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Hallelujahs, never-cealing songs to God and the Lamb. There is no temple there, for God and the Lamb are the temple thereof. There is no need of preaching or prayer; for perfect knowledge takes place, and every faint is made perfect and full, so as to seek no more. Want is a stranger there; faith is swalluwed up in vifion, and hope in fruition.
Lastly, The Administrator of this heavenly king; dom is the Holy Spirit, but without any external means. He trained up the faints while in the world for this royal state, and at once by his internal agency and invisible operations disposed, fitted them for, and ever presides over them, in the delightful employ. ments of the kingdom of glory, John xiv. 16. From what has been said,
USE 1. Submit yourselves contentedly to the dispo. fals of providence. If God be King over all, is there any fault in the administration ; nay, is not all well done, yea best done ? Let his sovereignty silence us; should it be according to thy mind? His infinite wil. dom should satisfy us, who knows better than we do what is best for us, and can over-rule all things for his glory and our good.
2. Submit yourselves to the gospel sceptrę. Are ye subjects of the gospel-kingdom? Then it becomes you to be subject to the laws, to observe the ordinances, and to be submislive to the officers of the kingdom. The contempt poured on these falls on the Prince of the kingdom. Beware then of tranfgrefsing or offending in this matter, left ye incur the guilt of high treason against the Majesty of heaven, and the stone cut out of the mountain without hands fall upon you, and crush you to pieces. Answer the gospel-call, and let it have'its due effect upon you, in fubmitting to the sceptre of Jesus Christ as King of Zion, and resigning yourselves wholly to hiin as your Prophet, Priest, and Sovereign, to be taugt his will for your salvation, to be redeemed by his blood, fanctified by
his Spirit, and to be ruled and governed by his laws as in the hand of the Mediator.
3. Let our royal Mafter have your hearts for his throne, and set up his kingdom of grace there. Let him fit enthroned there without any rivals or competitors, and without any fqnint looks to any other sovereigns that may have had dominion over you, whether the devil, the world, or the flech. Lie no . more to him with your lips, nor offend him with any linful or corrupt practices. Give him your hearts, and let them be his for ever, to meditate on his word, and delight in his laws. There is no getting to the kingdom of glory without this. For all the loyal subjects of this kingdom are absolute nonconformists to the world, and are conformable to Christ their King in righteousness and holiness; and it is their study to be conformed to him more and more; and they are grieved that they are not fo perfectly.
Lastly, Labour and be restless till ye get your interest in the kingdom of glory secured. And this is done by closing with Christ for all the ends for which he is given of God. It is dangerous to delay this. Therefore kiss the Son, leit he be angry. Now is the time, no iv or never.
II. I proceed to shew what is the import of this petition for the coming of the kingdom of God. Here it is to be observed concerning this fourfold kingdom, that they are sweetly linked together, and find in a line of subordination, the end of which is the king. dom of glory, the kingdom of grace being subordi. nated to it, the gospel-kingdom to that of grace, and the kingdom of power to the kingdom of the gospel. Therefore I must begin with the kingdom of glory,
First, What is the import of this petition with reference to the kingdom of glory? It imports,
1. That the kingdom of glory is not come yet, 1 John iii. 2. It doth not yet appear what we shall be. The King has not yet erected that kingdom. The
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3. That it is the duty and disposition of the saints and children of God, to desire the coining of this kingdom, and that themselves and others may be brought into it, 2 Tim. iv. 8. And this their desire comprehends these four things.
(1.) The King's coming to receive his kingdom at the last day, Rev. xxii. 20. He which testisieth these things, faith, Surely I come quickly. The Spirit in the hearts of the saints, that cries Abba, Father, cries afo, (as Judg. v. 28.), Why is his chariot so long in coming ? why tarry the wheels of his chariots? They would have swift time that runs like a post, and never halts, to pot wings to its feet, to haften their King's coming.
(2.) The destruction of the last enemy, death, 1 Cor. xv, 26.
It is the last that will stand in the way of the erection of this kingdom of glory. But the King's fuminons by the found of the last trumpet, put in the hands of the grim tyrant, will give him the conquering stroke, cause the doors of the grave fly open, and loose his gripes for ever of the bodies of his faints. And this they long for, and joy in the faith of it, i Cor. xv. 57.
(3.) The everlasting complete happiness of themselves and oiliers in that kingdom, Pfal. xiv. ult. Col. 1. 2. 3. 4. Every thing desires its own perfection, and therefore grace is natively carried out in desire after glory. If it were at the saint's choice, he would 'not live always, Job vii. 16. and therefore is coming up out of the world in affection or desires, Cant. vii. 5.
Lastly, The coming of the kingdom of grace, in order to all this. Which brings me to the second thing. But before I enter on that, I must aniwer a
Case. If this be the disposition of the faints, I am none: for Christ's coming is a terror to me, and how can I desire it? Ans: (1.) If this temper of spirit rife in thee from an habitual tastelessness and unfavouriness of holy, fpiritual, and heavenly things; and from a reigning relish of the things of this present world ; no wonder that Christ's coming be a terror to thee, and thou canst not defire it, more than any
thisz ca deire to be out of its element, as fish to be drajzad out of the fea. And while it is fo with thee, I coopek o confort to thee, Phil. iii. 18. 19. 20. FL 222 =2), rusin I have told you often, and now 1:":n, that they are the enemies of the cross
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3:3 is buy, fpiritual, and heavenly things risk preduminant relish habitually in thy heart, Schnithe world's vanities are unfavoury, in erate of thele ; then, though it is often a terror [cace woea thou thinkett on it, yet thou doit really cire is though not expressly, yet interpretatively, ... did this I prove upon thee by two arguments. 1. Det thou not delire to be perfectly freed from,
es bevond the reach of fin and death? Aad dost beu out krow, that that will never be till that day? Therefore that desire to be freed from sin and death, Eus the defire of Christ's coming in the bofom of it, da ce defire to have the feltered member cut off, for we utery of the life, implies a desire of the surgeon's cerning, who is to perform the operation, though it be ferrer to the perfon.
: Dot thou not defire communion with God, and fai and complete communion with him in his glory, hur s'ul and body? Thou knowest that that cannot be Obecome, that all sin and forrow will not be taken wway, and this absolutely perfect happiness obtained Bisheria Wherefore this desire implies that.
Your terror may arile either from natural causes,
want of evidence of interest in Chrift, or both toHitleri Wherefore labour to assure your hearts beAzt him by believing, Il. xxxv. 4.
Simmer, What is the import of this petition with riience to the kingdom of grace? There is no getpit pito che kindom of glory but coming through that
ici Su that dehring the coming of the former