ch04 第二祈求第一部分 second petition part1
主禱文第二祈求
「願祢的國降臨。」太 6:10
（第一部分）
（第二部分）
（第三部分）
主禱文第二祈求
（第一部分）
「願祢的國降臨。」太 6:10
一個真正獻身於上帝的靈魂，會衷心加入這項祈求：「願祢的國降臨。」這些話語暗示上帝是一位君王，因為擁有國度的，必然是君王。「上帝是全地的王。」詩 47:7。祂坐在寶座上為王。「上帝坐在祂聖潔的寶座上。」詩 47:8。祂擁有尊貴的王室頭銜，至高無上。「那至高至上、永遠長存的說。」賽 57:15。祂擁有王權的標誌。祂有祂的劍。「我若磨我閃亮的刀。」申 32:41。祂有祂的權杖。「祢國度的權杖是公義的權杖。」來 1:8。祂有祂的王冠。「祂頭上戴著許多冠冕。」啟 19:12。祂擁有王室特權，即祂的王權。祂有權制定法律，頒布赦免，這些都是屬於祂王冠上的花朵和珠寶。因此，主是君王。
此外，祂是一位偉大的君王。「在萬神之上，祂是偉大的君王。」詩 95:3。祂本身就是偉大的；不像其他君王，是因臣民而顯得偉大。祂是如此偉大的君王，這從祂存在的無限性可見一斑。「耶和華說：我豈不充滿天地嗎？」耶 23:24。祂的中心無處不在；祂無處被包含，卻也無處被排除。祂是如此無限偉大，以至於「天上的天尚且不能容納祂」。王上 8:27。
祂的偉大從祂權能的果效中顯明。祂「造了天地」，也能毀滅天地。詩 124:8。祂只需一口氣就能將我們化為塵土；祂只需一句話就能拆散世界，將其軸心擊碎。「祂使君王蒙羞。」伯 12:21。「祂要剪除君王的靈。」詩 76:12。祂是至高無上的主，隨心所欲地行事。詩 115:3。祂「用秤稱山，用天平量岡陵」。賽 40:12。
上帝是一位榮耀的君王。「這榮耀的王是誰呢？萬軍之耶和華，祂是榮耀的王。」詩 24:10。祂擁有內在的榮耀。「耶和華作王，祂以威嚴為衣。」詩 93:1。其他君王穿著華麗的王室服飾，使他們在觀者眼中顯得榮耀，但他們所有的輝煌都是借來的。然而，上帝以祂自己的威嚴為衣；祂自己榮耀的本質就是祂的王袍，並且「祂以能力束腰」。君王身邊有護衛保護他們的人身安全，因為他們無法自衛；但上帝不需要護衛或他人的幫助。「祂以能力束腰。」祂自己的能力就是祂的護衛。「在天上有誰能與耶和華相比？在眾神之中有誰能像耶和華？」詩 89:6。祂在威嚴上超越所有其他君王。「祂衣服和大腿上寫著名號：萬王之王。」啟 19:16。祂擁有最高的寶座、最豐盛的冠冕、最廣闊的領土和最長久的統治。「耶和華坐著為王，直到永遠。」詩 29:10。儘管祂有許多繼承者，卻沒有繼任者。祂將寶座設立在其他君王無法設立之處；祂統治意志和情感；祂的權能約束良心。天使服事祂，地上所有的君王都直接從這位偉大的君王手中持有他們的冠冕和王權。「君王藉我作王。」箴 8:15。所有君王都必須向這位耶和華上帝交帳；從祂的審判台，沒有上訴的可能。
用途一：教導
(1) 如果上帝是如此偉大的君王，永遠坐著為王，那麼我們服事祂就絕非貶低自己！服事君王是一種榮譽。如果天使迅速飛翔，傳達天國君王的信息，那麼我們將被納入祂的王室服務視為一種恩惠，就再恰當不過了。但 9:21。提奧多西認為作上帝的僕人比作皇帝更榮耀。服事上帝比讓君王服事我們更榮耀。這位君王的每個臣民都戴著王室的榮譽冠冕！祂「使我們成為君王」。啟 1:6。因此，正如示巴女王看見所羅門王國的榮耀後說：「您的臣僕，就是常侍立在您面前聽您智慧話語的，是有福的！」王上 10:8。同樣，那些侍立在天國君王面前，等候祂寶座的聖徒，也是有福的。
(2) 如果上帝是如此榮耀的君王，以智慧為冠冕，以能力為武裝，以財富為點綴，這就向我們顯示，擁有這位君王為我們所有，說「我的君王，我的上帝！」詩 5:2，是何等明智。站在最強大的一方被認為是高明的策略。如果我們屬於天國的君王，我們就肯定站在最強大的一方。榮耀的君王能輕易摧毀祂的敵人；祂能擊垮他們的驕傲，挫敗他們的計謀，並抑制他們的惡意。那塊非人手鑿出來的石頭，擊碎了偶像（但 2:34），奧古斯丁說，這是基督君王權能的象徵，祂征服並戰勝了祂的敵人。如果我們站在上帝這邊，我們就站在最強大的一方；祂只需一句話就能摧毀祂的敵人。「那時，祂要在怒中責備他們。」詩 2:5。不，祂只需一個眼神就能摧毀他們。「看一切驕傲的人，使他降卑。」伯 40:12。上帝要擊敗那些起來反對祂的人，所需付出的代價不過是一個眼神，一個目光的投射。「到了晨更的時候，耶和華從火柱中向埃及軍兵觀看，使埃及軍兵混亂，又使他們的車輪脫落。」出 14:24。那麼，擁有這位君王為我們所有，是何等智慧！那時我們就站在最強大的一方。
用途二：勸勉
(1) 如果上帝是如此榮耀的君王，充滿權能和威嚴，讓我們信靠祂。「認識祢名的人要倚靠祢。」詩 9:10。將你的靈魂託付給祂；你無法將這顆寶石放在更安全的手中。並將教會和國家事務託付給祂；祂是君王。「耶和華是戰士。」出 15:3。祂能在萬國眼前顯露祂的聖臂。如果方法失效，祂從不困窘；對祂而言沒有不可能的事；祂能使枯骨復活。結 37:10。作為君王，祂能發號施令；作為上帝，祂能創造救恩。「我創造耶路撒冷為可喜樂的。」賽 65:18。讓我們將我們所有的事務都託付給這位偉大的君王。上帝要麼能移開山脈，要麼能越過山脈！歌 2:8。
(2) 如果上帝是如此偉大的君王，讓我們敬畏祂。「耶和華說：你們不懼怕我嗎？在我面前不戰兢嗎？」耶 5:22。我們對人的懼怕已經夠多了。懼怕使危險顯得更大，罪惡顯得更小；但讓我們敬畏萬王之王，祂有權能將身體和靈魂投入地獄。路 12:5。正如一塊楔子能驅逐另一塊，同樣，敬畏上帝能驅逐所有卑劣的肉體懼怕。讓我們敬畏那位寶座高於所有君王的上帝；他們可能強大，但祂是全能的。君王沒有權力，除非是上帝賜予的；他們的權力是有限的，祂的權力是無限的。讓我們敬畏這位君王，祂的眼睛「如同火焰」。啟 1:14。「山嶺因祂震動，岩石因祂崩裂。」鴻 1:5-6。如果祂跺腳，所有受造物都會立刻集結成軍為祂而戰。哦，在這位上帝面前戰兢懼怕吧。敬畏上帝是靈魂的守門人。它阻止罪惡進入。「我怎能作這大惡，得罪上帝呢？」創 39:9。
(3) 如果上帝是如此榮耀的君王，祂掌握著生殺大權。地上所有的權貴都當謹慎，不可將他們的權力用來對抗天國的君王。那些用他們的權杖擊倒祂的真理（這是祂冠冕上最璀璨的珍珠），那些壓迫和迫害祂的子民（他們是祂眼中的瞳仁，亞 2:8），那些踐踏祂的律法和祂頒布的王室諭旨（詩 2:3）的人，都是將他們的權力用來對抗上帝。沒有律法的君王算什麼？所有被賦予世俗權力和榮耀的人，都當謹慎，不可反對榮耀的君王。主將勝過所有與祂作對的人。「你有像上帝一樣的膀臂嗎？」伯 40:9。你要與全能者較量嗎？小孩子能與天使長爭戰嗎？「當我對付你的日子，你的心能忍受嗎？你的手能堅強嗎？」結 22:14。基督最終會將祂所有的敵人踩在腳下。詩 110:1。所有與上帝作對的惡人，都將如同許多成熟的葡萄，被投入上帝忿怒的酒榨，被祂踐踏，直到他們的血流出來。榮耀的君王最終將得勝。人可以豎立他們的旗幟，但上帝總是豎立祂勝利的獎盃。
主有一根金杖和一根鐵杖。詩 2:9。那些不願屈服於金杖的，將被鐵杖擊碎。
(4) 上帝是如此偉大的君王，將天上地下所有的權柄都掌握在祂手中——讓我們學習順服祂。你們這些一直沉溺於罪惡，並以你們的不敬虔向天國的君王公然挑戰的人，哦，快快歸來，與祂和好，順服上帝。「當親吻子，免得祂發怒。」詩 2:12。以愛之吻和順服之吻親吻基督。當天國的君王藉著祂的僕人和使者對你們說話時，要順服祂。林後 5:20。當上帝吩咐你們逃避罪惡，擁抱聖潔時，要順服祂：順服勝於獻祭。路德說：「順服上帝勝於行神蹟。」甘心樂意地順服上帝。賽 1:19。那最好的順服是歡樂的，就像從蜂巢中滴落的蜂蜜最甜一樣。迅速地順服上帝。「我舉目觀看，見有兩個婦人，風在她們翅膀中。」亞 5:9。翅膀是迅速的，但風在翅膀中表示極大的迅速；我們對上帝的順服也應如此。順服榮耀的君王。
用途三：安慰。這對那些天國君王的臣民來說是安慰。上帝將為他們的支持和安慰，施展祂所有的王室權能。
(1) 天國的君王將為他們辯護。「我必為你伸冤，為你報仇。」耶 51:36。
(2) 祂將保護祂的子民。祂在他們周圍設立一道無形的護衛。「我必作她四圍的火牆。」亞 2:5。一道牆，是防禦性的；一道火牆，是攻擊性的。
(3) 當對祂子民有益時，祂將為他們興起拯救。「耶和華用大拯救拯救他們。」代上 11:14。上帝作為君王掌權，能以任何方式拯救；甚至藉著微不足道的手段，如吹號角和點燃燈火。士 7:20。祂能藉著相反的手段拯救；就像祂使大海成為以色列的牆，水成為阻止他們溺斃的工具。魚腹是約拿安全航行到岸邊的船。上帝永遠不會缺乏拯救祂子民的方法；萬不得已，他們的敵人也會為祂效力。代下 20:23。祂使亞捫人和西珥山彼此相爭。正如上帝將祂的子民從暫時的危險中拯救出來，同樣也從屬靈的危險中拯救出來，如從罪惡和地獄中拯救出來。「耶穌救我們脫離將來的忿怒。」帖前 1:10。
用途四：恐嚇。如果上帝是君王，祂將以最大的力量對抗那些祂國度的敵人。「有火在祂前面行，燒滅祂四圍的敵人。」詩 97:3。
(1) 祂將親自對抗祂的敵人。祂將以祂的屬性，祂的能力和公義，對抗他們；「誰曉得祢怒氣的權能？」詩 90:2。
(2) 祂將使受造物對抗他們。「星宿從天上爭戰，從其軌道攻擊西西拉。」士 5:20。特土良觀察到，當波斯人與基督徒作戰時，一陣強風興起，使波斯人的箭射回他們自己的臉上。每個受造物都與罪人有爭執；牆上的石頭，冰雹和霜凍。哈 2:11。「祂用冰雹毀壞他們的葡萄樹，用霜凍毀壞他們的桑樹。」詩 78:47。
(3) 上帝將使人自相殘殺。祂將使良心對抗他們。當這根杖變成蛇時，是何等可怕！墨蘭頓稱之為地獄般的狂怒！它被稱為良心的蟲，可 9:44。斯皮拉在他的良心中感受到了何等的蟲！他自己就是自己的恐懼。最糟糕的內戰發生在人與他的良心之間。
(4) 上帝將使人身體的疾病對抗他們。「耶和華擊打約蘭，使他腸子患了不治之症。」代下 21:18。上帝能從人自己的身體中興起一支軍隊來懲罰他；祂能使身體的一種體液對抗另一種；熱量使水分乾涸，水分使熱量淹沒。主不需要遠求工具來懲罰罪人；祂能使同一身體的關節彼此相擊。但 5:6。
(5) 上帝將使人的朋友對抗他們。他們過去有蜂蜜的地方，將只有蘆薈和苦艾。箴 16:7：「人所行的若蒙耶和華喜悅，耶和華也使他的仇敵與他和好。」當他反對上帝時，上帝就使他的朋友成為他的敵人。羅馬皇帝康茂德的妻子在香酒中給他下了毒。西拿基立的兩個兒子殺死了他。王下 19:37。
(6) 上帝將使撒旦對抗他們。「願撒旦站在他右邊。」詩 109:6。撒旦在罪人身邊做什麼？他幫助他策劃罪惡。他引誘他犯罪。他因罪惡恐嚇他。那些有撒旦站在右邊的人，肯定會被置於上帝的左邊。這就是那些反對上帝王室權杖的人的悲慘之處，上帝將使世上的一切都對抗他們。如果天上有公義，地獄有火，惡人就不會不受懲罰！
用途五：鼓勵。如果上帝是如此絕對的君主，並戴著如此榮耀和威嚴的冠冕——讓我們都投身於祂的服務，為祂的真理和敬拜挺身而出。在最糟糕的時刻也敢於承認上帝。祂是萬王之王，能夠獎賞祂所有的僕人。我們可能為祂而有所損失，但我們絕不會因祂而有所損失。我們準備好說，就像亞瑪謝一樣：「我為這一百他連得銀子該怎麼辦呢？」代下 25:9。如果我為上帝挺身而出，我可能會失去我的財產，或我的生命。我與先知一同說，上帝能夠賜給你更多；祂能賜給你現在內心的平安，以及將來永不衰殘的榮耀冠冕。
當基督說「願祢的國降臨」時，指的是什麼國度？
首先讓我們說明祂不是指什麼。
(1) 祂不指政治或地上的國度。使徒們確實渴望基督的屬世統治。「您要在這時候復興以色列國嗎？」徒 1:6。但基督說祂的國不屬這世界。約 18:36。因此，當基督教導祂的門徒禱告「願祢的國降臨」時，祂並不是指任何地上的國度，祂將在這裡以外在的排場和榮耀統治。
(2) 這不是指上帝護理的國度。「祂的國度統治萬有」；那就是祂護理的國度。詩 103:19。當我們說「願祢的國降臨」時，我們並不是為這個國度禱告；因為這個國度已經降臨。上帝現在在世上施行祂護理的國度。「祂使這人降卑，使那人升高。」詩 75:7。世上沒有任何事發生是上帝沒有參與的；祂使每個輪子運轉；祂使驕傲的降卑，使貧窮的從塵土中興起，使他們與王子同坐。撒上 2:8。上帝護理的國度統治萬有；君王所做的一切，都離不開祂護理的允許和安排。徒 4:27-28。我們不禱告上帝護理的國度降臨，因為它已經降臨了。
那麼，當我們說「願祢的國降臨」時，指的是什麼國度呢？從正面來說，指的是雙重國度。
(1) 恩典的國度，上帝在祂子民的良心中施行。這是上帝較小的國度。當我們禱告「願祢的國降臨」時，我們禱告恩典的國度能在我們心中建立並增長。
(2) 我們也禱告，願榮耀的國度速速降臨，並願我們在上帝美好的時機被遷入其中。這兩個國度，恩典的國度和榮耀的國度，本質上沒有區別，僅在程度上有所不同。恩典的國度不過是榮耀國度的開端。恩典的國度是種子裡的榮耀；榮耀的國度是花朵裡的恩典。恩典的國度是黎明時的榮耀，榮耀的國度是正午時的恩典。恩典的國度是爭戰中的榮耀，榮耀的國度是得勝中的恩典。這兩個國度，恩典和榮耀，有著如此密不可分的聯繫，沒有通過一個就無法進入另一個。
在雅典有兩座廟宇，一座是美德廟，一座是榮譽廟；沒有通過美德廟就無法進入榮譽廟。同樣，恩典和榮耀的國度如此緊密相連，我們若不通過恩典的國度，就無法進入榮耀的國度。許多人渴望榮耀的國度，卻從不追求恩典；但這兩者，上帝已將它們結合在一起，不可分開。恩典的國度引向榮耀的國度。
一、這項祈求「願祢的國降臨」所暗示的第一件事，是我們處於黑暗的國度。我們禱告願我們能從黑暗的國度中被帶出來。自然狀態是一個黑暗的國度，罪惡被稱為在那裡掌權。羅 6:12。它被稱為「黑暗的權勢」。西 1:13。人墮落之前，被完全的知識所照亮，但這光現在被遮蔽了，他已墮入黑暗的國度。「祂救了我們脫離黑暗的權勢，把我們遷到祂愛子的國裡；我們在祂愛子裡得蒙救贖，罪過得以赦免。」西 1:13-14
屬血氣的人在多少方面處於黑暗的國度？
(1) 他處於無知的黑暗之下。「他們的心思昏昧。」弗 4:18。無知是一塊遮蔽心靈的黑紗。人本性上可能對世事有深刻的理解，卻對上帝的事一無所知。亞捫人拿轄要與以色列人立約，剜出他們右眼。撒上 11:2。自從墮落以來，我們的左眼仍在——對世俗事務有深刻的洞察力；但我們的右眼被剜出——我們對上帝沒有救贖的知識。有些事我們憑本性知道，但沒有一件事是我們應當知道的。林前 8:2。無知將帷幕拉到靈魂周圍。林前 2:14。
(2) 屬血氣的人處於污穢的黑暗之下。因此，罪惡的行為被稱為「黑暗的作為」。羅 13:12。驕傲和情慾使靈魂的榮耀黯淡。罪人的心是一個黑暗的密室，看起來比地獄更黑。
(3) 屬血氣的人處於苦難的黑暗之下；他暴露在上帝的報應之下；這種黑暗的悲哀在於，人們對此毫無知覺。他們是盲人，卻自以為看得見。埃及的黑暗是如此濃厚的黑暗，以至於「可以摸得著」。出 10:21。人本性上處於濃厚的黑暗中。但悲慘的是——這種黑暗無法被感覺到！他們不相信自己處於黑暗中，直到他們無法挽回！
用途一：看清自然狀態是什麼！它是一個「黑暗的國度」，而且是一種迷惑人的黑暗。「人愛黑暗，不愛光明」；就像衣索比亞的阿特蘭特人詛咒太陽一樣。約 3:19。罪惡的黑暗引向「幽暗的鎖鏈」。猶 1:6。這樣的人在世俗事物中能得到什麼安慰呢？埃及人可能有食物、金銀；但當他們處於那種可以摸得著的黑暗中時，他們從中得到的安慰很少；同樣，屬血氣的人可能有財富和朋友可以享受，但他卻處於黑暗的國度中，所有這些安慰是何等死寂！你們這些處於黑暗國度中的人——不知道自己要去哪裡。就像牛被趕到屠宰場，卻不知道自己要去哪裡；同樣，魔鬼正在將你們趕到地獄，但你們不知道自己要去哪裡！如果你們死在自然狀態中，當你們處於黑暗的國度時，極深的黑暗為你們存留！「有墨黑的幽暗為他們永遠存留！」猶 1:13。
用途二：讓我們禱告上帝將我們從這黑暗的國度中帶出來。上帝恩典的國度無法進入我們的心，直到我們從黑暗的國度中被帶出來。西 1:13。我們為什麼不努力擺脫這黑暗的國度呢？誰會願意待在一個黑暗的地牢裡呢？哦，懼怕黑暗的鎖鏈。猶 1:6。這些鎖鏈是上帝的能力，將人永遠束縛在忿怒的鎖鏈之下。哦，禱告上帝將你們從黑暗的國度中拯救出來！
(1) 意識到你們黑暗、被定罪的狀態——你們沒有一絲火花能給你們帶來光明！ (2) 到基督那裡去，讓祂光照你們！「基督要光照你們」；祂不僅會將光帶給你們，還會打開你們的眼睛去看到它。弗 5:14。這是「願祢的國降臨」所暗示的第一件事；我們禱告願我們能從黑暗的國度中被帶出來。
二、這項祈求「願祢的國降臨」所暗示的第二件事，是我們禱告反對魔鬼的國度；願他的國度在世上被摧毀。他的國度與基督的國度對立；當我們禱告「願祢的國降臨」時，我們就是禱告反對撒旦的國度。他有一個國度：「這世界的王。」約 16:11。他藉著征服獲得了它：他在樂園中征服了人類。他有他的寶座。「你所住的地方，就是有撒旦座位之處。」啟 2:13。他的寶座設立在人的心中；他不在乎他們的錢包，而在乎他們的心。他被跪拜服事。弗 2:2。「他們拜那龍」，就是魔鬼。啟 13:4。撒旦的帝國非常廣闊。世上大多數國度都向他進貢。他的國度有兩個特徵：[1] 它是邪惡的國度——一個不敬虔的國度。[2] 它是奴役的國度——一個奴役的國度。
[1] 撒旦的國度是一個不敬虔的國度。在他的國度裡，除了罪惡，別無他物。謀殺和異端、情慾和背叛、壓迫和分裂——是他的領地裡不斷進行的交易。他被稱為「污穢的靈」。路 11:24。在他的國度裡，除了不法之奧秘，還能傳播什麼呢？
[2] 撒旦的國度是一個奴役的國度。他使他所有的臣民成為奴隸。罪人被魔鬼殘酷的暴政所擄獲！撒旦是一個篡位者和暴君；他比任何其他暴君都更惡劣！
(1) 其他暴君只統治身體，但撒旦的國度統治靈魂！他騎著一些人，就像我們騎馬一樣。
(2) 其他暴君對他們的奴隸還有一些憐憫。儘管他們讓奴隸在船上勞作，但他們仍給予食物，並讓他們有休息的時間。但撒旦是一個無情的暴君，他給他的奴隸毒藥而非食物，並以有害的情慾餵養他們。提前 6:9。他也不讓他的奴隸有任何休息：他使他們疲憊不堪地為他做苦工。「他們勞碌行惡。」耶 9:5。
當魔鬼進入猶大時，他將猶大送到祭司長那裡，然後又送到園子裡，從未讓他休息，直到他出賣基督並上吊自殺。因此，他是最惡劣的暴君。當人們盡力服事他之後，他卻以硫磺火歡迎他們下地獄！
用途：讓我們禱告願撒旦在世上建立的國度被推翻。令人悲哀的是，儘管魔鬼的國度如此邪惡，卻有如此多的人支持它。他為他的國度挺身而出的人比基督為祂的國度挺身而出的人還要多。撒旦收穫了多麼大量的靈魂啊！而上帝只有少數的零星收穫。教皇和土耳其人將權力交給撒旦。如果上帝可見的教會中，魔鬼有如此多忠誠的臣民，用他們的生命和靈魂服事他，那麼在他的偶像崇拜和異教之地，他的臣民又是何等眾多，那裡沒有人反對他，所有人都投票支持魔鬼！
人是撒旦甘心樂意的奴隸；他們會為他而戰，為他而死；因此他不僅被稱為「這世界的王」，而且被稱為「這世界的神」（約 12:31；林後 4:4），以顯示他對人靈魂的權力。哦，讓我們禱告上帝擊碎魔鬼國度的權杖；願米迦勒毀滅那龍；願黑暗之君的地獄國度被擊垮！撒旦的國度必須被推翻，基督的國度才能以其權能和威嚴興盛。「他們就可能醒悟過來，脫離魔鬼的陷阱，因為他們已被他擄去，隨從他的意願。」提後 2:26
當我們禱告「願祢的國降臨」時，有些事是積極的意圖。
三、我們禱告願恩典的國度在我們心中建立。
當我們禱告「願祢的國降臨」時，我們禱告恩典的國度能進入我們的心。這是上帝較小的國度。「上帝的國不在乎吃喝，只在乎公義、和平，並聖靈中的喜樂。」羅 14:17。「上帝的國就在你們心裡。」路 17:21。
為什麼恩典被稱為國度？
因為當恩典降臨時，靈魂中就建立了一種君王般的治理。恩典統治意志和情感，使整個人順服基督；它在靈魂中作王，揮舞權杖，制服叛逆的情慾，並使靈魂保持屬靈的端莊。
為什麼如此需要禱告願這恩典的國度進入我們的心？
(1) 因為，直到恩典的國度降臨，我們對恩典之約就沒有權利。恩典之約被愛所甜化，被應許所點綴；它是我們的大憲章，藉此上帝將自己傳遞給我們，作我們的上帝。誰是恩典之約的繼承人？只有那些心中有恩典國度的人。「我也要賜給你們一個新心，將新靈放在你們裡面。」結 36:26。在這裡，恩典的國度在靈魂中建立；然後接著說：「我要作你們的上帝」，36:28。恩典之約對一個沒有恩典的人來說，就像一個封閉的泉源；它像樂園一樣被火焰的劍守護著，使罪人不能觸摸它。沒有恩典，你對它沒有權利，就像農民對城市憲章沒有權利一樣。
(2) 除非恩典的國度在我們心中建立，否則我們最純潔的獻祭也會被玷污。它們在內容上可能是好的，但在方式上卻不是；它們缺乏能改善和甜化它們的東西。在律法之下，如果一個人因觸摸死屍而成為不潔，他將一塊聖肉放在衣襟裡，聖肉不能潔淨他，反而被他玷污了。哈 2:12。直到恩典的國度在我們心中，聖禮不能潔淨我們，反而是我們玷污了它們。甚至一個沒有恩典的人的禱告也是罪。箴 15:8：「耶和華憎惡惡人的祭物。」在上帝恩典的國度未在人心中建立之前，人處於何等悲慘的境地！無論他是否來到聖禮，他都犯罪。如果他不來到聖禮，他就是藐視它；如果他來到，他就是玷污它。罪人的行為是死的行為；那些死的行為不能討上帝喜悅。一朵枯萎的花沒有香氣。來 11:6。
(3) 我們需要禱告願恩典的國度降臨，因為直到這個國度進入我們的心，我們在上帝眼中都是可憎的。「我厭惡他們。」亞 11:8。一顆敗壞的心是何等污穢！一顆沒有恩典的心看起來比地獄更黑。罪惡將人變成魔鬼。「我不是揀選了你們十二個門徒嗎？但你們中間有一個是魔鬼。」約 6:70。嫉妒是魔鬼的眼睛，虛偽是他的分蹄。在恩典的國度降臨之前就是如此。一個沒有恩典的人是如此醜陋，以至於一旦他看見自己的污穢和麻風病，他做的第一件事就是厭惡自己。「你們要厭惡自己，因為你們所行的一切惡事。」結 20:43。我曾讀到一個女人，她總是使用奉承的鏡子，偶然間在真實的鏡子中看到自己的臉，她瘋了。一旦上帝讓那些現在藉著自以為是的奉承鏡子打扮自己的人，看見自己的污穢，他們就會厭惡自己。「你們要厭惡自己，因為你們所行的一切惡事。」
(4) Before the kingdom of grace comes unto us we are spiritually illegitimate, of the bastard brood of the old serpent. "You are the children of your father the Devil!" Joh 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." Deu 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." Act 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." 2Ti 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." Mat 12:44. The sinner’s heart is Satan’s workshop, where he works. "Satan, the mighty prince of the power of the air, who now works 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 impure devil, another with a revengeful devil, another with a covetousness devil, etc. 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, until the kingdom of grace comes—men are under the power of Satan, who, like Draco, writes all his laws in blood.
(6) Until the kingdom of grace comes, a man is exposed to the wrath of God. "Who knows the power of your 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 fire—in comparison with this! This lake of fire burns forever. Mar 9:44. God’s breath kindles this fire. Isa 30:33. Where shall we find buckets to quench it? Time will not finish it; tears will not quench it. To this fiery lake men are doomed, until the kingdom of grace is set up in them.
(7) Until 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 crazy. What will a grace-despiser do—when death comes to arrest him? 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." Mat 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 shines 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?" Act 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 which looks like grace, which is not. "If a man think himself to be something, when he is nothing, he deceives 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. "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 for my priest," surely I shall go to heaven. Jdg 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 near us—but not into us. We may have the sound of the Word in our ears—but not the savor of it in our hearts. Luk 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. You may have hot clothes, warn and lively preaching, and yet be spiritually dead. "The children of the kingdom shall be cast out." Mat 8:12.
(2) Men think they have the kingdom of grace set up in their hearts, because they have somecommon worksof the Spirit.
[1] They may have greatenlightening 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 6:4-6.
But wherein does this illumination come short?
The illumination of hypocrites is not powerful and effective—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 professor who is all head—but no feet, does not walk in the ways of God.
[2] Men have hadconvictions 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? Exo 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 which lacked depth of earth, withered. Mat 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 stifle them; he drowns them in wine and mirth; he labors 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 ofhumiliation, 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; Ahab humbled himself.
Why is humiliation not 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 judgments. They are deceitful tears. Men weep—yet go on in sin; they do not drown their sins in their tears.
[4] Men have begun somereformation, therefore now they surely think that 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 poverty—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 off her skin—but keeps her poison. They keep the love of sin, as one who has long been an unsuccessful suitor to another—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 from drunkenness—and live in covetousness. He may refrain from swearing—and live in the sin of slandering. One devil may be cast out—and another as bad may come in its place! A man may forsake gross sins—but have no reluctance against heart sins—such as proud, lustful thoughts. Though he dams up the stream, he lets the fountain alone.
Oh, therefore, if there is so many deceits, and men may think the kingdom of heaven is come into their hearts when it is not, how careful and critical had we need be in our search whether we have it really in our hearts! If a man is deceived in the title of his land, it is but the loss of his estate; but if he is deceived about his grace, it is the loss of his soul!
How may we positively know, that the kingdom of grace is set up in us?
In general, by having a metamorphosis or change wrought in the soul, which is called the "new creation." 2Co 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. Those who can find no such change of heart, and are the same as they were--as vain, as earthly, as unclean as ever--have 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 TRUE 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 your ear be attentive to the prayer of your servants who desire to fear your name." Neh 1:11. But may not a hypocrite have good desires? "Let me die the death of the righteous." Num 23:10. True desires after God, evidence the kingdom of God within a man.
How may these true desires be known?
A true desire after God is sincere. We desire God for himself, for his intrinsic excellencies. The savor of the ointment of Christ’s graces draws the virgins’ desires after him. Son 1:3. A true saint desires him not only 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.
A true desire after God is insatiable. It cannot be satisfied without God; let the world heap her honors 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.
A true desire after God is active; it flourishes into endeavor. "With my soul have I desired you in the night; yes, with my spirit within me will I seek you 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.
A true desire after God is supreme. We desire Christ, not only more than the world—but more than heaven. "Whom have I in heaven but you?" Psa 73:25. Heaven itself would not satisfy—without Christ. Christ is the diamond in the ring of glory! If God should say to the soul, I will put you into heaven—but I will hide my face from you, I will draw a curtain between us, that you shall not behold my glory; the soul would not be satisfied—but say, as Absalom, "I want to see the king’s face!" 2Sa 14:32.
A true desire after God is increasing. 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 traveler. 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. 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; but the soul will never stop longing—until it sees him face to face. It desires to have grace perfected in glory. It desires to be wholly plunged into 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 forever. Surely this sincere desire after God is a blessed sign that the kingdom of grace is come into our hearts. The beating of this pulse shows life! "Desires for God—are from God." Augustine. If iron moves upwards contrary to its nature, it is a sign some loadstone has been there drawing it. Just so, if the soul move towards God in sincere desires—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. "Faith is the most sacred jewel of the human heart." Gemma. Faith cuts us off from the wild olive tree of nature—and ingrafts us into Christ. Faith 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, signifies to nourish; faith nourishes 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. Act 8:13; Act 8:23. 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—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 in one 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 you have found it so quickly?" Gen 27:20. How is it that you came by your faith so soon? The seed in the parable which sprung up suddenly, withered. Mar 4:5-6. [Things which grow too quickly—have a way of suddenly wilting].
True faith is joined withsanctity. As a little musk sweetens, so a little faith purifies. "Holding the mystery of the faith in a pure conscience." 1Ti 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, even in times oftrial. Though a Christian is cut short in provisions — though the fig-tree does not blossom — yet he will trust in God. Faith fears not famine. God has given us his promise as his bond. "Truly you shall 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 daily bread.
True faith isprolific. It brings forth fruit; it has Rachel’s beauty and Leah’s fruitfulness. Faith is full of good works. It believes as if it did not work—and it works as if it did not believe. Faith 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 that the kingdom of grace has come into our hearts by having the grace of LOVE. Faith and love are the two hinges, on which all true religion turns. "The upright love you." Son 1:4.
True love to love God is out of choice. It turns the soul into a seraphim; it makes it burn in a flame of affection; it is the truest touchstone of sincerity. Love is the queen of the graces; it commands the whole soul. "Christ’s love compels us." 2Co 5:14. If our love to God is genuine, we let him have the supremacy of our love; we set him in the highest place of our soul; we give him the purest of our love. "I would give you spiced wine to drink, my sweet pomegranate wine." Son 8:2. If the spouse had anything better—a cup more juicy and spiced—Christ would drink of that. We give the creature the milk of our love; but God gets the cream!
In short, if we love God aright, we love his laws. We also love his picture drawn in the saints, by the pencil of the Holy Spirit. We also 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. 2Ti 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; Rev 22:20. 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—if our duties are spiritualized. "You are a holy priesthood to offer up spiritual sacrifices." 1Pe 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." 1Co 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." 1Jn 1:3.
Thirdly, that he may bring more glory to God. 1Pe 4:11 "That Christ shall be magnified." Php 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 has come into us—by antipathy and opposition against every known SIN. "I hate every false way." Psa 119:104. Hatred is against all sin. 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 grace has 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 honeycomb. This obedience is 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 your commandments." Psa 119:6. As a compass has one end upon the center and the other goes round the circle; so a Christian, by faith, stands on God the center, and by obedience goes round the circle of his commandments.
It is a sign that the kingdom of grace has come into the heart, when it reigns there by universal obedience. Hypocrites would have Christ to be their Savior—but they pluck the crown from his head—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 you will, I will obey."
Blessed is he who 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 you may have faith in your heart, the cup may be in your sack, though you know it not. Old Jacob wept for his son Joseph, when Joseph was alive; so you may weep for lack of grace, when grace may be alive in your 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 your heart, though you do not perceive it springing up. Think not grace is lost—because it is hidden.
"Before the kingdom of grace comes into the heart, there must be some preparation for it; the fallow ground must be broken up. But I fear the plough of the law has not gone deep enough. I have not beenhumbledenough; therefore I have no grace."
God does not prescribe an exact proportion of sorrow and humiliation; Scripture mentions the reality of godly sorrow—but not the extent. 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 sicker than others, therefore need stronger medicine.
But would you know when you have been humbled enough for sin? When you are willing to let go your 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 acceptance, though not for divine satisfaction. Now, if you are humbled enough, what needs more? If a needle will let out the abscess, the lance is not needed. Be not more cruel to yourself than God would have you.
"If the kingdom of God were within me, it would be a kingdom ofpower; it would enable me to serve God with vigor 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 lack of grace. A man may have life, though he is sick and weak. Weak grace is not to be despised—but nourished. Christ will not break the bruised reed. Do not argue from the weakness of grace—to the absence of grace.
(1) Weak grace will give us a title to Christ—as well as strong grace. A weak hand of faith will receive the rich alms of Christ’s merits.
(2) Weak faith is capable of growth. The plant 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 your 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.
"But 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 is taken away—yet the life of sin is prolonged for a season. What pride was there in Christ’s own disciples, when they strove who should be greatest! The life of sin will not be quite stopped until death. The Lord is pleased to let the in-dwelling 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 would 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?"
可能會有悲傷——卻沒有眼淚。最好的悲傷是理性的。如果你在判斷中認為罪是最大的邪惡——你對它產生厭惡，這就是一種理性的悲傷，是上帝會悅納的。一個基督徒的心可能有些剛硬，但卻不至於是一顆剛硬的心。一片田地裡可能有稗子，我們卻稱它為麥田。同樣，在最好的心靈中也可能混雜著剛硬——然而，因為其中仍有柔軟和融化，上帝視其為一顆柔軟的心。因此，基督徒啊，如果你能找到這一點，即你的靈魂狀態和性情是聖潔的，就不要與自己爭辯。你是否仍在渴慕上帝，以他為樂？你的靈魂氣質是否屬天？你能否像大衛一樣說：「我醒來的時候，仍與你同在」？詩 139:18。正如油畫的色彩或金雕的塑像能持久一樣——聖潔的人也是如此；靈魂始終指向上帝。如果你的情況是這樣，請確信，恩典的國度已進入你的靈魂。不要對上帝不仁慈，否認他已在你裡面成就的任何聖靈工作。
用途一：勸勉。 努力去發現這恩典的國度已在你心中建立。當其他人追求屬世的國度時，你要努力讓上帝的國度在你裡面。路 17:21。恩典的國度必須先進入我們裡面，我們才能進入榮耀的國度。這樣做的動機是：
(1) 上帝在我們裡面的國度——是我們的屬靈美麗。恩典的國度裝飾一個人，使他在上帝和天使眼中顯得突出。它使王的兒女全然榮耀於內。詩 45:13。恩典為靈魂灑下榮耀和光彩。恩典之於靈魂，如同鑽石之於戒指。一顆被恩典美化的心，懸掛著天國君王的畫像！
(2) 恩典的國度在心中建立——是我們的屬靈防禦。恩典被稱為「光明的兵器」。羅 13:12。它是美麗的光，也是防禦的兵器。凡心中有恩典國度的人，「照著他榮耀的權能，得以在各樣的力上加力」。西 1:11。他有信心的盾牌、盼望的頭盔和公義的護心鏡。他的兵器永遠不會被射穿。他能抵禦試探的攻擊和地獄的恐懼。
(3) 恩典的國度在心中建立——帶來平安。「上帝的國不在乎吃喝，只在乎公義、和平。」羅 14:17。有一種從聖潔而來的隱秘平安。平安是一個國度最好的福氣。[一次平安勝過無數次勝利。] 恩典的國度是一個平安的國度。恩典是根——平安是從中長出的花朵。它是「暴風雨中的平安」——這種平安是任何世俗的苦難都無法動搖的。所羅門聖殿的門是用橄欖木做的，上面刻著盛開的花朵；同樣，在恩典的心中，有平安的橄欖，和喜樂的盛開花朵。王上 6:32。
(4) 恩典的國度——豐富靈魂。一個國度有其財富。信徒被稱為在信心上富足。雅 2:5。凡以上帝為他的上帝，繼承所有應許的人，是何等富足！來 6:17。一個人可能在票據和債券上富足——但信徒可以像彼得一樣說：「金銀我都沒有」（徒 3:6）；「但我卻在票據和債券上富足，是上帝所有應許的繼承人」；繼承應許比繼承王冠更好。
(5) 當恩典的國度來臨時——它堅固人心。詩 57:7：「上帝啊，我心堅定。」在恩典的國度來臨之前，人心非常不穩定、不確定；就像一艘沒有壓艙物的船。但當恩典的國度來臨時，它將心堅固在上帝身上；當心堅固時，它就安靜地安息在它的中心。
(6) 這恩典的國度是獨特的。它是上帝之愛的確切憑據。上帝可能在忿怒中賜予國度；但無論恩典的國度在哪裡建立，都是出於愛。他不能在忿怒中賜予恩典。王冠總是與國度相伴；因此，讓我們渴望這恩典的國度。
我們必須做什麼才能獲得這個國度？
(1) 總體而言，為此付出努力。我們不勞動就無法擁有世界，難道我們以為可以不勞而獲恩典嗎？箴 2:4：「尋找她如尋找銀子。」一個人期望不播種就有收成，就像期望不勞動就有恩典一樣。我們不應以為恩典會像以色列人得到嗎哪一樣；他們沒有耕種也沒有播種——而是從天上降下來。不，我們必須operam dare，為恩典付出努力。我們的救贖讓基督付出了寶血，也將讓我們付出汗水。
(2) 讓我們去求上帝在我們心中建立這恩典的國度。他被稱為「各樣恩典的上帝」。彼前 5:10。說：「主啊，我缺乏這恩典的國度，我缺乏一顆謙卑、有信心的人。哦，用恩典使我富足；願你的國降臨。」要懇切地祈求。正如押撒對她父親迦勒說：「你既將南地給我，求你再給我水泉。」同樣，主啊，你已賜給我足夠的世俗之物，這是一片南地；但主啊，求你賜給我恩典的泉源；願你的國降臨。書 15:19。你賜給我的野味，若沒有祝福，又有何用？當我們懇切地求上帝，不肯罷休時，他就會在我們裡面建立他的國度。
(3) 緊密依循所傳講的道。所傳講的道是virga virtutis，上帝能力的杖；它是他用來在心中建立恩典國度的偉大工具。羅 10:17：「信道是從聽道來的。」雖然上帝可以直接藉著他的聖靈，或藉著天使從天上傳道來成就恩典——但他選擇藉著所傳講的道來工作。這是他通常用來在心中建立恩典國度的方法；原因是他已將他的神聖認可加諸其上；他已指定它為成就恩典的工具，他將榮耀他自己的典章。林前 1:21。為什麼大馬士革的水不能像約旦河的水一樣具有醫治乃縵麻風病的奇效——除了這個原因：上帝指定並聖化了約旦河的水來醫治，而不是其他的水？讓我們持守所傳講的道，因為上帝的能力與之同在。
用途二：感恩。 如果不是為了一個國度，你還會為什麼感恩呢！恩典是最好的祝福——它是上帝揀選之愛的結果和產物。在建立他的恩典國度時，上帝為你所做的，比他使你成為君王和王后還要多；因為你是從上帝而生，擁有天國的王室血統。哦！讚美並高舉白白的恩典！詩 66:2：「使他的讚美為榮耀。」使徒很少提及恩典的工作——但他總是將讚美與之結合。西 1:12：「又感謝父，叫我們能與眾聖徒在光明中同得基業。」如果上帝已用恩典的國度為你加冕——你也要用你的讚美為他加冕。