdom come. Would God give us a Vision of Heaven a while, as he did Stephen, who saw Heaven opened, Act. 7.56. We should fall into a Trance, and being a little recovered out of it, how importunately would we put up this Petition, Thy Kingdom come.
2. We must pray for this kingdom of Glory, because God will not bestow this kingdom on any without Prayer; Rom. 2.7. They who seek for Glory and Immortality; and how do we seek but by Prayer? God hath promised a kingdom, and we must by Prayer put the Bond in suit; God is not so lavish as to throw away a Kingdom on them who do not ask it; and certainly if Christ himself who had merited Glory, did yet pray for it, Iohn 17.5. Now O Father Glorify me with thy own self; How much more ought we to pray for the Excellent Glory, who have this Kingdom granted as a Charter of Gods meer Grace and Favour.
3. We must pray that the kingdom of Glory may come, that by going into it we may make an end of sinning. I think sometimes what a blessed time it will be never to have a sinful thought more; though we must not pray, Thy Kingdom come, out of discontent, because we would be rid of the troubles and crosses of this Life. This was Ionahs fault, he would dye in a pet, because God took away his gourd, Lord, saith he; take away my life too; Ionah 4.8. But we must pray, Thy Kingdom come, out of an holy design that the fetters of corruption may be pulled off, and we may be as the Angels, those Virgin Spirits who never sin: This made the Church pray, Rev. 22.20. Veni Domine Iesu.
4. Because that all Christs enemies shall be put under his feet; the Devil shall have no more power to tempt, nor wicked Men to persecute; the Antichristian-Hierarchy shall be pulled down, and Sions Glory shall shine as a lamp; and the Turkish strength shall be broken.
5. We must pray earnestly that the kingdom of Glory may come, that we may see God face to face, and have an interrupted and eternal communion with him in the Empyrean Heaven. Moses desired but a glimpse of Gods Glory, Exod. 33.18. how then should we pray to see him in all his embroidered Robes of Glory, when he shall shine ten thousand times brighter than the Sun in its Meridian splendour. Here in this Life we do rather desire God than enjoy him; how earnestly therefore should we pray, Thy Kingdom of Glory come. The beholding and enjoying God will be the Diamond in the Ring the very Quintessence of Glory. And must we pray, Thy Kingdom come; how then are they ever like to come to Heaven who never pray for it? Though God gives some prophane persons Daily Bread who never pray for it, yet he will not give them a kingdom who never pray for it. God may feed them, but he will never crown them.