The Lord's Prayer 3. The Second Petition in the Lord's Prayer

      'Thy kingdom come.' Matt 6: 10.

      A soul truly devoted to God, joins heartily in this petition, adveniat regnum tuum, thy kingdom come.' In these words it is implied that God is a king, for he who has a kingdom, can be no less than a king. God is the King of all the earth.' Psa 47: 7. He is a King upon his throne. God sitteth upon the throne of his holiness.' Psa 47: 8. He has a regal title, high and mighty. Thus saith the high and lofty One.' Isa 57: 15. He has the ensigns of royalty. He has his sword. If I whet my glittering sword.' Deut 32: 41. He has his sceptre. A sceptre of righteousness is the sceptre of thy kingdom.' Heb 1: 8. He has his crown royal. On his head were many crowns.' Rev 19: 12. He has his jura regalia, his kingly prerogatives. He has power to make laws, to seal pardons, which are the flowers and jewels belonging to his crown. Thus the Lord is King.

      Further, he is a great King. A great King above all gods.' Psa 95: 3. He is great in and of himself; and not like other kings, who are made great by their subjects. That he is so great a King appears by the immensity of his being. Do not I fill heaven and earth? saith the Lord.' Jer 23: 24. His centre is everywhere; he is nowhere included, yet nowhere excluded, he is so immensely great, that the heaven of heavens cannot contain him'. 1 Kings 8: 27. His greatness appears by the effects of his power. He made heaven and earth,' and can unmake it. Psa 124: 8. With a breath he can crumble us to dust; with a word he can unpin the world, and break the axle-tree of it in pieces. He poureth contempt upon princes.' Job 12: 21. He shall cut off the spirit of princes.' Psa 76: 12. He is Lord paramount, who does whatever he will. Psa 115: 3. He weigheth the mountains in scales, and the hills in a balance.' Psa 40: 12.

      God is a glorious King. Who is this King of glory? The Lord of hosts, he is the King of glory.' Psa 24: 10. He has internal glory. The Lord reigneth, he is clothed with majesty.' Psa 93: 1. Other kings have royal and sumptuous apparel to make them appear glorious to beholders, but all their magnificence is borrowed; God is clothed with his own majesty; his own glorious essence is instead of royal robes, and he has girded himself with strength.' Kings have their guard about them to defend their person, because they are not able to defend themselves; but God needs no guard or assistance from others. He has girded himself with strength.' His own power is his lifeguard. Who in the heaven can be compared unto the Lord? Who among the sons of the mighty can be likened unto the Lord?' Psa 89: 6. He has a pre-eminence above all other kings for majesty. He has on his vesture a name written, Rex Regum, KING OF KINGS.' Rev 19: 16. He has the highest throne, the richest crown, the largest dominions, and the longest possession. The Lord sitteth King for ever.' Psa 29: 10. Though he has many heirs, yet no successors. He sets up his throne where no other king does; he rules the will and affections; his power binds the conscience. Angels serve him, all the kings of the earth hold their crowns and diadems by immediate tenure from this great King. By me kings reign,' Prov 8: 15. To this Lord Jehovah all kings must give account, and from his tribunal there is no appeal.

      Use 1. For instruction (1) If God be so great a King, and sits King for ever, it is no disparagement for us to serve him, Deo servire est regnare [to serve God is to reign]; it is an honour to serve a king. If the angels fly swiftly upon the King of heaven's message, then well may we look upon it as a favour to be taken into his royal service. Dan 9: 21. Theodosius thought it a greater honour to be God's servant, than to be an emperor. It is more honour to serve God than to have kings serve us. Every subject of this King is crowned with regal honour. He has made us kings.' Rev 1: 6. therefore, as the queen of Sheba, having seen the glory of Solomon's kingdom, said, Happy are these thy servants which stand continually before thee.' 1 Kings 10: 8. So happy are those saints who stand before the King of heaven, and wait on his throne.

      (2) If God be such a glorious King, crowned with wisdom, armed with power, be spangled with riches, it shows us what prudence it is to have this King to be ours; to say, My King, and my God.' Psa 5: 2. It is counted great policy to be on the strongest side. If we belong to the King of heaven, we are sure to be on the strongest side. The King of glory can with ease destroy his adversaries; he can pull down their pride, befoul their policy and restrain their malice. That stone cut out of the mountain without hands, which smote the image (Dan 2: 34), was an emblem, says Augustine, of Christ's monarchical power, conquering and triumphing over his enemies. If we are on God's side, we are on the strongest side; he can with a word destroy his enemies. Then shall he speak unto them in his wrath.' Psa 2: 5. Nay, with a look he can destroy them. Look upon every one that is proud and bring him low.' Job 40: 12. It needs cost God no more to confound those who rise up against him, than a look, a cast of his eye. In the morning watch, the Lord looked unto the host of the Egyptians, through the pillar of fire, and troubled the host of the Egyptians, and took off their chariot-wheels.' Exod 14: 24. What wisdom is it then to have this King to be ours! Then we are on the strongest side.

      Use 2. For exhortation (1) If God be so glorious a King, full of power and majesty, let us trust in him. They that know thy name will put their trust in thee.' Psa 9: 10. Trust him with your soul; you cannot put this jewel in safer hands. And trust him with church and state affairs; he is King. The Lord is a man of war.' Exod 15: 3. He can make bare his holy arm in the eyes of all the nations. If means fail, he is never at a loss; there are no impossibilities with him; he can make the dry bones live. Ezek 37: 10. As a King he can command, and as a God he can create salvation. I create Jerusalem a rejoicing.' Isa 65: 18. Let us trust all our affairs with this great King. Either God can remove mountains or can leap over them. Cant 2: 8.

      (2) If God be so great a King, let us fear him. Fear ye not me? saith the Lord: will ye not tremble at my presence?' Jer 5: 22. We have enough of fear of men. Fear makes danger appear greater, and sin less; but let us fear the King of kings, who has power to cast body and soul into hell. Luke 12: 5. As one wedge drives out another, so the fear of God would drive out all base carnal fear. Let us fear that God whose throne is set above all kings; they may be mighty, but he is almighty. Kings have no power, but what God has given them; their power is limited, his is infinite. Let us fear this King, whose eyes are as a flame of fire.' Rev 1: 14. The mountains quake at him; and the rocks are thrown down by him.' Nahum 1: 5, 6. If he stamps with his foot, all the creatures are presently up in a battalion to fight for him. Oh, tremble and fear before this God. Fear is janitor animae, the doorkeeper of the soul. It keeps sin from entering. How can I do this great wickedness, and sin against God?' Gen 39: 9.

      (3) If God be so glorious a King, he has jus vitae et necis, he has the power of life and death in his hand. Let all the potentates of the earth take heed how they employ their power against the King of heaven. They employ their power against God, who with their sceptres beat down his truth, which is the most orient pearl of his crown; who crush and persecute his people, who are the apple of his eye (Zech 2: 8); who trample upon his laws, and royal edicts, which he has set forth (Psa 2: 3). What is a king without his laws? Let all that are invested with worldly power and grandeur take heed how they oppose the King of glory. The Lord will be too hard for all that come against him. Hast thou an arm like God?' Job 40: 9. Wilt thou measure arms with the Almighty? Shall a little child fight with an archangel? Can thy heart endure, or can thy hands be strong in the days that I shall deal with thee?' Ezek 22: 14. Christ will put all his enemies at last under his feet. Psa 110: 1. All the multitude of the wicked, who set themselves against God, shall be but as so many clusters of ripe grapes, to be cast into the winepress of the wrath of God, to be trodden by him till their blood come forth. The King of glory will come off victor at last. Men may set up their standard, but God always sets up his trophies of victory. The Lord has a golden sceptre, and an iron rod. Psa 2: 9. Those who will not bow to the one, shall be broken by the other.

      (4) Is God so great a king, having all power in heaven and earth in his hand! let us learn subjection to him. You who have gone on in sin, and by your impieties hung out a flag of defiance against the King of heaven, O come in quickly, and make your peace, submit to God. Kiss the Son, lest he be angry.' Psa 2: 12. Kiss Christ with a kiss of love, and a kiss of obedience. Obey the King of heaven, when he speaks to you by his ministers and ambassadors. 2 Cor 5: 20. When God bids you flee from sin, and espouse holiness, obey him: to obey is better than sacrifice. To obey God,' says Luther, is better than to work miracles.' Obey God willingly. Isa 1: 19. That is the best obedience that is cheerful, as that is the sweetest honey which drops out of the comb. Obey God swiftly. Then lifted I up mine eyes, and, behold, two women, and the wind was in their wings.' Zech 5: 9. Wings are swift, but wind in the wings denotes great swiftness; such should our obedience to God be. Obey the King of glory.

      Use 3. For consolation. Here is comfort to those who are the subjects of the King of heaven. God will put forth all the royal power for their succour and comfort. (1) The King of heaven will plead their cause. I will plead thy cause, and take vengeance for thee.' Jer 51: 36. (2) He will protect his people. He sets an invisible guard about them. I will be unto her a wall of fire round about.' Zech 2: 5. A wall, that is defensive; a wall of fire, that is offensive. (3) When it may be for the good of his people, he will raise up deliverance to them. The Lord saved them by a great deliverance.' 1 Chron 11: 14. God reigning as a king, can save any way; even by contemptible means, as the blowing of the trumpets, and blazing of lamps. Judges 7: 20. By contrary means; as when he made the sea a wall to Israel, and the waters were a means to keep them from drowning. The fish's belly was a ship in which Jonah sailed safe to shore. God will never want ways of saving his people; rather than fail, their very enemies shall do his work. 2 Chron 20: 23. He sets Ammon and Mount Seir one against another. As God will deliver his people from temporal danger, so from spiritual danger, as from sin, and from hell. Jesus which delivered us from the wrath to come.' 1 Thess 1: l0.

      Use 4. For intimidation. If God be king, he will set his utmost strength against those who are the enemies of his kingdom. A fire goeth before him, and burneth up his enemies round about.' Psa 97: 3. (1) He will set himself against his enemies. He will set his attributes against them, his power and justice; and who knoweth the power of thine anger?' Psa 90: 2: (2) He will set the creatures against them. The stars in their courses fought against Sisera.' Judges 5: 20. Tertullian observes, that when the Persian fought against the Christians, a mighty wind arose, which made the Persian' arrows to fly back in their own faces. Every creature has a quarrel with a sinner; the stone out of the wall, the hail and the frost. Hab 2: 11. He destroyed their vines with hail, and their sycomore-trees with frost.' Psa 78: 47. (3) God will set men against themselves. He will set conscience against them. How terrible is this rod when turned into a serpent! Melanchthon calls it Erinnys conscientiae, a hellish fury; it is called vermis conscientiae, the worm of conscience. Mark 9: 44. What a worm did Spira feel in his conscience! He was a terror to himself. The worst civil wars are between a man and his conscience. (4) God will set the diseases of men's bodies against them. The Lord smote [Jehoram] in his bowels with an incurable disease.' 2 Chron 21: 18. God can raise an army against a man out of his own bowels; he can set one humour of the body against another; the heat to dry up the moisture, and the moisture to drown the heat. The Lord needs not go far for instruments to punish the sinner; he can make the joints of the same body to smite one against another. Dan 5: 6. (5) God will set men's friends against them. Where they used to have honey, they shall have nothing but aloes and wormwood. When a man's ways please the Lord, he maketh even his enemies to be at peace with him.' Prov 16: 7. When he opposes God, he makes his friends to be his enemies. The wife of Commodes, the emperor, gave him poison in perfumed wine. Sennacherib's two sons were the death of him. 2 Kings 19: 37. (6) God will set Satan against them. Let Satan stand at his right hand.' Psa 109: 6. What does Satan at the sinner's elbows? He helps him to contrive sin. He tempts him to commit sin. He terrifies him for sin. He that has Satan standing at his right hand, is sure to be set at God's left hand. Here is the misery of such as oppose God's royal sceptre, that he will set everything in the world against them. If there be either justice in heaven or fire in hell, sinners shall not be unpunished.

      Use 5. For encouragement. If God be such an absolute monarch, and crowned with such glory and majesty, let us all engage in his service, and stand up for his truth and worship. Dare to own God in the worst time. He is King of kings, and is able to reward all his servants. We may be losers for him, we shall never be losers by him. We are ready to say, as Amaziah, What shall I do for the hundred talents?' 2 Chron 25: 9. If I appear for God, I may lose my estate, my life. I say with the prophet, God is able to give you much more than this; he can give you for the present inward peace, and for the future a crown of glory which fadeth not away.

      What kingdom is meant when Christ says, Thy kingdom come'?

      Let us show first what he does not mean. (1) He does not mean a political or earthly kingdom. The apostles indeed did desire Christ's temporal reign. Wilt thou at this time restore the kingdom again to Israel?' Acts 1: 6. But Christ said his kingdom was not of this world. John 18: 36. So that, when Christ taught his disciples to pray, Thy kingdom come,' he did not mean it of any earthly kingdom, that he should reign here in outward pomp and splendour. (2) It is not meant of God's providential kingdom. His kingdom ruleth over all;' that is, the kingdom of his providence. Psa 103: 19. This kingdom we do not pray for when we say, Thy kingdom come;' for this kingdom is already come. God exercises the kingdom of his providence in the world. He putteth down one and setteth up another.' Psa 75: 7. Nothing stirs in the world but God has a hand in it; he sets every wheel at work; he humbles the proud, and raises the poor out of the dust to set them among princes. 1 Sam 2: 8. The kingdom of God's providence rules over all; kings do nothing but what his providence permits and orders. Acts 4: 27, 28. This kingdom of God's providence we do not pray should come, for it is already come.

      What kingdom then is meant when we say, Thy kingdom come'? Positively a twofold kingdom is meant. (1) The kingdom of grace, which God exercises in the consciences of his people. This is regnum Dei micron. God's lesser kingdom. When we pray, Thy kingdom come,' we pray that the kingdom of grace may be set up in our hearts and increased. (2) We pray also, that the kingdom of glory may hasten, and that we may, in God's good time be translated into it. These two kingdoms of grace and glory, differ not specifically, but gradually; they differ not in nature, but in degree only. The kingdom of grace is nothing but the beginning of the kingdom of glory. The kingdom of grace is glory in the seed, and the kingdom of glory is grace in the flower. The kingdom of grace is glory in the daybreak, and the kingdom of glory is grace in the full meridian. The kingdom of grace is glory militant, and the kingdom of glory is grace triumphant. There is such an inseparable connection between these two kingdoms, grace and glory, that there is no passing into the one but by the other. At Athens there were two temples, a temple of virtue and a temple of honour; and there was no going into the temple of honour, but through the temple of virtue; so the kingdoms of grace and glory are so closely joined together, that we cannot go into the kingdom of glory but through the kingdom of grace. Many people aspire after the kingdom of glory, but never look after grace; but these two, which God has joined together, may not be put asunder. The kingdom of grace leads to the kingdom of glory.

      I. The first thing implied in this petition, Thy kingdom come,' is that we are in the kingdom of darkness. We pray that we may be brought out of the kingdom of darkness. The state of nature is a kingdom of darkness, where sin is said to reign. Rom 6: 12. It is called, the power of darkness. ' Col 1: 13. Man, before the fall, was illuminated with perfect knowledge, but this light is now eclipsed, and he is fallen into the kingdom of darkness.

      How many ways is a natural man in the kingdom of darkness?

      (1) He is under the darkness of ignorance. Having the understanding darkened.' Eph 4: 18. Ignorance is a black veil drawn over the mind. Men by nature may have a deep reach in the things of the world, and yet be ignorant of the things of God. Nahash the Ammonite would make a covenant with Israel to thrust out their right eyes. 1 Sam 11: 2. Since the fall, our left eye remains, a deep insight into worldly matters; but our right eye is thrust out, we have no saving knowledge of God. Something we know by nature, but nothing as we ought to know. 1 Cor 8: 2. Ignorance draws the curtains round about the soul. 1 Cor 2: 14.

      (2) A natural man is under the darkness of pollution. Hence sinful actions are called works of darkness.' Rom 13: 12. Pride and lust darken the glory of the soul. A sinner's heart is a dark conclave that looks blacker than hell.

      (3) A natural man is under the darkness of misery; he is exposed to divine vengeance; and 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 by nature are in thick darkness; but here is the misery, the darkness cannot be felt; they will not believe they are in the dark till they are past recovery.

      Use I. See what the state of nature is. It is a kingdom of darkness,' and it is a bewitching darkness. Men loved darkness rather than light;' as the Athlantes in Ethiopia curse the sun. John 3: 19. Darkness of sin leads to chains under darkness.' Jude 6. What comfort can such take in earthly things? The Egyptians might have food, gold, silver; but they could take but little comfort in them, while they were in such darkness as might be felt; so the natural man may have riches and friends to delight in, yet he is in the kingdom of darkness, and how dead are all these comforts! Thou who art in the kingdom of darkness, knowest not whither thou goest. As the ox is driven to the shambles, but knows not whither he goes, so the devil is driving thee before him to hell, but thou knowest not whither thou goest. Shouldest thou die in thy natural estate, while thou art in the kingdom of darkness, blackness of darkness is reserved for thee. To whom is reserved the blackness of darkness for ever.' Jude 13.

      Use 2. Let us pray that God will bring us out of this kingdom of darkness. God's kingdom of grace cannot come into our hearts till we are brought out of the kingdom of darkness. Col 1: 13. Why should not we strive to get out of this kingdom of darkness? Who would desire to stay in a dark dungeon? O fear the chains of darkness. Jude 6. These chains are God's power, binding men as in chains under wrath for ever. O pray that God would deliver you out of the kingdom of darkness! (1) Be sensible of thy dark, damned estate, that thou hast not one spark of fire to give thee light! (2) Go to Christ to enlighten thee! Christ shall give thee light;' he will not only bring thy light to thee, but open thine eyes to see it. Eph 5: 14. That is the first thing implied, Thy kingdom come;' we pray that we may be brought out of the kingdom of darkness.

      II. The second thing implied is ' Thy kingdom come,' is that we pray against the devil's kingdom; that his kingdom may be demolished in the world. His kingdom stands in opposition to Christ's kingdom; and when we pray, Thy kingdom come,' we pray against Satan's kingdom. He has a kingdom: he got it by conquest: he conquered mankind in paradise. He has his throne. Thou dwellest where Satan's seat is.' Rev 2: 13. His throne is set up in the hearts of men; he does not care for their purses, but their hearts. He is served upon the knee. Eph 2: 2. They worshipped the dragon,' that is, the devil. Rev 13: 4. Satan's empire is very large. Most kingdoms in the world pay tribute to him. His kingdom has two qualifications or characters: [1] It is regnum nequitiae: a kingdom of impiety. [2] It is regnum servitutis: a kingdom of slavery.

      [1] The kingdom of Satan is a kingdom of impiety. Nothing but sin goes on in his kingdom. Murder and heresy, lust and treachery, oppression and division, are the constant trade driven in his dominions. He is called the unclean spirit.' Luke 11: 24. What else is propagated in his kingdom but a mystery of iniquity?

      [2] Satan's kingdom is a kingdom of slavery. He makes all his subjects slaves. Peccati reus dura daemonis tyrannide tenetur [The sinner is held captive under the grim tyranny of the devil]. Satan is a usurper and a tyrant; he is a worse tyrant than any other. (1) Other tyrants do but rule over the body, but Satan's kingdom rules over the soul. He rides some men as we do upon horses. (2) Other tyrants have some pity on their slaves. Though they make them work in the galleys, yet they give them meat, and let them have their hours for rest; but Satan is a merciless tyrant, who gives his slaves poison instead of meat, and hurtful lusts to feed on. 1 Tim 6: 9. Nor will he let his slaves have any rest: he hires them out to do his drudgery. They weary themselves to commit iniquity.' Jer 9: 5. When the devil had entered into Judas, he sent him to the high priests, and from thence to the garden, and never let him rest till he had betrayed Christ and hanged himself. Thus he is the worst of tyrants. When men have served him to their utmost strength, he welcomes them to hell with fire and brimstone.

      Use. Let us pray that Satan's kingdom, set up in the world, may be overthrown. It is sad to think that, though the devil's kingdom be so bad, yet that it should have so many to support it. He has more to stand up for his kingdom than Christ has for his. What a large harvest of souls has Satan! and God only a few gleanings. The Pope and the Turk give the power to Satan. If in God's visible church the devil has so many loyal subjects that serve him with their lives and souls, how do his subjects swarm in places of idolatry and paganism, where there is none to oppose him, but all vote on the devil's side! Men are willing slaves to Satan; they will fight and die for him; therefore he is not only called the prince of this world,' but the god of this world' (John 12: 31; 2 Cor 4: 4), to show what power he has over men's souls. O let us pray that God would break the sceptre of the devil's kingdom; that Michael may destroy the dragon; that, by the help of a religious magistracy and ministry, the hellish kingdom of the prince of darkness may be beaten down! Satan's kingdom must be thrown down before Christ's kingdom can flourish in its power and majesty.

      When we pray, Thy kingdom come,' something is positively intended.

      III. We pray that the kingdom of grace may be set up in our hearts.

      When we pray, Thy kingdom come,' we pray that the kingdom of grace may come into our hearts. This is regnum Dei mikron, God's lesser kingdom. The kingdom of God is righteousness.' Rom 14: 17. The kingdom of God is within you.' Luke 17: 21.

      Why is grace called a kingdom?

      Because, when grace comes, there is a kingly government set up in the soul. Grace rules the will and affections, and brings the whole man in subjection to Christ; it kings it in the soul, sways the sceptre, subdues mutinous lusts, and keeps the soul in a spiritual decorum.

      Why is there such need to pray that this kingdom of grace may come into our hearts?

      (1) Because, till the kingdom of grace come, we have no right to the covenant of grace. The covenant of grace is sweetened with love, bespangled with promises; it is our Magna Charta, by virtue of which God passes himself over to us to be our God. Who are heirs of the covenant of grace? Only such as have the kingdom of grace in their hearts. A new heart will I give you, and a new spirit will I put within you.' Ezek 36: 26. Here the kingdom of grace is set up in the soul; it then follows, I will be your God', 36: 28. The covenant of grace is to an ungracious person a sealed fountain; it is kept as a paradise with a flaming sword, that the sinner may not touch it. Without grace, you have no more right to it than a farmer to the city-charter.

      (2) Unless the kingdom of grace be set up in our hearts, our purest offerings are defiled. They may be good as to the matter, but not as to the manner; they want that which should meliorate and sweeten them. Under the law, if a man who was unclean by a dead body, carried a piece of holy flesh in his skirt, the holy flesh could not cleanse him, but he polluted it. Hag 2: 12. Till the kingdom of grace be in our hearts, ordinances do not purify us, but we pollute them. Even the prayer of an ungracious person becomes sin. Prov 15: 8. In what a sad condition is a man before God's kingdom of grace is set up in his heart! Whether he comes or comes not to the ordinance, he sins. If he does not come to the ordinance, he is a condemner of it; if he does come, he is a polluter of it. A sinner's works are opera mortua, dead works; and those works which are dead, cannot please God. A dead flower has no sweetness. Heb 11: 6.

      (3) We had need pray that the kingdom of grace may come, because until this kingdom come into our hearts, we are loathsome in God's eyes. My soul loathed them.' Zech 11: 8. Quanta est foeditas vitiosae mentis [How great is the foulness of a corrupt mind]. A heart void of grace looks blacker than hell. Sin transforms man into a devil. Have I not chosen you twelve, and one of you is a devil?' John 6: 70. Envy is the devil's eye, hypocrisy is his cloven foot. Thus it is before the kingdom of grace come. So deformed is a graceless person, that when once he sees his own filth and leprosy, the first thing he does is to loathe himself. Ye shall loathe yourself in your own sight for all your evils.' Ezek 20: 43. I have read of a woman who always used flattering glasses, and who, by chance, seeing her face in a true glass, in insaniam delapsa est, she ran mad. When once God gives those who now dress themselves by the flattering glass of presumption, a sight of their own filthiness, they will abhor themselves. Ye shall loathe yourselves in your own sight for all your evils.'

      (4) Before the kingdom of grace comes unto us we are spiritually illegitimate, of the bastard brood of the old serpent. John 8: 44. To be illegitimate is the greatest infamy. A bastard shall not enter into the congregation of the Lord even to his tenth generation.' Deut 23: 2. He was to be kept out of the holy assemblies of Israel as an infamous creature. A bastard by law cannot inherit. Before the kingdom of grace comes into the heart, a person is to God as illegitimate, and so continuing he cannot enter into the kingdom of heaven.

      (5) Before the kingdom of grace be set up in men's hearts, the kingdom of Satan is set up in them. They are said to be under the power of Satan.' Acts 26: 18. Satan commands the will; though he cannot force the will, by his subtle temptations he can draw it. He is said to take men captive at his will.' 2 Tim 2: 26. The Greek word signifies to take them alive as the fowler does the bird in the snare. The sinner's heart is the devil's mansion-house. I will return into my house.' Matt 12: 44. It is officina diaboli, Satan's shop, where he works. The prince of the air that now worketh in the children of disobedience.' Eph 2: 2. The members of the body are the tools with which Satan works. He possesses men. In Christ's time many had their bodies possessed, but it is far worse to have the souls possessed. One is possessed with an unclean devil, another with a revengeful devil. No wonder the ship goes full sail when the wind blows; no wonder men go full sail in sin when the devil, the prince of the air, blows them. Thus, till the kingdom of grace come, men are under the power of Satan, who, like Draco, writes all his laws in blood.

      (6) Till the kingdom of grace comes, a man is exposed to the wrath of God. Who knoweth the power of thine anger?' Psa 90: 11. If when but a spark of God's wrath flies into a man's conscience in this life it is so terrible, what will it be when God stirs up all his anger? So inconceivably torturing is God's wrath, that the wicked call to the rocks and mountains to fall on them and hide them from it. Rev 6: 16. The hellish torments are compared to a fiery lake. Rev 20: 15. Other fire is but painted in comparison of this; and this lake of fire burns for ever. Mark 9: 44. God's breath kindles this fire. Isa 30: 33. Where shall we find engines or buckets to quench it? Time will not finish it; tears will not quench it. To this fiery lake are men exposed till the kingdom of grace be set up in them.

      (7) Till the kingdom of grace comes, men cannot die with comfort. He only who takes Christ in the arms of his faith can look death in the face with joy. It is sad to have the king of terrors in the body and not the kingdom of grace in the soul. It is a wonder every graceless person does not die distracted. What will a grace- despiser do when death comes to him with a writ of habeas corpus? Hell follows death. Behold, a pale horse, and his name that sat on him was death, and hell followed with him.' Rev 6: 8. Thus you see what need we have to pray that the kingdom of grace may come. Of him that dies without Christ I may say, It had been good for that man if he had not been born.' Matt 26: 24. Few believe the necessity of having the kingdom of grace set up in their hearts, as appears by this, that they are well content to live without it. Does that man believe the necessity of pardon who is content to be without it? Most people, if they may have trading, and may sit quietly under their vine and fig-trees, are in their kingdom, though they have not the kingdom of God within them. If the candle of prosperity shine upon their head, they care not whether the grace of God shine in their hearts. Do these men believe the necessity of grace? Were they convinced how needful it is to have the kingdom of God within them, they would cry out as the jailor, What must I do to be saved?' Acts 16: 30.

      How may we know that the kingdom of grace is set up in our hearts?

      It concerns us to examine this, for our salvation depends upon it, and we had need be cautious in the search, because there is something that looks like grace, which is not. If a man think himself to be something, when he is nothing, he deceiveth himself.' Gal 6: 3. Many think they have the kingdom of grace come into their heart, and it is only a chimera, a golden dream. Quam multi cum vana spe descendunt ad inferos! [How many with vain hope go down to hell!] Augustine. Zeuxis painted grapes so lively that he deceived the living birds. There are many deceits about grace.

      (1) Men think they have the kingdom of grace in their hearts because they have the means of grace. They live where the silver trumpet of the gospel sounds, they are lifted up to heaven with ordinances. I have a Levite to my priest,' surely I shall go to heaven. Judges 17: 13. The Jews cried, The temple of the Lord, the temple of the Lord are [we].' Jer 7: 4. We are apt to glory in this, that the oracles of God are committed to us, that we have the word and sacrament. Alas! this is a fallacy; we may have the means of grace, and yet the kingdom of grace may not be set up in our hearts. We may have the kingdom of God come nigh us, but not into us; the sound of the word in our ears, but not the savour of it in our hearts. Luke 11: 20. Many of the Jews, who had Christ for their preacher, were not the better for it. Hot clothes will not put warmth into a dead man. Thou mayest have hot clothes, warn and lively preaching, and yet be spiritually dead. The children of the kingdom shall be cast out.' Matt 8: 12.

      (2) Men think they have the kingdom of grace set up in their hearts, because they have some common works of the Spirit.

      [1] They have great enlightening of mind, profound knowledge, and almost speak like angels dropped from heaven; but the apostle supposes a case in which, after men have been enlightened, they may fall away. Heb. 6: 4, 5, 6.

      But wherein does this illumination come short?

      The illumination of hypocrites is not virtual, it does not leave an impression of holiness behind; it is like weak physic that will not work. The mind is enlightened, but the heart is not renewed. A Christian that is all head, but no feet, does not walk in the ways of God.

      [2] Men have had convictions and stirrings of conscience for sin, they have seen the evil of their ways, and now hope the kingdom of grace is come; but though convictions are a step towards grace, they are not grace. Had not Pharaoh and Judas convictions? Exod 10: 16.

      What makes convictions prove abortive? Wherein do they fail?

      They are not deep enough. A sinner never saw himself lost without Christ. The seed that wanted depth of earth withered. Matt 13: 5. These convictions are like blossoms blown off before they come to maturity. They are also involuntary. The sinner does what he can to stile them; he drowns them in wine and mirth; he labours to get rid of them. As the deer when shot runs and shakes out the arrow, so does he the arrow of conviction; or as the prisoner files off his fetters, and breaks loose, so he breaks loose from convictions. His corruptions are stronger than his convictions.

      [3] Men have had some kind of humiliation, and have shed tears for their sins, and therefore hope the kingdom of grace is come into their hearts. But this is no infallible sign of grace. Saul wept, and Ahab humbled himself.

      Why is not humiliation a grace? Wherein does it come short of it?

      Tears in the wicked do not spring from love to God, but are forced by affliction, as water that drops from distillation is forced by the fire. Gen 4: 13. The tears of sinners are forced by God's fiery judgements. They are deceitful tears; lacrimae mentiri doctae [tears taught to lie]. Men weep, yet go on in sin; they do not drown their sins in their tears.

      [4] Men have begun some reformation, therefore surely now they think the kingdom of grace is come; but there may be deceit in this. A man may leave his oaths and drunkenness, and still be in love with sin. He may leave his sin, out of fear of hell, or because it brings shame and penury, but still his heart goes after it, They set their heart on their iniquity' (Hos 4: 8); as Lot's wife left Sodom, but still her heart was in Sodom. Hypocrites are like the snake which casts her coat, but keeps her poison. They keep the love of sin as one that has been long suitor to another; though his friends break off the match, yet still he has a hankering love to her. It may be a partial reformation. He may leave off one sin and live in another; he may refrain drunkenness and live in covetousness; he may refrain swearing and live in the sin of slandering; one devil may be cast out and another as bad may come in his room. A man may forsake gross sins, but have no reluctance against heart sins; motus primo primi [the very earliest motions of sin] as proud, lustful thoughts. Though he dams up the stream, he lets alone the fountain. Oh, therefore, if there be so many deceits, and men may think the kingdom of heaven is come into their hearts when it is not, how curious and critical had we need be in our search whether we have it really in our hearts! If a man be deceived in the title of his land, it is but the loss of his estate; but if he be deceived about his grace, it is the loss of his soul.

      How may we know positively that the kingdom of grace is set up in us?

      In general, by having a metamorphosis or change wrought in the soul, which is ca]led the new creature.' 2 Cor 5: 17. The faculties are not new, but there is a new nature; as the strings of a lute are the same, but the tune is altered. When the kingdom of grace is set up, there is light in the mind, order in the affections, pliableness in the will, tenderness in the conscience. They who can find no change of heart, are the same as they were; as vain, as earthly, as unclean as ever; there is no sign of God's kingdom of grace in them.

      More particularly we may know the kingdom of grace is set up in our hearts. (1) By having unfeigned desires after God, which is the smoking flax that Christ will not quench. A true desire of grace is grace: by the beating of this pulse we conclude there is life. O Lord, let thine ear be attentive to the prayer of thy servants who desire to fear thy name.' Neh 1: 11. But may not a hypocrite have good desires? Let me die the death of the righteous.' Num 23: 10. Unfeigned desires evidence the kingdom of God within a man.

      How may these unfeigned desires be known?

      An unfeigned desire is ingenuous. We desire God propter se, for himself, for his intrinsic excellencies. The savour of the ointment of Christ's graces draws the virgins' desires after him. Cant 1: 3. A true saint desires him not on]y for what he has, but for what he is; not only for his rewards, but for his holiness. No hypocrite can thus desire God; he may desire him for his jewels, but not for his beauty.

      An unfeigned desire is insatiable. It cannot be satisfied without God; let the world heap her honours and riches, they will not satisfy. No flowers or music will content him who is thirsty; so nothing will quench the soul's thirst but the blood of Christ. He faints away, his heart breaks with longing for God. Psa 84: 2; Psa 119: 20.

      An unfeigned desire is active; it flourishes into endeavour. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early.' Isa 26: 9. A soul that desires aright says, I must have Christ; I must have grace; I will have heaven, though I take it by storm.' He who desires water will let down the bucket into the well to draw it up.

      An unfeigned desire is supreme. We desire Christ, not only more than the world, but more than heaven. whom have I in heaven but thee?' Psa 73: 25. Heaven itself would not satisfy without Christ. He is the diamond in the ring of glory. If God should say to the soul, I will put thee into heaven, but I will hide my face from thee, I will draw a curtain between that thou shalt not behold my glory, the soul would not be satisfied, but say, as Absalom, Now therefore let me see the king's face.' 2 Samuel 14: 32.

      An unfeigned desire is gradual. It increases as the sun in the horizon. A little of God will not satisfy, but the pious soul desires still more. A drop of water is not enough for the thirsty traveller. Though a Christian is thankful for the least degree of grace, yet he is not satisfied with the greatest; he still thirsts for more of Christ, and his Spirit. Desire is a holy dropsy. A saint would have more knowledge, more sanctity, more of Christ's presence. A glimpse of Christ through the lattice of an ordinance is sweet; and the soul will never leave longing till it sees him face to face. It desires to have grace perfected in glory. Dulcissimo Deo totus immergi cupit et inviscerari [it desires to be wholly plunged and embowelled in the sweetness of God]. We would be swallowed up in God, and be ever bathing ourselves in those perfumed waters of pleasure which run at his right hand for ever. Surely this unfeigned desire after God is a blessed sign that the kingdom of grace is come into our hearts. The beating of this pulse shows life. Est a Deo ut bene velimus [God desires are from God]. Augustine. If iron move upwards contrary to its nature, it is a sign some loadstone has been there drawing it; if the soul move towards God in an unfeigned desire, it is a sign the loadstone of the Spirit has been drawing it.

      (2) We may know the kingdom of grace has come into our hearts by having the princely grace of faith. Fides est sanctissima humani pectoris [Faith is the most sacred jewel of the human heart] Gemma. Faith cuts us from the wild olive of nature, and ingrafts us into Christ. It is the vital artery of the soul. The just shall live by faith.' Heb 10: 38. Faith makes a holy adventure on Christ's merits. As a princely grace it reigns in the soul, when the kingdom of God is come unto us. The Hebrew word for faith comes from radix which signifies to nourish; faith nourisheth the soul, and is the nurse of all the graces. But, who will not say he is a believer? Simon Magus believed, yet was in the gall of bitterness. Acts 8: 13, 23. The hypocrite can put on faith's mantle, as the devil did Samuel's.

      How shall we know therefore that our faith is sound, that it is the faith of the operation of God, and that the kingdom of God is within us?

      True faith is wrought by the ministry of the word. Faith comes by hearing.' Rom 10: 17. Peter let down the net of his ministry, and at one draught caught three thousand souls. Let us examine how our faith was wrought. Did God in the ministry of the word humble us? Did he break up the fallow ground of our heart, and then cast in the seed of faith? A good sign; but, if you know not how you came by your faith, suspect yourselves; as we suspect men to have stolen goods, when they know not how they came by them.

      True faith is at first small, like a grain of mustard-seed; it is full of doubts and fears; it is smoking flax: it smokes with desire, but does not flame with comfort. It is so small that a Christian can hardly discern whether he has faith or not.

      True faith is long in working, non fit in instanti [it does not come about in a moment]. It costs many searchings of heart, many prayers and tears; there is a spiritual combat. The soul suffers many sore pangs of humiliation before the child of faith is born. To those whose faith is per saltum [at a leap], who leap out of sin into a confidence that Christ is theirs, we may say, as Isaac concerning his son's venison, How is it that thou hast found it so quickly?' Gen 27: 20. How is it that thou camest by thy faith so soon? The seed in the parable which sprung up suddenly withered. Mark 4: 5, 6. Solent praecocia subito flaccescere [Things that are too forward have a way of suddenly wilting].

      True faith is joined with sanctity. As a little bezoar is strong in operation, and a little musk sweetens, so a little faith purifies. Holding the mystery of the faith in a pure conscience.' 1 Tim 3: 9. Though faith does but touch Christ, it fetches a healing virtue from him. Justifying faith does that in a spiritual sense which miraculous faith does; it removes the mountains of sin, and casts them into the sea of Christ's blood.

      True faith will trust God without a pawn. Though a Christian be cut short in provisions -- the fig-tree does not blossom -- yet he will trust in God. Fides famem non formidat. Faith fears not famine. God has given us his promise as his bond. Verily thou shalt be fed.' Psa 37: 3. Faith puts this bond in suit, that God will rather work a miracle than his promise shall fail. He has cause to suspect his faith, who says, he trusts God for the greater, but dares not trust him for the less: he trusts God for salvation, but dares not trust him for a livelihood.

      True faith is prolific. It brings forth fruit; it has Rachel's beauty and Leah's fruitfulness. Fides pinguescit operibus. Luther. Faith is full of good works. It believes as if it did not work, and it works as if it did not believe. It is the spouse-like grace which marries Christ, and good works are the children which it bears. By having such faith we may know the kingdom of God is within us; that grace is certainly in our hearts.

      (3) We may know the kingdom of grace is come into our hearts by having the grace of love. Faith and love are the two poles on which all religion turns. The upright love thee.' Cant 1: 4. True love is to love God out of choice. It turns the son] into a seraphim; it makes it burn in a flame of affection; it is the truest touchstone of sincerity; it is the queen of the graces; it commands the whole soul. 2 Cor 5: 14. If our love to God be genuine, we let him have the supremacy; we set him in the highest room of our soul; we give him the purest of our love. I would cause thee to drink of spiced wine of the juice of my pomegranate.' Cant 8: 2. If the spouse had anything better than another, a cup more juicy and spiced, Christ should drink of that. We give the creature the milk of our love, but God the cream. In short, if we love God aright, we love his laws; we love his picture drawn in the saints by the pencil of the Holy Ghost; we love his presence in his ordinances. Sleidan says, that the Protestants in France had a church which they call paradise; as if they thought themselves in paradise while they had God's presence in his sanctuary. The soul that loves God, loves his appearing. 2 Tim 4: 8. It will be a glorious appearing to the saints when their union with Christ shall be complete; then their joy shall be full. The bride longs for the marriage day. The Spirit and the bride say, Come: even so, come, Lord Jesus.' Rev 22: 17, 20. By this sacred love we may know the kingdom of God is within us.

      (4) We may know the kingdom of grace is come into our hearts by spiritualizing the duties of religion. Ye are an holy priesthood to offer up spiritual sacrifices.' 1 Pet 2:5 Spiritualizing duty consists in three things:

      [1] Fixedness of mind. We spiritualize duty when our minds are fixed on God. That you may attend on the Lord without distraction.' 1 Cor 7: 35 Though impertinent thoughts sometimes come into the heart in duty, they are not allowed. Psa 119: 113. They come as unwelcome guests, which are no sooner spied but they are turned out.

      [2] Fervency of devotion. Fervent in spirit, serving the Lord.' Rom 12: 11. The allusion is to water that seethes and boils over; so the affections boil over, the eyes melt in tears, and the heart flows in holy ejaculations. We not only bring our offering to God, but our hearts.

      [3] Uprightness of aim. A man whose heart is upright has three ends in duty. First, that he may grow more like God. Moses on the mount had some of God's glory reflected on him: his face shined.' Secondly, that he may have more communion with God. Our fellowship is with the Father.' 1 John 1: 3. Thirdly, that he may bring more glory to God. I Pet 4: 11 That Christ shall be magnified.' Phil 1: 20. Sincerity aims at God in all things. Though we shoot short, yet we take a right aim, which is a sure evidence of grace. The spirits of wine are best, so is the spiritual part of duty. A little spiritualness in duty is better than all the gildings of the temple, or outward pompous worship which dazzles carnal eyes.

      (5) We may know the kingdom of grace is come into us by antipathy and opposition against every known sin. I hate every false way.' Psa 119: 104. Hatred is against the whole kind; hatred is implacable: anger may be reconciled, hatred cannot. A gracious soul not only forsakes sin (as a man forsakes his country, never to return to it more), but hates sin. As there is an antipathy between the crocodile and the scorpion, so, if the kingdom of God be within us, we not only hate sin for hell, but we hate it as hell, as being contrary to God's holiness and happiness.

      (6) We may know the kingdom of grace is come into us when we have given up ourselves to God by obedience. As a servant gives up himself to his master, as a wife gives up herself to her husband, so we give up ourselves to God by obedience. This obedience is free, as that is the sweetest honey which drops from the comb; and uniform. We obey God in one thing as well as another. Then shall I not be ashamed;' or, as it is in the Hebrew, I shall not blush when I have respect unto all thy commandments.' Psa 119: 6. As a pair of compasses has one foot upon the centre and the other goes round the circle, so a Christian, by faith, stands on God the centre, and by obedience goes round the circle of his commandments. It is a sign the kingdom of grace is not come into the heart, when it does not reign there by universal obedience. Hypocrites would have Christ to be their Saviour, but they pluck the government from his shoulders, and will not have him rule; but he who has the kingdom of God within him, submits cheerfully to every command of God; he will do what God will have him do; he will be what God will have him be; he puts a blank paper into God's hand, and says, Lord, write what thou wilt, I will subscribe.' Blessed is he that can find all these things in his soul. He is all glorious within.' Psa 45: 13. He carries a kingdom about him, and this kingdom of grace will certainly bring to a kingdom of glory.

      I shall now answer some doubts and objections that a Christian may make against himself

      I fear the kingdom of grace is not yet come into my heart.

      When a Christian is under temptation, or grace lies dormant, he is not fit to be his own judge; but must take the witness of others who have the spirit of discerning. But let us hear a Christian's objections against himself, why he thinks the kingdom of grace is not yet come into his heart.

      I cannot discern grace.

      A child of God may have the kingdom of grace in his heart, and yet not know it. The cup was in Benjamin's sack, though he did not know it was there; so thou mayest have faith in thy heart, the cup may be in thy sack, though thou knowest it not. Old Jacob wept for his son Joseph when Joseph was alive; so thou mayest weep for want of grace, when grace may be alive in thy heart. The seed may be in the ground, when we do not see it spring up; so the seed of God may be sown in thy heart, though thou dost not perceive it springing up. Think not grace is lost because it is hid.

      Before the kingdom of grace come into the heart, there must be some preparation for it; the fallow ground must be broken up: I fear the plough of the law has not gone deep enough: I have not been humbled enough: therefore I have no grace.

      God does not prescribe an exact proportion of sorrow and humiliation; Scripture mentions the truth of sorrow, but not the measure. Some are more flagitous sinners than others, and must have a greater degree of humiliation. A knotty piece of timber requires more wedges to be driven into it. Some stomachs are fouler than others, therefore need stronger physic. But wouldest thou know when thou hast been humbled enough for sin? When thou art willing to let go thy sins. The gold has lain long enough in the furnace when the dross is purged out; so, when the love of sin is purged out, a soul is humbled enough for divine acceptation, though not for divine satisfaction. Now, if thou art humbled enough, what needs more? If a needle will let out the imposthume, what needs a lance? Be not more cruel to thyself than God would have thee.

      If the kingdom of God were within me, it would be a kingdom of power; it would enable me to serve God with vigour of soul. But I have a spirit of in infirmity upon me, I am weak and impotent, and untuned to every holy action.

      There is a great difference between the weakness of grace and the want of grace. A man may have life, though he be sick and weak. Weak grace is not to be despised, but cherished. Christ will not break the bruised reed. Do not argue from the weakness of grace to the nullity. (1) Weak grace will give us a title to Christ as well as strong. A weak hand of faith will receive the alms of Christ's merits. (2) Weak faith is capable of growth. The scud springs up by degrees, first the blade, and then the ear, and then the full corn in the ear. The faith that is strongest was once in its infancy. Grace is like the waters of the sanctuary, which rose higher and higher. Be not discouraged at thy weak faith; though it be but blossoming, it will by degrees come to more maturity. (3) The weakest grace shall persevere as well as the strongest. A child was as safe in the ark as Noah. An infant believer that is but newly laid to the breast of the promise, is as safe in Christ as the most eminent heroic saint.

      I fear the kingdom of grace is not yet come, because I find the kingdom of sin so strong in me. Had I faith, it would purify my heart; but I find much pride, worldliness, and passion.

      The best of saints have remainders of corruption. They had their dominion taken away, yet their lives were prolonged for a season.' Dan 7: 12. So in the regenerate, though the dominion of sin be taken away, yet the life of it is prolonged for a season. What pride was there in Christ's own disciples, when they strove which should be greatest! The issue of sin will not be quite stopped till death. The Lord is pleased to let the in-being of sin continue, to humble his people, and make them prize Christ more. Because you find corruptions stirring, do not therefore presently unsaint yourselves, and deny the kingdom of grace to be come into your souls. That you feel sin is an evidence of spiritual life; that you mourn for it is a fruit of love to God; that you have a combat with sin, argues antipathy against it. Those sins which you once wore as a crown on your head, are now as fetters on the leg. Is not all this from the Spirit of grace in you? Sin is in you, as poison in the body, which you are sick of, and use all Scripture antidotes to expel. Should we condemn all those who have indwelling sin, nay, who have had sin sometimes prevailing, we should blot some of the best saints out of the Bible.

      Where the kingdom of grace comes, it softens the heart; but I find my heart frozen and congealed into hardness; I can hardly squeeze out one tear. Do flowers grow on a rock? Can there be any grace in such a rocky heart?

      There may be grief where there are no tears. The best sorrow is rational. In your judgement you esteem sin the most hyperbolical evil, you have a disgust against it which is a rational sorrow, and such as God will accept. A Christian may have some hardness in his heart, and yet not have a hard heart. A field may have tares in it, and we call it a field of wheat, so in the best heart there may be a mixture of hardness, yet because there is some softness and melting, God looks upon it as a soft heart. Therefore, Christian, dispute not against thyself, if thou canst find but this one thing, that the frame and temper of thy soul be holy. Art thou still breathing after God, delighting in him? Is the complexion of thy soul heavenly? Canst thou say, as David, When I awake, I am still with thee'? Psa 139: 18. As colours laid in oil, or a statue carved in gold abide, so does a holy complexion; the soul is still pointing towards God. If it be thus with thee, assure thyself the kingdom of grace is come into the soul. Be not unkind to God, to deny any work of his Spirit, which he has wrought in thee.

      Use 1. For exhortation. Labour to find that this kingdom of grace is set up in your hearts. While others aspire after earthly kingdoms, labour to have the kingdom of God within you. Luke 17: 21. The kingdom of grace must come into us before we can go into the kingdom of glory. The motives to this are:

      (1) The kingdom of God within is our spiritual beauty. The kingdom of grace adorns a person, and sets him off in the eyes of God and of angels. It makes the king's daughter all glorious within. Psa 45: 13. Grace sheds a glory and lustre upon the soul. As the diamond to the ring, so is grace to the soul. A heart beautified with grace has the King of heaven's picture hung in it.

      (2) The kingdom of grace set up in the heart is our spiritual defence. Grace is called the armour of light.' Rom 13: 12. It is light for beauty, and armour for defence. He who has the kingdom of grace within him, is 'strengthened with all might according to [God's] glorious power.' Col 1: 11. He has the shield of faith, the helmet of hope, and the breastplate of righteousness. His armour can never be shot through. He is fortified against the assaults of temptation, and the terrors of hell.

      (3) The kingdom of grace set up in the heart brings peace with it. The kingdom of God is righteousness and peace.' Rom 14: 17. There is a secret peace proceeding from holiness. Peace is the best blessing of a kingdom. Pax una triumphis innumeris melior [One peace is better than countless victories]. The kingdom of grace is a kingdom of peace. Grace is the root, peace is the flower that grows out of it. It is pax in procella [peace in a storm], such peace that no worldly affliction can shake. The doors of Solomon's temple were made of olive tree, carved with open flowers; so in a gracious heart is the olive of peace, and the open flowers of joy. 1 Kings 6: 32.

      (4) The kingdom of grace enriches the soul. A kingdom has its riches. A believer is said to be rich in faith. James 2: 5. How rich is he who has God for his God, who is heir to all the promises! Heb 6: 17. A man may be rich in bills and bonds, but a believer may say as Peter, Silver and gold have I none (Acts 3: 6); yet I am rich in bills and bonds, an heir to all God's promises;' and to be heir to the promises, is better than to be heir to the crown.

      (5) When the kingdom of grace comes, it fixes and establishes the heart. O God, my heart is fixed.' Psa 57: 7. Before the kingdom of grace comes, the heart is very unfixed and unsettled; like a ship without ballast, like quicksilver that cannot be made to fix: but when the kingdom of grace comes, it does stabilire animum, fixes the heart on God; and when the heart is fixed, it rests quiet as in its centre.

      (6) This kingdom of grace is distinguishing. It is a sure pledge of God's love. God may give kingdoms in anger; but wherever the kingdom of grace is set up, it is in love. He cannot give grace in anger. The crown always goes with the kingdom; let us therefore be ambitious of this kingdom of grace.

      What must we do to obtain this kingdom?

      (1) In general, take pains for it. We cannot have the world without labour, and do we think to have grace? If thou seekest her as silver.' Prov 2: 4. A man may as well expect a crop without sowing, as grace without labour. We must not think to have grace as Israel had manna; who did not plough nor sow, but it was rained down from heaven upon them. No, we must operam dare, take pains for grace. Our salvation cost Christ blood, and will cost us sweat.

      (2) Let us go to God to set up this kingdom of grace in our hearts. He is called the God of all grace.' I Pet 5: 10. Say, Lord, I want this kingdom of grace, I want a humble, believing heart. O enrich me with grace; let thy kingdom come. Be importunate suitors. As Achsah said to her father Caleb, Thou hast given me a south land, give me also springs of water;' so, Lord, thou hast given me enough of the world, here is a south land; but Lord, give me the upper springs of grace; let thy kingdom come. Josh 15: 19. What is the venison thou hast given me, without the blessing? When we are importunate with God, and will take no denial, he will set up his kingdom within us.

      (3) Keep close to the word preached. The word preached, is virga virtutis, the rod of God's strength; it is the great engine he uses for setting up the kingdom of grace in the heart. Faith comes by hearing.' Rom 10: 17. Though God could work grace immediately by his Spirit, or by the ministry of angels from heaven, yet he chooses to work by the word preached. This is the usual mean, by which he sets up the kingdom of grace in the heart; and the reason is, because he has put his divine sanction upon it; he has appointed it for the means of working grace, and he will honour his own ordinance. 1 Cor 1: 21. What reason could be given why the waters of Damascus should not have as sovereign virtue to heal Naaman's leprosy, as the waters of Jordan, but this, that God appointed and sanctified the waters of Jordan to heal, and not the others? Let us keep the word preached, because the power of God goes along with it.

      Use 2. For thanksgiving. What will you be thankful for, if not for a kingdom? Grace is the best blessing, it is the result and product of God's electing love. In setting up his kingdom of grace, God has done more for you than if he had made you kings and queens; for you are born of God, and of the blood-royal of heaven. Oh! admire and exalt free grace. Make [God's] praise glorious.' Psa 66: 2. The apostle seldom mentions the work of grace, but he joins praise. Giving thanks unto the Father, which has made us meet to be partakers of the inheritance of the saints in light.' Col 1: 12. If God has crowned you with the kingdom of grace, do you crown him with your praises.

      IV. We pray that the kingdom of grace may increase, that it may come more into us: and this may answer a question.

      Why do we pray, Thy kingdom come,' when the kingdom of grace is already come into the soul?

      Though the kingdom of grace be already come into us, yet still we must pray, Thy kingdom come,' that grace may be increased, and that this kingdom may flourish still more in our souls. Till we come to live among the angels, we shall need to pray this prayer, Thy kingdom come.' Lord, let thy kingdom of grace come in more power into my soul; let grace be more augmented and increased.

      When does the kingdom of grace increase in the soul? When is it a flourishing kingdom?

      When a Christian has further degrees of grace, there is more oil in the lamp, his knowledge is clear, his love is more inflamed. Grace is capable of degrees, and may rise higher as the sun in the horizon. It is not with us as it was with Christ, who received the Spirit without measure. John 3: 34. He could not be more holy than he was; but our grace is receptive of further degrees; we may have more sanctity, we may add more cubits to our spiritual stature.

      The kingdom of grace increases when a Christian has got more strength than he had. He that has clean hands, shall be stronger and stronger.' Job 17: 9. He shall add to his strength.' Heb. A Christian has strength to resist temptation, to forgive his enemies, to suffer affliction. It is not easy to suffer; a man must deny himself before he can take up the cross. The way to heaven is like the way which Jonathan and his armour bearer had in climbing up a steep place. There was a sharp rock on the one side, and a sharp rock on the other.' 1 Sam 14: 4. It requires much strength to climb up this rocky way. That grace which will carry us through prosperity,