A Body of Practical Divinity
I. Hallowed be thy Name. In the Latin it is sanctificetur nomen tuum, sanctified be thy Name. In this Petition, Hallowed be thy Name, we pray, that God's Name may shine forth gloriously, and that it may be honored and sanctified by us in the whole course and tenor of our Lives. It was the Angels song, Glory be to God in the highest ; that i • , let his name be glorified and hallowed. This Petition, Hallowed be thy Name, is set in the fore front, to show, that the hallowing of God's Name is to be preferred before all other things; 1. It is to be preferred before Life; we pray, Hallowed be thy Name, before we pray, Give us this day our daily bread. 2. It is to be preferred before Salvation, Rom. 9.1. God's Glory is more worth than the Salvation of all Men's Souls: As Christ said of love, Matth. 22.37. This is the first and great Commandment ; so I may say of this Petition, Hallowed be thy Name, it is the first and great Petition; it contains the most weighty thing in Religion, God's Glory. When some of the other Petitions shall be useless and out of date, we shall not need pray in Heaven, Give us our daily bread, because there shall be no hunger; nor, Forgive us our trespasses, because there shall be no sin; nor, Lead us not into temptation, because the Old Serpent is not there to tempt: Yet the hallowing of God's Name shall be in great use and request in Heaven; we shall be ever singing Hallelujahs, which is nothing else but the hallowing of God's Name. Every Person in the Blessed Trinity, God the Father, Son and Holy Ghost, must have this honor, to be Hallowed, their Glory being equal, and their Majesty co-eternal. Hallowed be thy Name : To admire God's Name is not enough; we may admire a Conqueror; but when we say, Hallowed be thy Name, we set God's Name above every Name, and not only admire him but adore him, and this is proper only to the Deity. For the further explication I shall propound Three Questions.
- 1. What is meant by God's Name?
- 2. What is meant by hallowing God's Name?
- 3. When may we be said to hallow or sanctify God's Name?
Quest. 1. What is meant by God's Name?
Resp. 1. By God's Name is meant his Essence; Psal. 20.1. The name of the God of Jacob defend thee ; that is, the God of Jacob defend thee.
2. By God's Name is meant anything by which God may be known; as a Man is known by his Name; God's Name is his Attributes, Wisdom, Power, Holiness, Goodness, by these God is known as by his Name.
Quest. 2. What is meant by hallowing of God's Name?
Resp. To hallow is a communi separare, to set apart a thing from the common use to some sacred end. As the Vessels of the Sanctuary were said to be hallowed; so, to hallow God's Name, is to set it apart from all abuses, and to use it holily and reverendly: In particular, Hallowing of God's Name is to give him high honor and veneration, and render his Name sacred. We can add nothing to God's Essential Glory, but we are said to honor and sanctify his Name, when we lift him up in the World, and make him appear greater in the eyes of others. When a Prince is crowned there is something added really to his Honor; but when we go to crown God with our Triumphs and Hallelujahs, there is nothing added to his Essential Glory. God cannot be greater than he is, only we may make him appear greater in the eyes of others.
Quest. 3. When may we be said to hallow and sanctify God's name?
Answ. 1. When we profess his Name; our meeting in this holy assembly is an honor done to God's Name; this is good, but it is not enough. All that wear God's livery by profession are not true servants; there are some Professors Christ will at the last day profess against; Matth. 7.23. I will profess I never knew you. Therefore to go a little further.
2. We hallow and sanctify God's Name, when we have an high appretiation and esteem of God; we set him highest in our thoughts. The Hebrew word to honor, 〈 in non-Latin alphabet 〉 signifies to esteem precious. We conceive of God in our minds as the most super-excellent and infinite good; we apprehend in God a constellation of all beauties and delights; we adore God in his Glorious Attributes, which are the several beams by which his Divine Nature shines forth; we adore God in his Works, which are bound up in three great Volumes, Creation, Redemption, Providence; we hallow and sanctify God's Name when we lift him highest in our Souls; we esteem him 〈 in non-Latin alphabet 〉 , a super-eminent incomprehensible good.
3. We hallow and sanctify God's Name when we trust in his Name; Psal. 33.21. We have trusted in his holy name. No way can we bring more revenues of Honor to God, or make his Crown shine brighter than by confiding in him; Rom. 4.20. Abraham was strong in faith giving glory to God ; there was an hallowing of God's Name: As unbelief stains God's honor, and eclipseth his Name, 1 John 5.10. He that believeth not makes God a liar ; so Faith doth glorify and hallow God's Name. The Believer trusts his best Jewel in God's hands, Psal. 3.5. Into thy hands I commit my Spirit : Faith in a Mediator doth more honor and sanctify God's Name than Martyrdom, or the most sublime acts of Obedience.
4. We hallow and sanctify God's Name when we never make mention of his name but with the highest reverence; God's Name is Sacred, and it must not be spoken of but with veneration: The Scripture, when it speaks of God, gives him his Titles of Honor; Gen. 14.20. Blessed be the most high God; Neh. 9.5. Blessed be thy glorious name which is exalted above all praise. To speak vainly or slightly of God is a profaning his Name, and is a taking his Name in vain. Let his Name be Hallowed: By giving God his venerable Titles we do as it were hang his Jewels on his Crown.
5. We hallow and sanctify God's Name when we love his Name; Psal. 5.11. Let them that love thy name be joyful ; and that Love which is honoring God's Name must be a special discriminating Love, the cream and flower of our Love; such a Love as we give to none besides: As the Wife honors her Husband, by giving him such a Love as she gives to none else, a Conjugal Love; so we hallow God's Name by giving him such a Love as we give to none else; a Love joined with Worship, Psal. 45.11. He is thy God and worship thou him.
6. We hallow and sanctify God's Name when we give him an Holy and Spiritual Worship. 1. We give him the same kind of Worship that he hath appointed; Lev. 10.3. I will be sanctified of all that come nigh to me ; that is, I will be sanctified with that very Worship I have appointed. It is the purity of Worship God loves better than the pomp. It is a dishonoring of God's Name to bring anything into his Worship which he hath not instituted; as if God were not wise enough to appoint the manner how he will be served; Men will go to prescribe him, and super-add their inventions: This God looks upon as offering strange fire, and it is an high provocation. 2. We give God the same Heart devotion in Worship as he hath appointed, Rom. 12.11. Fervent in Spirit serving the Lord. The word for fervent, 〈 in non-Latin alphabet 〉 , is a Metaphor that alludes to Water, that seeths and boils over; so our Affections should boil over in holy Duties. To give God outside Worship, and not the Devotion of the Heart, is instead of hallowing and sanctifying him in an Ordinance, to abuse him; as if one call for Wine, and you give him an empty Glass: It is to deal with God as Prometheus did with Jupiter, who did eat the Flesh, and present Jupiter with nothing but Bones covered over with Skin; then we hallow God's name, and sanctify him in an Ordinance, when we give him the vitals of Religion, an Heart flaming with Zeal.
7. We hallow and sanctify God's Name when we hallow his day; Ier. 17.22. Hallow ye the Sabbath day. Our Christian Sabbath which comes in the room of the Jews Sabbath, is called 〈 in non-Latin alphabet 〉 , the Lord's day; Rev. 1.10. This was anciently called dies lucis, a day of light; wherein Christ the Sun of Righteousness shines in an extraordinary manner: It is an honor done to God to hallow his Sabbath. 1. We must rest on this day from all secular works: Ier. 17.21. Bear no burden on the Sabbath day : As Joseph when he would speak with his Brethren thrust out the Egyptians ; so when we would have converse with God on this day, we must thrust out all earthly employments. It is observable, Mary Magdalene refused to anoint Christ's dead Body on the Sabbath-day; Luke 23.56. She had before prepared her Ointment and Spices, but came not to the Sepulcher till the Sabbath was past. She rested on that day from civil Work, though it were a commendable and glorious Work, the anointing of Christ's dead Body. 2. We must in a solemn manner devote ourselves to God on this day: We must spend this whole day with God. Some will hear the Word, but leave all their Religion at Church, they do nothing at home, they do not pray or repeat the Word in their houses, and so they rob God of a part of his day; 'tis to be bewailed to see how God's day is profaned. Let not Men think God's Name is hallowed while his Sabbath is broken.
8. We hallow and sanctify God's Name when we ascribe the honor of all we do to him: Psal. 96.8. Give unto the Lord the glory due unto his name. Herod instead of hallowing God's Name, stained the honor of his Name in assuming that praise to himself which was due to God: Acts 12.23. We ought to take the honor from ourselves and give it to God: 1 Cor. 15.10. I labored more than they all: One would think this had savoured of pride, but the Apostle pulls the Crown from his own head, and sets it upon the head of Free-Grace; Yet not I but the grace of God which was with me. If a Christian hath any assistance in Duty, or victory over Temptation, he rears up a Pillar and writes upon it, Hucus{que} adjuvabit Deus, —Hitherto the Lord hath helped me. John the Baptist transferred all the honor from himself to Christ; he was content to be eclipsed that Christ might shine the more: John 1.15. He that comes after me is preferred before me. I am but the Herald, the voice of one crying, he is the Prince; I am but a lesser Star, he is the Sun; I baptize only with Water, he with the Holy Ghost: This i • an hallowing God's Name when we translate all the honor from ourselves to God; Psal. 115.1. Not unto us, O Lord, not unto us, but unto thy name give glory. The King of Sweden wrought that Motto on the Battle at Lypswich. Ista a Domino facta sunt, The Lord hath wrought this Victory for us.
9. We hallow and sanctify God's Name by obeying him: How doth a Son more honor his Father than by Obedience; Psal. 40.8. I delight to do thy will, O my God. 〈 in non-Latin alphabet 〉 . Chrys. The Wise Men showed honor to Christ, not only by bowing the knee to him, but by presenting him with Gold and Myrrh, Matth. 2.11. we hallow God's name not only by lifting up our eyes and hands to Heaven, and bowing the knee in Prayer, but by presenting God with golden Obedience. As the Factor trades for the Merchant, so we trade for God, and lay out our strength in his Service. 'Twas a saying of Reverend Doctor Jewel, I have spent and exhausted myself in the labors of my holy Calling; To obey is better than sacrifice. The Cherubims representing the Angels, are set forth with their Wings displayed, to show how ready they are to do service to God. To obey is Angelical; to pretend honor to God's name, yet not to obey is but a devout complement. Abraham honored God by Obedience; he was ready to sacrifice his Son, though the Son of his Old Age, and a Son of the Promise, Gen. 22.16. By myself have I sworn saith the Lord, because thou hast done this thing, and hast not withheld thy Son, thy only Son; that in blessing I will bless thee.
10. We hallow and sanctify God's Name when we lift up God's name in our praises. God is said to sanctify, and Man is said to sanctify. God sanctifies us by giving us Grace, and we sanctify him by giving him Praise. What were our Tongues given us for, but to be Organs of God's Praise; Psal. 71.8. Let my mouth be filled with thy praise, and with thy honor all the day. Rev. 5.13. Blessing, honor, glory and power be unto him that sitteth upon the throne, and unto the lamb forever. Thus God's name is hallowed and sanctified in Heaven The Angels and Glorified Saints are singing Hallelujahs; let us begin the work of Heaven here. David did sing forth God's Praises and Doxologies in a most melodious manner, therefore was called the sweet singer of Israel, 1 Sam. 23.1. Praising God is an hallowing of God's name; it spreads his renown, it displays the trophies of his excellency, it exalts him in the eyes of others; Psal. 50.23. Who so offereth praise glorifies me. This is one of the highest and purest acts of Religion. In Prayer we act like Men, in Praise we act like Angels: This is the music of Heaven, 〈 in non-Latin alphabet 〉 , Zenoph. this is a work fit for a Saint; Psal. 149.5, 6. Let the Saints be joyful, let the high praises of God be in their mouths. None but Saints can in a right manner thus hallow God's name by praising him. As everyone hath not skill to play on the Viol and Organ, so everyone cannot rightly sound forth God's harmonious Praises; only the Saints can do it; they only can make their tongue and heart join in consort; Psal. 111.1. I will bless thee O Lord, with my whole heart ; and Psal. 66.17. He was extolled with my tongue : There was heart and tongue joining in consort. This hallowing God's name by praise is very becoming a Christian; it is unbecoming to murmur, this is a dishonoring God's name: But it becomes the Saints to be Spiritual Quiristers in singing forth the honor of God's name: It is called the garment of praise, Isa. 61.3. how comely and handsome is this garment of praise for a Saint to wear; Psal. 33.1. Praise is comely for the righteous ; especially it is an high degree of hallowing God's name, when we can speak well of God, and bless him in an afflicted state, Job 1.21. The Lord hath taken away, blessed be the name of the Lord. Many will bless God when he gives, but to bless him when he takes away, is in an high degree to honor God, and hallow his name: Let us thus magnify God's name. Hath not God given us abundant matter of praising him; he hath given us the nether and upper springs; he hath given us Grace, a Mercy spun and woven out of his Bowels, and he intends to crown Grace with Glory: This should make us hallow God's Name by being trumpets of his Praise.
11. We hallow and sanctify God's Name when we sympathize with him: We grieve when his name suffers. 1. We lay to heart his dishonors: How was Moses affected with God's dishonor, he breaks the Tables, Exod 32.19. We grieve to see God's Sabbaths profaned, his Worship adulterated, the Wine of Truth mingled with Error. 2. We grieve when God's Church is brought low, because now God's name suffers. Nehemiah lays to heart the miseries of Zion, his complexion begins to alter, and he looks sad; Neh. 2.3. Why is thy countenance sad? What sad when the Kings Cupbearer, and Wine so near? O but it fared ill with the Church of God, and Religion seemed to lose ground, and God's name suffered, therefore Nehemiah grows weary of the Court, he leaves his Wine, and mingles his Drink with weeping. This holy sympathy and grieving, when God's name suffers, God esteems an honoring and sanctifying his name. Hezekiah grieved when the King of Assyria reproached the living God; Isa. 37.17. He went into his chamber, and spread the letter of blasphemy before the Lord, 2 Kin. 19.14. and no doubt watered the Letter with his tears. He seemed not to be so much troubled at the fear of losing his own Life and Kingdom, as that God should lose his Glory.
12. We hallow and sanctify God's Name, when we give the same honor to God the Son, as we give to God the Father; John 5.23. That all men should honor the Son even as they honor the Father. The Socinians deny Christ's Divinity, saying, that he is 〈 in non-Latin alphabet 〉 , a bare Man: This is to make him below the Angels; Psal. 8.5. For the Human Nature considered in se is below the Angelical; this is to reflect dishonor upon the Lord of Glory: We must give equal honor to the Son as to the Father; we must believe Christ's Deity, he is the picture of his Fathers Glory, Heb. 1.3. If the Godhead be in Christ, he must needs be God, but the Godhead shines in him; Col. 2.9. In whom dwells the fullness of the Godhead bodily: Ergo, he is God. How could these Divine Titles be given to Christ? Omnipotency, Heb. 1.3. Ubiquity, Mat. 28.20. a power of sealing Pardons, Mat. 9.6. coequality with God the Father, both in power and dignity, John 5.21, 23. how I say could these Titles of Honor be ascribed to Christ, if he were not crowned with the Deity? When we believe Christ's Godhead, and build our hope of Salvation on the Corner-stone of his Merit: When we see neither the Righteousness of the Law, or of Angels can justify, but we fly to Christ's Blood as to the Altar of Refuge, this is an honoring and sanctifying God's name: God never thinks his name to be hallowed, unless his Son be honored.
13. We hallow God's Name by standing up for his Truths. Much of God's Glory lies in his Truths. God's Truths are his Oracles. God intrusts us with his Truths as a treasure. We have not a richer Jewel to trust God with than our Souls, nor God hath not a greater Jewel to trust us with than his Truths. God's Truths set forth his Glory; now when we are zealous Advocates for God's Truth, this is an honor done to God's name. Athanasius was called, the Bulwark of Truth ; he stood up in the defense of God's Truths against the Arians, and so was a Pillar in the Temple of God; better have Truth without Peace, than Peace without Truth. It concerns the Sons of Sihon to stand up for the great Doctrines of the Gospel; the Doctrine of the Trinity, the Hypostatical Union, Justification by Faith, the Saints perseverance: We are bid to contend earnestly, Jude 3. 〈 in non-Latin alphabet 〉 , to strive as in an agony for the Faith; that is, the Doctrine of Faith: This contending for the Truth brings great revenues into Heavens exchequer; this is an hallowing of God's name. Contend for the Truth. Some can contend for Ceremonies, but not for the Truth. We should count him unwise that contends more for a box of Counters, than for his box of Evidences.
14. We hallow and sanctify God's name by making as many Proselytes as we can to him; by all holy expedients, Counsel, Prayer, Example, we endeavor the Salvation of others. How did Monica, St. Austin's Mother, labor for his Conversion, she had sorer pangs in travail for his new birth, than for his natural birth: 'tis an hallowing God's name when we diffuse the sweet savor of Godliness, and propagate Religion to others; when not only we ourselves honor God, but are instruments to make others honor him. Certainly when the heart is seasoned with Grace, there will be an endeavor to season others. God's Glory is dear to a Saint as his own Salvation, and that this Glory may be promoted he endeavors the conversion of Souls, every Convert is a Member added to Christ: Let us thus hallow God's name by laboring to advance piety in others; especially, let us endeavor that those who are nearly related to us, or are under our roof, should honor God; Josh. 24.15. As for me and my house we will serve the Lord: Let us make our houses Bethels places, where God's name is called upon, Col. 4.15. Salute Nymphas, and the church that is in his house : Let the Parent endeavor that his Children may honor God, and the Master that his Servants honor him; read the Word, drop holy Instruction, perfume your Houses with Prayer; the Jews had Sacrifices in their Family as well as in the Tabernacle. Exod. 12.3. this is an hallowing God's name when we make proselytes to him, and endeavor that all under our charge should honor and sanctify his name.
15. We hallow God's name when we prefer the honor of God's name before the dearest things. 1. We prefer the honor of God's name before our own credit. The Saints of old have for the honor of God been willing to endure reproach; Psal. 69.7. For thy sake I have born reproach. David cared not what reproach he suffered, so God's name might not suffer. The Prophet Elijah was called in derision, the hairy Prophet, and the Prophet Isaiah, the bearer of burdens, and the Prophet Zephaniah, the bitter Prophet ; but they did bind these reproaches as a crown about their head; the honor of God's name was dearer to them than their own honor: Moses esteemed the reproaches of Christ greater riches than the treasures of Egypt, Heb. 11.26. The Apostles went away rejoicing that they were counted worthy to suffer shame for the name of Christ; Acts 5.41. 〈 in non-Latin alphabet 〉 , that they were graced so far as to be disgraced for the name of Christ: This is an hallowing God's name when we are content to have our name eclipsed that God's name may shine the more. 2. We prefer the honor of God's Name before our Worldly profit and interest; Mal. 19.27. We have forsaken all and followed thee. When these two, God and Estate come in competition, we will rather let Estate go, than God's Love and Favor. Thus that noble Marquess of Vico parted with a fair Estate, using these words, Let their money perish with them that count all the Gold and Silver in the World, worth one hours communion with Jesus Christ. 3. We prefer the honor of God's name before our Life; Rom. 8.36. For thy sake are we killed all the day long. The honor done to God's name, is not by bringing that outward Pomp and Glory to him as we do to Kings, but God's honor comes in another way, and that is by the Sufferings of his People. When the World sees how entirely God's people love him, that they will die in his service, this exalts and honors God's name. God's Crown doth flourish in the ashes of his Martyrs. St. Basil speaks of a Virgin condemned to the fire, who having her Life and Estate offered her if she would bow to the Idol, answered, Valeat vita, pereat pecunia, Let Life and Money go, welcome Christ. When God's Glory weighs heaviest in the balance, and we are willing to suffer the loss of all, rather than God's name should suffer, now we do in an high degree hallow God's name.
16. Vlt. We do hallow and sanctify God's name by an holy Conversation; 1 Pet. 2.9. Ye are a royal priesthood, a peculiar people; that ye should show forth the praises of him who hath called you. As an unholy life doth dishonor God's name, Rom. 2.24. The name of God is blasphemed among the Gentiles through you, so by our holy and Bible Conversation, we honor God's name. An holy Life speaks louder than all the Anthems and Praises in the World. Though the main work of Religion lies in the heart, yet when our light so shines that others behold it, now they glorify God; when our lives shine, now God's name shines. The Macedonians used one day in the year to wear the picture of Alexander set with Pearl and costly Jewels; so when we carry the picture of Christ about us in our holy Example, now we bring honor to God's name.
VSE I. See the true note and character of a Godly Person; he is a sanctifier of God's Name, Hallowed be thy Name. A true Saint doth ambitiously endeavor to advance God's name. This is the Question he asks himself in everything he is going about; will this action tend to the honor of God's name? Will this exalt God? This was St. Paul's 〈 in non-Latin alphabet 〉 , his chief design, that Christ might be magnified, Phil. 1.20. viz. that the Crown upon his Head might flourish. A Godly Man thinks it is scarce worth the while to live, if he may not bring some revenues of honor to God's name.
VSE II. I may here take up a sad lamentation, and speak as the Apostle Paul, weeping, Phil. 3.18. to consider how God's name instead of being hallowed and sanctified, is dishonored. God's name, which is more worth than the Salvation of all Men's Souls, suffers deeply. We are apt to speak of our Sufferings; alas, what are all our Sufferings? God's name suffers most; God's name is the dearest thing he hath; how do Men stand upon their name and honor? God's name is this day dishonored, it is like the Sun in an eclipse. Theodosius took it heinously when they threw dirt upon his Statue, but now (which is far worse) disgrace is thrown upon the glorious name of Jehovah. God's name instead of being hallowed is dishonored by all sorts.
- 1. Heathens.
- 2. Turks.
- 3. Jews.
- 4. Papists.
- 5. Protestants.
1. By Heathens: They have a knowledge of a Godhead by the light of Nature; Rom. 1.19, 20. but they dishonor God and sin against the light of nature. The Egyptians worship an Ox, the Persians worship the Sun, the Grecians and Romans, Jupiter, and the Parthians worship the Devil.
2. God's name is dishonored by the Turks ; they adore Mahomet their great Prophet as one divinely inspired; Mahomet was of an impure vicious life; Mahomet plucks the Crown from Christ's Head, denying his Deity.
3. God's name is dishonored by the Jews ; who give not equal Honor and Adoration to God the Son as to God the Father; they expect a Messiah yet to come, seculum futurum ; they believe not in Christ; they blaspheme him, and slight Righteousness imputed; they vilify the Christian Sabbath.
4. God's name is dishonored by the Papists. Popery is a God dishonoring Religion: They dishonor God's name.
(1.) By their Idolatry, which is spiritual▪ adultery, Ezek. 23.37. Idolatry is to worship a false God, or the true God in a false manner; this they are guilty of. 1. They dishonor God by their Idolatry in making graven Images, and giving the same honor to them as is due to God, 〈 in non-Latin alphabet 〉 : Images are teachers of lies, Hab. 2.18. they represent God in a bodily shape. 2. By their Idolatry in the Mass; worshipping the Host, and offering it up as a Sacrifice for Sin: The Apostle saith, Heb. 10.14. By one offering Christ hath perfected them that are sanctified ; but as if Christ's offering on the Cross were imperfect, they offer him up daily in the Mass, which is a dishonor done to Christ's Priestly Office.
(2.) The Papists instead of hallowing God's name, dishonor God's name by locking up the Scriptures in an unknown Tongue; they (as the Philistines ) pluck out the people's eyes, and then make sport with them: The Bible is a shining light, but they draw a curtain over it; they take away the key of knowledge, Luke 11.52. and hinder God's Glory by hindering Men's Salvation.
(3.) Instead of hallowing God's name they dishonor it by giving Men Indulgencies. They say the Pope, as Peters Successor, hath power to grant Indulgencies, by virtue whereof Men are set free in the sight of God from the guilt of Sin: This is a double dishonor to God. 1. It is to steal a Flower from the Crown of Heaven. The Pope assumes a power to pardon, which is God's Prerogative Royal; Mat. 2.7 Who can forgive sin but God only? 2. The Pope by his Indulgence encourageth Men to sin. What need the Papists care what Sins they commit, when they have a License and Patent from the Pope to bear them harmless.
(4.) Instead of hallowing God's name they dishonor God's name by their Invocation of Saints. We are to pray only to God, Matth. 6.6. Pray to thy Father ; not pray to a Saint, or the Virgin Mary, but pray to your Father in Heaven: We may pray to none but whom we may believe in: Rom. 10.14. The Saints in Heaven are ignorant of our grievances; Isa. 63.16. Abraham is ignorant of us.
(5.) Instead of hallowing God's name they dishonor it by their Luxury and Uncleanness: They allow of Stews. At Rome Fornication keeps open shop, and is in some cases, preferred before honorable Matrimony; Vrbs est jam tota lupanar.
(6.) Instead of hallowing God's name they dishonor it by their Blasphemies. They give equal, nay more honor to the Virgin Mary than to Christ; they ascribe more to her Milk than his Blood; they call her Scala Caeli, the Ladder of Heaven, Ianna Paradisi, the Gate of Paradise. In their Doxologies they say, Praise be to the Virgin Mary, and also to Christ. What Blasphemy is this to set the Creature above the Creator. They say to her, O faelix puerpera, nostrae piaris scelera, O happy Mother of a Son who purgest away our Crimes.
(7.) Instead of hallowing God's name they dishonor it by their Lyes. Their golden Legend is an imposture, and is full of lying wonders. They show John Baptists Forehead for a Relique in Spain, yet his whole Head they affirm to be seen in St. Sylvester in Rome: They show St. Peters Shadow at Rome ; indeed we read of St. Peters shadow Acts 5.15. but its strange how the Papists could catch his shadow, and keep it by them so long.
(8.) Instead of hallowing God's name they dishonor it by Baptizing Sin with the name of Virtue. Breach of Oaths is with the Papists a Virtue. If a Man hath bound his Soul to God by an Oath, yet to violate this Oath is virtuous, if it may propagate the Catholic Cause. Killing those who are of a different Religion, is not only Venial, but a Virtue among Catholics. Destroying Two Hundred Thousand of the Albigenses, who were Protestants, was commended as a glorious Action, honored with a Triumph at Rome, and crowned with his Holiness blessing. Is not this an high dishonor to God to guild over the foulest Crimes with the name of Virtue and Piety.
(9.) Instead of hallowing God's name they dishonor it by their damnable Assertions. 1. The Papists affirm that the Pope is above Scripture, that he may dispence with it, and that his Canons bind more than the Word of God 2. They teach merit by good Works, but if a Debtor cannot pay his Creditor, how can he merit at his hands? 3. That the Scripture is not a perfect Rule of Faith, and Man errs, therefore they eek it out with their Traditions, which they hold to be of equal Authority. 4. They teach that an implicit Faith is saving, though one may have an implicit Faith, yet be ignorant of all the Articles of Religion. 5. They say that the inward act of the Mind is not required in God's Worship: Diversion of Mind in Duty, though one prays and never thinks of God is no Sin, saith Angelus and Sylvester, and other Papists. 6. The Papists make Habitual Love to God unnecessary. It is not needful, saith Bellarmine, to perform any acts of Religion out of love to God. Stapleton and Cajetan affirm, that the Precept of loving God with all our heart is not binding; by which they cut asunder the Sinews and Soul of all Religion. Thus instead of honoring God's name, the Papists dishonor it. Let us pray heartily that this Romish Religion may never get footing again in this Nation; God grant that this poisonful weed of Popery may never be watered here: But that it being a Plant which our Heavenly Father hath not planted, it may be rooted up.
5. God's Name is dishonored by Carnal Protestants How is God's name this day dishonored in England : His name is like the Sun in an eclipse. Christians instead of hallowing God's name, reproach and dishonor it.
- 1. By their Tongues.
- 2. By their Lives.
1. By their Tongues. 1. They speak irreverently of God's name: God's name is sacred: Deut. 28.58. That thou mayest fear this glorious and fearful name, The Lord thy God. The names of Kings are not mentioned without giving them their Titles of Honor, High and Mighty; but Men speak irreverently of God, as if he were like one of them, Psal. 50.21. this is a taking God's name in vain. 2. They swear by his name. Many seldom name God's name but in Oaths: How is God dishonored when Men rend and tear his name by Oaths and Imprecations; Ier. 23.10. Because of swearing the land mourns. If God will reckon with Men for idle Words, shall not idle Oaths be put in the Account-Book? O but saith one, I cannot help it, it is a custom of swearing I have got, and I hope God will forgive me? Answ. Is this a good Plea, a custom of swearing? This is no excuse but an aggravation of Sin. As if one that had been accused for killing a Man, should plead with the Judge to spare him, because it was his custom to murder: This were an aggravation of the offense: Will not the Judge say thou shalt the rather die. So it is here.
2. As Men dishonor God by their Tongues, so by their Lives. What is it to say, Hallowed be thy Name, when in their Lives they profane his name; they dishonor God by their Atheism, Sabbath-breaking, Uncleanness, Perjury, Intemperance, Injustice. Men hang out a Flag of Defiance against Heaven. As the Thracians when it thunders, shoot their Arrows against Heaven; so Men shoot their Sins as bearded Arrows against Heaven. Sinners are hardened in Sin, they despise Counsel, they laugh at Reproof, they have cast off the veil of Modesty. Satan hath taken such full possession of them, that when they sin they glory in their shame; Phil. 3.19. they brag how many new Oaths they have invented, how oft they have been drunk, how many they have defiled; they declare their sin as Sodom : Such horrid impieties are committed that a modest Heathen would blush at. Men in this Age sin at that rate, as if either they did not believe there were an Hell, or as if they feared Hell would be full ere they could get thither. Was God's name ever so openly dishonored? All our Preaching will not make them leave their Sins. What a black veil is drawn over the face of Religion at this day? Vivimus in temporum faecibus —Sen. We live in the dregs of time wherein the common shore of wickedness runs; Physicians call it 〈 in non-Latin alphabet 〉 , when there is no part of the Body free from Distemper. England hath a Kakexy, it is all over disease; The whole head is sick, the whole heart is faint: Isa. 1.6. As black Vapours rising out of the earth cloud and darken the Sun, so the Sins of People in our Age like Hellish Vapours cast a cloud upon God's glorious name. O that our Eyes were like Limbecks, dropping the water of holy tears, to consider how God's name, instead of being hallowed, is polluted and profaned: And may not we justly fear some heavy Judgments? Can God put up our affronts any longer? Can he endure to have his name reproached? Will a King suffer his Crown-Jewels to be trampled in the dust? Do not we see the symptoms of God's Anger, do we not see his Judgments hovering over us? Sure God is whetting his Sword, he hath bent his Bow, and is preparing his Arrows to shoot: Qualis per arva Leo fulvam minaci front concutiens jubam. Sen. Trag. The Body Politick is in a Paroxism, or burning Fit, and may not the Lord cause a sad Phlebotomy? Seeing we will not leave our Sins he may make us lose our Blood. May not we fear that the Ark should remove, the Vision cease, the Stars in God's Church be removed, and we should follow the Gospel to the grave? When God's name which should be hallowed is profaned among a People, it is just with God to write that dismal Epitaph upon a Nations Tomb, The Glory is departed. And that I may speak to the Consciences of all, and deal impartially, it were well if only the profane party were guilty; but may not many Professors be called to the Bar, and indicted of this, that they have dishonored God's name; 2 Chron. 28.10. Are there not with you, even with you, sins against the Lord your God? Are there not the spots of God's Children? Deut. 3 • .5. If you are Diamonds have you no flaws? Have not you your vanities? If your Discourse be not profane is it not vain? Have not you yourself-seekings, rash censures, indecent dresses? If the wicked of the Land swear, do not you sometimes slander? If they are drunk with wine, are not you sometimes drunk with passion? If their sin be blaspheming, is not your sin murmuring? Are there not with you, even with you, sins against the Lord? The sins of God's Children go nearer to his heart than the sins of others: Deut. 32.19. When the Lord saw it he abhorred them, because of the provoking of his sons and daughters. The sins of the wicked anger God, the sins of his own people grieve him; he will be sure to punish them; Amos 3.2. You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. O that our head were waters, that we could make this place a Bochim, a place of weepers, that God's Children might mix blushing with tears, that they have so little hallowed, and so much eclipsed God's name. Truly God's own People have sinned enough to justify God in all his severe actings against them.
VSE III. Of Exhortation. Let us hallow and sanctify God's Name: Did we but see a glimpse of God's glory, as Moses did in the Rock; the sight of this would draw Adoration and Praise from us; could we see God face to face, as the Angels in Heaven do, could we behold him sitting on his Throne like • Jasper-stone, Rev. 4.3. we should presently at the sight of this glory do as the twenty four Elders; Rev. 4.10. They worship him that liveth forever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory, honor and power. That we may be stirred up to this great Duty, the hallowing, adoring and sanctifying God's name; consider,
1. It is the very end of our Being: Why did God give us our Life, but that our living may be an hallowing of his Name? Why did he give us Souls but to admire him, and Tongues but to praise him? The excellency of a thing is, when it attains the end for which it was made: The excellency of a Star is to give Light, of a Plant to be Fruitful; the excellency of a Christian is to answer the end of his Creation, which is to hallow God's name, and live to that God by whom he lives. He who lives, and God hath no honor by him, buries himself alive, and exposeth himself to a Curse. Christ cursed the barren Fig-tree.
2. God's Name is so excellent that it deserves to be hallowed: Psal. 8.9. How excellent is thy name in all the earth: Psal. 104.1. Thou art clothed with honor and majesty. As the Sun hath its brightness whether we admire it or no, so God's Name is illustrious and glorious whether we hallow it or no. In God are all shining perfections, Holiness, Wisdom, Mercy: He is worthy to be praised: 2 Sam. 22.4. God is dignus Honore, worthy of Honor, Love, Adoration. We oft bestow Titles of Honor upon them that do not deserve them; but God is worthy to be praised; his Name deserves hallowing; he is above all the Honor and Praise which the Angels in Heaven give him.
3. We pray Hallowed be thy Name ; that is, let thy Name be honored and magnified by us: Now if we do not magnify his Name, we contradict our own Prayers. To say, Hallowed be thy Name, yet not to bring honor to God's Name, it is to take his Name in vain.
4. Such as do not hallow God's Name, and bring revenues of honor to him, God will get his honor upon them; Exod. 14.17. I will get me honor upon Pharaoh. Pharaoh would not hallow God's Name: Who is the Lord that I should obey him? Well saith God, if Pharaoh will not honor me, I will get me honor upon him. When God overthrew him and his Chariots in the Sea, then he got his honor upon him. God's Power and Justice were glorified in his destruction. There are some whom God hath raised to great Power and Dignity, and they will not honor God's Name, they make use of their Power to dishonor God, they cast reproach upon God's Name, and revile his Servants; well, they who will not honor God, he will get his honor upon them in their final ruin. Herod did not give Glory to God, and God did get his Glory upon him: Acts 12.23. The Angel of the Lord smote him, because he gave not God the glory, and he was eaten of worms.
5. It will be no small comfort to us when we come to die, that we have hallowed and sanctified God • Name: It was Christ's comfort a little before his Death; John. 17.4. I have glorified thee on the earth. Christ's redeeming Mankind was an hallowing and glorifying of God's Name; never was more Honor brought to God's Name than by this great undertaking of Christ: Now here was Christ's comfort before his Death, that he had hallowed God's Name, and brought Glory to him. So what a Cordial will this be to us at last, when our whole Life hath been an hallowing of God's Name; we have loved him with our Hearts, praised him with our Lips, honored him with our Lives: We have been 〈 in non-Latin alphabet 〉 , to the praise of his glory, Eph. 1.6. At the hour of death all your earthly comforts will vanish; to think how rich you have been, or what pleasures you have enjoyed upon earth; this will not give one dram of comfort: What is one the better for an Estate that is spent? But now to have Conscience witnessing that you have hallowed God's Name, your whole Life hath been a glorifying of him, what sweet peace and satisfaction will this give? That Servant who hath been all day working in the Vineyard, how glad is he when evening comes that he shall receive his pay! Such as have spent their Lives in honoring God, how sweet will Death be when they shall receive the recompense of Reward. What comfort was it to Hezekiah when he was on his Sick-bed, and could appeal to God, Isa. 38.3. Remember, Lord, how I have walked before thee with a perfect heart, and have done that which is good in thy sight. I have hallowed thy Name, I have brought all the Honor I could to thee, I have done that which is good in thy sight.
6. There is nothing lost by what we do for God; if we bring Honor to his Name he will honor us. Honor is 〈 in non-Latin alphabet 〉 . Arist. As Balac said to Balaam, Numb. 22.37. Am not I able to promote thee to honor? So if we hallow and sanctify God's Name, is not he able to promote us to Honor? 1. He will honor us in our Life. (1.) He will put honor upon our Persons: He will number us among his Jewels, Mal. 3.17. he will make us a Royal Diadem in his hand, Isa. 62.3. he will lift us up in the eyes of others; Zach. 9.16. They shall be as the stones of a crown lifted up, as an ensign of glory: He will esteem us as the cream and flower of the Creation; Isa. 43.4. Since thou hast been precious in my sight, thou hast been honorable. (2.) God will put honor upon our Names; Prov. 10.17. The memory of the just is blessed. How renowned have the Saints been in all Ages who have hallowed God's Name: How renowned was Abraham for his Faith, Moses for his Meekness, David for his Zeal, Paul for his Love to Christ, their Names as a precious Ointment send forth a sweet perfume in God's Church to this day. 2. God will honor us at our Death; he will send his Angels to carry us up with triumph into Heaven; Luke 16.22. The beggar died and was carried by the Angels into Abraham's bosom. Amasis King of Egypt had his Chariot drawn with four Kings which he had conquered in War; but what is this to the Glory every Believer shall have at his Death, he shall be carried by the Angels of God. 3. God will put honor upon us after Death. (1.) He will put Glory upon our Bodies: We shall be 〈 in non-Latin alphabet 〉 as the Angels, not for substance but quality, our Bodies shall be agile and nimble; now our Bodies are as a weight, then they shall be as a wing moving swiftly from place to place; our Bodies shall be full of clarity and brightness, like Christ's glorious Body; Phil. 3.21. The Bodies of the Saints shall be as Cloth died into a Scarlet color, made more illustrious; they shall be so clear and transparent, that the Soul shall sparkle through them as the Wine through the Glass. (2.) God will put Glory upon our Souls: If the Cabinet of the Body shall be so illustrious, of what orient brightness shall the Jewel be? Then will be the great Coronation-day, when the Saints shall wear the Robe of Immortality and the Crown of Righteousness which fades not away. O how glorious will that Garland be which is made of the Flowers of Paradise! Who then would not hallow and glorify God's Name, and spread his renown in the World, who will put such immortal Honor upon his People, as eye hath not seen, nor ear heard, nor can it enter into the heart of man to conceive.
7. Vlt. Such as do not hallow God's Name, but profane and dishonor it, God will pour contempt upon them; though they be never so great, and though clothed in Purple and Scarlet, yet they are abhorred of God, and their name shall rot. Though the name of Judas be in the Bible, and the name of Pontius Pilate be in the Creed, yet their names stand there for Infamy, as being Traitors to the Crown of Heaven; Nahum 1.14. I will make thy grave for thou art vile. It is spoken of Antiochus Epiphanes, he was a King, and his name signify • Illustrious, yet God esteemed him a vile Person; to show how base the wicked are in God's esteem, he compares them to things most vile; to chaff, Psal. 1.4. to dross, Psal. 119.118. and the filth that fomes out of the Sea, Isa. 57.20. and as God doth thus vilely esteem of such as do not hallow his Name, so he sends them to a vile place at last. Vagrants are sent to the House of Correction; Hell is the House of Correction which the Wicked are sent to when they die. Let all this prevail with us to hallow and sanctify God's Name.
Quest. What may we do to honor and sanctify God's Name?
Answ. Let us get, 1. A sound Knowledge of God. 2. A sincere Love to God.
1. A sound Knowledge of God: Take a view of his superlative Excellencies; his Holiness, his incomprehensible Goodness. The Angels know God better than we, therefore they sanctify his Name, and sing Hallelujahs to him; and let us labor to know him to be our God; Psal. 48.14. This God is our God. We may dread God as a Judge, but we cannot honor him as a Father, till we know he is our God.
2. Get a sincere Love to God: A Love of Appretiation, and a Love of Complacency to delight in him; John 21.15. Lord thou knowest I love thee: He can never honor his Master who doth not love him: The reason God's Name is no more hallowed, is, because his name is no more loved. So much for the First Petition.
MATTH. vi. 10.
Thy Kingdom come.
A Soul truly devoted to God, joins heartily in this Petition, Adveniat Regnum tuum, Thy Kingdom come: In which words this great Truth is implied, 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 Laws, 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 God's. 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 everywhere; he is nowhere included, yet nowhere 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; Job 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 balance. 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 clothed 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 clothed 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 forever. 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 Jehovah all Kings must give account, and from God's Tribunal there is no appeal.
VSE I. Br. 1. If God be so great a King, and sits King forever, then it is no disparagement for us to serve him; Deo servire est regnare: It is an Honor 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 favor to be taken into his Royal Service. Theodosius thought it a greater Honor to be God's Servant than to be an Emperor. 'It is more Honor to serve God than to have Kings serve us. Every Subject of this King is Crowned with Regal Honor: Rev. 1.6. Who hath made us Kings. Therefore as the Queen of Sheba having seen the Glory of Solomon's Kingdom, said, Happy are these thy servants which stand continually before thee, 1 Kings 10.8. so, happy are those Saints who stand before the King of Heaven, and wait on his Throne.
Br. 2. If God be such a Glorious King, crowned with Wisdom, armed with Power, bespangled with Riches, then it shows us what Prudence it is to have this King to be ours: To say as, Psal. 5.2. My King and my God. 'It is counted great Policy to be on the strongest side; if we belong to the King of Heaven we are sure to be on the strongest side: The King of Glory can with ease destroy his Adversaries; he can pull down their Pride, 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 Christ's Monarchical Power conquering and triumphing over his enemies. If we are on God's side we are on the strongest side; he can with a Word destroy his enemies, Psal. 2.5. Then shall he speak to them in his wrath ; nay, he can with a Look destroy them; Job 40.12. Look upon everyone 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 Jerusalem a rejoicing: 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 entering; 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, Job 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 always 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 cheerful; 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.
Use III. Comfort to those who are the Subjects of the King of Heaven; God will put forth all his Royal Power for their Succor 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, Judge. 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 Jonah 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, Jesus hath delivered us from Wrath to come, 1 Thess. 1.10.
Use IV. Terror 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; Judge. 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 himself The worst Civil Wars are between a Man and his Conscience. 2. God will set the Diseases of Men's Bodies against them, 2 Chron. 21.18. The Lord smote Jehoram 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 dry up the moisture, and the moisture to drown the heat; the Lord needs not go far for Instruments to punish the Sinner, He can make the joints of the same Body to smite one against another; as Dan 5.6. 3. God will set Men's Friends against them; where they used to have Honey they shall have nothing but Aloes and Wormwood. When a man's ways please the Lord, he 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 Emperor 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 God's Left hand. Here is the misery of such as oppose God's Royal Scepter, he will set everything in the world against them: If there be either Justice in Heaven or fire in Hell, Sinners shall not be unpunished.
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: We 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. Christ's Temporal Reign, Acts 1.6. When wilt thou restore the Kingdom to Israel. But Christ said his Kingdom was not of this world, John. 18.36. So that when Christ taught his Disciples to pray, Thy Kingdom come, he did not mean it of an Earthly Kingdom, that he should reign here in outward Pomp and Splendor. 2. It is not meant of God's 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 God's Providence ruleth over all; Kings do nothing but what his Providence permits and orders, Act. 4.27. This Kingdom of God's 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 〈 in non-Latin alphabet 〉 , God's 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 increased. 2. When we pray Thy Kingdom come, we pray that the Kingdom of Glory may hasten, and that we may in God's good time be translated into it: These two Kingdoms of Grace and Glory, differ not specifically, but gradually, they differ not in nature, but 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 Connection 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 Honor, and there was no going into the Temple of Honor, but through the Temple of Virtue: So the Kingdom of Grace and Glory are so close joined together, that we cannot go into the Kingdom of Glory, but through the Kingdom of Grace. Many People aspire after the Kingdom of Glory, but never look after Grace; but these two which God hath joined together may not be put asunder: The Kingdom of Grace leads to the Kingdom of Glory.
1. I begin with the first thing implied in this Petition, Thy Kingdom come : It is implied 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: 'It is a Kingdom; Sin is said to reign, Rom. 6.12. and 'tis a Kingdom of Darkness. It is called 〈 in non-Latin alphabet 〉 , 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 ways is a Natural Man in the Kingdom of darkness?
Answ. 1. He is under the darkness of Ignorance; Eph. 4.18. 〈 in non-Latin alphabet 〉 , Having the understanding darkened. Ignorance is a black veil 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; John 3.19. Men loved darkness rather than light : As the Athlantes in Ethiopia 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, Jude 6. what comfort can such take in earthly things? The Egyptians might have Food, Gold, Silver, but they could take but little comfort in them while they were in such darkness as might be felt; so the Natural Man may have Riches and Friends to delight in, yet he is in the kingdom of darkness, and how dead are all these comforts. Thou who art in the kingdom of darkness knowest not whither thou goest. As the Ox is driven to the shambles, but he knows not whither he goes; so the Devil is driving thee before him to Hell, but thou knowest not whither thou goest. Shouldst thou die in thy Natural estate while thou art in the kingdom of darkness, blackness of darkness is reserved for thee; Jude 13. To whom is reserved blackness of darkness forever.
VSE II. Let us pray that God will bring us out of this kingdom of darkness. God's Kingdom of Grace cannot come into our hearts, till 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; Jude 6. these chains are God's Power, binding Men as in chains under wrath forever. 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 implied, Thy Kingdom come, we pray that we may be brought out of the Kingdom of Darkness.
2. The second thing implied in Thy Kingdom come, we do implicity pray against the Devils Kingdom, we pray that Satan's Kingdom may be demolished in the World. Satan's Kingdom stands in opposition to Christ's Kingdom, and while we pray, Thy Kingdom come, we pray against Satan's 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 Satan's 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. Satan's Empire is very large; the most Kingdoms in the World pay Tribute to him. Satan's 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 Heresy, Lust and Treachery, Oppression and Division are the constant trade driven in Satan's Kingdom: Satan is called the unclean Spirit, Luke 11.24. what else is propagated in his Kingdom but a mystery of iniquity.
2. Satan's Kingdom is a Kingdom of Slavery: 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 Satan's 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 poison instead 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 entered into Judas, 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 Satan's Kingdom set up in the World may be thrown down. 'It is 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 God's 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 die for him; therefore Satan is not only called the Prince of this world, John 14.30. but the God of this world, 2 Cor. 4.4. to show what power Satan hath over Men's 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. Satan's Kingdom must be thrown down before Christ's 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 increased.
- 2. That the Kingdom of Glory may hasten, and that we may in God's 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 〈 in non-Latin alphabet 〉 , God's 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 sways 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 sweetened with Love, bespangled with Promises; the Covenant of Grace is our Magna Charta, by virtue 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 follows, 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 purify 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 God's 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 God's 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; John 6.70. Have not I chosen twelve, and one of you is a devil. Envy is the Devils eye, hypocrisy is his cloven-foot; thus it is before the kingdom of Grace come. So deformed is a Graceless person, that when once he sees his own filth and leprosy, the first thing he doth is to loath himself; Ezek. 20.43. Ye shall loath yourselves in your own sight for all your evils. I have read of a Woman who always 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 yourselves 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; John 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 Men's hearts, the kingdom of Satan is set up in them: They are said to be under the power of Satan; Acts 26.18. Satan commands the Will; though he cannot force the Will, 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 〈 in non-Latin alphabet 〉 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, Satan's 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 Christ's 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 blows; no wonder Men go full sail in sin, when the Devil the Prince of the Air blows them: Thus it is; till the kingdom of Grace come, Men are under the power of Satan, who like Draco writes all his Laws in blood.
6. Till the kingdom of Grace comes, a Man lies exposed to the Wrath of God; And who knows the power of his anger? Psal. 90.11. If when but a spark of God's Wrath flies into a Mans Conscience in this Life it is so terrible, what then will it be when God stirs up all his anger. So inconceivable torturing is God's Wrath that the wicked call to the rocks and mountains to fall on them, and hide them from it; Rev. 6. 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 forever, Mark 9.44. God's 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 die with comfort; only he who takes Christ in the arms 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. 'It is a wonder every Graceless person doth not die distracted: What will a Grace-despiser do when Death comes to him with a Writ of Habeas Corpus ? Hell follows 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 dies 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 Jailor, 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; Judge. 17.13. I have a Levite to my priest ; sure I shall go to Heaven. The Jews cried, 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 savor of it in our hearts. Many of the Jews, who had Christ for their Preacher, were never the better: Hot clothes will not put warmth into a dead Man. Thou mayest 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 enlightenings of mind, profound knowledge, and almost speak like Angels dropped 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 virtual, it doth not leave an impression of Holiness behind; 'tis like weak Physic that will not work. The mind is enlightened, but the heart is not renewed. A Christian is all head, but no feet, he doth not walk in the ways of God.
(2.) Men have had convictions and stirrings of Conscience for sin, they have seen the evil of their ways, 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 Judas 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 labors 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 God's 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 poison: 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 another 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 God's 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 smoking 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 die 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 intrinsical Excellencies, and the Oriency of his Beauty which shines: The savor of Christ's 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 insatiable, it cannot be satisfied without God; let the World heap her Honors and Riches, they will not satisfy: Not Flowers or Music 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 endeavor; 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 itself 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 increaseth 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 Traveler. 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 Dropsy: A Saint would have more knowledge, more Sanctity, more of Christ's Presence. A glimpse of Christ through the Lattice of an Ordinance is sweet; and 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 forever. 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 been 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 Christ's 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 yourselves; 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 smoking flax; it smokes 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 joined 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 virtue from him. Justifying Faith doth that in a spiritual sense, which miraculous Faith doth; it removes the Mountains of sin, and casts them into the Sea of Christ's • 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 anything 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 called Paradise; as if they thought themselves in Paradise, while they had God's Presence in his Sanctuary. The Soul that loves God, loves his appearing, 2 Tim. 4.8. It will be a glorious appearing to the Saints, when their Union with Christ shall be complete, then their joy shall be full. The Bride longs for the marriage day: The Spirit and the Bride say come, Even so come Lord Jesus, Rev. 22.17. 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 spied but they are turned out.
2. Fervency of Devotion; Rom. 12.11. Fervent in Spirit, serving the Lord : 〈 in non-Latin alphabet 〉 : 'It is a Metaphor alludes to Water that seeths and boils over; so the Affections boil over, the Eyes melt in tears, the Heart flows 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 God's Glory reflected on him; his face shined. 2 That he may have more communion with God; 1 John 1.6. our 〈 in non-Latin alphabet 〉 , 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 aims 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 〈 in non-Latin alphabet 〉 , 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 God's Holiness and our Happiness.
6. We may know the Kingdom of Grace is come into us when we have given up ourselves to God by obedience: As a Servant gives up himself to his Master, as a Wife gives up herself to her Husband, so we give up ourselves to God by obedience; 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 〈 in non-Latin alphabet 〉 , 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 God's 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 Savior, 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 cheerfully to every command of God; he will do what God will have him do, he will be what God will have him be. He puts a blank Paper into God's 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 Jacob wept for his Son Joseph, when Joseph 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 Physic. 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 sauce to make Sin relish 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 thyself than God would have thee.
Object. 3. If the Kingdom of God were within me, it would be a Kingdom of Power, it would enable me to serve God with vigor 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 Alms of Christ's 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 heroic 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 purify 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 Christ's own Disciples, when they strove which should be greatest. The issue of sin will not be quite stopped till death The Lord is pleased to let the in-being of sin continue to humble his people, and make them prize Christ the more; but because you find corruptions stirring, do not therefore presently un-saint yourselves, and deny the Kingdom of Grace to be come into your Souls: That you feel sin is an evidence of Spiritual Life, that you mourn for sin, what are these tears but fruits of love to God? That you have a combat 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 poison 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 sometimes) 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 thyself; 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 Oil, 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 thyself 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, Labor to find that this Kingdom of Grace is set up in your hearts; while others aspire after Earthly Kingdoms, labor 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. 〈 in non-Latin alphabet 〉 . Chrys. Grace sheds a glory and luster 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 Defense. Grace is called the armor of light, Rom. 13.12. It is light for beauty, and armor for defense. He who hath the Kingdom of Grace within him is strengthened with all might according to God's glorious power, Col. 1.11. he hath the shield of Faith, the helmet of Hope, the breast-plate of Righteousness: This armor can never be shot through, it fortifies a Christian against the assaults of Temptation, and the terrors 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 Solomon's 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, I am. 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 God's 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 God's 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 always 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 labor, 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 labor. 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, Josh. 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 denial, 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 God's 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 honor his own Ordinance: 1 Cor. 1.21. What reason could be given why the Waters of Damascus should not have as sovereign virtue to heal Naaman's Leprosy as the Waters of Jordan, only this, because God did appoint and sanctify the Waters of Jordan 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 God's 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 God's p •• ise glorious, Psal. 66.2. The Apostle seldom mentions the work of Grace, but he joins 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 Savior in this Petition is, That the Kingdom of Grace may increase, 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 increased, and that this kingdom may flourish still more in our Souls. Till we come to live among the Angels we shall need to pray this Prayer, Thy Kingdom come, Lord, let thy kingdom of grace come in more power into my Soul, let grace be more augmented and increased.
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 oil 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; John 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; Job 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 easy to suffer, a Man must deny himself ere he take up the Cross: The way to Heaven is like the way which Jonathan and his Armor-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 Emperor Valentinian, you may take away my Life, but you cannot take away my love to the Truth.
3. Then the Kingdom of Grace increaseth, 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 ourselves 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 increaseth, 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 Christ's Righteousness, and make Christ all in Justification; to live on the Promises as the Be 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 persuade ourselves 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 dishonored, 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 despised and opposed: Psal. 119.126. They have made void thy Law, therefore I love thy Law. Here is grace increasing like the Sun in the Horizon: Zeal resembles the Holy Ghost. Acts. 2.2. There appeared cloven Tongues like as of fire, and it sat 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 increaseth, 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 increase 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 increasing, when Christians go cheerfully about their Calling: Indeed to be all the day in the Mount with God, and to have the Mind fixed on glory, is more sweet to a 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: 'It is not good to be as the Lilies, which toil not, neither do they spin. It shows the increase of grace when a Christian keeps a due Decorum. He joins Piety and Industry, when zeal runs forth in Religion, and Diligence is put forth in a Calling.
7. Then the Kingdom of grace increaseth, 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 increaseth in a Mans own Heart, when he labors to be instrumental, to set up this kingdom in others: Though it is the greatest benefit to have grace wrought in ourselves, yet it is the greatest honor 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 endeavor 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 increase of grace, when we labor 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 increaseth in the Soul, when it hath influence upon others, and we endeavor their Salvation.
2. Quest. Wherein appears the needfulness of this, that the Kingdom of Grace should be increased?
1. This is God's design in keeping up a standing Ministry in the Church, to increase the kingdom of grace in men's 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 increase, in respect we have a great deal of work to do, and a little grace will hardly carry us thorough; 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, I am. 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 increaseth upon him, so his grace had need increase.
3. If the kingdom of grace doth not increase, it will decay, Rev. 2.4. Thou hast left thy first love ; grace for want of increasing 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 die : 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 increased; if grace be not improved it will soon be impaired: A Christian for want of increasing 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 increasing is suitable to Christianity: Christians are called Trees of Righteousness, Isa. 61.3. The Saints are not only Jewels for sparkling Luster, but Trees for growth, they are called the Lights of the World, Phil 2.15. Light is still increasing. First there is the Crepusculum or Day-break, and so it shines brighter to the Meridian. They who are the Lights of the World must increase till they come to the Meridian of Glory. Not to grow is suspicious; painted things grow not.
5. As the Kingdom of Grace increaseth, so a Christians Comforts increase. Comfort belongs to the been 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 increase?
Resp. 1. To see and bewail our decay in Grace, argues not only the life of Grace, but growth. 'It is 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 increase 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 Judgment. 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 settled in his Judgment than he was before.
4. A Christian may think he doth not increase in Grace, because he doth not increase in Gifts; whereas there may be a decay of natural parts, the Memory and other Faculties, when there is not a decay of Grace. Parts may be impaired when Grace is improved: Be not discouraged, it is better to decay in parts and be enlarged in Grace, then to be enlarged in parts, and to decay in Grace.
5. A Christian may increase 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 increase 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 increase 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 Kingdom 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 forever. 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, Clothes to cover us, Armor 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 Christ's glorious Body; what need will there be of Armor 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 lie 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 〈 in non-Latin alphabet 〉 , hard Knots in Nature, which we cannot easily untie: Why the Sea should be higher then the Earth, yet not drown it? What way the Light is parted▪ Job 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 wrapped up into the third Heaven We have but dark Conceptions of the Trinity; Job 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 Human Nature assumed into the Person of the Son of God; the Human Nature not God, yet united with God: We see now in aenigmate, in a Glass darkly: but in the Kingdom of Heaven the 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 fly 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 toilsome Labors 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 Labor of the Hand in Manufacture, and the Labor of the Mind in Study; Eccl. 1.8. All things are full of Labor ; but in the Kingdom of Heaven we shall be freed from our Labors.
(1.) There needs no Labor, when a Man hath got to the Haven he hath no more need of failing. In Heaven there needs no Labor, because the Saints shall have that Glory which they labored for.
(2.) There shall be no Labor, Rev. 14.13. They rest from their Labors. As God when he had finished the Work of Creation rested from his Labors, Gen. 2.2. So when the Saints have finished the Work of Sanctification, they rest from their Labors. 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 Employment; it shall be a labor full of ease, a Motion full of Delight: The Saints in Heaven shall love God, and what labor is that? Is it any Labor to love Beauty? They shall praise God, and that sure is delightful▪ When the Bird sings, it is not so much a Labor 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 dried up; 〈 in non-Latin alphabet 〉 : What a blessed time will that be, never to grieve God's 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. 〈 in non-Latin alphabet 〉 , 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 Christ's Face will make them forget all their Sufferings; their Water then shall be turned into Wine, their Mourning into Music.
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 labors 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 Job's 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 forever locked up in Chains; Jude 6:
7. In the Kingdom of Heaven we shall be freed from all vexing cares. The Greek word for care 〈 in non-Latin alphabet 〉 , comes from a Primitive that signifies to cut the heart in pieces. Care discruciates the Mind, it wastes 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 John 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 itself 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 gulf, now I am in my Savior's embraces forever.
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. Woe is me that I dwell in Mesech, and sojourn in the tents of Kedar. Kedar was Ishmael's Son, whose Children dwelt in Arabia, a profane, barbarous People. Here the Wicked are still raising Persecutions against the Godly, and crucifying their ears with their Oaths and Curses. Christ's Lily is among Thorns, but in the Heavenly Kingdom there shall be no more any pricking briar; 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 today ye shall see them again no more forever : 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 forever: At that day God will separate the precious from the vile; then Christ will thoroughly purge his Floor, he will gather the Wheat into the Garner, and the Wicked, which are the Chaff, shall be blown into Hell.
10. We shall in the Kingdom of Heaven be freed from all signs of God's 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 God's Face is gone, Tears drop from the Saints Eyes; but in the Kingdom of Heaven there shall be no spiritual eclipses, there shall never appear any tokens of God's displeasure; the Saints shall have a constant aspect of Love from God, they shall never complain anymore, 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. 'It is sad that such as have one Faith, yet should not be of one Heart; Ephraim envies Judah, and Judah vexeth Ephraim: 'It is matter of tears to see those who are united to Christ to be divided one from another. The Soldiers spear pierced Christ's side, but the divisions of Saints wound his heart; but in the Kingdom of Heaven there shall be no vilifying one another, or censuring: Those who before could hardly pray together, shall praise God together, there shall not be one jarring string in the Saints Music
12. We shall in the Kingdom of Heaven be freed from Vanity and Dissatisfaction. What Solomon saith of Wisdom, Job 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 ourselves 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 virtue into any Creature. In the sweetest music 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 favor, 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 God's Right-hand; I shall be satisfied when I awake with thy likeness: Psal. 17.15. Thus you see what the Kingdom of Glory implies; 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. Jesus 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 Jealousy, Numb. 5.15. God would have no Oil or Frankincense put to it, so in Hell there is no Oil of Mercy to lenifie the sufferings of the Damned; no Incense of Prayer to appease God's Wrath.
(4.) In the pains of Hell there is no intermission. The Poets feign of Endymion that he got leave of Jupiter always to sleep. What would the damned in Hell give for one 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 always lie scorching in flames of Wrath; Rev. 14.11. The smoke of their torment ascendeth up forever: 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 God's 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 Judge. 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 luster of this Kingdom; Apelles Pensil would blot, Angels Tongues would lessen it: I can but give you the 〈 in non-Latin alphabet 〉 , or dark shadow of it, expect not to see it in all its orient colors 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 Privileges 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 lies 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, Music to the ear.
2. We shall in the Kingdom of Heaven, with these eyes, see the Glorified Body of Jesus Christ. This our Savior makes a great part of the Glory of Heaven, to view the Glory of his Human Nature, John 17.24. 〈 in non-Latin alphabet 〉 , 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 raiment 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 virtue of the Hypostatical Union, Col. 2.9. In whom dwells the fullness of the Godhead bodily. Through Christ's Humanity, as through a bright mirror, we may see some beams of the Divine Majesty shine forth; put a back of Steel to a Glass, and you may see a Face in it. Christ's Human Nature is as a back of Steel put to the Divine Nature; through 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 God's 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 Christ's Glory shall be ours; We shall be like him, 1 John 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 God's 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 rejoice 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 Music be when they shall all sing together in consort in the Heavenly Choir: And though' in this great Assembly of Saints and Angels, one Star may differ from another in Glory, yet no such weed as Envy shall ever grow in the Paradise of God; 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, Joy proceeds from Union. 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 gulf 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 Music of Angels, to see the golden banner of Christ's Love displayed over the Soul, to be drinking that Water of Life which is 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 honor and dignity put upon the Saints: A Kingdom imports honor. 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 signify 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 honor shall lie in the dust, the Mace, the Silver Star, the Garter, then shall the Saints honor 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. 〈 in non-Latin alphabet 〉 , 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 Traveler? When Death cuts asunder the string of the Body, the Soul as a Dove flies away and is at Rest. This Rest is when the Saints shall lie on Christ's bosom, that hive of sweetness, that bed of perfume.
8. The Saints 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 Chrysostom ; 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 Christ's glorious body; Phil. 3.21. The Bodies of Saints glorified need no Jewels, when they shall shine like Christ's 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 forever 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 forever, the Rivers of Paradise cannot be dried 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 forever. 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. Why 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 Honor, 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, 〈 in non-Latin alphabet 〉 , signifies a Weight, 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, 〈 in non-Latin alphabet 〉 with a great Fancy. Job. 26.7. The Earth hangs like a Ball in the Air without anything 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. When I awake in the Morning of the Resurrection, having some of the Beams of thy Glory shining in me, I shall be satisfied. Job 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; Honor without Disgrace; Life without Death.
4. The Glory of this Kingdom is constantly exhilarating and refreshing; there's fullness 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 embroidered with Light, clear as Crystal. 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 lie 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 Music suits the Ear, the Anthems of Angels; and Food that suits with the glorified Pallat, the hidden Manna of God's 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 situated than any Kingdom; the higher anything 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, Jupiter, Mars. 3. The Caelum Empyraeum the Empyraean Heaven, which Paul calls the third Heaven: Vbi Christ is, there is the Kingdom of Glory situated. This Kingdom is so high, that no Scaling Ladders of Enemies can reach it; so high that the old Serpent cannot shoot up his fiery Darts to it. If wicked Men could build their Nests among the Stars, 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 Pyramids? The Temple of Diana ? The Pillar of the Sun offered to Jupiter ? What a rich Kingdom is that where God will lay out all his cost? Those who are poor in the World, yet as soon as they come into this Kingdom, grow rich, as rich as the Angels: Other Kingdoms are enriched with Gold, this is enriched with the Deity.
4. The Kingdom of Heaven excels all other Kingdoms in Holiness: Kingdoms on Earth are for the most part unholy; there'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. 'It is so pure a Soyl, that no Serpent of Sin will breed there: There is Beauty which is not stained with Lust; and Honor 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 Lily 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 Christ's Enemies shall be under his Feet, Psal. 110.1. The Gates of that kingdom always 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 die 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. Jacob called the Name of it Rehoboth, for he said, now the Lord hath made room for us. Thou who art now confined 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 Music 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 another's 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 Music: 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 Crystal; there's the Honey-comb of God's Love dropping: 'It is called, entering into the Joy 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: Joseph 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 Taste 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, Taste 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 traffic 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 Honor 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 honor 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; Physicians there are out of date; no Distemper there; no passing Bell, or Bill of Mortality; Luke 20.36. neither can they die anymore ; 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 forever: 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, 〈 in non-Latin alphabet 〉 , forever 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 〈 in non-Latin alphabet 〉 , to depart and be with Christ ; from this Connection 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 increasing their Grace; here they have many praelibamina, sweet tastes of God's 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 die 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 join with me in Prayer, and now thou shalt join 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 Christ's 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. 〈 in non-Latin alphabet 〉 , I bequeath it as my last Will and Testament : Hath God promised a kingdom, and will he not make it good? God's promise is better then any Bond, Tit. 1.2. In hope of eternal Life, which God, that cannot lie, hath promised. The whole Earth hangs upon the Word of God's 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: 'It is called a purchased Possession, Eph. 1.14. Though this kingdom is given us freely, yet Christ bought it with the Price of his blood; Christ's blood is an Heaven-procuring blood; Heb. 10.19. Having boldness to enter into the Holiest (i. e. into Heaven) by the blood of Jesus. Crux Christi Clavis Paradisi, Christ's 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 die, 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, John 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 Christ's 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 Christ's Prayer would be frustrated; but that cannot be, for he is God's Favorite, John 11.42. I know thou hearest me always ; and besides what Christ prays for, he hath power to give: Observe the manner of Christ's 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 virtue of Christ's Ascension, John 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, John 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 public 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 God's Spirit in the hearts of Believers giving them his Comforts, bestows on them an earnest or taste 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 rejoice, 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 Union 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 hindered of the kingdom, John 17.12. what was said of Christ's natural Body is as true of his Mistical, John 10.39. A bone of him shall not be broken: Look how every Bone and Limb of Christ's 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 die: 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 complete 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 Music? We shall hear the Choir of Angels singing: Is it in Dominion? We shall reign as Kings, and judge Angels: Is it in Pleasure? We shall enter into the Joy 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, John 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 God's mere Grace and Favor.
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 Jonah's fault, he would die in a pet, because God took away his gourd, Lord, saith he; take away my life too; Jonah 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 Jesus.
4. Because that all Christ's 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 Zion's 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 God's 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 splendor. 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 profane 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.
VSE I. Of Information.
1. Branch, From all this you see then that there is nothing within the whole sphere of Religion imposed upon unreasonable terms; when God bids us serve him, it is no unreasonable request, he will out of Free-Grace inthrone us in a kingdom. When we hear of Repentance, steeping our Souls in brinish tears for sin; or of Mortification, beheading our king sin, we are ready to grumble, and think this is hard and unreasonable. But do we serve God for naught? Is it not infinite bounty to reward us with a Kingdom? This Kingdom is as far above our thoughts, as it is beyond our deserts. No man can say without wrong to God, that he is an hard Master; though he sets us about hard work, yet he is no hard Master: God gives double pay; he gives great vails in his service, sweet Joy and Peace; and a great reward after, an eternal weight of Glory. God gives the Spring flowers and a Crop; he settles upon us such a Kingdom as exceeds our Faith, Praemium quod Fide non attingitur, Aug. Such as mortal eye hath not seen, nor can it enter into the heart of man to conceive, 1 Cor. 2.9. Alas, what an infinite difference is there between Duty enjoined, and the Kingdom prepared? What is the shedding of a Tear to a Crown? So that God's commands are not grievous, 1 John. 5.3. our service cannot be so hard as a Kingdom is sweet.
2. Br. See hence the Royal Bounty of God to his Children, that he hath prepared a Kingdom for them. 〈 in non-Latin alphabet 〉 , Chrys ▪ A Kingdom bespangled with Glory: It is infinitely above the Model we can draw of it in our Thoughts. The Painter going to draw the Picture of Helena, as not being able to draw her Beauty to the Life, drew her Face covered with a Vail. So when we speak of the Kingdom of Heaven, we must draw a Vail, we cannot set it forth in all its Orient Beauty and Magnificence; Gold and Pearl do but faintly shadow it out; Rev. 21. the Glory of this Kingdom is better felt than expressed.
1. They who inherit this Kingdom are amicti stolis alhis, clothed with white robes, Rev. 7.9. White Robes denote three things: 1. Their Dignity; the Persians were arrayed in white, in token of honor. 2. Their Purity; the Magistrates among the Romans were clothed in white, ergo called candidati, to show their integrity: Thus the Queen, the Lambs Wife, is arrayed in fine linen pure and white, which is the righteousness of the Saints, Rev. 19.8. 3. Their Joy: White is an emblem of Joy; Eccl. 9.7. Eat thy bread with joy, let thy garments be always white.
2. The dwellers in this Kingdom have Palms in their hands, Rev. 7.9. in token of Victory. They are Conquerors over the World, and being Victors they now have Palm-branches.
3. They sit upon the Throne with Christ; Rev. 3.21. When Caesar returned from conquering his Enemies, there was set for him a Chair of State in the Senate, and a Throne in the Theatre. Thus the Saints in Glory, after their Heroic Victories, shall sit upon a Throne with Christ. Here is Royal Bounty in God to bestow such an illustrious Kingdom upon the Saints. 'It is a Mercy to be Pardoned, but what is it to be Crowned? 'It is a Mercy to be delivered from Wrath to come, but what is it to be invested into a Kingdom? Behold, what manner of love is this! Earthly Princes may bestow great gifts and donatives upon their Subjects, but they keep the Kingdom to themselves. Though King Pharaoh advanced Joseph to Honor, and took the Ring off his Finger and gave him, yet he would keep the Kingdom to himself, Gen. 41.40. but God inthrones the Saints in a Kingdom; God thinks nothing too good for his Children: We are ready to think much of a Tear, a Prayer, or to sacrifice a Sin for him, but he doth not think much to bestow a Kingdom upon us.
3. Br. See hence, that Religion is no ignominious disgraceful thing. Satan labors to cast all the odium and reproach upon it that he can; that it is a devout Frenzy, Folly in grain; Acts 28.22. As for this sect, we know that it is everywhere spoken against ; but wise Men measure things by the end: What is the end of a Religious Life? It ends in a Kingdom. Would a Prince regard the slightings of a few franticks when he is going to be Crowned? You who are beginners, bind their reproaches as a Crown about your Head, despise their Censures as much as their Praise; a Kingdom is a coming.
4. Br. See what contrary ways the Godly and the Wicked go at Death; the Godly go to a Kingdom, the Wicked to a Prison: The Devil is the Jailor, and they are bound with the chains of darkness; Jude 6. but what are these Chains? Not Iron Chains, but worse; the Chain of God's Decree, decreeing them to torment, and the Chain of God's Power, whereby he binds them fast under Wrath: This is the deplorable condition of impenitent Sinners, they do not go to a Kingdom when they die, but to a Prison. O think what horror and despair will possess the Wicked, when they see themselves ingulphed in misery, and their condition hopeless, helpless, endless; they are in a fiery Prison, and no possibility of getting out. A Servant under the Law, who had an hard Master, yet every seventh year was a year of release when he might go free; but in Hell there is no year of release when the damned shall go free; the Fire, the Worm, the Prison are eternal. If the whole World from Earth to Heaven, were filled with grains of Sand, and once in a Thousand Years an Angel should come and fetch away one grain of Sand, how many Millions of Ages would pass before that vast heap of Sand would be quite spent; yet, if after all this time the Sinner might come out of Hell there were some hope, but this word ever, breaks the Heart with despair.
5. Br. See then that which may make us in love with holy Duties. Every Duty Spiritually performed brings us a step nearer to the Kingdom: Finis dat amabilitatem mediis. He whose Heart is set on Riches counts Trading pleasant because it brings in Riches; if our Hearts are set upon Heaven we shall love Duty because it brings us by degrees to the Kingdom; we are going to Heaven in the way of Duty. Holy Duties increase Grace, and as Grace ripens, so Glory hastens; the Duties of Religion are irksome to Flesh and Blood, but we should look upon them as Spiritual Chariots to carry us apace to the Heavenly Kingdom. The Protestants in France called their Church Paradise, and well they might, because the Ordinances did lead them to the Paradise of God. As every Flower hath its sweetness, so would every Duty, if we could look upon it as giving us a lift nearer Heaven.
6. Br. It shows us what little cause the Children of God have to envy the prosperity of the wicked; Quis aerario, quis plenis loculis indiget, Sen. the wicked have the waters of a full cup wrung out to them, Psal. 73.10. as if they had a monopoly of happiness; they have all they can desire; nay, they have more than heart can wish; Psal. 73.7. They steep themselves in pleasure; Job 21.12. They take the timbrel, and harp, and rejoice at the sound of the organ. The wicked are high, when God's People are low in the World; the Goats clamber up the Mountains of Preferment, when Christ's Sheep are below in the Valley of Tears; the Wicked are clothed in Purple while the Godly are in Sackcloth; the prosperity of the wicked is a great stumbling block: This made Averroes deny a Providence, and made Asaph say, Surely I have cleansed my heart in vain, Psal. 73.12. but there is no cause of envy at their prosperity, if we consider two things.
1. This is all they must have; Luke 16.25. Son, remember that thou in thy life time receivedst thy good things ; thou hadst all thy Heaven here. Luther calls the Turkish Empire a bone which God casts to dogs.
2. That God hath laid up better things for his Children, he hath prepared a Kingdom of Glory for them; they shall have the Beatifical Vision, they shall hear the Angels sing in Consort, they shall be Crowned with the Pleasures of Paradise forever. O then envy not the flourishing prosperity of the Wicked; they go through fair way to Execution, and the Godly go through foul way to Coronation.
7. Br. Is there a Kingdom of Glory a coming? Then see how happy all the Saints are at Death, they go to a Kingdom; they shall see God's Face which shines ten thousand times brighter than the Sun in its Meridian Glory: The Godly at Death shall be installed into their Honor, and have the Crown-Royal set upon their Head. They have in the Kingdom of Heaven, the quintessence of all delights; they have the Water of Life clear as Crystal; they have all Aromatick Perfumes; they feed not on the Dew of Hermon, but the Manna of Angels; they lie in Christ's bosom, that bed of Spices. There is such a pleasant variety in the happiness of Heaven, that after millions of years it will be as fresh and desirable as at the first hours enjoying. In the Kingdom of Heaven the Saints are Crowned with all those Perfections which the Human Nature is capable of. The desires of the Glorified Saints are infinitely satisfied; there is nothing absent that they could wish might be enjoyed; there is nothing present that they could wish might be removed: They who are got to this kingdom would be loath to come back to the Earth again, it would be much to their loss: They would not leave the fatness and sweetness of the Olive to court the Bramble; the things which tempt us they would scorn. What are golden bags to the golden beams of the Sun of Righteousness? In the kingdom of Heaven there is Glory in its highest elevation; in that Kingdom is Knowledge without Ignorance, Holiness without Sin, Beauty without Blemish, Strength without Weakness, Light without Darkness, Riches without Poverty, Ease without Pain, Liberty without Restraint, Rest without Labor, Joy without Sorrow, Love without Hatred, Plenty without Surfeit, Honor without Disgrace, Health without Sickness, Peace without War, Contentation without Cessation. O the happiness of those that die in the Lord, they go into this blessed kingdom; and if they are so happy when they die, then let me make two Inferences.
1. Infer. What little cause have the Saints to fear Death; are any afraid of going to a Kingdom? What is there in this World should make us desirous to stay here? Do we not see God dishonored, and how can we bear it? Is not this World a valley of tears, and do we weep to leave it? Are not we in a Wilderness among fiery Serpents? And are we afraid to go from these Serpents? Our best Friend lives above; God is ever displaying the Banner of his Love in Heaven, and is there any Love like his? Are there any sweeter smiles, or softer embraces than his? What news so welcome as leaving the World and going to a Kingdom. Christian, thy dying day will be thy wedding day, and dost thou fear it? Is a Slave afraid to be redeemed? Is a Virgin afraid to be matched into the Crown? Death may take away a few worldly Comforts, but it gives that which is better; it takes away a Flower, and gives a Jewel; it takes away a short lease and gives land of inheritance. If the Saints possess a Kingdom when they die they have no cause to fear Death. A Prince would not be afraid to cross the Sea though tempestuous, if he were sure to be Crowned as soon as he came at shore.
2. Infer. If the Godly are so happy when they die, they go to a Kingdom, then what little cause have we to mourn immoderately for the death of Godly Friends; shall we mourn for their preferment? Why should we shed tears immoderately for them who have all tears wiped from their eyes? Why should we be swallowed up of grief for them who are swallowed up of joy? They are gone to their Kingdom, they are not lost, but gone a little before, not perished but translated; non amissi sed praemissi, Cyprian. They are removed for their advantage; as if one should be removed out of a smoky Cottage to a Palace. Elijah was removed in a fiery Chariot to Heaven, shall Elisha weep inordinately because he enjoys not the company of Elijah ? Shall Jacob weep when he knows his Son Joseph is preferred, and made chief Ruler in Egypt ? We should not be excessive in grief when we know our Godly Friends are advanced to a Kingdom: I confess when any of our Relations die in their impenitency, there is just cause of Mourning, but not when our Friends take their flight to Glory. David lost two Sons, Absalom a wicked Son, he mourned for him bitterly; he lost the Child he had by Bathsheba, he mourned not when the Child was departed. St. Ambrose gives the reason, David had a good hope; nay, assurance that the Child was translated into Heaven; but he doubted of Absalom, he died in his Sins, therefore David wept so for him, O Absalom, My Son, my Son ; but though we are to weep to think any of our Flesh should burn in Hell, yet let us not be cast down for them who are so highly preferred at Death as to a Kingdom. Our Godly Friends who die in the Lord, are in that blessed estate, and are crowned with such infinite delights, that if we could hear them speak to us out of Heaven, they would say, Weep not for us, but weep for yourselves; Luke 23.28. We are in our Kingdom, weep not at our preferment, but weep for yourselves, who are in a sinful sorrowful World; you are tossing on the troublesome waves, but we are got to the Haven; you are fighting with Temptations, while we are wearing a Victorious Crown. Weep not for us, but weep for yourselves.
8. Branch, See the Wisdom of the Godly, they have the Serpents eye in the Doves head, wise virgins, Matth. 25.2. their Wisdom appear, in their choice, they choose that which will bring them to a Kingdom; they choose Grace, and what is Grace but the seed of Glory? They choose Christ with his Cross, but this Cross leads to a Crown. Moses chose rather to suffer affliction with the people of God, Heb. 11.25. it was a wise rational choice, he knew if he suffered he should reign. At the day of Judgment those whom the World accounted foolish will appear to be wise, they made a prudent choice, they chose Holiness, and what is Happiness but the quintessence of Holiness? They chose affliction with the people of God ; but through this purgatory of affliction they pass to Paradise: God will proclaim the Saints Wisdom before Men and Angels.
9. Br. See the folly of those who for vain Pleasures and Profits will lose such a glorious Kingdom; like that Cardinal of France who said, He would lose his part in Paradise if he might keep his Cardinalship in Paris: I may say as Eccles. 9.3. Madness is in their heart. Lysimachus for a draught of Water lost his Empire; so for a draught of sinful Pleasure these will lose Heaven. We too much resemble our Grand-Father Adam, who for an Apple lost Paradise; many for trifles to get a Shilling more in the Shop or Bushel will venture the loss of Heaven. This will be an aggravation of the Sinners torment, to think how foolishly he was undone; for a flash of impure Joy he lost an eternal weight of Glory. Would it not vex one who is the Lord of a Manor, to think he should part with his stately Inheritance for a fit of Music? Such are they who let Heaven go for a song This will make the Devil insult at the last day to think how he hath gull'd Men, and made them lose their Souls and their happiness for lying vanities. If Satan could make good his brag, in giving all the Glory and Kingdoms of the World, it could not countervail the loss of the Celestial Kingdom. All the tears in Hell, are not sufficient to lament the loss of Heaven.
VSE II. Of Reproof.
1. Branch. It reproves such as do not at all look after this Kingdom of Glory: As if all we say about Heaven were but a Romance, they do not mind it. That they mind it not appears, because they do not labor to have the Kingdom of Grace set up in their hearts. If they have some thoughts of this Kingdom, yet it is in a dull careless manner, they serve God as if they served him not; they do not vires exerere, put forth their strength for the Heavenly Kingdom. How industrious were the Saints of old for this Kingdom; Phil. 3.13. Reaching forth unto those things which are before: The Greek word is 〈 in non-Latin alphabet 〉 , stretching out the neck ; a Metaphor from Racers that strain every limb, and reach forward to lay hold on the prize. Luther spent three hours a day in Prayer. Anna the prophetess departed not from the temple, but served God with fasting and prayers night and day, Luke 2.37. How zealous and industrious were the Martyrs to get into this Heavenly Kingdom! they wore their Fetters as Ornaments, snatched up Torments as Crowns, and embraced the Flames as cheerfully as Elijah did the fiery Chariot, which came to fetch him to Heaven; and do not we think this Kingdom worth our labor? The great pains the Heathens took in their Olympic Races when they ran but for a Crown made of Olive intermixed with Gold, will rise up in Judgment against such as take little or no pains in seeking after the Kingdom of Glory. The dullness of many in seeking after Heaven is such, as if they did not believe there were such a Kingdom, or as if it would not countervail their labor, or as if they thought it were indifferent whether they obtained this Kingdom or no, which is as much as to say, whether they were saved or no, whether they were Crowned in Glory, or chained as Gally slaves in Hell forever.
2. Branch. It reproves them who spend their sweat more in getting the World, then the Kingdom of Heaven, Phil. 3.19. 〈 in non-Latin alphabet 〉 , who mind earthly things; the World is the great Diana they cry up, as if they would fetch happiness out of the earth, which God hath cursed: They labor for and Honor Riches; many are like Korah and Dathan, the earth swallowed them up, Num. 16.32. So the earth swallows up their Time and Thoughts; these, if they are not Pagans, yet they are Infidels; they do not believe there is such a kingdom; they go for Christians, yet question that great Article in their Faith, Life Everlasting ; these, like the Serpents, lick the dust. O what is there in the World that we should so idolize it! when Christ and Heaven are not regarded; what hath Christ done for you? died for your sins; what will the World do for you? can it pacify an angry Conscience? can it procure God's Favor? can it flee death? can it bribe your Judge? can it purchase for you a place in the kingdom of heaven? O how are Men bewitched with worldly Profits and Honors; that for these things, they will let go Paradise. It was a good prayer of St. Bernard, Sic possideam • u mundana, ut non perdamus aeterna —Lo, let us so possess things temporal, that we do not lose things eternal.
3. Branch. It reproves such who delay and put off seeking this kingdom till it be too late; like the foolish Virgins who came when the door was shut▪ Mora trahit periculum. People let the Lamp of Life blaze out, and when the Symptoms of death are upon them, and they know not what else to do, now will look up to the kingdom of Heaven: Christ bids them seek God's kingdom first, and they will seek it last; they put off the kingdom of heaven to a Death-bed, as if it were as easy to make their Peace as to make their Will. How many have lost the Heavenly kingdom through Delays and Procrastinations. Plutarch reports of Archias the Lacedaemonian, being among his Cups, one delivered him a Letter and desired him to read it presently, being of serious business, saith he seria cras, I will mind serious things tomorrow, and that Night he was slain. Thou that sayest thou wilt look after the kingdom of Heaven tomorrow, knowest not, but that thou mayest be in Hell before tomorrow: Sometimes death comes suddenly, it strikes without giving warning: What folly is it putting off seeking the kingdom of heaven, till the day of Grace expire, till the radical moisture be spent; as if a Man should begin to run a Race when a fit of the Gout takes him.
4. Branch. It reproves such as were once great Zealots in Religion, and did seem to be touched with a coal from God's Altar; but since they have cooled in their Devotion, and have left off the pursuing the Caelestial kingdom, Hos. 8.3. Israel hath cast off the thing that is good ; there is no face of Religion to be seen, they have left off the House of Prayer and gone to Play houses; they have left off pursuing the Heavenly Kingdom.
Quest. Whence is this?
Resp. 1. For want of a supernatural Principle of Grace: That Branch must needs die which hath no Root to grow upon: That which moves from a Principle of Life lasts; as the beating of the Pulse; but that which moves only from an artificial Spring; when the spring is down the motion ceaseth: The Hypocrites Religion is artificial not vital, he acts from the outward spring of Applause or Gain, and if that spring be down his motion towards Heaven ceaseth.
2. From Unbelief, Heb. 3.12. An evil heart of Vnbelief, departing from the living God. Psal. 78.22. They believed not in God. Verse 41. they turned back —Sinners have hard thoughts of God, they think they may pray and hear, yet never the better, Mal. 3.14. they question whether God will give them the kingdom at last, then they turn back, and throw away Christ's Colours; they distrust God's Love, no wonder then they desert his Service; Infidelity is the Root of Apostasy.
3. Men leave off pursuing the heavenly kingdom; it is from some secret Lust nourished in the Soul, perhaps a wanton or a covetous Lust: Demas for love of the world forsook his Religion, and afterwards turned Priest in an idol Temple. One of Christ's own Apostles was caught with a silver Bait: Covetousness will make Men betray a good Cause, and make shipwreck of a good Conscience; if there be any Lust unmortified in the Soul, it will bring forth the bitter fruit either of Scandal or Apostasy.
4. Men leave off pursuing the Kingdom of Heaven out of Timorousness; if they persist in Religion they may lose their Places of Profit, perhaps their Lives. The reason (saith Aristotle ) why the Chameleon turns into so many Colours, is through excessive fear. When Carnal fear prevails, it makes Men change their Religion, as fast as the Chameleon doth its Colours: Many of the Jews who were great followers of Christ, when they saw the Swords and Staves deserted him. What Solomon saith of the Sluggard, is as true of the Coward, he saith, there is a Lyon in the way, Prov. 22.13. he sees dangers before him, he would go on in the way to the Kingdom of Heaven, but there is a Lyon in the way. This is dismal, Heb. 10.38. If any Man draw back, in Greek 〈 in non-Latin alphabet 〉 , if he steals as a Soldier from his Colours, my Soul shall have no pleasure in him.
VSE III. Of Trial. Let us examine whether we shall go to this Kingdom when we die; Heaven is called a Kingdom prepared, Matth. 25.
Quest. How shall we know this Kingdom is prepared for us?
Answ If we are prepared for this Kingdom.
Quest. How may that be known?
Answ. By being Heavenly persons: An earthly heart is no more fit for Heaven than a Clod of Dust is fit to be a Star; there is nothing of Christ or Grace in such an heart: It were a Miracle to find a Pearl in a Gold Mine; and it is as great a Miracle to find Christ the Pearl of Price in an earthly heart: Would we go to the Kingdom of Heaven? are we heavenly?
1. Are we heavenly in our Contemplations? do our Thoughts run upon this Kingdom? do we get sometimes upon Mount Pisgah, and take a Prospect of Glory? Thoughts are as Travelers; most of David's Thoughts travelled Heavens Road, Psal. 139.17. Are our Minds heavenl • z'd, Psal. 48.12. walk about Zion, tell the Towers thereof, mark ye well her Bulwarks : Do we walk into the Heavenly Mount, and see what a glorious Situation it is? Do we tell the Towers of that Kingdom? While a Christian fixeth his Thoughts on God and Glory, he doth as it were tread upon the Borders of the Heavenly Kingdom, and he peeps within the Vail; as Moses who had a sight of Canaan, though he did not enter into it; so the heavenly Christian hath a sight of heaven, though he be not yet entered into it.