When therefore we pray, that this Kingdom may SERM come, the meaning of the Requeft is, that true Chrif- XIX. tian Knowledge may in all Places flourish and abound; That the found of the Gospel may go out into all lands, and its words unto the ends of the world. That Jews, and Turks, and Infidels, and Heathens, and all who have departed from the true Faith of Christ, may renounce their Errors, and fubmitting to his Laws be intitled to all the Bleffings of Chriftianity; And that we and they, being united under him, profeffing the same Faith, joining in the same Worship, guided and conducted by the fame holy Spirit, may be made Partakers of the Benefits of his Death, for the Attainment of everlafting Life.

Which God of his, &c.

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SERM.
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SERMON

On MATT. vi. 10. Thy Kingdom come.

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N difcourfing on thefe Words, I have already fhewn, that the Kingdom here meant is the Kingdom of the Meffiah, that fpiritual Dominion, which is exercised by Chrift over all things both in Heaven and Earth; that the Establishment of this Kingdom confifts in Mens knowing and understanding his Will, and fubmitting to his Rule and Government; and that as often as we pray, that this Kingdom may come, our Meaning ought to be, that true Chriftian Knowledge may in all Places flourish and abound, &c.

This is the main Substance of my last Discourse, in which I propofed only to fhew the Meaning of the Words, that we might know how to use them in our Prayers.

But because it is fuggefted in the Lord's Prayer itself, by the Order of the two first Petitions, that the Glory of God is most eminently promoted by the coming of Chrift's Kingdom upon Earth, i. e. by the propagation of the Chriftian Faith, and by the Increase

Increase of Chriftian Knowledge in the World, and SERM, because for this Reafon it is the duty of all Chriftians XX. to contribute their Endeavours for the promotion of this End, I fhall close the whole Subject with fome brief Exhortations to it.

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I. That the Glory of God is most eminently promoted by the Growth of Chriftian Knowledge in the World, is too evident to need any Proof. The Blood of our Saviour had been never shed, his Gospel had been never published, his Religion had been never inftituted in the World, if his Death and Sufferings, his Refurrection and Afcenfion, and the confequence of thefe on the Lives of Men, had not fome way or other conduced to God's Glory, and tended to fet forth his Perfections to the World in the brightest and most lively Colours. What an amiable Idea muft we form of that Mercy, which was moved to fend the Son of God to take upon him our Nature, and Submit to Death upon the Crofs, rather than fuffer Mankind, without Ranfom or Satisfaction, to be exposed to the Punishment of their Sins? What an awful Idea must we form of that Juftice, which could be fatisfied by no less a Sacrifice? And how muft we admire and adore that Wisdom, which contrived the Means to reconcile his Juftice with his Mercy, and to give us a full View of those three Attributes together, all meeting in the most perfect Harmony? Again, if we take a view of those mysterious Articles, which concern his own Nature and Effence, what an Idea do they give us of the Greatness of that Being, the Properties of whofe Nature cannot poffibly be described by any Language, which our Reafon can comprehend! Or laftly, if we confider the moral Part of Chriftianity, its Doctrines and Precepts for the Conduct of our Lives, and for the Govern

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SERM.ment of our Lufts and Paffions, how excellently are XX. they fitted to conform us to his Nature, and to give

us an Idea of his Purity and Goodness, above all other Religions in the World! Thus is God's Glory moft eminently difplayed, by the Religion which his Son has taught us. And if it be viewed further, as it affects our own Happiness, as it tends to purify and reform our Nature, to mortify our Lufts, to fubdue our Appetites, to cultivate and improve all Virtues in our Hearts, to enlarge our Views and extend our Prospect to the Interests of another Life; here we have new matter of Praise and Wonder, new Cause to admire and adore his Goodness, which has been pleased to enlighten us with the Knowledge of his Will, to provide a cure for the infirmities and corruptions of our Nature, to quicken us with his Grace, to enliven us with his Promises, and to intitle us, by obedience to his holy Laws, to the enjoyment of himfelf hereafter. Thus excellent and perfect in every view is the Knowledge which Chrift has taught us; and thus worthy to be promoted in the World. If then we are to pray for the coming of this Kingdom, it must needs be our Duty to promote it. We never think it enough in our temporal Concerns, to pray to God for our daily Bread: But though we have done this, proceed with as much care to the management of our worldly Bufinefs, as thofe who have no Confidence in his gracious Providence, but rely wholly on their own Endeavours. The fame care we ought to take, and employ the fame Zeal, to bring about the great Work before us; not thinking it enough to make a faint Request, for the increase of true Chriftian Knowledge; but ufing our Endeavours, in our feveral Stations, to promote it

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by our Lives and Actions. God does not work SERM. Miracles now for the Inftruction of the World. Men XX. are not now infpired with the Knowledge of their Duty, nor enlightened by a fupernatural Power. Whatever is done for the improvement of their Minds, must be done by fome human Means. It is true, that after all our best Endeavours, the Event must be still left to God. Paul may plant, and Apollos water, but it is God that giveth the increase. Yet withal it must be observed, that without fome Endeavours, there will be nothing for God's Grace to work on. If Paul doth not plant, nor Apollos water, there is fcarce room for an increase from Heaven. The Seed of God's Word must be first fown in our Hearts, before the Sun of Righteousness can shine upon it, and enliven it with its friendly Beams. The moft that can be expected from the Grace of God, in an ignorant and uninftructed Mind, is to cultivate and prepare the Soil, or in other words to give a teachable Disposition, or an Inclination to hear and learn. Whatever is fown in fuch a Soil as this may be expected to fpring up and flourish, and by the bleffing of God bring forth Fruits unto Holiness, and in the End everlasting Life. But if nothing be fown there, however it be prepared, nothing good can be expected from it. Vices, like ill Weeds, may fpring up of themselves: But that Chriftian Virtue, to which we are called, can have no Root but true Christian Knowledge.

If therefore we have really that regard for God's Glory, which most of us, I hope, think we have, let us fhew it by fuch a Zeal for the true Chriftian Faith, as is of all things the most likely to promote it; and let none of us say that it is not his Business, because he is not called to that folemn Truft of

providing