Thomas Watson · 8 of 36

The Second Petition in the Lord’s Prayer · Part 3

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, will not carry us through sufferings. The ship needs stronger tackling to carry it through a storm than a calm. Now, when we are so strong in grace, that we can bear up under affliction without murmuring or fainting, the kingdom of grace is increased. What mighty strength of grace had he, who told the emperor Valentinian, You may take away my life, but you cannot take away my love to the truth!

The kingdom of grace increases when a Christian has most conflict with spiritual corruptions; when he not only abstains from gross evils, but has a combat with inward, hidden, close corruptions; as pride, envy, hypocrisy, vain thoughts, carnal confidence, which are spiritual wickedness, and both defile and disturb. ‘Let us cleanse ourselves from all filthiness of the flesh and spirit.’ 2 Cor 7: 1. There are two sorts of corruptions, one of the flesh, the other of the spirit. When we grieve for and combat with spiritual sin, which is the root of all gross sins, then the kingdom of grace increases, and spreads its territories in the soul.

The kingdom of grace flourishes when a Christian has learned to live by faith. ‘I live by the faith of the Son of God.’ Gal 2: 20. There is the habit of faith, and the drawing of this habit into exercise. For a Christian to graft his hope of salvation, only upon the stock of Christ’s righteousness, and make Christ all in justification; to live on the promises, as a bee on the flower, and suck out the sweetness of them; to trust God where we cannot trace him; to believe his love through a frown; to persuade ourselves, when he has the face of an enemy, that he has the heart of a Father — when we are arrived at this, the kingdom of grace is flourishing in our souls.

It flourishes when a Christian is full of holy zeal. Numb 25: 13. Phinehas was zealous for his God. Zeal is the flame of the affections, it turns a saint into a seraphim. A zealous Christian is impatient when God is dishonoured. Rev 2: 2. He will wrestle with difficulties, he will swim to Christ through a sea of blood. Acts 21: 13. Zeal loves truth when it is despised and opposed. ‘They have made void thy law, therefore I love thy commandments.’ Psa 119: 126, 127. Zeal resembles the Holy Ghost. ‘There appeared cloven tongues like as of fire, and it sat upon each of them.’ Acts 2: 3. Tongues of fire were an emblem of that fire of zeal which the Spirit poured on them.

The kingdom of grace increases when a Christian is as diligent in his particular calling, as he is devout in his general calling. He is the wise Christian that carries things equally; that so lives by faith that he lives in a calling. Therefore it is worthy of notice, that when the apostle had exhorted the Thessalonians to increase in grace, he presently adds, ‘And that you do your own business, and work with your own hands.’ 1 Thess 4: 10, 11. It is a sign grace is increasing, when Christians go cheerfully about their calling. Indeed, to be all the day in the mount with God, and to have the mind fixed on glory, is more sweet to a man’s self, and is a heaven upon earth; but to be conversant in our callings, is more profitable to others. Paul says, ‘To be with Christ is far better: nevertheless to abide in the flesh is more needful for you.’ Phil 1: 23, 24. So, to converse with God in prayer and sweet meditation all the week long, is more for the comfort of a man’s own person; but to be sometimes employed in the business of a calling, is more profitable for the family to which he belongs. It is not good to be as the lilies, which toil not, neither do they spin. It shows the increase of grace when a Christian keeps a due decorum. He joins piety and industry, when zeal runs forth in religion, and diligence is put forth in a calling.

The kingdom of grace increases when a Christian is established in the belief and love of the truth. The heart by nature is as a ship without ballast, that wavers and fluctuates. Beza writes of one Bolezius, that his religion changed as the moon and planet Mercury. Such as are wandering stars will be falling stars; but when a soul is built on the rock Christ, and no winds of temptation can blow it away, the kingdom of grace flourishes. One calls Athanasius, Adamas Ecclesiae, an invincible adamant, in respect of his stability in the truth. ‘Rooted and built up in him.’ Col 2: 7. The rooting of a tree evidences growth.

The kingdom of grace increases in a man’s own heart when he labours to be instrumental to set up this kingdom in others. Though it is the greatest benefit to have grace wrought in ourselves, it is the greatest honour to be instrumental to work it in others. ‘Of whom I travail in birth again until Christ be formed in you.’ Gal 4: 19. Such as are masters of a family should endeavour to see the kingdom of grace set up in their servants; such as are godly parents should not let God alone by prayer, till they see grace in their children. What a comfort to be both the natural and spiritual fathers of your children! Augustine says his mother Monica travailed with greater care and pain for his new birth, than his natural. It shows the increase of grace when we labour to see the kingdom of grace set up in others. As water abounds in the river, when it overflows and runs into the meadows, so grace increases in the soul when it has influence upon others, and we seek their salvation.

What need is there that the kingdom of grace should be increased?

God’s design in keeping up a standing ministry in the church is to increase the kingdom of grace in men’s hearts. ‘He gave gifts unto men;’ that is, ministerial gifts. Why so? ‘For the edifying of the body of Christ.’ Eph 4: 8, 12. Not only for conversion, but for augmentation; therefore the word preached is compared not only to seed, but to milk; because God designs our growth in grace.

We need have the kingdom of grace increase, as we have a great deal of work to do, and a little grace will hardly carry us through. A Christian’s life is laborious: there are many temptations to resist, many promises to believe, many precepts to obey, so that it will require a great deal of grace. A Christian must not only pray, but ‘be zealous, and repent’ (Rev 3: 19); not only love, but be sick of love. Cant 2: 5. What need, therefore, to have the kingdom of grace enlarged in his soul? As his work increases upon him, so his grace need increase.

If the kingdom of grace does not increase, it will decay. ‘Thou hast left thy first love.’ Rev 2: 4. Grace, for want of increasing, is sometimes like a winter plant in which all the sap runs to the root, and it looks as if it were dead. ‘Strengthen the things which remain, that are ready to die.’ Rev 3: 2. Though grace cannot expire, it may wither; and a withering Christian loses much of his beauty and fragrance. What great need have we to pray, ‘Thy kingdom come,’ that this kingdom of grace may be increased! If grace be not improved, it will soon be impaired. A Christian, for want of increasing his grace, loses his strength; he is like a sick man that cannot either walk or work; his prayers are sick and weak; he is as if he had no life in him; his faith can hardly fetch breath, and you can scarcely feel the pulse of his love to beat.

To have grace increasing is suitable to Christianity. Christians are called trees of righteousness. Isa 61: 3. The saints are not only jewels for sparkling lustre, but trees for growth. They are called the lights of the world. Phil 2: 15. Light is still increasing. First there is the crepusculum, or daybreak, and so it shines brighter to the meridian. They who are the lights of the world must increase till they come to the meridian of glory. Not to grow is suspicious; painted things do not grow.

As the kingdom of grace increases, so a Christian’s comforts increase. Comfort belongs to the bene esse, or well-being of a Christian; like sweetmeat, it is delicious to the taste. Psa 94: 19. The more grace, the more joy; as the more sap in the root, the more wine in the grape. Who more increased in grace than David? And who more in consolation? ‘Thou hast put gladness in my heart.’ Psa 4: 7. Grace turns to joy as milk to cream.

How may they be comforted who bewail their want of growth, and weep that they cannot find the kingdom of grace increase?

To see and bewail our decay in grace, argues not only the life of grace, but growth. It is a sign that a man recovers and gets strength when he feels his weakness. It is a step forward in grace to see our imperfections. The more the Spirit shines in the heart, the more evil it discovers. A Christian thinks it worse with him than it was, whereas his grace may not grow less, but his light greater.

If a Christian does not increase in one grace, he may in another; if not in knowledge he may in humility. If a tree does not grow so much in the branches, it may in the root: and to grow downwards in the root, is good growth.

A Christian may grow less in affection when he grows more in judgement. As the fingers of a musician, when he is old, are stiff, and not so nimble at the lute as they were, but he plays with more art and judgement than before, so a Christian may not have so much affection in duty as at the first conversion, but he is more solid in religion, and more settled in his judgement than he was before.

A Christian may think he does not increase in grace because he does not increase in gifts; whereas there may be a decay of natural parts, the memory and other faculties, when there is not a decay of grace. Parts may be impaired when grace is improved. Be not discouraged, it is better to decay in parts, and be enlarged in grace, than to be enlarged in parts, and to decay in grace.

A Christian may increase in grace, and not be sensible of it. As seed may grow in the earth, when we do not perceive it to spring up, so grace may grow in time of desertion, and not be perceived.

V. We pray that the kingdom of glory may hasten, and that God would in his due time translate us into it. Under this we have now to consider [1] What this kingdom of glory is? [2] What are the properties of it? [3] Wherein it exceeds all other kingdoms? [4] When this kingdom comes? [5] Wherein appears the certainty of it? [6] Why we should pray for its coming?

[1] By this kingdom is meant, that glorious estate which the saints shall enjoy when they shall reign with God and angels for ever. If a man stand upon the sea-shore, he cannot see all the dimensions of the sea, its length, breadth, and depth, yet he may see it is of vast extension, so, though the kingdom of heaven be of that incomparable excellence, that neither tongue of man or angels can express, yet we may conceive of it to be an exceeding glorious thing, such as the eye has not seen.

Concerning the kingdom of heaven I shall show what it implies, and what it imports.

First, it implies a blessed freedom from all evil.

(1) It implies a freedom from the necessities of nature. We are in this life subject to many necessities; we need food to nourish us, clothes to cover us, armour to defend us, sleep to refresh us; but in the kingdom of heaven there will be no need of these things; and it is better not to need them than to have them; as it is better not to need crutches than to have them. What need will there be of food when our bodies shall be made spiritual? 1 Cor 15: 44. Though not spiritual for substance, yet for qualities. What need will there be of clothing when our bodies shall be like Christ’s glorious body? What need will there be of armour when there is no enemy? What need will there be of sleep when there is no night? Rev 22: 5. The saints shall be freed, in the heavenly kingdom, from these necessities of nature to which they are now exposed.

(2) In the kingdom of heaven we shall be freed from the imperfections of nature. Since the fall, our knowledge has suffered an eclipse.

Our natural knowledge is imperfect, it is chequered with ignorance. There are many hard knots in nature which we cannot easily untie. He who sees dearest, has a mist before his eyes. Socrates said on his death-bed, that there were many things he had yet to learn. Our ignorance is more than our knowledge.

Our divine knowledge is imperfect. We know but in part, said Paul, though he had many revelations, and was rapt up in the third heaven. 1 Cor 13: 9. We have but dark conceptions of the Trinity, ‘Canst thou by searching find out God?’ Job 11: 7. Our narrow capacities would no more contain the Trinity, than a little glass vial would hold all the water in the sea. We cannot unriddle the mystery of the incarnation, the human nature assumed into the person of the Son of God; the human nature not God, yet united with God. We see now in aenigmate, in a glass darkly; but in the kingdom of heaven the veil shall be taken off, all imperfection of nature shall be done away. When the sunlight of glory shall begin to shine in the heavenly horizon, all dark shadows of ignorance shall fly away, our lamp of knowledge shall burn brightly, we shall have a full knowledge of God, though we shall not know him fully.

(3) In the kingdom of heaven we shall be freed from the toilsome labours of this life. God enacted a law in paradise, ‘in the sweat of thy face shalt thou eat bread.’ Gen 3: 19. There is the labour of the hand in manufacture and the labour of the mind in study. ‘All things are full of labour’ (Eccl 1: 8); but in the kingdom of heaven we shall be freed from our labours.

There needs no labour when a man has got to the haven, he has no more need of sailing. In heaven there needs no labour, because the saints shall have the glory which they laboured for.

There shall be no labour. ‘They rest from their labours.’ Rev 14: 13. As when God had finished the work of creation, he rested from his labours, so, when his saints have finished the work of sanctification, they rest from theirs. Where should there be rest, but in the heavenly centre? Not that this sweet rest in the kingdom of heaven excludes all motion, for spirits cannot be idle; but the glorified saints shall rest from all wearisome employment. It will be a labour full of ease, a motion full of delight. The saints in heaven shall love God, and what labour is that? Is it any labour to love beauty? They shall praise God, and that surely is delightful. When the bird sings, it is not so much a labour as a pleasure.

(4) In the kingdom of heaven, we shall be freed from original corruption, which is causa causati, the root of all actual sin. There would be no actual sin if there were no original; there would be no water in the stream if there were none in the fountain. Original sin is incorporated into our nature; it is as if the whole mass of blood were corrupted. Thus, to offend the God whom he loves, makes a Christian weary of his life. What would he give to have his chains taken off, to be rid of vain thoughts? How did Paul, that bird of paradise, bemoan himself for his sins! Rom 7: 24. We cannot exercise either our duties or our graces without sin. The soul that is most refined and clarified by grace, is not without some dregs of corruption; but in the kingdom of heaven the fountain of original sin shall be quite dried up. What a blessed time will that be, never to grieve God’s Spirit more! In heaven are virgin souls; their beauty is not stained with lust: nothing enters there that defiles. Rev 21: 27.

(5) In the kingdom of heaven we shall be freed from all sorrows. ‘There shall be no more sorrow.’ Rev 21: 4. Our life here is interwoven with trouble. Psa 31: 10. Either losses grieve, or law- suits vex, or unkindness breaks the heart. We may as well separate moisture from air, or weight from lead, as troubles from man’s life. Quid est diu vivere, nisi diu torqueri? [What is long life but long torment?] Augustine. But, in the kingdom of heaven, sorrow and sighing shall fly away. Here the saints sit by the rivers weeping, but one smile from Christ’s face will make them forget all their sufferings. Their water shall then be turned into wine, their mourning into singing.

(6) In the kingdom of heaven we shall be beyond the reach of temptation. Satan is not yet fully cast into prison; like a prisoner under bail, he walks about tempting, and labouring, to draw us into sin. He is either laying snares, or shooting darts. Stat in procinctu diabolus [The devil stands girded for battle]. He laid a train of temptation to blow up the castle of Job’s faith. It is as great a grief to a believer to be followed with temptations to sin, as for a virgin to have her chastity assaulted. But in the kingdom of heaven the saints shall be freed from the red dragon, who is cast out of paradise, and shall be for ever locked up in chains. Jude 6.