Our FATHER. (13) to Our FATHER. (15)

Our FATHER. (13)

Answ. 1. They are not deep enough: A Sinner never saw himself lost without Christ. The seed that wanted depth of earth withered; Matth. 13.5. These convictions are like blossoms blown off before they come to maturity. 2. These convictions are involuntary; the Sinner doth what he can to stifle these convictions; he drowns them in Wine and Mirth; he labours to get rid of them; as the Deer when it is shot runs and shakes out the arrow, so doth he the arrow of conviction: Or as the Prisoner that files off his fetters and breaks loose, so a Man breaks loose from his convictions. His corruptions are stronger than convictions.

(3.) Men have had some kind of humiliation, and have shed tears for their sins, therefore now they hope the Kingdom of Grace is come into their hearts? But this is no infallible sign of Grace: Saul wept, Ahab humbled himself.

Quest. Why is not humiliation Grace? Wherein doth it come short?

Answ. 1. Tears in the wicked do not spring from love to God, but are forced by affliction. Gen. 4.13. as water that drops from the Still is forced by the fire. The tears of Sinners are forced by Gods fiery Judgments. 2. They are deceitful tears; lachrymae mentiri doctae: Men weep yet go on in sin; they do not drown their sins in their tears.

(4.) Men have begun some reformation, therefore sure now the Kingdom of Grace is come? But there may be deceit in this: 1. A Man may leave his Oaths and Drunkenness, yet [gap]ill be in love with Sin; he may leave Sin out of fear of Hell, or because it brings shame and penury, but still his heart goes after it; Hos. 4.8. They set their heart on their iniquity; as Lots Wife left Sodom, but still her heart was in Sodom. Hypocrites are like the Snake which casts her coat, but keeps her poyson: They keep the love of sin, as one that hath been long Suitor to another, though his Friends break

off the march, yet still he hath a hankering Love to her. 2. It may be a partial Reformation: He may leave one Sin and live in another, he may refrain drunkenness and live in covetousness, he may refrain swearing and live in the sin of slandering, one Devil may be cast out, and an other as bad may come in the room. 3. A Man may forsake gross sins, but have no reluctancy against Heart-sins: Motus primo primi, proud, lustful Thoughts; though he dams up the stream, he lets alone the Fountain. O therefore if there be so many deceits, and Men may think the kingdom of grace is come into their Heart, when it is not: How curious and critical had we need be in our search, whether we have the kingdom of grace really come into our hearts. If a Man be deceived in the Title of his Land, it is but the loss of his Estate: But if he be deceived about his grace, 'tis the loss of his Soul. I should now come to answer this Question, How we know, that the kingdom of grace is set up in our Hearts?

Quest. How may we know the Kingdom of Grace is set up in us?

Answ. 1. In general, By having a Metamorphosis and Change wrought in the Soul; This is called the New Creature, 2 Cor. 5.17. The Faculties are not new, but there is a new Nature. As the strings of the Lute are the same, but the Tune is altered. When the Kingdom of grace is set up, there is Light in the Mind, Order in the Affections, Pliableness in the Will, Tenderness in the Conscience. Such as can find no change of heart, they are the same they were, as vain, as earthly, as unclean as ever, there is no sign of Gods kingdom of grace in them.

2. More particularly, We may know the kingdom of grace is set up in our hearts, 1. By having unfeigned desires after God: This is the smoaking Flax Christ will not quench: A true desire of grace is grace: By the beating of this pulse, conclude there is life; Nehem. 1.11. O Lord, let thy ear be attentive to the prayer of thy Servants, who desire to fear thy Name. But may not an Hypocrite have good desires? Numb. 23.10. Let me dye the Death of the Righteous. Therefore I say, unfeigned desires evidence the kingdom of God within a Man.

Quest. But how may these unfeigned Desires be known?

1. An unfeigned desire is ingenuous, we desire God propter se, for himself, for his intrinsecal Excellencies, and the Oriency of his Beauty which shines: The savour of Christs Ointments, (i. e.) his graces, draw the Virgins desires after him, Cant. 1.3. A true Saint desires Christ, not only for what he hath, but for what he is; not only for his Rewards, but for his Holiness. No Hypocrite can thus desire God; he may desire him for his Jewels, but not for his Beauty.

2. An unfeigned desire is unsatiable, it cannot be satisfied without God; let the World heap her Honours and Riches, they will not satisfy: Not Flowers or Musick will content him who is thirsty: Nothing will quench the Souls thirst but the blood of Christ; He faints away, his heart breaks with longing for God, Psal. 84.2. Psal. 119.20.

3. An unfeigned desire is active, it flourisheth into endeavour; Isa. 26.9. With my Soul have I desired thee, yea, with my Spirit within me will I seek these early. A Soul that desires aright saith, Christ, I must have grace, I must have, I will have Heaven though I take it by storm: He who desires water will let down the Bucket into the Well to draw it up.

4. An unfeigned desire is superlative: We desire Christ not only more then the world, but more then Heaven, Psal. 73.25. Whom have I in Heaven but thee? Heaven it self would not satisfy without Christ; Christ is the Diamond in the Ring of glory: If God should say to the Soul, I will put thee into Heaven, but I will hide my Face from thee, I will draw a Curtain between, that thou shalt not behold my glory; the Soul would not be satisfied, but say as Absalom, 2 Sam. 14.32. Now therefore let me see the Kings face.

5. An unfeigned desire is gradual; It encreaseth as the Sun in the Horizon; A little of God will not satisfy, but the pious Soul desireth still more: A drop of water is not enough for the thirsty Traveller. Though a Christian is thankful for the least degree of grace, yet he is not satisfied with the greatest; still he thirsts for more of Christ and his Spirit: Desire is an holy Dropsie: A Saint would have more knowledge, more Sanctity, more of Christs Presence. A glympse of Christ through the Lattice of an Ordinance is sweet; and now the Soul will never leave longing, till it sees him face to face. He desires to have grace perfected in glory: Dulcissimo Deo totus immergi cupit & inviscerari: He would be swallowed up in God, and be ever bathing himself in those perfumed waters of pleasure, which run at his right hand for ever. Sure this unfeigned desire after God is a blessed sign that the kingdom of grace is come into our Hearts; the beating of this pulse shows life, est a Deó ut bene velimus, Aug. If iron move upward contrary to its Nature, 'tis a sign some Loadstone hath been there drawing it: If the Soul move towards God in unfeigned desires, it's a sign the Loadstone of the Spirit hath been drawing it. 2. We may know the kingdom of grace is come into our

Hearts by having the Princely grace of Faith: Fides est sanctissima humani pectoris Gemma—Faith cuts us off from the wild Olive of Nature, and ingrafts us into Christ: Faith is the vital artery of the Soul: Heb. 10.38. The just shall live by Faith: Faith makes an holy adventure on Christs Merits, When this Faith as a Princely grace reigns in the Soul, now the kingdom of God is come into us. The Hebrew word for Faith comes from a Radix, which signifies to nourish: Faith nourisheth the Soul, and is the Nurse of all the graces: But who will not say he is a Believer: Simon Magus believed, Acts 8.13. yet was in the gall of bitterness. The Hypocrite can put on Faiths Mantle, as the Devil did Samuel's. How shall we know therefore that our Faith is [gap]ound? That it is the Faith of the operation of God, Col. 2.12. and so that the kingdom of God is within us?

Answ. 1. True Faith is wrought by the Ministry of the Word; Rom. 10.17. Faith comes by hearing. Peter let down the Net of his Ministry, and at one draught catched Three Thousand Souls. Let us examine, How was our Faith wrought? Did God in the Ministry of the word humble us? Did he break up the fallow ground of our heart, and then cast in the Seed of Faith? a good sign; but if you know not how you came by your Faith, suspect your selves; as we suspect Men to have stolen goods when they know not how they came by them.

2. True Faith is at first minute and small, like a grain of Mustard seed; it is full of doubts and fears; it is smoaking flax; it smoaks with desire, but doth not flame with comfort; it is so small, that a Christian can hardly discern whether he hath Faith or no.

3. True Faith is long in working, non sit in instanti—It costs many searchings of heart; many Prayers, and Tears; there is a spiritual Combat; the Soul suffers many sore Pangs of Humiliation before the Child of Faith be born; they whose Faith is per saltum, they leap out of sin into a confidence that Christ is theirs; I say as Isaac concerning his Sons Venison, Gen. 27.20. How is it that thou hast found it so quickly? How is it that thou comest by thy Faith so soon? The Seed in the Parable which sprung up suddenly withered, Mark. 4.5. Solent praecocia subito flaccescere.

4. True Faith is ioyn'd with Sanctity; as a little Bezoar is strong in operation, and a little Musk sweetens; so a little Faith purifies; 1 Tim. 3.9. Holding the mistery of Faith in a pure Conscience. Faith though it doth but touch Christ, fetcheth an healing vertue from him. Justifying Faith doth that in a spiritual sence, which miraculous Faith doth; it removes the Mountains of sin, and casts them into the Sea of Christs [gap]lood.

5. True Faith will trust God without a Pawn. Though a Christian be cut short in Provisions, the Fig-tree doth not blossom, yet he will trust in God: Fides Famem non formidat—Faith fears not Famine. God hath given us his Promise as his Bond, Psal. 37.3. Verily thou shalt be fed; Faith puts this Bond in suit: God will rather work a Miracle than His promise shall fail. He hath cause to suspect his Faith, who saith he trusts God for the greater, but dares not trust him for the lesser; he trusts God for Salvation, but dares not trust him for a livelihood

6. True Faith is Prolifical, it brings for Fruit; Faith hath Rachel's Beauty, and Leah's Fruitfulness: Fides pinguescit operibus, Luther, Faith is full of good works; Faith believes as if it did not work, and it works as if it did not believe; Faith is the spouslike grace which marries Christ, and good works are the Children which Faith bears; by having such a Faith we may know the kingdom of God is within us: Grace is certainly in our Hearts.

3. We may know the kingdom of Grace is come into our hearts, by having the noble grace of Love: Faith and Love are the two Poles on which all Religion turns; Cant. 1.4. The Vpright love thee. True Love is to love God out of Choice; Love turns the Soul into a Seraphin, it makes it burn in a flame of Affection: Love is the truest Touchstone of Sincerity: Love is the Queen of the Graces, it commands the whole Soul, 2 Cor. 5.4. If our Love to God be Genuine and Real, we let him have the Supremacy, we set him in the highest room of our Soul, we give him the purest of our Love; Cant. 8.2. I would cause thee to drink of spiced wine, of the juice of my Pomgrenate. If the Spouse had any thing better than other, a Cup more juicy and spiced, Christ should drink of that: We give the Creature the Milk of our Love, but God the Cream. In short, if we love God aright, we love his Laws; we love his picture drawn in the Saints, by the Pencil of the Holy Ghost; we love his Presence in his Ordinances. Sleidan saith, the Protestants in France had a Church which they call'd Paradise; as if they thought themselves in Paradise, while they had Gods Presence in his Sanctuary. The Soul that loves God, loves his appearing, 2 Tim. 4.8. It will be a glorious appearing to the Saints, when their Union with Christ shall be compleat, then their joy shall be full. The Bride longs for the marriage day: The Spirit and the Bride say come, Even so come Lord Iesus, Rev. 22.17. By this Sacred Love we may know the Kingdom of God is within us.

4. We may know the Kingdom of Grace is come into our hearts by Spiritualizing the Duties of Religion; 1 Pet. 2.5. Ye are an holy priesthood to offer up spiritual sacrifices. Spiritualizing Duty consists in three things.

• 1. Fixedness of Mind.

• 2. Fervency of Devotion.

• 3. Uprightness of Aim.

1. Fixedness of Mind: Then we Spiritualize Duty when our Minds are fixed on God; 1 Cor. 7.35. That ye may attend on the Lord without distraction. Though impertinent thoughts sometimes come into the heart in Duty, yet they are not allowed, Psal. 119.13. they come as unwelcome guests, which are no sooner spyed but they are turned out.

2. Fervency of Devotion; Rom. 12.11. Fervent in Spirit, serving the Lord: [gap]: 'Tis a Metaphor alludes to Water that seeths and boyls over; so the Affections boyl over, the Eyes melt in tears, the Heart flowes in holy ejaculations. We not only bring our offering to God but our hearts.

3. Uprightness of Aim: An heart that is upright hath three ends in Duty. 1. That he may grow more like God: As Moses on the Mount had some of Gods Glory reflected on him; his face shined. 2 That he may have more communion with God; 1 Iohn 1.6. our [gap], Our fellowship is with the Father. 3. That he may bring more Glory to God, 1 Pet. 4.11. Phil. 1.20. That Christ may be magnified. Sincerity aimes at God in all; though we shoot short yet we take a right aim: This is a sure evidence of Grace, the Spiritualizing Duty. The Spirits of Wine are best; so is the Spiritual part of Duty. A little Spiritualness in Duty is better than all the gildings of the Temple, or outward pompous Worship, which doth so dazzle carnal eyes.

5. We may know the Kingdom of Grace is come into us by antipathy and opposition against every known sin; Psal. 119.104. I hate every false way: Hatred is [gap], Arist. against the whole kind. Hatred is implacable. Anger may be reconciled, hatred cannot. A gracious Soul not only forsakes sin, (as a Man forsakes his Country never to return to it more) but hates sin; as there's an antipathy between the Crocadile and the Scorpion. If the Kingdom of God be within us, we not only hate sin for Hell, but we hate it as Hell; as being contrary to Gods Holiness and our Happiness.

6. We may know the Kingdom of Grace is come into us when we have given up our selves to God by obedience: As a Servant gives up himself to his Master, as a Wife gives up her self to her Husband, so we give up our selves to God by obedience; and this obedience is, 1. Free; as that is the sweetest honey which drops from the comb. 2. Uniform; we obey God in one thing as well as another, Psal. 119.6. Then shall I not be ashamed; or as it is in the Hebrew [gap], I shall not blush when I have respect to all thy commandments. A good Christian is like a pair of Compasses, one foot of the Compass stands upon the Centre, the other part of it goes round the Circle; so a Christian by Faith stands on God the Centre, and by Obedience goes round the Circle of Gods Commandments, a sign the Kingdom of Grace is not come into the heart, when it doth not reign there by universal Obedience. Hypocrites would have Christ to be their Saviour, but they pluck the government from his shoulders, they will not have him rule; but he who hath the Kingdom of God within him, submits chearfully to every command of God; he will do what God will have him do, he will be what God will have him be. He puts a blank Paper into Gods hand, and saith, Lord, write what thou wilt, I will subscribe. Blessed is he that can find all these things in his Soul; He is all glorious within, Psal. 45.13. he carries a Kingdom about him; and this Kingdom of Grace will certainly bring to a Kingdom of Glory.

Our FATHER. (14)

I shall answer some Doubts and Objections a Christian may make against himself.

Object. I Fear the Kingdom of Grace is not yet come into my heart?

Answ. When a Christian is under temptation, or Grace lies dormant, he is not fit to be his own judge, but in this case he must take the witness of others who have the Spirit of discerning: But let us hear a Christians Objections against himself why he thinks the Kingdom of Grace is not yet come into his heart.

Object. 1. I cannot discern Grace?

Answ. A Child of God may have the Kingdom of Grace in his heart yet not know it. The Cup was in Benjamins sack, though he did not know it was there; thou mayest have Faith in thy heart, the Cup may be in thy sack, though thou knowest it not. Old Iacob wept for his Son Ioseph, when Ioseph was alive; thou mayest weep for want of Grace when Grace may be alive in thy heart. The seed may be in the ground when

we do not see it spring up; the seed of God may be sown in thy heart, though thou dost not perceive the springing of it up; think not Grace is lost because it is hid.

Object. 2. Before the Kingdom of Grace come into the heart there must be some preparation for it? The fallow ground of the heart must be broken up; I fear the plough of the Law hath not gone deep enough, I have not been humbled enough, therefore I have no Grace?

Answ. God doth not prescribe a just proportion of sorrow and humiliation: The Scripture mentions the truth of sorrow but not the measure: Some are more flagitious [gap]inners than others, these must have a greater degree of humiliation. A knotty piece of Timber requires more wedges to be driven into it: Some Stomachs are fouler than others, therefore need stronger Physick. But wouldst thou know when thou hast been humbled enough for sin? 1. When thou art weary of thy sin, and sick of love to Christ. What doth God require sorrow for, but as sawce to make Sin rellish bitter, and Christ sweet. 2. When thou art willing to let go thy sins. Then the Gold hath lain long enough in the Furnace when the dross is purged out; so when the love of sin is purged out, a Soul is humbled enough to divine acceptation, though not to divine satisfaction. Now if thou art humbled enough, (though not so much as others) what needs more? Frustra fit per plura, &c. If a Needle will let out the Imposthume, what needs a Launce? Be not more cruel to thy self than God would have thee.

Object. 3. If the Kingdom of God were within me, it would be a Kingdom of Power, it would inable me to serve God with vigour of Soul, but I have a spirit of infirmity upon me, I am weak and impotent, and untuned to every holy action?

Answ. There is a great difference between the weakness of Grace and the want of Grace. A Man may have Life though he be sick and weak. Weak Grace is not to be despised, but cherished. Christ will not break the bruised reed. Do not argue from the weakness of Grace to the nullity.

1. Weak Grace will give us a Title to Christ as well as a strong. Weak Faith justifies as well as a strong. A weak hand of Faith will receive the Almes of Christs merit.

2. Weak Faith is capable of growth. The seed springs up by degrees; first the blade and then the ear, and then the full corn in the ear; the Faith that is strongest was once in its infancy. Grace is like the waters of the Sanctuary which did rise higher and higher: Be not discouraged at thy weak Faith; though it be now but blossoming it will by degrees come to more maturity.

3. The weakest Grace shall persevere as well as the strongest. A sucking Child was as safe in the Ark as Noah. An infant-believer that is but newly laid to the breast of a Promise is as safe in Christ as the most eminent heroick Saint.

Object. 4. I fear the Kingdom of Grace is not yet come, because I find the Kingdom of Sin so strong in me. Had I Faith it would purifie my heart, but I find much Pride, Worldliness, Passion.

Answ. The best of the Saints have remainders of corruption; Dan. 7.12. They had their dominion taken away, yet their lives were prolonged for a season: So in the regenerate, though the dominion of sin be taken away, yet the life of it is prolonged for a season. What pride was there in Christs own Disciples, when they strove which should be greatest. The issue of sin will not be quite stopped till death The Lord is pleased to let the in-being of sin continue to humble his people, and make them prize Christ the more; but because you find corruptions stirring, do not therefore presently un-saint your selves, and deny the Kingdom of Grace to be come into your Souls: That you feel sin is an evidence of Spiritual Life, that you mourn for sin, what are these tears but fruits of love to God? That you have a combate with sin argues antipathy against it; those sins which you did once wear as a crown on your head, are now as fetters on the leg, is not all this from the Spirit of Grace in you? Sin is in you as poyson in the body, which you are sick of, and use all Scripture-antidotes to expel. Should we condemn all those who have the in-dwelling of sin; nay, who have had sin (at some times) prevailing, we should blot some of the best Saints out of the Bible.

Object. 5. Where the Kingdom of Grace comes, it softens the heart, but I find my heart frozen and congealed into hardness, I can hardly squeeze out one tear? Do Flowers grow on a Rock, can there be any Grace in such a rocky heart?

Answ. 1. There may be grief, where there are no tears: The best sorrow is rational. In your judgment you esteem sin the most hyperbolical evil, you have a disgust and displacency against sin; this is a rational sorrow, and such as God will accept.

2. A Christian may have some hardness in his heart, yet not have an hard heart; subjectum a praestantiori parte. A field may have Tares in it, yet we call it a field of Wheat; in the best heart is a mixture of hardness, yet because there is some softness and melting God looks upon it as a soft heart; therefore Christian dispute not against

thy self; if thou canst find but one thing, that the frame and temper of thy Soul be holy; art thou still breathing after God, delighting in him, is the complexion of thy Soul Heavenly? Canst thou say as David, Psal. 139.17. When I awake I am still with thee. As Colours laid in Oyl, or a Statue carved in Gold, abide, so doth an holy complexion, the Soul is still pointing towards God: If it be thus with thee, assure thy self the Kingdom of Grace is come into thy Soul; be not unkind to God to deny any work of his Spirit which he hath wrought in thee.

VSE I. Of Exhortation, Labour to find that this Kingdom of Grace is set up in your hearts; while others aspire after Earthly Kingdoms, labour to have the Kingdom of God within you; Luke 17.21. The Kingdom of Grace must come into us before we can go into the Kingdom of Glory. Motives,

1. Motive. This Kingdom of God within us is our Spiritual Beauty; the Kingdom of Grace adorns a person, and sets him off in the eyes of God and Angels: This makes the Kings daughter all glorious [gap]; Psal. 45.13. [gap]. Chrys. Grace sheds a glory and lustre upon [gap] Soul. As the Diamond to the Ring, so is Grace to the Soul. An heart beautified with Grace, hath the King of Heavens picture hung in it.

2. Motive. The Kingdom of Grace set up in the heart is our Spiritual Defence. Grace is called the armour of light, Rom. 13.12. It is light for beauty, and armour for defence. He who hath the Kingdom of Grace within him is strengthened with all might according to Gods glorious power, Col. 1.11. he hath the shield of Faith, the helmet of Hope, the breast-plate of Righteousness: This armour can never be shot through, it fortifies a Christian against the assaults of Temptation, and the terrours of Hell.

3. Motive. The Kingdom of Grace set up in the heart brings Peace with it, Rom. 14.17. The kingdom of God is righteousness and peace: There is a secret Peace breeds out of Holiness. Peace is the best Blessing of a Kingdom: Pax una triumphis innumeris melior—The Kingdom of Grace is a Kingdom of Peace; Grace is the root, Peace is the flower grows out of it, it is Pax in procella, such Peace that no worldly affliction can shake. The doors of Solomons Temple were made of Olive-tree, carved with open flowers, 1 Kings 6.32. in a gracious heart is the olive of Peace, and the open flowers of Joy.

4. Motive. The Kingdom of Grace enricheth the Soul: A Kingdom hath its riches. A Believer is said to be rich in faith, Iam. 2.5. how rich is he who hath God for his God, who is heir to all the Promises; Heb. 6.17. A Man may be rich in Bills and Bonds; a Believer, though he may say as Peter, Silver and gold have I none, Acts 3.6. yet he is rich in Bills and Bonds, he is Heir to all Gods Promises; and to be Heir to the Promise is better than to be Heir to the Crown.

5. Motive. When the Kingdom of Grace comes it doth fix and establish the heart; Psal. 57.7. O God my heart is fixed. Before the Kingdom of Grace comes, the heart is very unfixed and unsettled, like a Ship without a ballast, like Quick-silver that cannot be made to fix; but when the Kingdom of Grace comes it doth stabilire animum, it fixeth the heart upon God; and when the heart is fixed, it rests quiet as in its center.

6. Motive. This Kingdom of Grace is distinguishing; it is a sure pledge of Gods love. God may give Kingdoms in anger, but where ever the Kingdom of Grace is set up it is in love; God cannot give Grace in anger: The Crown alwayes goes with this Kingdom; let us therefore be ambitious of this Kingdom of Grace.

Quest. How shall we do to obtain this Kingdom?

Answ. 1. In General, Take pains for it: We cannot have the World without labour, and do we think to have Grace? If thou seekest her as silver, Prov. 2.3. A Man may as well expect a crop without sowing, as Grace without labour. We must not think to have Grace as Israel had Manna, they did not plough or sow, but it was rained down from Heaven upon them; no, we must operam dare, take pains for Grace. Our Salvation cost Christ blood, it will cost us sweat.

2. Let us go to God to set up this Kingdom of Grace in our hearts; God is called the God of all grace, 1 Pet. 5.10. Say, Lord, I want this Kingdom of Grace, I want an humble believing heart, O enrich me with Grace, let thy Kingdom come; and be importunate suitors. As Achsah said to her Father Caleb, Iosh. 15.19. Thou hast given me a south-land, give me also springs of water: So Lord, thou hast given me enough of the World, here is a South-land, but Lord give me the upper springs of Grace, let thy Kingdom come. What is the Venison thou hast given me without the Blessing: When we are importunate with God, and will take no denyal, then he will set up his Kingdom within us.

3. Keep close to the Word preached; the Word preached is virga virtutis; the rod of Gods strength, it is the great engine God useth for the setting up the Kingdom of Grace in the heart; Rom. 10.17. Faith comes by hearing: Though God could work Grace immediately by his Spirit, or by the ministry of Angels from Heaven, yet he chooseth to work by the Word preached; this is the usual means by which he sets up the Kingdom of Grace in the heart; and the reason is, because he hath put his divine sanction upon it, he hath appointed it for the means of working Grace, and he will honour his own Ordinance: 1 Cor. 1.21. What reason could be given why the Waters of Damascus should not have as soveraign vertue to heal Naamans Leprosie as the Waters of Iordan, only this, because God did appoint and sanctifie the Waters of Iordan to heal and not the other: Therefore let us keep to the Word preached, because the power of God goes along with it.

VSE II. Such as have this Kingdom of God set up in them, it calls for gratulation and thanksgiving: What will you be thankful [gap] not for a Kingdom? Grace is the best Blessing, it is the result and product of Gods electing love: God in setting up his kingdom of grace, hath done more for you [gap]han if he had made you Kings and Queens; for now you are born of God, and of the Blood-Royal of Heaven. O admire and exalt free Grace; Make Gods p[gap]ise glorious, Psal. 66.2. The Apostle seldom mentions the work of Grace, but he joyns praise, Col. 1.12. Giving thanks to the Father, who hath made us meet for the inheritance of the Saints in light. If God hath crowned you with the Kingdom of Grace, do you crown him with your Praises.

2. The Second thing intended by our Saviour in this Petition is, That the Kingdom of Grace may encrease, that it may come more into us: And this may answer a Question:

Quest. Why do we pray, Thy Kingdom come, when the Kingdom of Grace is already come into the Soul?

Answ. Though the kingdom of grace be already come into us, yet still we must pray, Thy Kingdom come; namely, that grace may be encreased, and that this kingdom may flourish still more in our Souls. Till we come to live among the Angels we shall need to pray this Prayer, Thy Kingdom come, Lord, let thy kingdom of grace come in more power into my Soul, let grace be more augmented and encreased.

Quest. 1. When doth the Kingdom of Grace increase in the Soul, when is it a flourishing Kingdom?

Answ. 1. When a Christian hath further degrees added to his graces, there's more oyl in the lamp; his knowledge is clearer, his love is more inflamed: Grace is capable of degrees, and may rise higher as the Sun in the Horizon. It is not with us as it was with Christ, who received the Spirit without measure; Iohn 3.34. Christ could not be more holy than he was; but our Grace is receptive of further degrees, we may have more sanctity, we may add more cubits to our spiritual stature.

2. Then the kingdom of Grace increaseth when a Christian hath gotten more strength than he had; Iob 17.9. He that hath clean hands shall be stronger and stronger. Hebr. Iosiphometz, He shall add to his strength. A Christian hath strength to resist temptation, to forgive his enemies, to suffer affliction; 'tis not easie to suffer, a Man must deny himself ere he take up the Cross: The way to Heaven is like the way which Ionathan and his Armour-bearer had in climbing up a steep place, 1 Sam. 14.4. There was a sharp rock on the one side, and a sharp rock on the other: It requires much strength to climb up this rocky way. That Grace which will carry us through Prosperity, will not carry us through Sufferings: The Ship needs stronger tackling to carry it through a storm than a calm. Now when we are so strong in Grace that we can bear up under affliction without murmuring or fainting; here is the kingdom of grace increased. What mighty strength of grace had he who told the Emperour Valentinian, you may take away my Life, but you cannot take away my love to the Truth.

3. Then the Kingdom of Grace encreaseth, when a Christian hath most conflict with Spiritual Corruptions; he not only abstains from gross Evils, but hath a Combat with inward, hidden, close Corruptions; as Pride, Envy, Hypocrisy, vain Thoughts, carnal Confidence, these are spiritual Wickednesses, and do both defile, and disturb; 2 Cor. 7.1. Let us cleanse our selves from all filthiness of Flesh and Spirit. Which shows there are two sorts of Corruptions, one of the Flesh, the other of the Spirit; when we grieve for, and combat with spiritual Sin, (as being the Root of all gross sins) Now the Kingdom of Grace encreaseth, and spreads its Territories in the Soul.

4. Then the kingdom of grace flourisheth, when a Christian hath learned to live by Faith; Gal. 2.20. I live by the Faith of the Son of God. There is the Habit of Faith,

Our FATHER. (15)

and the drawing of this Habit into exercise: For a Christian to graft his hope of Salvation only upon the stock of Christs Righteousness, and make Christ all in Justification; to live on the Promises as the Bee on the Flower, and suck out the sweetness of them; to trust God where we cannot trace him; to believe his Love thorough a Frown; to perswade our selves when he hath the Face of an Enemy, yet he hath the Heart of a Father; when we are arrived at this, here is the Kingdom of Grace flourishing in our Souls.

5. When a Christian is arrived at holy Zeal: Numb. 25.13 Phinehas was zealous for his God. Zeal is the Flame of the Affections, it turns a Saint into Seraphim: A zealous Christian is impatient when God is dishonoured, Rev. 2.2. he will wrestle with difficulties, he will swim to Christ through a sea of blood, Act. 21.13. Zeal loves truth when it is dispised and opposed: Psal. 119.126. They have made void thy Law, therefore I love thy Law. Here is grace encreasing like the Sun in the Horizon: Zeal resembles the Holy Ghost. Acts. 2.2. There appeared cloven Tongues like as of fire, and it sate upon each of them. Tongues of fire were an Emblem of that fire of zeal which the Spirit poured upon them.

6. Then the Kingdom of Grace encreaseth, when a Christian is as well diligent in his particular Calling, as devout in his general. He is the wise Christian that carries things equally, that doth so live by Faith, that he lives in a Calling: Therefore it is worth our Notice, when the Apostle had exhorted the Thessalonians to encrease in grace, 1 Thess. 4.10. he presently adds, ver. 11. And that ye do your own business, and work with your hands. This is a sign grace is encreasing, when Christians go chearfully about their Calling: Indeed to be all the day in the Mount with God, and to have the Mind fixed on glory, is more sweet to a Mans self, and is an Heaven upon Earth: But to be conversant in our Callings is more profitable to others. I may allude to that of St. Paul, To be with Christ is best for me; yet to abide here is more needful for you, Phil. 1.24. So to converse with God in Prayer, and sweet Meditation all the Week long, is more for the Comfort of a Mans own Person; but to be sometimes employed in the business of a Calling is more profitable for the Family to which he belongs: 'Tis not good to be as the Lillies, which toyl not, neither do they spin. It shows the encrease of grace when a Christian keeps a due Decorum. He joins Piety and Industry, when zeal runs forth in Religion, and Diligence is put forth in a Calling.

7. Then the Kingdom of grace encreaseth, when a Christian is established in the belief and love of the Truth. The heart by nature is as a Ship without Ballast, it wavers and fluctuates. Beza writes of one Bolezius, his Religion changed as the Moon and Planet Mercury Such as are wandering stars, will be falling stars: But when a Soul is built on the Rock Christ, and no winds of Temptation can blow it away; now the kingdom of grace flourisheth. One calls Athanasius, Adamas Ecclesiae, an invincible Adamant, in respect of his stability in the Truth, Col. 2.7. rooted and built up in him; the rooting of a Tree evidenceth the growth.

8. Then the kingdom of grace encreaseth in a Mans own Heart, when he labours to be instrumental, to set up this kingdom in others: Though it is the greatest benefit to have grace wrought in our selves, yet it is the greatest honour to be instrumental to work it in others; Gal. 4.19. of whom I travail in birth, till Christ be formed in you. Such as are Masters of a Family should endeavour to see the kingdom of grace set up in their Servants: Such as are godly Parents, let not God alone by prayer, till you see grace in your Children: What a comfort would it be to you, to be both the Natural, and the Spiritual Fathers of your Children. Austin saith his Mother Monica travailed with greater care and Pain for his new birth, then his natural. This shows the encrease of grace, when we labour to see the kingdom of grace set up in others; then the water abounds in the River, when it overflows, and runs into the Meadows; then grace encreaseth in the Soul, when it hath influence upon others, and we endeavour their Salvation.

2. Quest. Wherein appears the needfulness of this, that the Kingdom of Grace should be encreased?

1. This is Gods design in keeping up a standing Ministry in the Church, to encrease the kingdom of grace in mens hearts; Eph. 4.8. He gave Gifts unto Men, that is, Ministerial Gifts: Why so? ver. 12. for the edifying of the Body of Christ; not only for Conversion, but for augmentation: Therefore the Word preached is compared not only to Seed, but to Milk; because by this Breast-milk God designs our growth in grace.

2. We had need have the kingdom of grace encrease, in respect we have a great deal of work to do, and a little grace will hardly carry us thorow; a Christians Life is laborious; so many Tentations to resist; so many Promises to believe; so many Precepts to obey, that it will require a great deal of grace: A Christian must not only pray,

but pray fervently, Iam. 5.16. not only repent, but be zealous and repent, Rev 3.19. not only love, but be sick of Love, Cant. 2.5. How had he need therefore have the kingdom of grace enlarged in his Soul, as his work encreaseth upon him, so his grace had need encrease.

3. If the kingdom of grace doth not encrease, it will decay, Rev. 2.4. Thou hast left thy first love; grace for want of encreasing is sometimes like a Winter Plant, all the Sap runs to the root, and it looks as if it were dead, Rev. 3.2. Strengthen the things that remain, which are ready to dye: Though grace cannot expire, it may wither, and a withering Christian loseth much of his Beauty and Fragrancy; what great need then have we to pray Thy Kingdom come, that this kingdom of grace may be encreased; if grace be not improved it will soon be impaired: A Christian for want of encreasing his grace loseth his strength, he is like a sick Man, that cannot either walk, or work; his prayers are sick and weak, he is as if he had no life in him, his Faith can hardly fetch breath, and you can scarce feel the Pulse of his Love to beat.

4. To have grace encreasing is suitable to Christianity: Christians are called Trees of Righteousness, Isa. 61.3. The Saints are not only Jewels for sparkling Lustre, but Trees for growth, they are called the Lights of the World, Phil 2.15. Light is still encreasing. First there is the Crepusculum or Day-break, and so it shines brighter to the Meridian. They who are the Lights of the World must encrease till they come to the Meridian of Glory. Not to grow is suspicious; painted things grow not.

5. As the Kingdom of Grace increaseth, so a Christians Comforts increase. Comfort belongs to the bene esse, or well-being of a Christian; it is like sweet-meat, delicious to the taste, Psal. 94.19. The more grace, the more joy; as the more Sap in the Root, the more Wine in the Grape. Who did more increase in Grace than David, and who more in Consolation? Psal. 4.7. Thou hast put Gladness in my heart: Grace turns to joy, as the Milk to cream.

3 Qu. How may they be comforted, who bewail their want of growth, and weep that they cannot find the Kingdom of Grace encrease?

Resp. 1. To see and bewail our decay in Grace, argues not only the life of Grace, but growth. 'Tis a sign a Man recovers and gets strength, when he feels his weakness: It is a step forward in Grace to see our Imperfections: The more the Spirit shines in the Heart, the more evil it discovers: A Christian thinks it worse with him then it was, whereas his Grace may not grow lesser, but his Light greater.

2. If a Christian doth not encrease in one Grace, he may in another; if not in knowledge, he may in Humility. If a Tree doth not grow so much in the Branches, it may in the Root; to grow downwards in the Root is a good growth.

3. A Christian may grow less in Affection, when he grows more in Iudgment. As a Musician when he is Old, his fingers are stiff, and not so nimble at the Lute as they were, but he plays with more Art and Judgment than before: So a Christian may not have so much Affection in Duty as at the first Conversion, but he is more solid in Religion, and more setled in his Judgment than he was before.

4. A Christian may think he doth not encrease in Grace, because he doth not encrease in Gifts; whereas there may be a decay of natural parts, the Memory and other Faculties, when there is not a decay of Grace. Parts may be impaired when Grace is improved: Be not discouraged, it is better to decay in parts and be enlarged in Grace, then to be enlarged in parts, and to decay in Grace.

5. A Christian may encrease in Grace, yet not be so sensible of it: The Seed may grow in the Earth, when we do not perceive it to spring up: The Grace may grow in time of Desertion, and not be perceived. So I have done with the first thing intended in this Petition, Thy Kingdom come; we pray that the Kingdom of Grace may come into our Hearts, and that it may encrease and flourish.

I should come to the second thing intended in this Petition, that the Kingdom of Glory may hasten, and that we may in due time be translated into it.

When we pray thy Kingdom come, here is something positively intended; we pray, 1. That the Kingdom of Grace may be set up in our Hearts. 2. That it may encrease and flourish. 3. That the Kingdom of Glory may hasten, and that God would in his due time translate us into it.

• 1. What this Kingdom of Glory is.

• 2. What are the Properties of it.

• 3. Wherein it exceeds all other Kingdoms.

• 4. When this Kingdome comes.

• 5. Wherein appears the Certainty of it.

• 6. Why we should pray for its coming.

1. What this Kingdom of Glory is.

Answ. By this Kingdom is meant that glorious Estate which the Saints shall enjoy, when they shall reign with God and Angels for ever. If a Man stand upon the Seashore, he cannot see all the Dimensions of the Sea, the length, breadth, and depth of it; yet he may see it is of a vast Extension. So though the Kingdom of Heaven be of that incomparable Excellency, that neither Tongue of Man, or Angels can express, yet we may conceive of it to be an exceeding glorious thing, such as eye hath not seen.

Concerning the Kingdom of Heaven, I shall show, What,

• 1. It Implies.

• 2. It imports.

1. What it implies.

Answ. It implies, A blessed Freedom from all Evil.

2. What it imports.

Answ. It Imports glorious Fruition of all good.

1. What the Kingdom of Heaven implies.

Resp. It implies a blessed freedom from all evil.

1. A freedom from the Necessities of Nature: We are in this Life subject to many Necessities: We need Food to nourish us, Cloathes to cover us, Armour to defend us, Sleep to refresh us: But in the Kingdom of Heaven there is no need of these things; and it is better not to need them then to have them; as it is better not to need Crutches, then to have Crutches. What need will there be of Food when our Bodies shall be made spiritual; 1 Cor. 15.44. Though not spiritual for substance, yet for qualities. What need will there be of Clothing, when our Bodies shall be like Christs glorious Body; what need will there be of Armour when there is no Enemy; what need will there be of Sleep when there is no Night, Rev. 22.5. The Saints shall be freed in the Heavenly Kingdom from those Necessities of Nature to which now they lye exposed.

2 In the Kingdom of Heaven we shall be freed from the Imperfections of Nature. Since the Fall our Knowledge hath suffered an Eclipse.

1. Our Natural Knowledge is imperfect, it is checkered with Ignorance. There are many [gap], hard Knots in Nature, which we cannot easily unty: Why the Sea should be higher then the Earth, yet not drown it? What way the Light is parted▪ Iob 38.24. What is the reason of all the occult Qualities, Sympathies, and Antipa[gap]es? He who sees clearest hath a Mist before his Eyes. Socrates said on his Death-bed, there were many things he had yet to learn. Our Ignorance is more then our Knowledge.

2. Our Divine Knowledge is imperfect; we know but in part, said Paul, 1 Cor. 13.9. though he had many Revelations, and was wrapt up into the third Heaven We have but dark Conceptions of the Trinity; Iob 11.7. Canst thou by searching find out God? our narrow Capacities will no more contain the Trinity, then a little Glass-Vial will hold all the Water in the Sea; we cannot unriddle the Mistery of the Incarnation; the Humane Nature assumed into the Person of the Son of God; the Humane Nature not God, yet united with God: We see now in aenigmate, in a Glass darkly: but in the Kingdom of Heaven the Vail shall be taken off, all Imperfections of Nature shall be done away. When the Sun-light of Glory shall begin to shine in the Heavenly Horizon, all dark shadows of Ignorance shall flye away, our Lamp of Knowledge shall burn bright, we shall have a full knowledge of God, though not know him fully.

3. In the Kingdom of Heaven we shall be freed from the toylsome Labours of this Life. God enacted a Law in Paradise, In the sweat of thy Brows thou shalt eat Bread, Gen. 3.9. There is the Labour of the Hand in Manufacture, and the Labour of the Mind in Study; Eccl. 1.8. All things are full of Labour; but in the Kingdom of Heaven we shall be freed from our Labours.

(1.) There needs no Labour, when a Man hath got to the Haven he hath no more need of failing. In Heaven there needs no Labour, because the Saints shall have that Glory which they laboured for.

(2.) There shall be no Labour, Rev. 14.13. They rest from their Labours. As God when he had finished the Work of Creation rested from his Labours, Gen. 2.2. So when the Saints have finished the Work of Sanctification, they rest from their Labours. Where should there be rest but in the Heavenly Center? Not that this sweet rest in the Kingdom of Heaven excludes all Motion, for Spirits cannot be idle; but the Saints Glorified shall rest from all wearisome Imployment; it shall be a labour full of ease, a Motion full of Delight: The Saints in Heaven shall love God, and what labour is that? Is it any Labour to love Beauty? They shall praise God, and that sure is delightful▪ When the Bird sings, it is not so much a Labour as a pleasure.

4. In the Kingdom of Heaven we shall be freed from Original Corruption: This is causa causati, the root of all Actual Sin. There would be no Actual Sin if there were no Original; there would be no Water in the Stream, if there were none in the Fountain. Original Sin is incorporated into our Nature, 'tis as if the whole mass of Blood were corrupted. This makes a Christian weary of his Life; he offends that God whom he loves. What would a Christian give to have his Chains taken off, to be rid of vain thoughts. How did Paul (that bird of Paradise) bemoan himself for his Sins, Rom. 7.24. we cannot act either our Duties or Graces without Sin. The Soul that is most refined and clarified by Grace; is not without some dregs of Corruption; but in the Kingdom of Heaven the Fountain of Original Sin shall be quite dryed up; [gap]: What a blessed time will that be, never to grieve Gods Spirit more. In Heaven are Virgin Souls; there is Beauty which is not stained with Lust; nothing enters there that defiles: Rev. 21.27.

5. In the Kingdom of Heaven we shall be freed from all sorrows, Rev. 21.4. [gap], There shall be no more sorrow. Our Life here is interlarded with trouble, Psal. 31.10. either Losses grieve, or Law-suits vex, or Unkindness breaks the heart. We may as well separate moisture from Air, or weight from Lead, as Troubles from Mans Life; Quid est diu vivere nisi diu torqueri? Aug. but in the Kingdom of Heaven sorrow and sighing shall fly away. Here the Saints sit by the Rivers weeping, but one smile from Christs Face will make them forget all their Sufferings; their Water then shall be turned into Wine, their Mourning into Musick.