THE inspir'd Evangelist closes his entertain­ing Narrative of the Acts of the Apostles with this remarkable and instructive Pas­sage in the Story of the great Doctor of the Gentiles: who, from a Destroyer of the Faith and Persecutor of Christ, had long since, by the Grace of God bestowed upon him, become an Apostle of Christ, and Preacher of the Faith, yea a Sufferer for the Gospel; and was now evangelizing the famous City of Rome.

[Page 2] It had been foretold him in a Vision, that as he had testified of Christ at Jerusalem, he should bear Witness at Rome also. He had himself promis'd, and once and again purpos'd a Visit to the Romans; longing to have some Fruit among them, even as among other Gentiles. But being oblig'd to delay for a while, it seems as if some had tax'd him of using Lightness, in promising and not per­forming; or we may suppose they might (like some at Corinth ) be puffed up, as though he would not come to them, either for Fear or Shame. Therefore he takes Occasion in his Epistle to the Romans (written while yet unknown by Face unto them) to make those solemn Protestations: I am a Debtor both to the Greeks and to the Barbarians, both to the Wise and to the Unwise; so, as much as in me is, I am READY to preach the Gospel to You that are at Rome also: for I am NOT ASHAMED of the Gospel of Christ.—From Jerusalem and round about unto Illyricum, I have FULLY preached the Gospel of Christ. And I am SURE, that when I come unto You, I shall come in the FULNESS of the Blessing of the Gospel of Christ.

Agreably the Apostle was no sooner arrived among them, altho' under some uncomfortable Restraints and manifest Disadvantages, but he enters with Alacrity into this new Scene of Labours in the Word, shewing him­self (as he had wrote) not ashamed of the Gospel of Christ, but ready to preach it even at Rome; neither re­garding the Envy of any judaizing false Brethren of his own Communion there, nor the Malice of the unbelieving Jews; neither fearing the Power of pagan Idolaters, nor all the Sophistry of the Disputers of this World. Flesh and Blood indeed, had he consulted that, might have prompted him to Silence, as a prudent Caution, and the best Security, in his present critical Situation; being under a judicial Prosecution by his own Countrymen, condemned by the Jewish Priests as violating their Law and the Customs of their Fathers, and upon his Appeal to Cesar consign'd over into the Hands of the Romans.—But our christian Hero, at all Hazards, quickly begins his Testimony in Rome: and ceased not daily to teach and preach Jesus Christ. He had too [Page 3] active a Genius, and too just a Sense of the Worth of Time, to sweel away any of his precious Hours in Sloth and Indolence; He had a most sensible Compassion for guilty perishing Souls, and he felt the Love of Christ pow­erfully constraining him; Necessity was laid upon him; and he found the Spirit of Glory and of God now resting on him: So that, thus principl'd, thus fortify'd and ani­mated, he apply'd himself to the Work of an Apostle without Delay, and pursued it with a steady Resolution, with ardent Zeal, and an indefatigable Industry; being in it sometimes from Morning till Evening, and continual­ly in Labours more abundant. From Rome he seems to have wrote almost all his Epistles. And here he seems to have eminently devoted himself to the Ministry of the Word: preaching and teaching with all Confidence; and in­deed no Man forbidding him.

Liberty was indulg'd him by the Authority of the Place: And tho' he wanted not for Adversaries, they wanted the Courage or the Power to forbid and withstand him. Par­ticularly the Men of his own Nation, who seem every where to have distinguished themselves for their Spleen and Rancour against this Apostle, and often had made Up­roar, and Insurrection, and Conspiracy against him in his own Country, wou'd doubtless now also at Rome, if their Power had been equal to their Will, have thunder'd out Menaces and Prohibitions, and laid all possible Obstruc­tions in the Way, to prevent his speaking in the Name of Jesus, or his preaching among the Gentiles. But Paul, a Prisoner of Jesus Christ, and a Stranger at Rome, happily found more Indulgence here, than at Jerusalem; being by the Favour of the Roman Captain suffered to dwell by himself (with a single Attendant) in his own hired House, to admit what Company he pleas'd, to preach as often as he would; and none permitted to disturb him.

[By the Way, here's a teaching Example to Men in Power, to countenance faithful Preachers of the Gospel: and how can persecuting Rome at this Day, reflect on it without Blushing and Confusion!]

This Liberty afforded the Apostle a glorious Oppor­tunity: which he well knew how to value, and neg­lected not to make Use of to the best Advantage. A [Page 4] wide Door, and effectual, was here open'd to him, to send abroad the Sound of the Gospel: he quickly filled Rome with this Doctrine, and it reach'd even Caesar's Household. Some of all Stations, Characters, and Cir­cumstances (it seems) crouded to his Ministry, as the Doves flock to their Windows: And 'tis said here, like his Divine Master, he receiv'd all that came to him; whether Jew or Gentile, whether Male or Female, Old or Young, Bond or Free, Wise or Unwise: he re­garded no Man's Person; he received all indifferently, without partial Respects or Disrepects, for their Nation, Condition, Rank, or Figure in the World. And how did he receive them? Was it only to good Fellowship, to pass away the Time together in empty Chatt and trifling Amusements! No.—Or was it to doubtful Disputati­ons, to scholastick Babblings, and Oppositions of Sci­ence, falsely so call'd! No.—Or was it to mercenary and selfish Ends, hoping for Money, or for Favour from 'em! No, nor this. But it was in pure Love, from a ge­nerous and disinterested Zeal for their Good, hoping to win their Souls to Christ, and bring them to God. With this noble View he received them all. All that had Ears to hear, He receiv'd, to preach to them, and to teach them, as Jesus (it's said) received the People, and spake to them of the Kingdom of God. And this he did with great Fi­delity, Freedom and Assurance; not asham'd of his Doctrine, nor balking the Truth; not sparing Vice, Error, or any Thing contrary to sound Doctrine; neither flattering the Vanity of the Great or Learned, nor despising the humble Condition of the Poor, or Illiterate. That's the Character of this Divine Apostle, in our Text; Preaching the Kingdom of God, and teaching those Things which concern the Lord Jesus Christ, with all Con­fidence.

We may more particularly observe here,

1. The Matter of his Preaching and Teachings, viz. The KINGDOM of GOD, and the Things which concern the Lord JESUS CHRIST.—Not the Wisdom of this World; not the Philosophy of the Greeks; nor yet the Righteousness of the Scribes and Pharisees.—Not the Rituals of Moses, or Traditions of the Fathers, to humour [Page 5] his Jewish Brethren;—Not human Politicks, to please the Court;—Not liberal Arts and Sciences, to tickle the Scholars itching Ears;—Not mere Ethicks, or natu­ral Religion, to gratify the heathen Moralists: No, but the important Truths and Precepts of the Gospel-Revela­tion, The Kingdom of God, and the Things concerning Jesus Christ. These momentous and sublime Subjects were the reigning Themes of his publick Ministry and private Con­verse. On these two Arguments hang all the Law and the Prophets, the Gospel and the Apostles. Here's the Cen­tre of Revelation: Here's the Sum of Christianity: And here's an inexhaustible Fund of the most useful Preaching and Conversation. These are Things that Angels are Stu­dents in; but not able fully to comprehend.

Observe,

2. The Manner of his Preaching and Teaching, viz. with all CONFIDENCE.

A Door was now open'd to him of the Lord; a Door of Opportunity, and a Door of Utterance: and he spake boldly the Mysteries of God. Sometimes he remarks it to the Churches, that he had been with them in Weakness, and in Fear, and in much Trembling: tho' never to that Degree as to hinder him from declaring to them the Testimony of God, and triumphing in Christ. It seems, even inspir'd Apostles had not the Presence of the Comfor­ter with them always in an exact Proportion. But in some Places, and on some Occasions, they had the Joy of the Holy Ghost in signal Measures, so that at such times they remarkably waxed bold: and never perhaps was Paul more thorowly made manifest, than among the Romans. His Speech and his Preaching was now very eminently in Demonstration of the Spirit, and of Power. His Faith seems now triumphant, and to spread all its Glories upon him. He needed a peculiar Presence of God, to support him under the Weight of that uncommon Service (private, as well as publick) which he must have upon his Hands in so great and populous a City, while all Comers at all Seasons had free Access to him.—Here too he had some of the most subtle and powerful Adversaries, to conflict with; Here he had his Martyrdom in the nearest Pros­pect; and here one of the bitterest Trials was to befall [Page 6] him, the Desertion of Friends: on all which Accounts, as he remarkably needed his Lord to stand by him, and strengthen him, so he had now a very remarkable Expe­rience of the gracious Presence of Christ, which gave him Utterance and a Fortitude extraordinary. So that even in learned proud and imperious Rome he was bold in his God, to make known the Mysteries of the Gospel; and preach'd Christianity with much Power, with a victorious Faith, and intrepid Assurance. He preach'd the Kingdom of God, tho' amidst Idol-Temples, and near the Palace of Cesar, as jealous as he was for the Dignity of his Crown, or the Priests and Populace for the Honour of their Idols. The Apostle, while he was for allowing to Cesar the Things that were Cesar's, yet boldly claim'd for GOD the Things that are GOD'S, and for CHRIST the Things that are CHRIST'S, in Opposition to the Works of the Devil, and the Usurpations of Men. He dar'd preach the Kingdom of God in the Imperial City, the Mistress of the World, and the Mother of Abomina­tions. And here he triumph'd in Christ, tho' despised of Men. He glory'd in the Cross of Christ, though to the Jews a Stumbling-block, and to the Greeks Foolishness. They might pour Contempt on the Doctrine of a crucify'd Saviour, and a Kingdom not of this World▪ but he saw a Divine Glory in the Gospel, and counting all Things but Loss, for the Excellency of the Knowledge of Jesus, he preach'd the Things concerning Christ, and the Kingdom of God, with all Confidence, with the full Assurance of Faith, and the Rejoicing of Hope firm to the End; free from all anxious Diffidence, Reluctance, Fear, or Shame; and surmounting all Discouragements.

Perhaps (by the Way) this his heroic Confidence might be one Occasion of that happy Circumstance, No Man forbidding him: for they might as well attempt to stay the Sun in the Heavens from its Course, as go about to forbid the Progress of this bold and zealous Preacher in his Work, who like the Sun was a burning and shining Light, and in the daily Revolutions of his Ministry went forth in the Strength of the Lord, rejoicing as a strong Man to run a Race. But the good Hand of his God upon him, is principally to be ey'd in this remarkable [Page 7] Concurrence of Events; the Boldness of the Apostle, and the Tameness of his Adversaries. The God that stopt the Mouths of ravening Lions, in the Case of Daniel, made all Iniquity to stop her Mouth, in the Case of this Apostle, and delivered him out of the Mouth of the Lion. So it was that God, who maketh Man's Mouth; even He, who put forth his Hand, and touched Jeremiah's Mouth; He, who sent one of the Seraphim, with a live-Coal from off the Altar, to touch Isaiah's Lips, and made his Mouth like a sharp Sword; 'twas the same Hand of God, that open'd the Mouth of this Apo­stle, and gave him that good Treasure he had within, of Knowledge, Grace and Comfort, so that out of the Abundance of his Heart, his Mouth spake, of the King­dom of God, and the Things which concern the Lord Jesus Christ, with all Confidence.

Having held you thus long in reflecting on the Con­text, and descanting on the Words, ^† I shall wave all other Observations that might be made from them, and single out this one for the Theme of our further Medi­tations.

The special Occasion, which has led my Tho'ts to this Subject, you are all aware of; and will expect no other Apology.—In discoursing upon this Doctrine, I shall take the following Method: Premising, that the Gospel reveals to us the Kingdom of God, and those Things which concern the Lord Jesus Christ; then shewing, that Ministers of the Gospel are to preach and teach these Things; and this with all holy Confidence.—To each in their Order, as briefly as will well consist with doing any Justice to Points of such Importance.

[Page 8] PROP. I. The Gospel reveals to us the Kingdom of God and those Things which concern the Lord Jesus Christ.

Here it may be said distinctly,

1. The Gospel reveals to us the Kingdom of God.

And if it be inquired, What Kingdom? I answer,

(1). It reveals to us a Kingdom of Providence, which extends thro' the universal Creation.

It tells us, that God hath prepared his Throne in the Hea­vens, and his Kingdom ruleth over all: reaches thro' all Worlds, Heaven, Earth, and Hell. The Doctrine of a Divine Providence is the Dictate of Reason, as well as Revelation: tho' the Glories of this Providential Do­minion are vail'd to the Eye of natural Reason. It ap­pears but a base Kingdom, without the Gospel to shew us the Mysteries of it.—Nor can we by the Light of Na­ture learn the Manner of the Kingdom, as administred by Jesus, the Mediator; to whom all Power in Heaven and Earth is committed, and who hath the Keys of Hell and of Death. This is one of the Peculiars of Reve­lation: a Doctrine of Christianity, full of Mystery and Glory, and big with Lessons of Duty.—But it is not the Kingdom of Nature, the Dominion of Providence, in any View of it, that our Text has so direct a Re­ference to.

(2.) The Gospel reveals to us a Kingdom of Grace, which extends only to the Church and peculiar People of God in the Earth.

The Kingdom of God, spoken of in our Text, and which is so celebrated a Subject in Revelation, means in general the Dispensation of Redemption by Christ; and particu­larly that mediatory Dominion of Grace, which concerns Souls in this World, and which our Lord-Redeemer ex­ercises over them by his Word and Spirit.

The Metaphor of a Kingdom is chosen to shadow out the Excellencies of this Dispensation of Grace; and par­ticularly to represent the glorious Rectitude, the beauti­ful and blessed State of Things in a renewed Soul. It imports a Throne erected, a Divine Authority exercised, and a Divine Power exerted; a Law written, Allegiance sworn, and Homage paid; a comely Order and Harmony restored; a Pardon dispens'd, and Peace spoken; Privi­leges [Page 9] and Honours confer'd; great and precious Pro­mises apply'd: a vital Union to Christ, the Head of his Body, the Church; and I may add, an Union of Hearts among all the Subjects of this Kingdom; and, what crowns all, the Stability of this Dominion and Happiness. For the Foundation of God standeth sure: The Lord knoweth them that are his. The Throne of Christ in his People's Hearts shall endure for ever; and the Gates of Hell shall not be able to prevail against it. This Kingdom of Grace in the Soul, is a Kingdom that cannot be de­stroyed: molested it may be, but not dissolv'd.

This is sometimes called the Kingdom, by way of Eminence; because it is incomparable for true Glory, Happiness, and Duration; and because this was that King­dom, the diffusive Spread and flourishing State whereof the Old Testament Prophecies spake of, upon which the Jews founded their Expectation of the Kingdom's being re­stored to Israel, tho' their Notion of the Thing was all carnal and worldly.

'Tis sometimes call'd the Heavenly Kingdom; because in its Nature it partakes of Heaven, and prepares us for it, tends to it, and ends in it.

'Tis call'd in our Text, and elsewhere, the Kingdom of God: because it is of a divine Nature, and of a di­vine Original, resulting from the Purpose of Divine Grace from everlasting, contriv'd by divine Wisdom, effected by Divine Power, and exhibiting the Image of Divine Ho­liness; because the Divine Sovereignty is here display'd in its brightest Glory; because a Submission to God is the great Law of this Kingdom, and the Fruition of God is the great Reward of its Subjects; because the Righte­ousness, which is of God by Faith, is the grand Basis of this Kingdom; the Word of God, the Charter of its Privileges; the Christ of God, the Purchaser, and the Spirit of God, the Bestower of them: in fine, because this Kingdom stands in direct Opposition to the Kingdom of Satan, the god of this World; is above the Reach of human Usurpation, and infinitely excells all the King­doms of the Sons of Men.

The Kingdom spoken of in our Text, is primarily of a moral spiritual Kind, an inward Thing, in the hidden Man of the Heart. It's a Kingdom not of this World, [Page 10] as our Saviour assures us; not of an earthly and temporal Reference; not lying in Civils, and mere Externals; not having Men's natural Lives, Liberties, and Properties in this World, for the immediate Object of its Dominion: No, but it is a Kingdom within Men, a Kingdom in the Soul, a Rule over the Understanding and Will, the Heart and Conscience; rectifying and conducting the Powers of the inner Man; a Kingdom of heavenly Light and Love, and filial Liberty within; a Kingdom that consists (as the Apostle expresses it) in Righteous­ness, Peace, and Joy in the Holy Ghost.—It is a Kingdom set up in Honour of God, our Saviour; that the Son of God may manifest his Glory, in destroying the Prince of this World, and that Men may with their Heart, as well as Lips, honour the Son, even as they honour the Father ^*.

'Tis to be observ'd, that the Kingdom of Grace may be consider'd as in some Respects under an outward and visible, as well as an inward and invisible Administration.

By the Kingdom of God, sometimes in Scripture seems to be meant the visible Kingdom of Christ, or the exter­nal Administration of his spiritual Government in the Church, mediately by his Word and Ordinances: as where we read of the Kingdom's being taken away; the Children of the Kingdom, their being cast out, &c.—The Laws and Orders of this outward Polity are exhi­bited to us in the sacred Scriptures: The Subjects of it are visible Saints: One eminent Sign or Badge of it is the holy Sabbath: An Oath of Allegiance to the King of Zion is administer'd in Baptism, and a Recognition of the Vows of God upon us solemnly made at the Lord's Table: Societies for Communion in Worship, Church-Order, and Discipline, are instituted: and Officers ap­pointed, with a subordinate ministerial Power, to lead and preside in the House of the Kingdom &c.—Now the Kingdom of God, in this Notion of it, we must take [Page 11] Heed that we don't reject, or slight: but acknowlege Christ's kingly Authority in his visible Church and out­ward Ordinances, by a professed Subjection to the Gospel, and by a Care to walk in all his Commandments and In­stitutions, blameless. We must make it our Concern and Study, to hold fast the Form of sound Words, and to keep the Ordinances as they have been delivered to us; confessing Christ before Men, and honouring him by all due Ac­knowlegements in external Practice.—It's usual to say, There's the visible Kingdom of God among a People so doing.

We may note here, The Kingdom of God, as to it's external Appearance, Form, or Mode, has pass'd under a Variety of Dispensations, Revolutions and Degrees of Advancement, since its original Foundation. The King­dom has ever been substantially one; but administer'd at sundry Times in divers Manners. The last, and pre­sent, which is commonly nam'd the Gospel-Dispensation, the Kingdom of Jesus, the Son of God incarnate, is the most perfect of all. This was long lookt for by the Jews; tho' they had wrong Ideas of its Nature and Design. We read of devout Men among them, who waited for the Kingdom of God. And the Pharisees in­quir'd the Time, when the Kingdom of God should come; meaning, when the Messiah would inherit the Throne of his Father David, and introduce his expected Reign.

It's thought by some, this visible Dispensation of the Gospel is only intended, where Christ says to the unbe­lieving Pharisees, No Doubt the Kingdom of God is come upon you; and concerning the little Children bro't to him, Of such is the Kingdom of God. So where the chri­stian Hebrews are said to have received a Kingdom which cannot be moved; and the Colossians to be delivered from the Power of Darkness, and translated into the Kingdom of God's dear Son.—But I can't help thinking, altho' that Sense be comprehended, yet there's a richer and more ex­alted Sense, which is by no means to be excluded, in the most (if not all) of these, and other such Passages.

If we wou'd speak of the Glory of God's Kingdom, and talk of his Power, we must turn our Eye to the inward and vital Dispensation. The Kingdom of God, consider'd subjectively, is in its general Notion the same with what [Page 12] is elsewhere denominated the New Creature, the Image of God, &c. It means that System of heavenly Graces, in­wrought in the Soul by the Power of God, in Conver­sion. And how great is its Beauty and Worth, its Impor­tance and Necessity! The Externals of the Kingdom are, in their Order and Place, truly excellent and highly amiable. His Foundation is in the holy Mountains: The Lord loveth the Gates of Zion, more than all the Dwellings of Jacob: Glorious Things are spoken of thee, O City of God. But among all its Glories, this is the most remar­kable; Of Zion it shall be said, This and that Man was BORN in her.—What are all the visible Beauties and Benefits of the outward Dispensation, to those of the secret invisible Empire of God, set up in a Soul, in the new BIRTH! The King's Daughter is all glorious WITHIN. As for the Glory of external Advantages, it lies in their being Divine Appointments, and wisely adapted Means, own'd and sanctify'd of God, to subserve the blessed Purposes of his Grace, in regard to the internal Dispensation. They are a noble Apparatus & Attendant to this: but sepa­rate from this, the external Frame of Christianity fails of its genuine Use and End; and in that Regard hath no Glory, however splendid an Appearance it may make. The visible Dispensation of the Covenant of Grace, without the invisible Work of Grace in the Heart; the mere Form of Godliness, tho' brighten'd with the fair Shew of all homiletical Virtues, giving Persons or Soci­eties a Name that they live; This is certainly but the Shadow, not the Substance and Reality of the Kingdom of God.—Reigning Hypocrisy (which is consistent with the Height of external Zeal in Offices of Devotion and Duties of moral Practice) determines Men real Slaves to the Prince of Darkness: and we have Reason to fear, many a Church on Earth, that calls it self a Church of Christ, is indeed little else but a Synagogue of Satan. However highly they may make their Boast in God and his Kingdom, little more can be said, than that the King­dom of God is come nigh them.—We may, in regard of Convictions and Reformation, be not far from the King­dom of God; and yet in Fact not receive it. Neverthe­less, where there's a truly prosperous State of Externals in [Page 13] Religion, it's to be hop'd, there is usually the secret Work of Grace carrying on, and so the Kingdom of God in Reality.

Receiving the Kingdom of God, means a vital Appli­cation and active Assumption; most aptly expressing the Nature and Operation of Faith, which is a receptive and accepting Grace; whose Seat is in the Heart or Spirit, and whose Office is to receive Christ Jesus the Lord, our Righteousness.—The Soul of Man is the prime Object of the whole Administration of this Kingdom; and it is in its whole Genius & Frame spiritual, suited to our immortal Part.—The Law of this Kingdom is spiritual: I mean the royal Law of Liberty, the Law written, not with Ink, nor in Tables of Stone, but in fleshly Tables of the Heart; reaching to the inmost Recesses of the Soul, and bringing into Captivity every Thought to the Obedience of Christ.—The Service of the Kingdom is in its Nature, its Principles and Motives, spiritual: 'Tis a worshiping God in Spirit and in Truth, a serving Him with our Spirit in the Gospel of his Son.—The Privileges of this Kingdom are spi­ritual Blessings and heavenly Things in Christ Jesus. 'Tis a Kingdom in this World, but not of it, not derivative from it, nor terminating in it, not participating of it, nor dependent upon it.—Its Properties, its Effects and Ends, are all sublime and spiritual.—The distinguishing Character of such as have receiv'd this Kingdom is, They that be spiritual; spiritually minded, walking in the Spirit, &c.—Which leads me to observe, The grand Operator, in setting up and advancing this Kingdom, is the blessed Spirit of Grace: He is the immediate Agent, and (strict­ly speaking) the sole Efficient. Indeed the Apostle some­times intitles Ministers Fellow-workers to the Kingdom of God: But this is to be understood of their Employment in the external Administration. For they have not, by any Art of their own, an Access to the Hearts of Men; nor Power, as of themselves, to produce the Kingdom of God within Men. In respect of this Effect, the same Apostle confesses himself Nothing: but glories in his Infirmities, that the Power of Christ might rest upon him. We have this Treasure (says he) in earthen Vessels, that the Excel­lency of the Power may be of God, and not of Men. And [Page 14] when it pleases God to send forth the Spirit of his Son into our Hearts, exerting his Divine Influences in Concurrence with the Ministry of the Word, it is seen that the King-of God is not in Word, but in Power. The holy Ghost with unerring Wisdom & Skill conducts the Affairs of this spiritual Kingdom; and with uncontroulable Liberty, with an Energy invincible, and overpowering all Opposi­tion, he prosecutes the glorious Designs of it: sets it up in Regeneration, and carries it on in progressive Sanctifi­cation.—But in the whole He acts in Subordination to the Son of God, who is represented as the supreme Trustee of Divine Power, and prime Head of Influences, whom the Father hath set King on his holy Hill of Zion. Unto the SON he saith, Thy Throne, O God, is for ever and ever: Sit thou at my right Hand, until I make thine Enemies thy Footstool: Thy People shall be willing in the Day of thy Power.

Let it be subjoin'd here; This is a Kingdom that is daily carrying on among Men, and shall be commensurate in Duration with Earth and Time, yea with Heaven and Eternity. Indeed when the World ends, and the whole Scene of Temporals is shut up, the present Manner of ad­ministring this spiritual Dominion will cease: the Mode of Exercise will be alter'd, but the Dominion it self shall have no End, and its Effects never cease. This Kingdom is call'd the EVERLASTING Kingdom of our Lord and Saviour Jesus Christ. He will doubtless be for ever, in some Sense, Head of his own Body, the Church; 'tis the Reward of his meritorious Passion and Obedience. Yet it's the Opinion of Divines, that the Mediatorial Form of administring the Government will utterly expire; which they ground on that Text, Then shall the Son deliver up the Kingdom to the Father. Though, this may only mean Christ's presenting to the Father his spiritual Subjects, his peculiar People ^† (who are describ'd a Royal Priesthood, a Kingdom of Priests ) the Church, that he loved, and gave himself for; the same, it's said, He will present to [Page 15] HIMSELF a glorious Church.—Then most evidently and emphatically God shall be all in all. The whole World of the Redeemed shall be filled with all the communicable Fulness of the Godhead. So the Kingdom of God shall be perfect; arriv'd at its absolute Completion in Glory, a Glory that will never pass away.

This brings me to say,

(3.) The Gospel reveals to us a Kingdom of Glory, in the future and eternal World.

This Kingdom is administred in Heaven, the Seat of God's glorious Presence, and m [...] beatific Influx. The Gospel acquaints us, that it was prepared from the Foun­dation of the World; declares it the Purchase of the Cross of Christ; makes the Promise of it to them that are in Christ; pronounces Jesus the Fore-runner, who is for us entred into it, and set down with his Father in his Throne; proclaims Jesus the final Judge, the Resurrection, and the Life; in a Word, reveals the incarnate SON of God, as together with the FATHER, and the SPIRIT (One God over all, blessed for ever) the eternal Object of Worship and Happiness to the Saints in Light. Hence these are represented as standing before the Throne of God and the Lamb, reigning with Him Kings and Priests for ever.

But what is the Manner of the Kingdom above, what it's peculiar Laws and Methods of Administration (whether in the present State of separate Souls, or the future Re­surrection-State) and what its admirable Immunities, divine Treasures, exalted Honours, Delights, & verily Eye hath not seen, neither Ear heard, nor of these Things is the Heart of Man, in this our degenerate and feeble Con­dition, capable of forming or admitting any exact and ad­equate Ideas.—Only the Gospel reveals so much as suf­ficiently assures us, in the general, it is a Kingdom of in­finite Glory, immense Riches, and ecstatick Pleasures without End.— Enough this, in the Sense of inlighten'd Reason, to draw our Attention, to attract our Desires, and warm our Affections, to excite our Hopes, and en­gage us in the Pursuit of this Kingdom of God: Enough, to nourish the Saints Faith and Love and spiritual Life, to refresh us in our Pilgrim-State, to ease our Griefs, and silence our Complaints, while under many Burdens, and [Page 16] through mighty Oppositions, we are walking in the nar­row Way, which leads to the Kingdom.—Thus much concerning it we have reveal'd to us, with infallible Cer­tainty: and nothing further was really needful for us at present to know. What of the Glory remains to be revealed, we shall know hereafter.

Let it be observ'd now, Thô this State of Glory in Hea­ven be ultimately respected in our Text; yet it's the State of Grace here on Earth, that is more immediately in View. The Kingdom, thô a heavenly Kingdom, thô not of this World (neither establish'd on a worldly Design, nor having its Issue in the present World) yet has its Ex­istence and Operation here.—This spiritual Kingdom has been erected and supported among Mankind from the Beginning: taking the Date of its Projection from the Days of Eternity, but of its actual Rise from the Days of our first Parents, commencing with that primitive and fundamental Promise made upon their Fall, That the Seed of the Woman should bruise the Serpent's Head.—All a­long thrô the Patriarchal and Jewish Ages, there was in one Degree or another the Kingdom of God among Men. Yet the most illustrious Dispensation of it was reserv'd to be the Distinction of the Church's last Age. Says our Lord, From the Days of John Baptist the Kingdom of God is preached, and every Man presseth into it. But in the Days of the Apostles, after Christ's Ascension, this was eminently the Case. Then was that Saying of our Lord fulfilled, I tell you there be some standing here, which shall not taste of Death, until they have seen the Kingdom of God come with POWER. Truly, then was there an extraordi­nary Display of the Power of God, in a quick Progress of his spiritual Kingdom, in its wide Extent, and in the transcendent Degree of its Prosperity and Glory, as to the Internals, as well as Externals of it. Then Conversions were numerous; Thousands at a Time added to the Lord; Nations born in a Day. And the Converts of Zion, in that happy Season, appear to have had the Spirit in emi­nent Measures. Not to mention their miraculous Gifts, it seems their heavenly Graces were in general very sig­nally in a flourishing State; having a Vitality, a sensible Growth & Evidence, beyond what's common.—O when [Page 17] shall we see the Return of such triumphant Days of the Son of Man! By the Grace of God we have a Prospect of another blessed Period, that will even exceed in Glory: when the everlasting Gospel shall fly like Lightning, with resistless Power and astonishing Success; shall again be preach'd with the Holy Ghost sent down from Heaven in a remarkable Manner, and the Kingdom of God be every where diffus'd and establish'd thrô all the Earth; when the Kingdom and the Greatness of the Kingdom shall be given to the People of the Saints of the most High. We shou'd pray for the hastning of those glorious Times of Reformation.

In the mean time we have it to acknowlege unto the Praise of a sovereign God, that there is even now a Rem­nant according to the Election of Grace, and a promising Appearance of the Increase of their Number, who have receiv'd the Kingdom of God, thô in lower Measures. For this heavenly Kingdom as it now exists and appears in Be­lievers, especially in its Beginnings, seems in general com­paratively but as a Grain of Mustard-Seed, in regard to its small Figure, and at least oftentimes but as Leven hid in Meel, with regard to its secret Operation; yet there's the Reality, and a gradual Prevalence. Every one that is born of the Spirit, does actually see the Kingdom of God, in its initial Dispensation. To such it's given to know vitally and experimentally the Mysteries of the Kingdom of Heaven. For it must be noted, that (properly speaking) the Kingdom of Grace and the Kingdom of Glory are not two Kingdoms, specifically or essentially distinct; but only differing gradually, and in respect of their various Modes of Administration: Otherwise, they are for Sub­stance one and the same, and go under the common Name of the Kingdom of Heaven. The State of Grace, and the State of Glory, are not only connected inviolably in the Purpose and Covenant of God, but also nearly re­lated, and united in their general Nature. Heaven comes down into the Soul in Regeneration; this is the actual Commencement of heavenly Bliss. The Kingdom of Grace is the Kingdom of Glory in its inchoate and imper­fect Estate. And what's the Kingdom of Glory, but the Kingdom Grace in its Consummation, its triumphant State, and full display under a varying Form of Admini­stration?

[Page 18] I shall now close this Point with suggesting a few practical Reflections.

By this we see the forlorn and wretched State of Souls unregenerate, in that they are Strangers to the Kingdom of God in this World; and continuing so, must necessarily be excluded the Kingdom of God in the next.—By this we see how happy is the Day of a Sinner's Conversion, and the Occasion there is for Joy at every spiritual Birth, when a Soul is initiated into the Kingdom of God.—We see the Reason of believing Parents so anxiously weeping for their Children while in a State of Nature, and travail­ing in Birth again, until Christ be formed in them, the Kingdom of God set up in their Souls.—What honoura­ble Sentiments should we have of the Saints, thô poor in this World, yet rich in Faith, and Heirs of the King­dom!—And what mutual Endearment ought there ever to subsist between all these! These, who are Compa­nions in the Kingdom and Patience of Jesus Christ here, and will hereafter be Companions for ever in the Kingdom and Joy of their Lord.—Let it be added; while we re­flect with Grief and Shame on our Apostacy and Fall in Adam (by whom came Sin into the World, and by this the Kingdom of the Devil, that wicked Spirit which rules in the Children of Disobedience ever since) we shou'd ad­mire and magnify the stupendous Wisdom and Grace of God in raising up a second Adam, to repair the suffering Honour of his violated Law, to dethrone the Enemy of our Souls, and restore the Kingdom to Israel.—And shou'd we not with equal Wonder and Praise celebrate the infi­nite Grace of our Lord Jesus Christ! who hath restored that which be [...] not away, and has done this at the Ex­pence of his own precious Blood; by the Merit of which he purchased the Kingdom of God, and in Virtue of which he receiv'd Power, in his risen State, to dispense the hea­venly Blessing to whom he will; even to as many as the Father hath given him for a peculiar People to himself. The Kingdom is the Lord's; his Property, and at his Dispose. Hence that of Christ to his Disciples, I appoint unto you a Kingdom, as my Father hath appointed to me a Kingdom. And we read, Him hath God exalted with his right Hand, to be a Prince and a Saviour, to give Repentance unto Israel, [Page 19] and Remission of Sins: which two Redemption-Blessings are the leading Benefits of the Kingdom of God, the first royal Donatives of our Prince and Saviour. O what Rea­sons of Adoration and Thanksgiving to Christ do these Reflections present to us! Shall we not all join in the Cry of the Multitude that followed him at his triumphant En­trance into Jerusalem, saying, Hosanna! Blessed is he that cometh in the Name of the Lord: Blessed be the Kingdom of our Father David, that cometh in the Name of the Lord; Hosanna in the highest!

But in many of these Hints I have been insensibly an­ticipating the proper Thoughts on the other Article before us: which therefore I shall be the briefer upon.

2. The Gospel reveals to us those Things which concern the Lord Jesus Christ.

By the Light of Reason we have some Notions of the Being and Perfections of God, and his Kingdom of Pro­vidence: but the Kingdom of God, intended in our Text, and the Things that concern the Lord Jesus Christ (which do abundantly improve and add to rational Light in the Things of Nature and Providence) are discoverable only by the supernatural Light of Revelation. The Kingdom of God is a Kingdom of Grace, constituted and administred according to the Counsel of his own Will: And hence Di­vine Revelation was necessary to the Knowledge of that. So the Things which concern the Lord Jesus Christ, are Matters of pure Revelation: such as the natural Reason of Man cou'd never have brought to Light. 'Tis the ap­propriate Glory of the Gospel, to reveal these Things to the Sons of Men.

And what a rich Variety of Things, great and glorious Things concerning Christ, are discovered to us in the Gospel of his Grace! The Kingdom of God is a comprehensive Article among those Things which concern the Lord Jesus Christ; and sometimes they seem all to be sum'd up in that. But the Apostle here adds a more extensive Phrase, in order to include all other Things not so evidently couch'd in the Idea of the Kingdom of God. The whole Reve­lation in sacred Writ, from Genesis to the Apocalypse, is relative to CHRIST, in some Manner and Degree: But our Text eminently points us to those Things which have [Page 20] a more evident and next Reference to him in the Christian Revelation.

Thus for Instance, the Gospel reveals to us the Person of Christ, as God manifest in the Flesh; his Office, as Me­diator, under the several Characters of a Prophet, and a Priest, as well as King; the Covenant of Redemption, and the Promises made to Him before the World began; the Predestination of the Elect unto Life in and by him; the Types & Prophecies of Him in old Time, and their punc­tual Accomplishment in Him; the History and Mystery of his Incarnation, Conception and Birth, his Life, Miracles and Sufferings, his Death and Resurrection, his Ascension into Glory, and sitting down at the right Hand of the Majesty in the Heavens; so the Doctrine he taught, the Laws and Institutes he made, the Promises he gave, whe­ther in Person, or by his inspir'd Ministers; the Mission of his Spirit, as a Teacher, Sanctifier and Comforter, his so­vereign Agency, and abiding Presence; the Commission and Inspiration of his Apostles, the Revelations made to them, and published by them, their Ministry and Preach­ing, confirm'd with Signs and Wonders; his setting up of the Gospel-Church, demolishing the Jewish Dispensa­tion, and visiting the Gentiles to take out of them a Peo­ple for his Name.—In brief, we have revealed to us the Example of Christ; his Sacrifice and Righteousness, and his Intercession in the Merit thereof; the unsearchable Riches of his Grace, and the absolute Sufficiency of his Power to save; the Way of Salvation by him, the Benefits we re­ceive from Him, and the Duties we owe to Him; his being the Head of his Body, the Church, and Head over all Things to the Church; his being appointed the Heir of all Things, and Judge of the World; his second Ap­pearing, his raising the Dead, and dispensing both Rewards and Punishments everlasting.—This is an incomplete and immethodical Abstract of those Things which concern the Lord Jesus Christ. I pretend not to an exact and perfect Enumeration: much less to a perfect Comprehension of the Meaning of all these Things. But when I meditate them, I soon find my self lost in Wonder, and can't or­der my Speech by reason of Darkness. Without Contro­versy, GREAT is the Mystery of Godliness, the Mystery of [Page 21] Christ, and his Kingdom. Yet all that's necessary to be known by us in our present State, is in the Gospel suffi­ciently revealed: and as for what transcends our Con­ception, this however must exercise our Humility, our Faith and Hope, and remain the Subject of our adoring Thoughts.

Which leads me to

PROP. II. Ministers of the Gospel are to preach the King­dom of God, and teach those Things which concern the Lord Jesus Christ.

Our Text tells us, the Apostle did so; tis remark'd of of him twice in this Chapter, and often elsewhere: and this is recorded for our Admonition, upon whom the Ends of the World are come.—Here let it be said briefly,

1. We must preach the Kingdom of God, revealed in the Gospel.

Our Context speaks of Paul's expounding and testifying the Kingdom of God. And we read (Chap. 19. 9.) of his daily disputing, and persuading the Things concerning the Kingdom of God. Even thus Ministers must labour (every one, as of the Ability, which God giveth) to testify, and expound, also (if need be) to dispute, and persuade these Things.

We should testify the Kingdom of God, asserting its Reality and Existence; and it will be well, if we are able to witness unto this from our own happy Experience. So we must expound it, as we are able, in its whole Extent and Compass; its Nature, its Properties, and Purposes; the Laws and Benefits of it; the Promises concerning it; and the Truths relating to it, or inseparably connected with it; particularly the Doctrine of Original Sin, that Truth which is so evidently fundamental to the Scheme of Chris­tianity, and without a due Attention to which we shall be likely to entertain very crude Conceptions of the King­dom of God; also the Doctrine of Regeneration, its Ne­cessity resulting from Original Sin, its Author the Holy Ghost, its Fruits in the christian Life, its essential Con­nection with eternal Happiness, & c. without a just Re­gard to which important Points, we shall have but very superficial Notions of the Kingdom of God. Hence, if we [Page 24] wou'd expound, as we ought, the Kingdom of God, we should study and preach these great Gospel-Truths.—We must likewise be ready even to dispute, as the Apostle did, and contend earnestly for the Faith, in regard of the Things pertaining to the Kingdom of God; with Meekness and Wisdom instructing such as oppose themselves; labouring to convince Gainsayers, and put them to Silence. We must contend against all the Enemies of the Kingdom of God; wrestle against Flesh and Blood, and against spiri­tual Wickednesses in high Places; resist the Devil and the World, Vice and Error, in all their various Forms, with the Sword of the Spirit, the Word of Truth.—And like the Apostle, we must also persuade the Things concerning the Kingdom of God; reasoning with Men out of the Scriptures, to convince them of the Folly of Rebellion, and the Wisdom of Submission to God; exhorting and calling Men to a professed Subjection, and Obedience to the Gos­pel: as Paul shewed to the Gentiles, that they spou'd repent, and turn to God, and do Works meet for Repen­tance: He testified both to Jews, and Greeks, Repentance towards God, and Faith towards our Lord Jesus Christ: And the Disciples he persuaded to continue in the Grace of God, bringing forth the Fruits of the Kingdom, the Fruits of Righteousness, which are by Jesus Christ to the Praise and Glory of God.

In a Word, we must teach the Grace of our Lord Jesus Christ, the Love of God, and the Communion of the Holy Ghost. This enters into the Notion of preaching the Kingdom of God. The adorable Trinity all concur in the Dispensation of Redemption; acting each his distinct Part in the Affairs of this Kingdom: and so far as Divine Revelation will carry us, we must testify, expound, and persuade these Things, as Things pertaining to the Kingdom of God. We must preach the Father of Mercies and God of all Grace: we must preach the Spirit of Holiness: and we must preach the Lord of Glory. While we remember the Creator, we must never forget the Redeemer, and the [...]: but display their several Glories, and assert their respective Rights. But this [...] me to say,

2. We must teach the Things, revealed in the Gospel, concerning our Lord JESUS CHRIST; those Truths espe­cially [Page 25] that have a near Relation to Christ, his Person and Mediation. So the Apostle did: he preach'd Jesus, and the Resurrection. He preach'd not himself, but Christ Jesus the Lord.—He preached Repentance and Remission of Sins in the Name of Jesus Christ.

Though we are not to confine our Preaching wholly to the Things which in their direct Aspect concern the Lord Jesus Christ; but may and ought to teach many Things that do but reductively and remotely concern Christ: Yet the special Subject, on which we should often dwell, and very much lay out our Ministry, is Christ, and the Things more immediately concerning Christ. Here must be the Emphasis, the Accent, in our Preaching. We must preach the Things concerning the Name of Jesus Christ: his Person, Natures and Perfections both Divine and Hu­man; his Messiahship, or mediatorial Character; his Charge of a peculiar People, chosen in him, and given him of the Father, before the World; his Mission, and Incar­nation in Time; his Offices, and Execution of them; his States of Humiliation and Exaltation: the Authority, Excellency, and Usefulness of his Doctrine & Revelation; the Reasons of his Obedience and Sufferings; the Ends of his Resurrection, and Ascension; his Priestly Intercession in Heaven, his Prophetical Acts, and Regal Administra­tion; his second Coming and Kingdom, the Resurrection and eternal Judgment. In Sum, his Purchases, his Victo­ries, and Triumphs; the Benefits of his Salvation, and Va­lue of an Interest in Him; the Office of his Spirit in the Application of Redemption; the Necessity and Efficacy of his Righteousness, imputed to us, and received by Faith, in the Business of Justification; the Necessity and Effi­cacy also of his Grace, in the Conversion of Sinners, and Perseverance of Saints; the Stability of the Promises in him; the exceeding Riches of God's Mercy in and thro' him; the Greatness and Freeness of his Love, the Ob­ligations of Gratitude we are under to him, and the righteous Claims he has upon us;—the Duties we owe him, and more especially that comprehensive Duty of believing in him, submitting to his Righteousness, and depending on his Grace, living by the Faith of the Son of God, and doing whatsoever we do, whether in Word [Page 26] or Deed, in the Name of our Lord Jesus Christ; in Vir­tue of his Grace in and with us, in Obedience to his Will, with a Reliance on his Merits, and with an Eye to his Glory; that the Name of our Lord Jesus may be glorified in us, and we in him, according to the Grace of our God, and the Lord Jesus Christ.

Let it be subjoined now,

3. We shou'd preach the Kingdom of God, and the Things concerning Christ, both in Conjunction, and in their Relati­on to one another.

The Ideas are somewhat distinct, yet so united, as mu­tually to involve one the other: and it seems to me, there's no forming any just Notions of either Subject, without com­prising both. While we preach the true Scripture-Doctrine on the one head, we do indeed implicitly teach the other: But it's abundantly best to be explicit, in preaching both together. This is to preach after the Manner of the Apo­stles, and primitive Ministers, as they were taught of God, and led by the Spirit. (See Acts 8. 12.— Chap. 19. 8, 10. and Context ver. 23. with many other Places.) They are the proper Standard of Evangelic Preaching ^† and it will [Page 27] be our Honour, to follow their Example, left on Record for Imitation.—Our Charge is to preach the Word: and the Word we preach must be both the Word of the KING­DOM and the Word of the Lord JESUS. The Things con­cerning the Kingdom of God, and those concerning Christ are, as in their Nature reciprocally dependant, so in Reve­lation inseparably connected: And surely what God hath joined together, Man may not put asunder.

It's Pity a Minister shou'd at any time lay the Plan of his Discourse on one of these Subjects, so as to preclude the other: and much worse it is, if he ever makes a Sermon without any explicit Regard to either of them. This (in plainness of Speech) is to handle the Word of God deceitful­ly: and no Apology can in any measure justify such' Ma­nagement.—Every suitable Theme of a Pulpit-Discourse is reducible under one or other of these Heads, improvable to serve the Purposes of both, or capable of receiving Illus­tration and Enforcement from them. Whatever our Text is, the Things of the Kingdom, and the Things of Christ, may with the utmost Propriety and Pertinence be introdu­ced, either under the Doctrine, or the Application; and it will be a most faulty Omission, in any Discourse to pass them wholly in Silence.—The Strain of our Preaching shou'd turn upon one or other of these Evangelic Subjects: frequently we shou'd consider them both together, present­ing them in one complex View: and when discoursing on either of them more directly, yet always remember their Connection and mutual Dependance, & accordingly consider the one in its Reference and Subserviency to the other.

In this Method of Preaching we shall be likely to declare the whole Counsel of God, and not keep back any Thing that is profitable, whether as to the Doctrinals or the Practicals of Revelation.—In this Way we shall lead our Hearers into the most distinct and most consistent Notions of the Gospel, in the Variety of its rich Contents.—In this Way, we shall shew our selves approved unto God, Work­men that need not be ashamed, rightly dividing the Word of Truth.—And this is the Way to commend our selves unto every Man's Conscience in the Sight of God, to suit every one's Relish, and to hit every one's Case, in the Multiplicity we have to do with.—This is the Way to preserve the [Page 28] christian Religion in its full and evident Distinction from Paganism, Judaism, Mahometism, and every false Re­ligion. This is the Way to keep the Gospel distinguish'd from the Law, Faith from Reason, the Graces of Chri­stianity from the Morals of Philosophy, and the Professi­on of Protestants from that of Papists.—In this Way we shall be able by sound Doctrine both to exhort, and to convince the Gainsayers. This is the Way to remove the Offence of the Cross, and to make Christ crucified appear the Wisdom and the Power of God.—This is the Way to keep Professors sound in the Faith,—and at the same time bring them to be obedient to the Faith.—In short, This is the Way to advance the Kingdom of God, and to promote the true Knowledge of God, and of Jesus Christ, which is Life eternal.

On the one hand, Those Things which concern the Lord Jesus Christ, exhibit themselves to us in their strongest, their most beautiful and striking Light, when discoursed in Conjunction with the Things pertaining to the King­dom. When we teach the Things of the Spirit, the Things of the Covenant, the Things that be of God, con­junctly with the Things of Christ: When we preach Christ Jesus the Lord, and our Righteousness; the Apostle, and High-Priest of our Profession; Messiah, the Prince; our Advocate, and Judge; the Object of our Trust and Hope, & of our Fear, Love & Obedience: When we preach both his Cross, and his Crown; both the Merits of his Death, and the Power of his Resurrection; both the Sceptre of his Grace, and the Rod of his Anger; both his Doctrine and Example; both his Promises & Precepts; both Remission of Sins, and Conversion thro' his Name; in a Word, both Repentance towards God, and Faith towards our Lord Jesus Christ: When we thus teach and preach (skilfully harmonizing, tempering and balancing Subjects of such a various Tendency and Aspect) then the Things which concern Christ appear in their genuine Light, Ex­cellency and Importance; carry with them the greatest Force of Attraction, and are most likely to reach their practical Ends and Uses. This is to handle the Matter wisely; and they that win Souls, are wise.—But if we confine our Ministry to the sublime Mysteries concern­ing [Page 29] Christ, and treat them in a speculative and abstract Manner, exclusively of their practical Inferences, and neg­lecting the Things pertaining to the Kingdom, we preach the Gospel of Grace in a very imperfect Manner, and may promise our selves but a very imperfect Success. ^*— This is a faithful Saying, and these Things I will that thou affirm con­stantly, that they which have believed in God, might be care­ful to maintain good Works: these Things are good and pro­fitable unto Men.

On the other hand, if ever the Kingdom of God comes not in Word only, but in Power, it is when we preach it in Connexion with the Things that concern the Lord Jesus Christ. When consider'd in one View with these Things, it then appears in its true Glory and Lustre, and is preach'd with the most flaming Light, and successful Energy. If we mean to save our own Souls, or theirs which hear us, we must take Heed to ourselves and to our Doctrine, that we teach and live the Doctrine of Christ. We must keep the Faith, and preach it, pure and entire. Our Mouths must be fill'd with the great Arguments of the Gospel; the Principles of the Religion of Jesus must reign in our Sermons; else they'll freeze on our Lips, however warm­ly we may seem to preach the Kingdom of God, in a moral Strain, with a philosophic Turn of Thought. Indeed how can we pretend to be Preachers of the Gospel, if we drop the Doctrines, and Duties, of a supernatural Disco­very? With what Face can we call our selves Christian Ministers, if the Run of our preaching is upon the Princi­ples and Laws of Nature (tho' taken into Christianity) while we consider 'em only under their natural Form, under the Notion of meer Morality or natural Religion; forgetting that by their being incorporated into the Gospel, they have lost that Respect, chang'd their Use and End, put on a new Form, and in Effect are turn'd into Evan­gelic Principles and [...], so that there's (strictly speak­ing) nothing at all [...] moral, nothing purely natural, in the christian [...] or Canon.—Sure I am, that to phi­losophise merely, without an Eye to Revelation, or to ha­rangue upon natural Truths and moral Duties, in a rational [Page 30] Way, without reducing them to their proper Place and Use in the christian Scheme, and without paying a due Re­gard to the Things concerning Christ, this is not (in the Sense of Scripture) to preach the Kingdom of God.—What tho' the Text be taken out of the Bible! If the Sermon be in 2 philosophical and unevangelic Strain, the Preacher might as well have taken his Text out of Seneca's Morals.—I deny not, Morality is to be preach'd: but then it must be christian Morality; a Morality springing from Faith in Christ, and animated by Gospel-Principles and Incentives, govern'd by Gospel-Rules, and directed to Gospel-Ends. Repentance is to be preach'd, but it must be excited by looking upon Him whom we have pierced. And Obedience is to be preach'd, but it must be the Obedience of Faith. A good Conversation is to be recommen­ded; but it must be a good Conversation in Christ.—The Law is to be taught: but then it must be the Law as ex­hibited in reveal'd Religion; and so taught, as that it may do the Office of a Schoolmaster in bringing Sinners to Christ, and the Part of a Guide in conducting Saints through the Paths of moral Duty. The Law is good, if a Man use it lawfully, and teach it wisely. By the Law is the Know­lege of Sin: it is improvable to awaken Sinners by the Terror of the Curse, to humble 'em by the Sense of their own Depravity and spiritual Impotence, to drive 'em out of their false Confidences, and compel them to seek an In­terest in Christ, by a Sense of their absolute Need of his Righteousness and Grace: And the Law is of Use also to the Believer, for the Direction of his moral Carriage, for the preserving his Humility, and keeping him ever dependant upon Christ.—With such Views as these, the Law is to be taught: and these Uses of it are to be kept carefully in our own and our Hearers Eye. Whenever we teach the Law, we must still send Men to Christ, for Righteousness and Strength, for the Justification of Life, & for the Sanc­tification of the Spirit: ever guarding our more moral Dis­courses with proper Cautions against false Ends and false Measures of Obedience, and enforcing all our practical Ex­hortations by the Principles and Motives of the Gospel.

Why shou'd not we introduce the Things concerning Christ, [Page 31] on all Occasions, as well as the Apostles ^† who manifestly delight to bring in these Evangelic Peculiarities, whatever Argument they are upon? It our Notions of Christianity are such as forbid our doing this, or if our Temper be such as don't dispose us to it, 'tis justly to be fear'd we are in a different Scheme, or else of a different Spirit, from that of the Apostles.—Methinks, it looks as if we were asham'd of the Gospel, in its peculiar Discoveries, if we are silent on these Heads. Or can we think to excuse our Silence, by pretending that these Things are liable to be wrested by unlearned and unstable Souls to their own Destruction! But surely this is a Caution, which the Apostles have set us no Pattern of. Though they knew, Men of corrupt Minds actually did and wou'd still pervert the Gospel to their own Ruin, yet they fully and faithfully preach'd it, and run all Ventures. So must we, if we wou'd, as be­comes us, shew all good Fidelity: and indeed if we wou'd hope for any good Success. For upon what reasonable Grounds can we look for the Presence of Christ with our Sermons, if there be an Absence of Christ in them; if his Person & Mediation, his Sacrifice and his Spirit be not allow'd a Place in them, or are only complemented with an occasional and cursory Hint, when they ought to be the reigning Topicks, and live on our Lips continually?—Can we deem it our Glory, to neglect these Evangelic Themes, and act the Jewish Doctor, or the Pagan Philosopher in a christian Pulpit, by preaching up Works without Grace, or Virtue without Faith, when we are assur'd that it is by Grace we are sav'd thro' Faith! Can we hope for a Divine Blessing to attend us in such a Way of preaching? No. ^* If we banish the Things concerning Christ out of our Divi­nity, or treat them with a cold Neglect, our Preaching [Page 32] will most probably be in vain: Yea, tho' in preaching the Kingdom of God, after our legal or moral Manner, we may speak as with the Tongues of Men and of Angels, so artfully and strongly, yet in the Event we shall be but as sounding Brass, and a tinkling Cymbal, that makes an empty Noise, and useless Musick. Verily, tho' we speak with all the Force of natural Reasoning, with all the Beauties of Elo­quence, and with all the Arts of Elocution and Address su­peradded, with all the Light and Fire and Skill in the World, we shall never be likely to make a real effectual Conquest of any one Soul, to add to the Lord, and to en­large the Kingdom of God. ^† Indeed we may perhaps move the Conscience, and melt the Passions of a Sinner; but that's a very different Thing from the pricking his Heart, the subduing his Will, and conquering his Lusts. We may obtain to reform a little his Temper and Man­ners; which is but a very defective Success, and to little Purpose, without softning his Heart, and bringing him to Newness of Life. In such a Way of dealing with the Sin­ner, we are never like to prevail on him, truly to humble himself, and bow to God's Authority, as his willing Peo­ple do; but rather shall flatter the Pride and Naughtiness of his Heart, nourish the Pharisee in him, the Spirit of Self-Righteousness and Self-sufficiency, so natural to him; and thus unhappily promote his falling into the Condemna­tion of the Devil, rather than further him in the Way of Salvation.—Nay, "It hath justly been observ'd, that where a great and universal Neglect of preaching Christ hath prevail'd in a christian Nation, it hath given a fatal Occa­sion to the Growth of Deism and Infidelity." ^*—So far is [Page 33] such moral unspiritual and unevangelical Preaching from having an actual Influence, or probable Tendency, to ad­vance the Kingdom of God, in the Scripture-Notion of it. ^*

[Page 34] When ever then we attempt to preach the Kingdom of God, we must not content ourselves with picking out the more practical Texts of Scripture, and handling moral Pre­cepts in an abstract Way, without a just Reference to the Things concerning Christ. No, but it must ever be remem­bred, that Christ is the Foundation and Head of the King­dom, the great Origin of its Laws and Blessings. So One speaks; ‘Christ is the chief Corner-Stone (upon which the whole depends, both as to its Strength and Beauty) tho' so much set at Nought by our modern Builders.’ For whose Conduct he accounts in this Manner: ‘The practical Commands of the Gospel are too excellent, the Justice of them too evident, for the Devil to attack them: But still, while he artfully allows the Excellence of the Morality of the Gospel, he endeavours to cut away the chief Props and Supports of it, to overthrow the noblest Motives of our Gratitude, Love and Obe­dience, by seducing Men to Infidelity, or Indifference, about the Fundamentals of the Christian Faith: And accordingly in all Ages, even to this Day (says he) they that deny the Divinity of the Son of God, & that strike deepest at the very Foundations of Christianity, OR are the most cold & indifferent about them, still talk the loudest of Morality. ^†’ Truly by leaving the peculiar Doctrines of the Religion of Christ out of our Ministrati­ons, we give a mighty Advantage to the great Adversary of Souls: For the Sword of the Spirit is the Word of Jesus. The Truths of the Gospel are the main Weapons of our spiritual Warfare, mighty thro' God to the pulling down of strong Holds.—The Kingdom of God stands on the Pillar of TRUTH. It is establish'd and advanc'd in the World by bearing Witness unto the TRUTH, the Truth as it is in Jesus. This our Lord intimates in his Reply to Pilate's Question (upon Occasion of his having said, My Kingdom is not of this World) Art thou a KING then? Jesus answer'd, To this End was I born: And for this Cause came I into the World, that I should bear Witness unto the [Page 35] TRUTH. Every one that is of the TRUTH, heareth my Voice. (John 18. 37.) In like manner Christ's Messen­gers are to bear Witness unto the Truth. That's their Character, Fellow-Helpers unto the TRUTH; and in being such, they are Fellow-Workers unto the Kingdom of God.

If we wou'd approve ourselves as the Ministers of God, it must be (among other Things) by the Word of Truth. We must testify the Gospel of the Grace of God; the great Truths of the Gospel relating to the Work of Grace in Redemption; the Grace of God in the Purpos [...], the Grace of Christ in the Pur­chase, & the Grace of his Spirit in the Application of it. This is Preaching. And it carries a Light & Power with it, beyond all philosophical Argument and Persuasive, to promote the Conviction and Conversion of Sinners, and so to promote the Kingdom of God. If ever we mean to have Sinners conquer'd, and effectually subdued to God, we must bring them the Testimony of Jesus, in the Word of Truth; proclaim the Gospel-Report concerning Christ & the great Salvation: And if once they come to receive the Witness of God, to believe the Truth upon Divine Testimony, and entertain the Gospel, not as the Word of Man, but as indeed the Word of God, Then it's like to Work in them effectually, to their being translated out of the Kingdom of Darkness, into the Kingdom of God. If God hath from the beginning chosen them to Salvation, it is thro' Sanctification of the Spirit, and Belief of the Truth, whereto He calleth them by the Gospel, to the obtaining of the Glory of our Lord Jesus Christ.—When therefore we attempt to preach the Kingdom of God, we must never forget the Sanctificati­on of the SPIRIT: But apply to Him our selves for his sanctifying Influences to rest on us, and to accompany our Labours for the Good of Souls; and we must send our Hearers to Him, teaching them to depend on his renew­ing Grace, and to pray for it; frequently opening the Na­ture of Conversion, and the Necessity of being born again, if they hope to see the Kingdom of God.—As the Belief of the Truth, in this Point, is of singular Importance, we should endeavour to have them instructed and established well in the Doctrine of Regeneration, together with that other it is grounded upon, the Doctrine of Original Sin.

[Page 36] Let me add, Another most necessary Point to be often insisted on, is the Doctrine of Justification by imputed Righteousness, even the Righteousness of God, without the Law. Among all those Things which concern the Lord Jesus Christ, and by testifying of which the Kingdom of God is advanced in the World, this is one very eminent Article, That Christ is the Lord our Righteousness; that Christ is the End of the Law for Righteousness to every one which believeth; That as by one Man's Disobedience many were made Sinners, so by the Obedience of One (the second Adam) many are made righteous; that thro' the Name of Jesus, whosoever believeth in him, receives Remission of Sins, and the Justification of Life.—This Truth is the grand Basis and Support of the Kingdom of God. Indeed, what is the Kingdom of God, in its subjective Notion, but this great Truth bro't home to the Soul, powerfully apply'd, and producing its genuine Effects? Hence the Kingdom of God and his Righteousness, might well be put in Conjuncti­on, as the one Object of our first Pursuit.—This Truth is the main Subject of the Testimony of Jesus: to this gave all the Prophets and all the Apostles Witness.— ‘This Truth is that wherein the Stamp of Divine Authority on Scripture-Revelation is chiefly manifest. All the Parts of Revelation depend on this, and are connected with it; so that, take away this Truth (concerning Christ delivered for our Offences, and raised again for our Justification) take this out of the Gospel, it will be another Gospel, and the whole Doctrine of both Testaments will be utterly made of none Effect. This therefore is the great Touchstone for the Trial of true and false Doctrine.—The Name whereby Christ is cal­led among the Subjects of his Kingdom is that, The Lord our Righteousness. That's the Motto of the chri­stian Church, whereby it's distinguish'd from all other Societies.’—This is peculiarly the characteristic Truth of the Gospel, whereby Christianity is conspicuously dif­ferenc'd from the Religion of Nature, & from all false Re­ligions.—This Truth exhibits the Substance of those an­cient Types in the Religion of the Jews, and is the Foun­dation of the Promises made to the Fathers.—This Truth (whatever any Enemies of the Cross of Christ may pretend) [Page 37] does not make void the Law, but establish it: declaring all Righteousness fulfilled by our Surety, and being a pow­erful Principle of Obedience in the Believer.—This Truth signally contributes to illustrate the Wisdom and Grace of God in Redemption, and to display the Grace & Glory of Christ the Redeemer.—This Truth is the prime En­couragement of the Saint's Hope, and affords the first and great Relief to Sinners under the Spirit of Bondage. 'Tis the Truth, in this main Point especially, that makes them free.—In a Word, ‘This Truth is the great Mean, where­by God puts forth his Power to save Sinners, and sub­ject them to Him in his Kingdom. It was by the Re­velation of Christ's Righteousness in the Gospel, that the Kingdom of God our Saviour was at first set up and ad­vanced in the World: and it was by the Revival of this great Truth, after it had been buried under Anti­christ's Reign, that the Lord began to consume that wic­ed one.—The Strength of Christ's Kingdom, and its Safety, lies in this great Truth: So that they who wou'd advance his Kingdom, must bear this Truth about with them, in their Hearts, in all their Preaching, and in all their Conversation. And truly this wou'd be a Spring of daily Refreshment to themselves, and of great Liberty and Boldness in all the Labours of the Gospel-Ministry, and in all the Sufferings that attend it. ^*’

Which brings us to our last general Head.

PROP. III. Ministers may well, and ought to, preach and teach these Things with all Confidence.

The Story of the Apostle Paul acquaints us, that he be­gan and finish'd his Ministry with a noble Fortitude, speaking boldly in the Lord, speaking the Gospel of his God with much Contention, and with all Confidence: "As one who was himself well assur'd of the Truth of wh [...] he preach'd, that it was what he durst stand by, & of the Worth of it, that it was what he durst suffer for." He preach'd with Confidence too of Success, and of his own Safety, and of a future Reward.—Herein he is an instructive Example. [Page 38] And if we have the Spirit of this Apostle, we also shall preach and teach with all holy Confidence.—I put in this qualifying Word, because there is a Confidence that's faulty; the Result of Ignorance and Rashness, and a Sign of Pride and Presumption; highly unbecoming in a Mini­ster above all Men. But still there's a Confidence that is gracious, meek, humble; both an Ornament and Help, and therefore an important Requisite in a Preacher. 'Tis the Fruit of the Spirit, the Result of inward vital Experience. Ministers that have felt the Power of the Gospel on their own Hearts; that have themselves been experimentally taught the Kingdom of God, and the Things of Christ; such, I say, will have a proportionable Boldness in the Faith. They will neither be cold, nor cowardly Preachers: but will usually teach these Things with a holy Confidence, Vigour and Warmth; with a certain Parrhesia, Liberty, Skill, and Force; something like the heroic Paul; or like Stephen, a Man full of Faith, who spake with a Wisdom and Spirit, that his Adversaries could not withstand.

We shou'd every one make it our Aim, and our Con­cern, that we may be able, upon the Grounds and Mo­tives of Experience, to preach the Gospel of Jesus with all Confidence:—With Confidence of the Divine Authori­ty, Truth and Excellency of the Christian Revelation; also with Confidence in the Promise of Christ's gracious Presence with us, in his Providence, to watch over us, and by his Spirit, to assist and succeed us; and with Confidence in his Righteousness, to procure our Acceptance and Reward. Verily, if our Hearts condemn us not, we may thus have Confidence toward God.—But then there's also a Confi­dence towards Men, which becomes us in our sacred Mi­nistrations. We must take Heed, that the Fear of Man be not a Snare to us, and that a false Modesty don't influ­ence us to betray or conceal the Truths of the Gospel, to walk in Craftiness, to do the Work of the Lord deceitfully, or in any Regard to fail of making full Proof of our Mi­nistry. We must speak, not as pleasing Men, but God which trieth our Hearts: and look that we be not asham'd of Christ, or of his Words, however sinful and adulterous a Generation our Lot may be cast among. We must ap­prove ourselves good Soldiers of Jesus Christ, quit our­selves [Page 39] like Men, and be strong; strong in the Grace which is in Christ Jesus; strong in Faith; strong in Spirit; boldly exerting our best Powers in the Service of the Gos­pel; in nothing asham'd of it, and in nothing terrify'd by its Adversaries; but willing (if God please) even to resist unto Blood, above the Fondness of Life, and the Fear of Death. Let him that speaketh, speak as the Oracles of God; that is, as they instruct us, and as becomes them, with Gravity, with Humility, and yet with all Authority, and with all Confidence, with all Plainness, and all Boldness of Speech; lifting up our Voice like a Trumpet, in reproving and exhort­ing; never asham'd, never afraid.—In a Word, we shou'd preach as Men alive, and in Earnest, with a bold-spirited Zeal, with a Heart warmly engag'd in our Master's Cause, deeply affected with Compassion to Souls, and thorowly concern'd for our own, as knowing that ere long we must give an Account.

All this seems imply'd in the Confidence, recommended to us by the Example in our Text. And surely when we consider whose we are and whom we serve, and what it is we preach, and for what Ends, this is enough to inspire us with Life and Courage, to inflame our Affections, to animate our Utterance, and make us preach and teach with all Confidence.—Alas, while the Teachers of Error, & the Teachers of Sin, put on a bold Front, and exert them­selves with Vigour, shall we that are set for the Defence of the Gospel, be lukewarm, or pusillanimous!—Have we not seen the happy Success of this Apostolic Zeal and Con­fidence? Have we not sometimes beheld the most ram­pant Vice, and the Spirit of Error, bold as it is, strangely crouch and sneak before the Word of Jesus, plainly and powerfully preach'd, with a humble and zealous Confi­dence?—And if we hold fast the faithful Word, and hold the Beginning of our Confidence stedfast to the End, shall we not have the Comfort of Hope, in Life and in Death, and Boldness in the Day of Judgment? Yea, we shall have Confidence amidst the Terrors of a [...] World, and not be ashamed before the Son of Man [...] Appearing.

What remains now, but some brief Exhortations, a­greable to the general Scope of this Discourse?

[Page 40] USE 1. Let what has been said, be apply'd by us, to raise our Thôts of the Kingdom of God, and the Things con­cerning Christ, and to direct us in forming worthy Ideas of them.

The Jews expected, the Kingdom of the Messiah wou'd be a Temporal one: and the Disciples themselves were dif­ficultly bro't to shake off their old Jewish Prejudice; nay, Christians to this Day are apt to entertain too carnal and gross Conceptions of it. But let us remember, Our Lord assures us, that his Kingdom is not of this World: and that it cometh not with Observation; for behold, says he, the Kingdom of God is within you. It is not a Terrene King­dom; it shines not in worldly Pomp, but in a Celestial Beauty. It's Rise and Progress is not after the manner of earthly Kingdoms, with mighty Noise, Ostentation, and outward Shew: but it has its secret Subsistence in the Soul, makes a silent Entrance, and its Glory is invisible to the bodily Eye.—Indeed, in a Sense it may be said to come with Observation, especially in some Cases, when usher'd in by a remarkable Train of preparatory Convictions, when ma­king an illustrious Progress, and displaying it self in very triumphant spiritual Victories and Successes, drawing At­tention and exciting Admiration.—In a Sense it may be said to have an external Shew, as outward Means, the Word and Ordinances, under the Conduct of the Spirit, are employ'd in the Administration of it; and as the King­dom of God, when it comes with Power, always produces observable Effects in the outward Life.—But still it must ever be kept in Mind, that its Seat is in the hidden Man, its principal Operations are unseen, and its Glory lies all in Spirituals.—How great is the Mystery of this Kingdom! How transcendent its Dignity and Benefit! Let us main­tain high and honourable Conceptions of it. And as those that have a rais'd Opinion of its Worth and Advantages, let us wish its Prosperity, its extensive Spread thro' all the Earth, and its more flourishing State where it is. That must be our daily fervent Petition, Thy Kingdom come.

And let it be remember'd, that the Things concerning Christ are related to this Kingdom, and contribute to advance it. The Foundation, the Security, the Genius of this King­dom, is Truth, the Truth as in Jesus.—The Doctrine [Page 41] of Christ is a Doctrine according to Godliness. Let us value it for its practical Tendency, as well as Divine Sublimity. Let us search for Knowledge in this, as for hid Treasures. Let our own and others Ignorance and Slight of these Things be the Matter of our mournful Regret: and let it be for a Lamentation, that there is in general no greater Appearance of the Kingdom of God, and of a Regard to the Things of Christ, prevailing among us. But what Tokens for Good may be seen at this Day, in some hopeful Begin­nings among our selves, and the Tidings of Joy we have from other Parts, both in Europe & America, these chal­lenge our thankful Notice.

USE 2. Let what has been said, be apply'd by way of Incentive and Direction in the great Duty of Self-Exami­nation.

What will it profit, my Brethren, to have the Kingdom of God, and the Things that concern Christ, preach'd to us, unless, we have experienc'd indeed the inward and vital Dispensation hereof by the Spirit of Grace! Let us be willing then to come to the Light, and bring our selves to the Test.

Have we ever had a thorow Conviction of our miserable State by Nature? Been made to see and bewail our Fall in Adam, and to know the Plague of our own Heart? To see our selves under the Power of Satan and the Rule of Sin, hateful to God, and under the Curse of his Law? To see the absolute Necessity of a Change of our State? To see our utter Impotence to deliver our own Souls, and our utter Unworthiness of Divine Relief?—And has this View of our wretched Case had its genuine Influence, to humble our Pride, and bring us to abhor ourselves?—Have we beheld the Majesty of God, and been persuaded by the Terrors of the Lord, to throw our selves at the Foot of sovereign Mercy?—Have we as in a Glass beheld the Glory of Christ, heard his Voice and seen his Shape at any Time? Have we heard Him speaking to our inner Man, searching the Secrets of it, and instructing our very Reins? While the external Word has been sounding in our Ears, has there been an inward Word spoken to our Hearts, making them even burn within us?—Has the Spirit, whose Office it is to glorify the Son, taken of the Things of Christ, and shewn [Page 42] them to us?—Are we of the Truth, on the Side & under the Power of Truth, the Truth which came by Jesus Christ?—Have we felt the Love of Christ constraining us, to submit ourselves to his Righteousness, and his Yoke; to receive Him in all his Offices, and for all his Benefits; to prize Commu­nion with Him; to love his Image, wherever we see it; to follow his Example, obey his Will, and seek his Glory; and long to dwell in our Master's Joy, free from all Sin, as well as Sorrow, and perfect in Holiness for ever?

Let Conscience give a faithful Answer to these Questions. Let us expostulate with our selves in solemn manner; at the same time depending on, and imploring the Aids of the blessed Comforter: and let us employ our utmost Cau­tion, that we ben't deluded, by groundless Presumptions, into a false Peace in this World, and eternal Perdition in the next. O what an awful Thing will it be for us, when we've been flattering ourselves with Dreams of the King­dom of God, to find our selves at last in the Kingdom of Darkness! to sink from the Views and Hopes of Heaven, into the Horror and Despair of Hell! Amazing will be the Disappointment: and ten fold, yea ten thousand fold the Torment!—If a Man thinketh himself Something, while he is Nothing, he deceiveth himself. The grossest Folly!—O let us take Care that we ben't found amongst those Fools in Israel.

USE 3. Let Ministers be reminded of the Lessons of Duty taught them by the Example in our Text.

We also are sent to preach the Kingdom of God and the Things concerning Christ.—These were the exalted Themes of the inspir'd Apostle's Ministry.—These are Things which the Angels desire to look into. The Psalmist, when in the Spirit mu­sing upon them, tho't his Heart was inditing good Matter, & when he spake of the Things which he had made touching the King, his Tongue was as the Pen of a ready Writer. Surely these are Things every way worthy to be study'd and preach'd.—Such Preaching is eminently suited to the Gospel-Dispensation, its Spirit and Design, and to the End of our Ministry, the Glory of Christ, in the Conversion and Edification of Souls; peculiarly adapted to the Wants of Sinners, and to the Gust of Saints.—Let us therefore, my Fathers and Brethren, be careful to lay out our Labours [Page 43] in the Word and Doctrine, on these great and important Subjects. Let none have Occasion to complain, that of the Matter of the Kingdom we told 'em not, or that we ceased to preach and teach Jesus Christ.—Sad it is, if any of us have been wanting here, or if we need to have the Way of the Lord expounded even to our selves more perfectly. O let us meditate on these Things, and give our selves wholly to them, that our profiting may appear unto all.—Let them fill our Sermons; and not merely be drag'd in, to make a sort of eccentric and glimmering Appearance now and then. We shou'd take the Gospel for our Vade Mecum. Let the Dead bury their Dead: but go thou, and preach the Kingdom of God. Go forth in the Strength of the Lord, and make Mention of his Righteousness, even of his only.—These Things let us preach and teach with all Confidence; with all humble Confidence internal towards God, and external towards Men. We have the Example of the Apostle, to countenance and quicken us.

And I can't forbear observing here, We have in a fresh Instance seen this Pauline Spirit and Doctrine remarkably exemplify'd among us. We have seen a Preacher of Righ­teousness, fervent in Spirit, teaching diligently the Things of the Lord, ceasing not even daily to preach the Kingdom of God, and the Things concerning Christ; and this with all Confidence. May I not say, that the Gospel he preach'd came not unto us in Word only, but in Power, and in the Holy Ghost, and in much Assurance? For your selves, Bre­thren, know his Entrance in unto you, that it was not in vain!—And as for us, we have been surpriz'd—We have been pleas'd—And shall we not now strive to imitate!— As every Man hath received the Gift, so let him minister the same. And as we've been put in Remembrance, let us stir up the Gift of God in us.—Brethren, pray for us.

USE 4. Let what has been said, recommend to all of you, the diligent Study and delightful Contemplation of these Things.—Surely, the Matter of our Preaching is worthy to be the Matter of your Meditation. I might enforce this Duty by a Variety of Considerations.—And I had tho't here to direct the Exhortation to our Candidates for the Pulpit. As you wou'd be Fellow-Helpers with us, Re­solve [Page 44] that thro' Grace you will be the Students and the Preachers of CHRIST, his Kingdom, and his Righteousness. ^† But I forbear.

USE 5. Let the Children of the Kingdom endeavour to strengthen the Hands of the Ministers of the Kingdom; doing nothing to abate our holy Confidence, or to hinder the Gospel, but helping together by your Prayers, your Coun­sels, and Examples. Let us see you both exemplarily at­tending and profiting by our Labours. So shall we thank God, and take Courage.—Be ye also bold in your Profes­sion, and resolute in your Practice of Christianity, adorn­ing the Doctrine of God your Saviour in all Things.— Re­joice in Christ Jesus, and have no Confidence in the Flesh. Rejoice and fear not, because it's your Father's good Plea­sure to give you the Kingdom. Adore electing Love, re­deeming Mercy, and renewing Grace: And walk worthy of God, who hath called you unto his Kingdom and Glory. Remember, it is a Kingdom of Holiness; and live under its Restraints, live by its Rules. Mourn your Defects. Grow in Grace and in the Knowledge of Christ. Pity and pray for Christless graceless Sinners. Be con­cerned in particular for those under your Family-Charge, that the Kingdom of God may be formed in their Souls, that Christ may dwell in their Hearts by Faith; that your dear Lord may be known and honoured in your Fami­lies.—I leave with you that excellent Portion of Scrip­ture, for the Exercise of your retir'd Tho'ts, 2 Pet. 1.

And now in the last Place,

USE 6. Let me exhort such among you as are yet in your Sins, to give an earnest Heed to the Things which you have heard.

I hope, none of you will act as if I had been merely amusing you with a tedious Discourse on insignificant Im­pertinences, and treat it accordingly with Coldness & Neg­lect. Surely, the Kingdom of God, and the Things concern­ing Christ, are not Matters of empty Speculation, to be [Page 45] made a Jest of, nor Matters of Indifference, to be trifled with. No, assure your selves, they are Things of the highest practical Concern, and of infinite Moment, in which your Souls and your everlasting Interests are deeply involv'd. Let none of you then be careless forgetful Hear­ers. Apply what has been said, to excite in you a just Solicitude, that you may be found obeying that Call of our Saviour, Matth. 6. 33. Seek first the KINGDOM of God and his RIGHTEOUSNESS.—Understand the Expres­sions as equivalent to those in our Text.

It's the Kingdom of God, which is within Men, and the Righteousness of God, which is by Faith of Jesus Christ, that is the proper Object of the Sinners first Pursuit. These are Blessings of the first Importance; they demand your first Thought and Care, and must be obtain'd, as ever you hope for future eternal Happiness. If you are not in Christ, and have not him of God made unto you Wisdom, Righteousness, Sanctification, and Redemption, you are un­done for ever. The Kingdom of God must be set up in your Souls, by the Operation of regenerating Grace; or you have no possible Meetness for the heavenly Inheritance. And the Righteousness of God our Saviour, that everlasting Righ­teousness, which he bro't in by his Obedience unto the Death, must be upon you, unto the Justification of Life, through Faith in Christ; or you have no possible Title to Heaven and Blessedness, but must die in your Sins, and be herded among unpardon'd Devils for ever.—Think not to spin a Righ­teousness for your selves, by any Works that you can do: It will prove but a Spider's Webb, and not hide the Shame of your Nakedness. If you are Enemies of the Cross of CHRIST, your End will be Destruction. Take Warn­ing from that of Christ to the self-righteous Pharisees,—Verily I say unto you, Publicans and Harlots enter into the Kingdom of God before you. And, again, Verily I say unto you, Whosoever shall not receive the Kingdom of God, as a little Child, shall in no wise enter therein. You must be humbled, and bro't to lie abas'd at the foot of sovereign Grace, to submit to the Righteousness of God; or you can­not receive the Kingdom of God: and if you don't receive the Kingdom of God in this World, the Kingdom of Hell must inevitably be your Portion in the next.—But if you [Page 46] receive the Kingdom of God and his Righteousness, this will secure to you compleat and eternal Blessedness. How wor­thy then are these of your first Concern, and most earnest Pursuit!—O that we cou'd see in our Day the fulfilling of that Scripture, The Kingdom of God is preached, and every Man presseth into it! ^* Hear, all ye Inhabitants of Zion, Young and Old, High and Low, Rich and Poor to­gether! O let all agree in making this your prime Care, Aim, and Desire, That you may receive the Kingdom of God and his Righteousness.—Mind the Things which concern the Lord Jesus Christ, and seek Righteous­ness; yet not as Israel sought it, as it were by the Works of the Law. But knowing that a Man is not justified by the Deeds of the Law, but by the Faith of Jesus Christ, be concern'd that you may have it given you to believe, with the Heart to believe unto Righteousness; that being justified by Grace, you may be Heirs according to the Hope of eternal Life.—But take Heed, lest while ye seek to be justified by Christ, ye yourselves be found Sinners, unrenewed, & vain Pretenders to the Faith of Christ. Remember, the King­dom of God and his Righteousness are join'd in the Gospel, and dispensed in Connexion. You have both, or you have neither. Make them therefore the joint-Object of your first Pursuit. Be equally sollicitous for Pardon and Conversion, for the sprinkling of the Blood of Jesus, and for the Washing of Regeneration.—Be waiting at the Posts of Wisdom's Doors, attending the Means of Grace, in Season, out of Season, with earnest unceasing Prayer, that you may win Christ, and be found in him; that the Kingdom of God may be implanted within you, and his Righteousness apply'd to you.—Let such as are at at Ease in Zion, awake out of their Security, lest the Doom be passed upon them, He [Page 47] that is filthy, let him be filthy still.—And let such as are under Convictions, be looking diligently lest they fail of the Grace of God, and lest they be of them which draw back unto Perdition.—And let us all that have received the Kingdom of God, in the reveal'd Model and outward Dis­pensation, and have receiv'd his Righteousness in external Profession, attend to that solemn Exhortation of the Apo­stle, with which I conclude, Heb. 12. 28, 29. Wherefore we receiving a Kingdom which cannot be moved, let us have Grace, whereby we may serve God acceptably, with Reve­rence and godly Fear. For our God is a consuming Fire.