The kingdom of God in power a sermon preached before the Right Honourable Sir John Shorter, Knight, Lord Mayor of the city of London, at Grocers-Hall, November the 20th, 1687 / by Daniel Williams ...

A SERMON Preached before the RIGHT HONOURABLE THE Lord Mayor, &c.

1 COR. IV. 20.

For the Kingdom of God is not in Word, but in Power.

THE Apostle in the latter part of this Chapter, doth more than hint at some Attempts against the credit of his Person and Ministry; the Men he points at as guilty of this design, did not only wear a Christian Name, but pretended to a more than common Zeal and Light, while they imputed to the Apostle some contemptible plainness and remisness.

He not only vindicates himself, but threatneth an En∣quiry into these plausible pretences of theirs; resolving on that Enquiry, to determine, whether that extraordi∣nary Profession was expressive of the power of Godliness, or only a dead Image; and whether the improved Do∣ctrines they boasted of, were the great essential T••uths of the Gospel, and those delivered in a manner conducive

to the advancement of Gods Kingdom. This is the sense of v. 19.

My Text is a Reason of that designed Enquiry; and the force of it, as a Reason, lay in these Implications.

All this noise may be without any Substance; the Power of Religion lies in somewhat above these pre∣tences; the Kingdom of God, which is the only valuable Concern, consists not in Externals, but in the Power of Religion: and it's most suspicious, that these censorious Pretenders (who obstruct my Ministry) are little sharers in, or Friends to the Kingdom of God, after all this fair shew in the Flesh.

On these accounts, the Apostle's search in order to a Judgment of these mens Profession and Doctrines, was justifiable and necessary. And his Practice, with the Reason of it, calls all Christians, tho not to busy or un∣charitable Surmises; yet to a prudent Examination of Men, that deal with them in the concernments of their Souls. And more especially, if they challenge the Graces and Truths we have received, and pretend to outdo and blast the Labours of such we have profited by, as if none but they could be Instruments of conferring Grace, or investing us in the priviledges of the Church.

This Examination is frequently enjoined, 1 John 4. 1. 1 Thes. 5. 21. God hath given us a Rule to judg of Men and Doctrines by; and some degree of Abilities to judg of them by that Rule.

It is true, Paul as an inspired Person, had an extraor∣dinary Spirit of discerning, which ordinary Christians cannot pretend to. Nevertheless, God hath appointed private Christians to try all Doctrines by the Scriptures, Acts 17. 11. and directed our Judgment of men by their Fruits, Matt. 7. 16, 20. As men, we are not utterly incapable to compare and judg of these; as Believers, there is an additional fitness for it by the Life, and

anointing they have received. This spiritual Life is not so void of Sensation,* 1.1 but that the Ears can try Words; and God's promise is a security, that the Anointing shall pre∣vent their finally erring in fundamental Truths, 1 John 2. 27.

These things must excuse any Christian from blind∣ly giving up his Faith, or Hope, to such who can most daringly pretend to Dominion over them. He ought to plead a Judgment of Discretion as his right, in what concerns his own Faith and Practice. And tho some (whose designs be thereby justly suspected) decry this private Judgment; let not us be discouraged from the use of it. For it is a more publick Judgment, if true, than the mistaken Sense of a whole Council. It's what distinguisheth us from Bruits, in our deliberate Acts. Yea, they that condemn it, are forced to use this pri∣vate Judgement in the choice of their Church and Guides.

But I shall wave any further regard to the Connexion of the Text, with the rest of the Chapter, and improve it as a Rule, to judg our own State by, under this plain Position,

Doct. The Kingdom of God is not in Word, but in Power.

With what concern ought we to attend to a Truth, which is designed to discriminate the very Professors of Christianity? And which implies, that many such Pro∣fessors are deceived in their chief concernments in Re∣ligion; as being content without that Power, wherein the Kingdom of God consisteth? Yet what is more usual with fallen Man, than to debase Religion to what his own Lusts and Fancy will prescribe? He is scarce per∣swadeable, that God will exact more from him, than a carnal, idle spirit is disposed to allow. We are content,

that some external Homage be paid to the Almighty; and that some sleight attempts and attainments be in∣tended; but we confine our religious endeavours within those limits; not regarding that real godliness consists chiefly in such dispositions and acts, as express the supreme interest of God in the Soul; and the effectual energy of his Grace and Power in a renewed mind.

The Text tends to awaken deep convictions in you, That God hath not admitted vain man into the Consult about the Nature or Standard of his Kingdom; nor will he model the Statutes of it according to a Sinner's Judg∣ment and Hopes; but whether they will be his Sub∣jects, or continue their Rebellion, his Kingdom truly is, and will shortly appear to be, not in Word but in Power.

I shall give you, 1. Some account of what is intended by the Kingdom of God.

2. I shall under the same Heads explain, how it is not in Word but in Power: and evidence the truth of the Doctrine.

I begin with some account of the Kingdom of God. This hath various acceptations in Scripture, and denotes several things, more than is designed by this Kingdom in my Text: as

1. Gods Providential Government over all things.

This is that Kingdom which ruleth over all.* 1.2 He hath not so left the Creatures to their own Conduct, but that he secureth his blessed ends by his management of them. This is that Dominion, to be subject to which, no mans consent is asked: to which all are obedient against their repugnant inclinations, and deepest contrivance. Sinners in their utmost neglects of the revealed will of God, yea in their most notorious violations of them, are subject to this Providence, and serve its purposes. Surely the wrath of man shall praise thee,* 1.3 and the remainder thereof

thou shalt restrain. By this Kingdom's influence it is, that blessed Effects do oft proceed from dismal Causes; and what seems very destructive, doth contribute to the best event. We may well say of this Kingdom, it is in Power; it being the irresistible execution of what the Divine Will hath decreed; yea is the effective will of the Supreme Disposer of all things.

2. The glorious State, Rewards and Priviledges of God's Subjects in the highest Heavens: That's the Kingdom of glory, and completes the things begun in this Kingdom of Grace. There God ruleth, and is obeyed in a manner incomprehensible to us. We shall be Subjects, and yet Kings, Rev. 1. 6.* 1.4 We must always pay our homage, but in Princely Robes. Bodies and Souls will bear an amazing resemblance of Christ our Head.* 1.5 And tho the Divine Essence,* 1.6 whose glory all the Mediatoral Contrivances of Christ's Kingdom referred to,* 1.7 will be all in all, yet we shall behold in the Humane Nature of Christ, as great manifestations of God, as Men or Angels were capable of; the divine glory shineth in the face of Christ above all other things; and he seemeth designed to be a Media∣tor of fruition, for the improvement of the Glory of An∣gels, as well as the other glorified Subjects of that King∣dom: The Glory of God doth lighten that Heavenly City, and the Lamb is the light thereof. By all our pre∣sent improvements we labour for,* 1.8 and hasten to that Kingdom; and therein terminate all the blessed methods we are under in this our lower state.

But the Kingdom of God which my Text refers to, is the Moral Government of God among men on Earth, especially as he is King Redeemer, in and by the Lord Jesus.

There be three things belonging to this Kingdom, which are severally called by this same term, the

Kingdom of God, and each of them may well be intended by the Holy Ghost in my Text.

I. The Gospel, which containeth the Laws, Instituti∣ons, and Charter of this Kingdom.

II. The Graces and Actings which qualifie men as Subjects of this Kingdom; and express God's Au∣thority over them, and their Loyalty to Him.

III. All true Believers, who are the real Subjects that make up this Kingdom.

I might insist on some other things, but these will be of greatest use to us, and are principally intended.

[ I] I. The Kingdom of God is the Gospel, which con∣taineth the Laws, Institutions, and Charter of our King Redeemer.

So it's taken,* 1.9 Mat. 21. 43. The Kingdom of God shall be taken from you: that is the Gospel. But when I use the word Gospel, I do not mean the Gospel, in opposition to the Mosaical dispensation, as it is oft used. The Gospel Administration in this sense is often called in the Evan∣gelists, the Kingdom of Heaven, as being a fairer, more full, and powerful Edition of the Institutes of this King∣dom, than was published before; tho yet the Kingdom commenced, and had its essential Laws and Rules long before Christ's coming. But I mean the Gospel as a Law of Grace; in opposition to the Law of Works delivered to man in his Innocent State.

To direct your conceptions in this important Truth. You must consider, 1. That God had, and exercised a Su∣preme Authority over men, as he was their Creator. He enacted Laws for our observance, well becoming his Nature to injoin and our Condition to obey. For some time we continued Loyal in Adam, our common Head: but by his fall, Mankind became rebellious against God;

and by the Penal Sanction of the law of Works, and the Rule fixed for man's propagating his Condition with his Nature, we lost our original power to obey; and forfeited our right to all that Good which was promised to perfect obedience; Yea, are exposed to the utmost misery in that Curse denounced against the least sin.* 1.10 This is the condition of all men as related to God as our Creator; though he has lost nothing of his right to command, or punish his Rebellious Creatures.

How justly might our injured Lord have confined our state to these methods? Who might complain? if God had finally executed that judgment which past on all men unto condemnation.* 1.11 The irremediable state of Devils on their Rebellion, may awaken Mankind, to ascribe all new overtures for happiness to the riches of the Grace of God. Yea, every part of that Curse which exerts its self by any degree of misery in Soul or Body, should con∣vince us, that it's of meer mercy we are not bound in chains to the judgment of the great day.

2. Immediately after the fall, God erected a new King∣dom in and by Christ as Redeemer. In the Curse de∣nounced against the Serpent, he opened a door of Grace to sinful Man. He treats with us in order to our reco∣very, and resolved eventually to save the Elect: yet this was to be in no other way, but by becoming subject to the Rules of this new Kingdom. This Kingdom is owing to Christ as the procuring Cause; and the management thereof was deputed to him. He managed it in a varie∣ty of successive administration; as Lawgiver he enacted Terms of life, Rules of practice, Directions for Worship and Discipline among his Subjects. He published bles∣sed Promises, and denounced Threats against the unper∣swadeable.

No man was ever saved but by the Rules of this New Kingdom, and owes it to the Grace and Merits of

Christ: though every dispensation did not give equal no∣tices of Him, or that explicite knowledge of God-man Redeemer; notwithstanding that Sacrifices pointed to Him, and sundry Prophetick Revelations foretold Him.

3. All Mankind are under all the Laws of this King∣dom, as far as they can attain to the knowledg of them.

They are obliged to obey the terms of Life, which are injoined by the Redeemer in their respective Age, and Place. Life is offer'd to them, and they are saveable on those terms. Sinners now act a new Rebellion, as well as bind the first Curse on themselves, when they refuse obedience to the Remedial Law. Yea, they aggravate their ruine by their wilful obstinacy, which is a great part of the undoing-impotency of Mankind. Awful is that complaint of Christ, wherein he leaves the blood of lost man on their own heads;* 1.12 Ye will not come to me, that ye may have life. Refusers of Christ add to their Re∣bellion against the Creator, most notorious disloyalty a∣gainst the Redeemer, who hath an additional claim to dominion over us.* 1.13 For, We are bought with a price, and therefore should glorify him with our bodies, and our souls, which are his: And he had a respect to this new acqui∣red Authority in his death;* 1.14 for, to this end he died, and rose again, that he might be Lord both of the dead, and of the living.

All of us are further engaged to observe all the Laws of his House, the Rules of Worship and Practice, yea, every Institution of his. There is an amazing Sovereign∣ty in the different promulgation of these to the World: but to give my sense thereof, would exceed the limits of one Discourse.

[ II] II. The Kingdom of God denotes the graces and act∣ings, which qualify men as Subjects of God's Kingdom; and express God's Authority over them, and their Loy∣alty

to him. Thus you must understand that Scripture; The Kingdom of God is not in meat,* 1.15 and drink; but in righ∣teousness, and peace, and joy in the Holy Ghost. q. d. The dominoin of God over Christians, and their loyal state of obedience to God; lieth not in your poor differences about meat, or such low matters. Therefore judg not others, who may differ from you; nor be you satisfied with your own usages in these less momentous things, as an evidence of your Christian state: God's Kingdom is in far higher matters, even in righteousness, peace, and joy in the Holy Ghost. How can any man after so plain a signification of the Divine Will, place all his Religion in trifles; or sacrifice the undoubted Concernments of God's Kingdom, to disputable things of far less moment? Peace alone, by this Text, is more valuable, than all the things for which some have long divided the Church. This is the Kingdom of God as erected in the heart, and is inclusive of whatever denotes sincere subjection to Christ. To this belongs every Grace which is essential to a real Christian, and all those acts which are necessary to ex∣press the prevalency of such Graces over all opposite Vi∣ces and Defects.

This Kingdom is advanced to the degrees of mens im∣provement in the Divine Life, and the Dominion of God over their Designs and Actings.

III. The Kingdom of God is used for all true Believers; [ III] who are the real Subjects that make up this Kingdom. These are they, in whom the former Graces abide, and do acknowledg the Authority of the Lord Redeemer.* 1.16 They are all translated into the Kingdom of Christ. By their consent to the terms of the Gospel, they who were Aliens, are Naturalized; and the Outlawry is reversed, which stood against them as Rebellious Subjects. This King∣dom

is of the same extent with the Church Mystical; and as these Subjects multiply, it is enlarged.

It's true, that all who credibly profess subjection to Christ, are Parts of this Kingdom, as it's visible and ex∣ternal: they are Subjects in the judgment of Charity, and as to external Privileges. This Christ asserts in that Parable;* 1.17 The Kingdom of Heaven is like unto a Net cast into the Sea, and gather'd of every kind, which when it was full, they drew to shore; and gathered the good into Vessels, bnt cast the bad away. You see that Hypocrites and Sincere Believers are of the Kingdom: but Hypo∣crites belong to it, as they wear the visage of the Sin∣cere; and therefore the name of Subjects belongs to them only equivocally. Whereas in the most proper sense, it is confined to men heartily devoted to Christ. He is eminently King of Saints;* 1.18 even of such who have unfeignedly subscribed his Covenant, Psal. 50. 5. All such are esteemed by him for his People, and they, yea only they can say concerning God,* 1.19 The Lord is our Law∣giver, the Lord is our King, he will save us.

I can hardly forbear to bewail the dangerous condi∣tion of many men professing Christianity. Crowds will be found Rebels in heart, dead as to a Spiritual Life, whilst they have a name to live:* 1.20 and obeying their Lusts, when they bow the Knee to Jesus.

Having finished this Account of the Kingdom of God; I proceed to explain how it is not in Word, but in Power. And with the Explication I will insert the proof of the Doctrine, That the Kingdom of God in the three fore∣mentioned Instances is not in Word, but in Power.

Whatever mens Conceits be of this Kingdom, it will be found to consist not in Weak Appearances, but in effectual Realities. It attaineth the ends of the Constitution, it is expressive of a Divine and Su∣pernatural

Virtue, and is not a dead Image, and carnal Matter.

1. The Gospel of Christ our Redeemer is effectual by the Spirit, to recover fallen Men, and to govern, and improve them unto eternal Life.

This is not an empty Sound, it consists not in low or weak Matters, but is Life and Power. Every command is enstamped with the Authority of the Lord of Heaven and Earth, and is not the faint advice of poor Mortals. Men disobey them at their utmost peril, Hebr. 12. 25. Life and Death is annexed to them by a Soveraign, who is able, and resolved to execute his Royal Sanction. They have a Virtue in them to dispose us to Obedience, and are holy, spiritual and perfect.

The Matters revealed by the Gospel are not vain Conceits, but glorious Realities; they are beyond the Light of Nature to conceive; they shine in a Light fit to illuminate the darkned minds of Sinners; and when they are apprehended, they must inspire with the high∣est Resentments, and make lasting Impressions on the Soul.

The Promises are not doubtful Words, but great and sure; they contain all that's good, they are founded on the Veracity of God, who cannot lye; and on the Vir∣tue of Christs Undertakings and Death, which cannot be disappointed. Yea, they are mighty, to dispence the Grace contained therein to needy Souls; and are the ef∣fectual Instrument to invest men in all the blessings of the Covenant, when the Condition is performed by them.

The Sacraments, and all Institutions of Christ, as to Worship or Discipline, are powerful to improve our Graces, mortifie our Lusts, maintain our Converses with

God, and dispence Joy and Comfort, through the Ope∣ration of God by them.

The Arguments urged by the Gospel, are fit to move, and have all in them necessary to an Instrument of moral Government.

The Presence of God is promised, and the Efficacy of all these means argue the Spirit's operation by them; they are the Vehicle of the Holy Ghost, and therefore when we are profitable to the Souls of Men,* 1.21 our Gospel cometh to them not in Word only, but in Power, and in the Holy Ghost.

This Gospel is called, The Arm of God revealed, the Scepter of his Kingdom, and Rod of his Strength. This affords those Weapons which are mighty through God to the pulling down of strong holds,* 1.22 and bringing every thought to the obedience of Christ. God hath appointed it to raise dead Souls, and subdue rebellious Sinners to his Go∣vernment. In the Institutions of the Gospel God meets us, and blesseth us; he communicateth Light and Strength, whereby the weak Christian is enabled to per∣severe.

What Trophies of its Power are in Heaven and Earth? How many great Sinners hath it changed? Every Age and Place where it cometh, yield a Testimony of its Energy; restraining some, turning others from Idols, to serve the Living God; from a carnal Life, to a spiritual. This hath made the Ambitious and Covetous to Post∣pone all to the concerns of an invisible World, and sa∣crifice their former Idols, to the Profession of Truth.

How many weak Christians hath it strengthned to do, and suffer unexpected things? What Joy hath it infused into sadned Hearts? On these accounts, the Gospel is the Power of God unto Salvation,* 1.23 to every one that believeth.

2. The Graces and Actings which qualify the Subjects of Christ, are so spiritual, real and sublime, as to argue a Divine life, and the Dominion of God in the Soul.

What this Kingdom requireth and effecteth, are not bare Pretences, weak Attempts, sleight Attainments, or external Performances; these are too mean for God to in∣join or accept.

He doth not paint a dead Carkass, but raise it to Life: he createth a new Heart, wherein his Laws are prevalent Dispositions, and communicateth a nature too Divine to derive its birth from a lower Original than Regene∣ration by the Spirit, John 3. 3.

Hence all real Christians are said to be born of God,* 1.24 and partakers of the divine Nature.* 1.25 Our crying Lord, Lord, and all external Alterations, signify little in this new Man,* 1.26 which after God is created in Wisdom, and true Ho∣liness. I will hint at some particulars which have the chief place in this Kingdom, and you'l see that none of them is in Word, but in Power.

Faith is not a faint assent to the Truths of the Gospel, but such a realizing of invisible Objects, reliance on Christ, and consent to Him the Redeemer, as purifieth the Heart, worketh by Love, and derives from Christ fit supports in the way of truth and holiness to eternal Life.

Gospel Repentance is not a bare sorrow for Sin, but a true hatred, and forsaking of Sin on Gospel-motives.

Our love to God is not in a few kind or sleighty thoughts of God, but a prevalent esteem of God, and delight in him, as the supreme Good; and this expressing it self in sincere Obedience to his strictest Laws, and Zeal for his Interests when most despised.* 1.27 If a man love me, saith Christ, he will keep my words: If we love any thing as him, it's a hating of him by the Rules of this Kingdom.

The Worship which Christ insisteth on, and disposeth all his Subjects for, is in Spirit and in Truth;* 1.28 it's no

sleight performance, nor by humane Inventions. Prayer must be a fervent pouring out of the Soul to God, and not lip-labour:* 1.29 Hearing the Word is of no esteem with him,* 1.30 unless the heart be obedient to the word, Jam. 1. 25.

Baptism is not the putting away the filth of the flesh,* 1.31 but the answer of a good Conscience toward God. That is, Baptism lieth in the Souls true Correspondence to, and Perfor∣mance of our Baptismal Profession and Vows, and not a meer sprinkling of water in an external act of the Minister.

Receiving the Lords Supper is not the bare partaking of the Consecrated Elements; but Communion with our Crucified Christ, by Faith and Love, under the quick∣nings of the Spirit, Joh. 5. 53, 63. We see that God chiefly regardeth the inward Worship of the Soul, and not bodily performances.

The same power extends to every thing, wherein Re∣ligion is concerned: if this Kingdom of Grace obtaineth in the Soul, Gods Authority is set above our wills, hu∣mours and lusts; Satan is dethroned, Sin hath not Do∣minion over us, Rom. 6. 6, 14. Spiritual things are relish∣ed above sensitive good: we are brought to live to God, and not to carnal self: and there is an impartial respect to all Gods Commandments, Psal. 18. 22.

To finish this particular, this Kingdom consists of Holy Inclinations in the Heart, and implies a degree of strength to act those Inclinations. Here are not faint Velleities, and uneffectual Desires or Complaints; but a Spirit of Power,* 1.32 of Love, and a sound Mind; whereby Temptations are in a good measure resisted, and Holy Actions performed.

This is the Model of the Kingdom, this his Gospel Injoineth, this his Grace Effecteth, and any thing below it would not improve a Sinner to the Holiness our Re∣deemer designed reconciled Sinners to. God's Kingdom never hath place, where any of these Essentials are

wanting, or where there is only some dead form of them.

3. Believers who are the Subjects of Gods Kingdom, are not meer Professors of Christianity, but truly Regenerate and Practical Christians.

They are of another spirit than what they once were; or the rest of the World continue yet to be; their ex∣traction is higher, being born not of the will of the flesh,* 1.33 or of the will of man, but of the will of God, They have far different apprehensions of Spiritual ob∣jects than a carnal mind is capable of; these practically know the great things of God in a Spiritual evidence, being taught by him,* 1.34 as the truth is in Jesus. They are a people made willing in the day of God's power.* 1.35 Then a mighty Arm subdued their obstinacy without violence; silenced their prejudices, and made them obedient by agreeable inclinations to the Law, and powerful con∣victions of God's Authority and Goodness. Their Re∣ligion is not in empty speculations. As every truth tends to practice, so they feel the power of Truth. The objective Glory of Christ transformeth them into the same Glory,* 1.36 in their measure. They walk with God whom the world knows not; they live above what Sinners dote on; to please and honour God is their governing-aim; To keep a Conscience void of offence towards God and men, is their exercise; and working out their Salvation, is their chief business; while as Pilgrims here, they are waiting for the expected Inheritance: These live the life of Christ, are acted by his Spirit which dwells in them by an abiding Relation, and are appointed for his glori∣ous purposes.

They are not Hypocritical pretenders, tho censured as Cheats by such men whose Corruptions represent all better pretences as Hypocrisie. How much do the Conceptions, Designs, Experience, Attainments and

Actings of these men, exceed the rest of mankind? There is more Piety in many of their common Actions, than in the Religious Performances of others: these are they whom the Apostle describes as a chosen generation,* 1.37 a royal priesthood, an holy nation, a peculiar people, fit and de∣signed to shew forth the praises of him, who called them out of darkness into his marvellous light.

Can any of you doubt these express Characters of all sincere Christians? Of these, and only these Christs Kingdom doth consist. There are such persons in the World, or God hath no Kingdom in it. Such as are wholly otherwise in their Temper and Actings, are Re∣bels and Aliens in Gods esteem; and declared incapable of Eternal Glory.

Perhaps some of you may Prophanely Scoff at this ac∣count, as if it were impossible to be thus Sincere and Spiritual; or it were needless to be thus Pious, Just, Temperate, or Heavenly-minded: but be it known to you, that you will shortly be convinced, your selves ought to be such men; and passionately wish all this could have been truly said of you.

I have designedly given the Character of the Subjects of this Kingdom in Scripture-Expressions, lest any should esteem it a Fancy, which they owe not that regard to, as to judge of themselves by it. But I hope you cannot shut your eye against the Testimony of God; nor put any Gloss on those Scriptures which can prevent your suspecting your own Condition. Must not you think now, how few are Members of this Kingdom? How un∣like am I to these Subjects of Christ, when I never found any of these things, nor proposed them to my self as things necessary to be attained by me? What a change must there be in my Heart and Life, before such a wretch can be meet to be partaker of the Inheritance with the Saints in Light,* 1.38 as every real Christian is?

It remaineth that I apply more particularly such things as you have heard of the Nature and Power of this Kingdom.

1. What you have heard of the Gospel may direct us in our judgment of a Gospel Ministry.

We Ministers are appointed by Christ to persuade Sin∣ners both to yield subjection to God Redeemer, and then to walk in all due Loyalty towards Him; all our Administra∣tions must be managed by those Laws which respect our Office, otherwise we affront the Lord Jesus, in whose Name we act, and become useless to Men, for whose good we are designed.

The matter of our Preaching ought to be the Gos∣pel,* 1.39 even the Kingdom of God, and the things which concern our Lord Jesus Christ; the manner ought to be such as most conduceth to render it effectual to those Ends for which it is published. Ministers are to do their utmost, that this Gospel may come not in Word only, but in Power, and that all may be brought to a compliance with it.

Therefore we ought not to make State Affairs,* 1.40 human Conceits or dictates of Men, the matter of our Preaching; the Rules of the Covenant of Works, nor the Law of Nature as under a respect to that Covenant, are not to be urged by us; tho the Law of Nature as a rule of our Actions, is still of force in this Kingdom of God Redeemer, and so must be insisted on.

The great things we ought to persuade, are the things God hath made the terms of Life to redeemed Man. The methods of Reconciliation must be intended; for God now dealeth with Men not only as his rational Creatures, but as fallen Sinners, under new Overtures for Life. Sinners must be directed by us to Christ, as He on whose Shoulders this New Government is, and in whom there is Grace, Strength and Pardon, which our Apostacy made impossible by the Law of Works.

The great Doctrins of Regeneration, Repentance, Faith

in Christ, love of God, and sincere Obedience (as explained by the Gospel Standard,) are the things to be urged as con∣ditions of Salvation; should we mistake these Terms of Life, or neglect to persuade your Compliance therewith, other things would be vain, and leave you dead in your sins. What profit is it that you learn and do all things else, if you submit not to the Terms of the Gospel? For this is the lowest Rule of Gods judgment by which the salvation of any sinner is possible.* 1.41 He will judge the secrets of all men by the Gos∣pel.

The manner also of a Ministers preaching of these Truths is considerable. We should publish these in the greatest Evi∣dence, and in a way most probable to be attended with the influence of the Spirit. Much of that divine Power which persuades you, is exerted in fitting the Preacher to plead with you. Ministers of the Gospel are therefore to avoid the enticeing words of mans wisdom,* 1.42 and must preach in the de∣monstration of the Spirit, and of Power. We must re∣present things in the greatest plainness; urge Gospel Ar∣guments with the fullest Evidence and Importunity, appro∣ving our selves to every mans Conscience to the utmost, for their Conviction and Persuasion. It's not invaluable to you that the Minister in all his work is under the power of what he preacheth, and doth all in a humble dependance on the blessing and power of the Holy Ghost.

This Ministry answers the Gospel description; this hath a tendency and fitness to subdue Souls to Christ; this is that the Lord Jesus (who ordinarily works according to the aptitude of means) doth usually bless. Such a Mi∣nistry is a sign that God intends the enlargement of his Kingdom; and according to what appears of it among us, we may expect proportionable Effects. The Lord bring the vain Minds of Hearers to approve this sort of Preaching, and convince us Ministers of all levity and mistakes in our Ministration.

2. What you have heard of the nature of Grace, and Loy∣al Actings towards Christ, may sharply reprove all such who seem by Principle to place Religion in any thing short of this Power. It's needful they lock up the Scriptures (those Royal Statutes of Christ) who dare place Christianity in external Rites, tho the Heart and Life be unsanctified. Its Disloyalty to Christ to exchange his Institutions for human Inventions.* 1.43 Yea, it's Disloyalty to exclude internal Worship for external, and define Graces and spiritual Acts by no more than a dead Image of them. How must they debase Religion who commend Pomp for spiri∣tual Devotion, and make carnal Observances serve instead of Gospel Faith and Love? Surely they little regard the Authority and Constitutions of Christ, who account Attri∣tion to be Repentance, and represent Pilgrimages, Confession, Penance, and blind Obedience to the Church, &c. too like an Atonement for the absence of the essential Terms of Life. What can more expresly contradict Mens pleasing God by meer external Acts or Profession, than my Text doth? But alas! the Doctrin of Opus operatum is too natural to a dead sinner, to be confined within the Walls where first a∣vowed. All are too apt to throw off Duties as a Penance, and think the eternal Spirit is satisfied with bodily Homage. Many judge that Ordinances edify them as a meer Charm, without any due exercise of Soul in them: A mistake in this essential Point, is the reason also why many jear at the Graces of God, promise Life to a just and civil demeanour, and scoff at Holiness as Preciseness. The like Effects of a carnal Spirit is Mens esteeming Regeneration to be no more than external Baptism, when that is but a visible Represen∣tation of the nature of it, and a Seal and Instrument of investitute in Gospel Blessing, on supposition that we are inwardly Regenerated. What a gross conceit is it, that Conversion is but a turning from a gross Infidels State by a bare external Profession of Christianity, tho the mind be

still unrenewed, and the Heart unimpressed by a divine Prin∣ciple? From these Sentiments Men ridicule all Pretences to those things which the Scriptures expresly declare concern∣ing every Believer, as praying in the Spirit, Communion with God, Union to Christ, Spiritual Joy, &c. tho the things are intelligible by any that are judicious, and experienced by such as have any converse by Faith with God and spi∣ritual Things. It's pity that a prophane Spirit should arraign the Matters peculiar to a Life so far above its self; especially when God hath told us,* 1.44 A natural man cannot know the things of God, because they are spiritually discerned. But whilst they must be foolishness to them,* 1.45 Wisdom will be justi∣fied by its Children, as better Advocates and fitter Judges.

Nevertheless the Devil attains a destructive End by these Notions; for his Dominion is supported, and poor sinners are secure in a State of Rebellion against Christ, whiles they flatter themselves as Subjects to him, because they do a few trifles which neither Satan nor their Lusts forbid, and Custom, Interest, or natural Conscience persuade to. How will any Soul among you who stands guilty of this Charge dare to look the Blessed Redeemer in the Face? What terror will surprize you, when you are accused by him as disloyal in your very Principles, and asserters of that for Religion where∣by Gods Sovereignty over the Heart is excluded, and all real actings of Grace unprovided for? You have reproached that which God lays the greatest Stress on, which his Kingdom chiefly consists in, and his Saints most value themselves by.

Before I proceed to the Exhortations I design, it's need∣full to insert two Cautions that may obviate our abuse of this Subject.

1 Caution. Do not deny this Power of Religion concern∣ing any Person or Party without manifest Grounds.

Charity binds you to think all are truly Religious that pro∣fess to be so, unless their Defects or Works palpably blast their Pretences, or their Profession be nullified by a direct contra∣diction.

As the power of Religion should not be sacrificed to a Ceremony, so lesser Faults do not warrant us to accuse men as wanting the power of Godliness. Whatever is con∣sistent with the habitual subjection of a Soul to Christ, can∣not justifie our excluding that Soul out of Christs Kingdom. We may say, yea must affirm of Men differing from us in many things,* 1.46 The same Christ is their Lord and ours. Peace and Love are essentials in Christs Kingdom; and shall we challenge our own interest by being censorious; or enviously narrow the Dominion of our Blessed Redeemer?

2 Caution. Despise not the external Institutions of Christ under pretence of this Power; the Power and Spirit of Christ concur with his Ordinances, and the life and vigor of our Graces are exerted in those Ordinances, and nourished by them.

That Spirit is a delusion which puts Men above divine Appointments, and the Guilty are as truly Superstitious as the greatest Formalist. Whiles we are Subjects of Christs Kingdom here below, we must attend the Ordinances of the lower State of this Kingdom, and divine Institutions are parts of this Kingdom; which tho it be not in word so as to exclude the Power,* 1.47 yet it lies in power as inclusive of a Christian Profession and external Ordinances.

The next improvement I shall make of the Text, is by way of Exhortation, wherein I shall regard the Kingdom of God as the power thereof lies in Graces, and acts expressive of a di∣vine Life, and the governing Authority of God in the Soul. This includes the two other particulars; for these are the effects of the Power of the Gospel, these answer the spi∣ritual Rules and Demands of the Gospel; and because of these the Subjects of Christs Kingdom are not Hypocrites, but truly regenerate and practical Christians.

1. Be throughly convinced that the Kingdom of God is in these Graces and vital Acts, and can consist in nothing lower. I have given you undoubted Proof of this, if you

will believe the Gospel beyond your own Fancy, or Satans suggestions: And whether you will enlarge your judgment to Gods decision or no, the time is near when this great King will judge the secrets of your hearts and lives by this very Gospel Rule.* 1.48

It's undoing to most Professors of Christianity, that they fondly persuade themselves the Demands of God are not so high and exact, as truly they be; it's true indeed, he makes not legal Perfection to be the Condition of a Right to Life, but yet he enjoyns a spiritual Life and Faith (extensively taken) in order to our Interest in Christ, and to Salvation on his account.* 1.49

Methinks you can hardly in a serious Frame conceive how any thing below real Grace and vital Acts should serve your turn. Consider the glorious Nature of God; and can meer external Performances be suitable to him, either to injoin or accept?* 1.50 Would Christ have died to raise dead Sin∣ners to no more Conformity to God than an unholy Heart, and hypocritical Actings amount to? Are the design of the Gospel, and the attested Influences of the Spirit an∣swer'd by a dead Soul or formal Duty? Judge you whether an ungodly, stupid, graceless Professor of Christianity, can either here or in Eternity serve the purposes, for which God erects this Kingdom among Men? What delight can his ho∣ly Nature take in such? What Service or Glory can he and his Christ have by such? Yea, what satisfaction can such Men have in God or Heaven? These and the like Considerations may well awaken you to juster apprehensions of this matter, and convince you that the Kingdom of God must lie in this Power. And if it be needful to add more, consider wherein can the Kingdom of Satan and Domini∣on of Sin consist, but in the want of these gracious Quali∣ties, neglect of those Acts, and the prevalency of what is opposite to them?

Set therefore this Standard before the Eye of thy Soul, as that which thou must examine thy self by, and be conforma∣ble to, if thou desirest to belong to this Kingdom of the Redeemer.

Labor industriously for,* 1.51 and rest not contented till you have attained this Power of Religion.

I do in the Name of your Redeemer press you to get the Graces, and perform those Acts which argue a spiritual Life, and the restauration of Gods Image and Authority in your Souls. Be Christians in Truth as well as in Name; let no external Performance or Profession content you; see that your Wills be subjected to God, that your Lives be regulat∣ed by his Laws, and all your religious Acts inspired with a divine Power. This is the principal matter we are to treat of with you, and what you are chiefly concerned to attend to. To accomplish this, it is, that you are entrusted with the Means of Grace, and yet spared after so long provoking Obstinacy, which is more aggravated by your treacherous Pretensions.

That I may enforce this Exhortation, I shall desire you to apply to your selves these few Motives.

You pretend and engage to no less than this Power of Religion by your Christianity.* 1.52

What you despise in others and neglect in your selves, even this you pretend to, and have solemnly Promised. Do not you profess to be the Subjects of Christ? Have not you renounced the World, the Flesh, and the Devil, and Cove∣nanted to fight under Christs Banner? And ought you not to be and do all this truly? Renounce all these Rivals with Christ, and he must then Reign in Power. Can you think that the Covenant you have sealed so oft at the Lords Ta∣ble, engageth you to no more than external Profession? When you stipulated with Father, Son and Spirit, was no more intended than that you would pay them a slight bo∣dily Worship? Sure you profess as much sincere Subjection

as the strictest, in professing your selves Christians; and are not you Hypocrites then, whiles your Souls are unre∣generate, and your Lives not governed by the Laws of Christ?* 1.53 Oh! tremble to think that you profess to know, and yet in works deny him. Your Hearts breath Re∣bellion against God, whiles you seem Loyal to him. What agreeableness to thy Name do a covetous, intemperate, carnal, irreligious Spirit and Life bear? Renounce the Name, or else be and do what that Name is designed for.

How sad will the thoughts of thy State be, when thou findest thy self branded by the Heart-searching God, as one that hath a Form of Godliness,* 1.54 but denying the Power thereof. The word we render Form, is Mó〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, q. d. they have the visage or appearance of true Piety; thou wilt be found a Virgin without Oyl, at the Feast without a Wed∣ding Garment; the Son that said to his Father, I will work in the Vineyard, but failest to do so. Surely, what induceth thee to profess to be a devout Christian, should encline thee to be so.

2. Any thing short of this Power of Religion will avail you nothing, but greatly damage you.

You are Enemies in Gods account whatever you per∣form, and he will treat you as such when the time of Retri∣bution cometh. How wilt thou, Oh rebellious Christian, endure that Sentence?* 1.55 Bring these my enemies that would not that I should Reign over them, and slay them before me. What a loss wilt thou sustain when thy Gold becomes Dross, when thy Knowledge, Duties, yea, all thy Religion is vain? Oh that so much should be attained in vain, and done to no purpose! You will find that if your Graces be not sincere, they will not save; yea, and if they partake not of this Power, they are but guilded Vices. Your feigned Faith is but Unbelief; your pretended Love is Enmity, your partial Obedience is Rebellion; and will God reward, nay, must not God severely punish unbelieving,

irreconcileable, rebellious Professors of Christianity, and give you a Portion with the most prophane? Nay, your Guilt is aggravated, and your Woes will be the greater. What pro∣fit will you reap by Orthodox Principles,* 1.56 while you are Hy∣pocrites in Heart? Church-Membership will expose to the forest rebukes;* 1.57 for if the Children of the Kingdom perish, they are cast into outer darkness.

At last pity your selves. Why should you be at any pains, if you will not do enough to bring you to Heaven? Can any thing this side Glory be the Reward you intend by being Religious? Why then will you not be so Religious as to obtain that Glory? Oh! mock God no longer, delude thy own Soul no more; thou art almost a Christian, be altogether so; or the Convictions, and Helps that have almost persuaded thee, will aggravate thy ruin when thou fallest into Hell, from a pitch so much higher than the Atheist and Pagan.

3. Very plausible Appearances of Religion may be without this Power.

Men may appear sincere to others, yea, to themselves, and yet be Hypocrites. There is a very probable Form, without the Power of Godliness. Every living Grace hath its dead Image; thy Heart may be hard when Groans a∣bound; thou may'st cry loud and oft to God, and thy Soul never pray; thy Affections may be on Earth, when thy Eyes are lifted up to Heaven. So inward is the Life of Grace, and so deceitful are our Hearts, that we can say of the seem∣ingly greatest Christians, but as Peter did of Silvanus; a faithful Brother,* 1.58 as I suppose. (For the Supposition may re∣gard that, as well as the uncertainty of his being Peters Messenger): Yea, we are so subject to deceive our selves, that we have need to pray with David, Lord search me, and try me.

Alass! How many with Alexander may have great Zeal, and want Integrity? Promise much, and perform the contrary.* 1.59 You will be found Virgins with Lamps, and yet

want Oyl; seem lively Saints, and be dead Sinners. We may with bleeding Hearts consider, that very many have been not far from Grace, and yet never attained it, because some one Lust opposed it, or some one Idol prevented it. It's a great thing to be truly Religious. The best natural Tem∣per, the most splendid Acts, the exactest Profession, are not infallible Evidences of a Mans being truly Pious; but are separable from saving Grace.

You have need therefore of the strictest care and jea∣lousie in dealing with your Hearts. Oh! look to it, that your Religion hath in it the undoubted Characters of a spi∣ritual Life; and of Gods Kingdom being set up in you, in its very Power. The hardest task is to arrive at this Power of Godliness; to get Carnal-self dethroned, and the Go∣vernment of Christ chearfully submitted to.* 1.60 This King∣dom in its Duties and Priviledges hath been long preached to you; now God is importunate that you exclude not your selves from the Rewards of it, by Rebelling against the Laws and Terms of it. Were you acquainted with the Nature of Christs Kingdom, it would soon be desirable. The King is our rightful Lord, and not an Usurper; He hath the ten∣derness of a Father, is infinitely Wise and Good: He admits all his Subjects to the State of Children, yea, the Dignity of Kings. All the Laws of it refer to our Good, and tend to our Perfection; and whatever is required of us, he is present to assist us in; yea, ready to forgive all Weaknesses consistent with sincere Endeavors: And can you refuse this easie Yoak of Christ from day to day? Will you refuse this, that you may continue Slaves to the Devils, and Servants to your Lusts? Oh! that even now you were made willing, and able to submit to Christ; and inspired with that Divine Nature which agrees to this State, that is, even the heavenly Kingdom begun. Oh! perish not in your Misconceits, and wil∣ful Disobedience after all these Pleadings.

3. Improve in the Power of Religion, if you have attained to any degree of it.

There are remains of Weakness and Disloyalty in the best of us, and so there's place for our utmost Endeavors to become more suited to this happy State in our Temper and Behaviour. How much are we short of our Fellow Subjects in Light,* 1.61 Strength and Love? We are come to mount Zion, the City of the living God, to an innumerable Company of An∣gels to the Church of the First Born, and the Souls of just Men made perfect. We serve the same Lord, we partake of the same Nature, are admitted to the same Relation, and we expect the same Glory which our King doth design us to as well as them: And must not these things cause a Blush in us, that we are so remiss in our Improvements? Can they fail to awaken our Souls to proceed from strength to strength?* 1.62 Therefore, let Mortification be your work while any Lusts remain. Be more Spiritual in every Duty, more Renew∣ed in your Minds; and let all your Works be more perfect. What should be so much your concern, as that the Laws of Christ have a more absolute Authority in you, that Gods Image impress the whole Man, and your Souls be more en∣larged and listed up in all the ways of this Kingdom? Rest not till you find Christ Rules alone, and that you entirely live to Christ under the very constraints of Love to Him. How happy will you be, when the very Peace of God rules in your Hearts, yea, so rule as that it restrains all that may interrupt it, and command to all that can express and main∣tain it? When this is your Frame, your Delights will be more refined;* 1.63 you will now live much nigher to God, your exceeding Joy,* 1.64 and have an abundant Entrance to his Pal∣lace above, when a few Days are over. Resolve then that you will still grow up into Christ, till nothing inspires you but his Life, and nothing be done by you but what is Loyal∣ty to Him.

4. Visibly express the sincerity of your Subjection to God, and the Efficacy of his Grace in your Souls. This is incumbent on all Christians; but I shall apply my self more especially to you that are Magistrates, and the occa∣sion of this Assembly. You do profess your selves real Subjects to Christ; evidence then, that real Christians are more fitted to serve their Generation than other Men. Let Christ Govern by all your Power, and his Interests be ad∣vanced by you to the utmost of your Talents. Convince the World, that nothing can allure or affright you from exact Obedience to Christs Laws, and Fidelity to his Concerns. Christs Eye is on your Hearts, and Behaviour, in your pre∣sent Circumstances. The Eyes of many of very different sorts are on you; yea, the credit of Religion is concerned in your Behaviour. And it's but a few Days, when you must with awakened Spirits review your present Actings; it may be under afflictive Dispensations, when thrust off your present Stage: But certainly, when you come to die, and appear before the Tribunal of the Lord your Judge. Therefore create not bitter Reflections by selfish Aims, sin∣ful Neglects, or unbecoming Deviations. A tormenting Conscience in that Day, will not be countervailed by any present Advantage. You are employed in a time that may evidence the utmost which a Christian can do or endure. But whatever may be your Exercise, let it be seen, that you serve Christ with the same honourable Thoughts of him, and Devotedness to him, as ever. You have the same Lord, whose Laws Authority and Interests do not vary with the uncertain Motions of this lower World; and whose Con∣cerns are of an infinitly higher Nature than the poor and perishing Toyls of Mortals.

That I may improve and enforce this Exhortation, Consider.

1. As Christians▪ and as Magistrates▪ you are the Sub∣jects of Christ, and so owe the utmost Fidelity and Service∣ableness

to him. If you are real Believers, you are of his Kingdom; and that admits none that will not serve Him without Limitations. Duty and Gratitude binds you to act with a Supream regard to Christ; and to all others only in subordination to Him. You must with Joshua, follow him fully.* 1.65 It ill becomes you to consult with Flesh and Blood.* 1.66 For did not you Covenant thus with Christ; Lord, do but save me, and I solemnly surrender my self to thee? What tho his Service may expose you to some Acts of Self-denial, doth not he deserve that from you? Shall a dying Christ endure so much for you, and will you think a little Contempt too much to bear for him? Doth not He in the midst of his exalted Glory in the Heavens, intercede for you? And can you in a little painted Honor forget to plead his Cause? Shall your Mite (which also is His) be unimployed for Christ, who daily lays out his Power, Wis∣dom and Fullness, for every Believers use?

As you are Magistrates, you are appointed to the Ser∣vice of this Redeemer. All Power and Judgment is commit∣ted to him; Magistracy is his Ordinance, and should be exe∣cuted in Christs behalf, as well as the Ministry. He is King of Kings, and Lord of Lords, and hath appointed the Rulers of the Earth work in his Kingdom, whether they attend it or no. Magistrates have the Sword, as Ministers have the Word; they have the Coercive Power, we the Persuasive; and Christ will as truly bring the unfaithful Magistrate to an account for his Neglects and Mistakes, as the unfaithful Minister.

2. Your Sovereign Lord will prosper you, according to what he designs to effect in your Day, and by your Hands. You serve him who manageth all by his Providence; and hath chalked out in his Purpose, what shall be executed in every Age. De jure, the Kingdoms of the Earth are his from the First; but from Age to Age he is advancing Mens ac∣knowledgment of his Dominion, and erecting a holy Go∣vernment

in the World, on the Ruins of Satans Kingdom. He hath a Kingdom which all the Powers of Hell shall not extirpate the ruder beginnings of,* 1.67 nor prevent its utmost growth. This Kingdom lies in the Dominion of Light o∣ver Darkness, Truth over Error, Holiness over Sin, pure Gospel-worship over corrupt Worship, and the Interests of Jesus over all Rivals. It includes the devotedness of earth∣ly Powers to Christs Service, and a national Dedication to him as Supream Lord.* 1.68 This Kingdom he enlargeth in set times,* 1.69 and towards the latter Days more eminently,* 1.70 upon the desolations of Paganism and Antichristianism. This happy time I live expecting, and rejoyce in some hopeful, tho aw∣ful Prognosticks of.

It pleaseth Christ more eminently to employ his real Subjects as his Instruments to advance his Interests by; and they shall not want an Anointing to fit and succeed them, let the Work seem never so hard,* 1.71 and the Success never so improbable.

It's not in you or me to allot our selves our Day or Work; we must take that as our great Disposer hath al∣lotted. This only is incumbent on you, that you fill up your Places, and see that Christ wants no Service he calls you to, and qualifies you for.

It's not without his Counsel that you are at this Season in the Magistracy; this he appointed you to and hath some design to scrue by you: And tho it now appears not what may be the Influence, or Event of this Surprize, leave that to him, whose Counsels are a great depth, and doth nothing in vain; yea hath ordinarily some great things to do by such, whom he signally calls to an opportunity of Service. You ought therefore to do what good your Hand finds to do from day to day, and that with all your might. Resign up your selves to his Conduct, and be faithful in present Trust, within the bounds of your Places. Keep innocent in all your VVays; suppress all Sin, and advance Righteousness.

Whiles you are thus Exercised, you may expect the Presence of God with you, and have a considerable Influence in what∣ever work Christ hath now in hand. Others may little esteem any Usefulness of this Kind; but what to a discern∣ing Christian can be more pleasing, than contributing any thing to Christs Interests? What can be more honourable than to be one of them whom Christ designs in that ac∣count?* 1.72 They that are with him are called, and chosen, and faithful.

3. The Kingdom of Glory is reserved, and will be cer∣tainly bestowed on all such as are Loyal to Christ in all their present Trust.* 1.73 They that follow the Lord, shall Reign with him. Will you repent present Hardships when you stand about the Throne? Can you grudge him a few days Service, who hope to be ever with him? Will you not in those Rivers of Pleasures, even relent that your Service was no greater? You will wish, Oh that I had exceeded the utmost, which I did best perform! That I had been entrusted with Opportunities for more difficult work! It's no such wonder the damned should have lived to them∣selves and guide their Course by secular Interests. But that the Heirs of Glory should be afraid, or ashamed of their Fi∣delity to Christ, would be strange.

Must not these things reallized by Faith, endue you with new Vigor. Oh! therefore gird up the Loins of your Minds; be prepared to endure Reproach, and any Evil that may attend you. Be fortified against all Allurements; be not of them that are corrupt with Flatterys, which some∣times are more ensnaring than Frowns.* 1.74 Whatever others choose, see that in all your perplexing Doubts you be most sollicitous, What now would Christ have me to do? And let your Determinations be fixed, by the Light you gain thro that Enquiry. Examin your Duty as under the Eye of Christ,

and resolve in it as Men persuaded, that your Happiness or Misery depends only on his Favor, or his Frowns; and that he will deal with you according to your Faithfulness to him. He will not put you off with vain Hopes, or an imaginary Kingdom; if his Grace rule in you, and you ex∣press it in your Station, by a Carriage becoming the Living Subjects of this Kingdom of Grace.

FINIS.

Notes

• * 1.1

  Job 12. 11.
• * 1.2

  Psal. 103. 19.
• * 1.3

  Psal. 76. 10.
• * 1.4

  Rev. 1. 6.
• * 1.5

  Phil. 3. 21.
• * 1.6

  1 Joh. 32.
• * 1.7

  1 Cor. 15. 28.
• * 1.8

  Rev. 21. 23.
• * 1.9

  Mat. 21. 43.
• * 1.10

  Gal. 3. 10.
• * 1.11

  Rom. 5. 16, 18.
• * 1.12

  John 5. 40.
• * 1.13

  1 Cor. 6. 10.
• * 1.14

  Rom. 14. 9.
• * 1.15

  Rom. 14. 17.
• * 1.16

  Col. 1. 13.
• * 1.17

  Mat. 13. 47, 48.
• * 1.18

  Rev. 15. 3.
• * 1.19

  Isa. 33. 22.
• * 1.20

  Rev. 3. 2.
• * 1.21

  1 Thes. 1. 5.
• * 1.22

  2 Cor. 10. 4, 5.
• * 1.23

  Rom. 1. 16.
• * 1.24

  1 John 5. 4.
• * 1.25

  2 Pet. 1. 4.
• * 1.26

  Eph. 4. 24.
• * 1.27

  John 14. 23.
• * 1.28

  Joh. 4. 24.
• * 1.29

  Psal. 62. 8.
• * 1.30

  Isa. 29. 13.
• * 1.31

  1 Pet. 3. 21.
• * 1.32

  2 Tim. 1. 7.
• * 1.33

  John 1. 13.
• * 1.34

  Eph. 5. 4.
• * 1.35

  Psal. 110. 3.
• * 1.36

  2 Cor. 3. 18.
• * 1.37

  Mat. 2. 9.
• * 1.38

  Col. 1. 12.
• * 1.39

  Act. 28. 31.
• * 1.40

  Act. 19. 8.
• * 1.41

  Rom. 2. 16.
• * 1.42

  1 Cor. 2. 4.
• * 1.43

  Col. 2. 18, 19, 23.
• * 1.44

  1 Cor. 2. 14.
• * 1.45

  Luke 7. 35.
• * 1.46

  1 Cor. 1. 2.
• * 1.47

  Act. 28. 19, 20.
• * 1.48

  Rom. 2. 16.
• * 1.49

  Joh. 3. 36.
• * 1.50

  Mal. 1. 14.
• * 1.51

  Exhort. 2.
• * 1.52

  Mot. 1.
• * 1.53

  Tit. 1. 16.
• * 1.54

  2 Tim. 3. 5.
• * 1.55

  Luke 19. 17.
• * 1.56

  Mat. 11. 23.
• * 1.57

  Mat. 8. 12.
• * 1.58

  1 Pet. 5. 12.
• * 1.59

  Jer. 42. 5. 2••.
• * 1.60

  Act. 20. 25.
• * 1.61

  Heb. 12. 22, 23.
• * 1.62

  Psal. 84. 7.
• * 1.63

  Psal. 43. 4.
• * 1.64

  2 Pet. 1. 11.
• * 1.65

  Josh. 15. 8.
• * 1.66

  Gal. 1. 16.
• * 1.67

  Dan. 7. 14.
• * 1.68

  Isa. 49. 7.
• * 1.69

  Zech. 14. 9, 16, 19.
• * 1.70

  Rev. 11. 15.
• * 1.71

  Dan. 11. 32.
• * 1.72

  Rev. 17. 14.
• * 1.73

  2 Tim. 4. 8.
• * 1.74

  Dan. 11. 32.