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.

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 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 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 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 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 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, This long Introduction has ſundry Paſſages in it, which I have taken the Liberty to inſert here, though for Brevity omitted in the preaching.—I've done the like in ſome of the following Pages. 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.

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 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, 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 Having multiply'd Scripture-Quotations in this Diſcourſe, I have for Brevity often omitted citing Book, Chapter and Verſe..

'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 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 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 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 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 In familiar Language, Kingdom is taken objectively, for the govern'd Community; as well as formally, for the governing Power and Conſtitution. (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 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 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 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?

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, 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 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 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 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 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 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 PreachingThe Goſpel indeed at the firſt began to be ſpoken by the Lord Jeſus Chriſt, in his perſonal Miniſtry: But the Confirmation and full Declaration of it was left to his Spirit, ſpeaking by the Mouth of the Apoſtles, & other inſpir'd Miniſters, after our Lord's Aſcenſion. Jeſus indeed, when he was riſen, abode forty Days on Earth, ſpeaking to his Diſciples of the Things pertaining to the KINGDOM of God, & expounding to them, in all the Scriptures, the Things concerning HIMSELF: But thoſe Diſcourſes of his, the Holy Ghoſt hath not been pleas'd to put on Record. And as for his Preaching in the Days of his Fleſh, it was very much in Parables, & evidently with a deſign'd Reſerve, as to the Peculiars of Chriſtianity: But theſe, after his Aſcenſion, were clearly reveal'd by his Spirit to the Apoſtles; & they, with other faithful Men, fully preach'd the Goſpel. They are therefore the juſt Pattern, and adequate Rule of our Preaching.—See Mr. Jennings's two excellent Diſcourſes, of preaching Chriſt &c. Edit. N. E. p. 26, 29. and it will 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 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 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. Jennings, ubi ſupra, p. 30, 37.—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 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, on all Occaſions, as well as the Apoſtles See this Point debated by Dr. Watts, H. At. p. 40, &c. 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. Mr. Jennings thinks, "GOD's Honour is concerned to blaſt theſe Maimers of the Goſpel. (ubi ſupra, p. 25.) And Dr. Watts ſolemnly admoniſhes ſuch to "lay down the Miniſtry, as likely to waſte their Breath in vain Declamations, and have a terrible Account to give at the laſt Day. Humb. Attempt. p. 48. If we baniſh the Things concerning Chriſt out of our Divinity, or treat them with a cold Neglect, our Preaching 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. See Dr. Watt's H. Attempt, p. 37,—39. 81,—83. 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." See Mr. Jennings's two Diſcourſes, p. 30, 37, 38. With Dr. Watts's Pref. p. 2.—See alſo the Dr.'s H. At. p. 46, 47. And ſee Dr. Wm. Sherlock's 2d Vol. of Ser. p. 222, 324, 364, 365, 388, where the Zeal of ſome Modern Chriſtians for natural Religion and Morality (without a due Regard to Chriſt and Faith) meets with many juſt Rebukes, and is loaded with the Imputation of being the grand Cauſe of the Infidelity and Deiſm of the Age.—So far is 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.I think, I cou'd readily direct an Inquirer where he may find many Sermons, that run to a faulty Exceſs upon a philoſophic Strain. And for the ſake of the Subject, ſo near akin to that we are upon, I will ſingle out Dr. TILLOTSON'S two Diſcourſes on Matth. 6. 33. which tho' perhaps leſs cenſurable than many other of his Sermons, yet have a Variety of exceptionable Strokes in them, and among other culpable Omiſſions, are remarkable for this One Thing lacking in 'em, a Regard to the Things which concern the Lord Jeſus Chriſt.—The ſingle, cold and caſual Hint, at the Cloſe of the latter Sermon, relating to the Merits of Chriſt, I think bro't in but after an odd Way.—However, I mean by this, only to note how very defectively he has treated that particular Text.—I think it a pertinent Remark of Dr. Sherlock (who ſeems in his advanced Age to have very much reformed his Scheme in Theology) "That this is the greateſt Thing of all in the Religion of a Sinner, to know by what Means to reconcile God, & obtain the Forgiveneſs of Sin; and if mere Nature cannot certainly teach us this, all the reſt that it teaches us, is of very little Uſe to Sinners.—"Some wiſe & good Men (ſays he) have inſiſted very much upon the Diſtinction between natural and reveal'd Religion, with a very honeſt Deſign; but without being aware of the ill Conſequences of it."—So he proceeds to ſhew how Socinianiſm is grafted upon it, and Deiſm at length ſprings from it. [Vol. 2. p. 311, 325: &c.]—It's a good Obſervation of the famous Profeſſor Frank;—"The bringing Sinners to CHRIST ſhou'd be in ſome meaſure the Deſign and Drift of every Sermon a Miniſter preaches; ſo that if a Perſon ſhou'd happen to hear him but once in all his Life, he might, even by means of that one Sermon, get ſome Notion of the one Thing needful, and be juſt enter'd at leaſt into the Way of Salvation.—See Appendix to Mr. Jennings's two Diſcourſes, p. 75.

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. Dr. J. Adams (Chapl. in ord. to Q. Ann) Ser. on Rev. 2. 10. 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 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.

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) 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. The Words of Mr. Glaſs, a Miniſter lately ſilenc'd in Scotland, for profeſſing Congregational Principles. See his Diſcourſe on John 18. 37.—page 204, &c.

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. 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 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?

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 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 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 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 that thro' Grace you will be the Students and the Preachers of CHRIST, his Kingdom, and his Righteouſneſs. See the venerable aged Mr. Wm. Williams's excelent Sermon on Col. 4. 11. (at Anniv. Conven. Min.) p. 20. 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 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 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! On the preceeding Lecture we were entertain'd (by Mr. Cooper) with a very ſeaſonable and excellent Sermon from thoſe Words: which occaſion'd my being ſo brief in this laſt Exhortation. Otherwiſe I ſhou'd have left Room for the proper Enlargements here, and have gone into various diſtinct Addreſſes. 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 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.