66 called by your own No, my brethren, be name, will blot it out estates afterward to your children, to have them name," that name will be a name of infamy. assured such a mistaken course will cancel your of the Lamb's book of life for ever. Let then "the same mind be in you which was also in Christ Jesus." And those who are elevated in rank, let them not use it merely for the purpose of levying homage from men, of making a vain show, of appearing in artificial splendour. And those who are possessed of influence, let them use it also for the glory of God, and the good of their fellow-creatures. Never was any one so exalted as our Saviour, and never did any one make such a use of his exaltation. He shrouded it in the deep veil of humanity; he concealed it from the view of the world. None but the piercing eye of faith, illuminated by the Spirit of God, could behold it. The world knew him not. "We beheld his glory, the glory as of the onlybegotten of the Father, full of grace and truth." Do you then, my brethren, employ your influence in that manner. Never make it the means of keeping at a distance from you the poor, the distressed, and the afflicted. "Mind not high things, but condescend to men of low estate." "Look not every man on his own things, but every man also on the things of others." Do not dwell on the contemplation of your own greatness, do not separate yourselves from your fellow-creatures. Do not suffer yourselves to be hedged in and fenced round from them by the riches of this world; but communicate them to others, and pray for the blessing of God upon the right use of them, that they may turn to incorruptible riches and righteousness; that these perishing riches and this evil mammon may not seduce you from the right way to the everlasting mansions. If you are not faithful over a little, how shall you be faithful over much? and if you are not faithful to that which is the property of God, who lends it to you for a time, but gives to none a discretionary use of it, how shall he give you "that crown of righteousness that fadeth not away," that glory which will be a part of your nature, which will satisfy your souls, and make you great, and happy, and blessed, to all eternity? "Let nothing be done," saith the apostle, "through strife or vainglory; but in lowliness of mind let each esteem other better than themselves." Let men learn of Jesus Christ that humility which disposed him to behave as if he had been the lowest and meanest of all. Our blessed Saviour was not unconscious of his high dignity, but he knew that it was important to exhibit the spirit of his religion in great humility. When he knew that he was shortly to go to his Father, and that "the Father had given all things into his hands, then he took a towel, and girded himself, and washed his disciples' feet." When he was about to take possession of universal empire, and heaven, earth, and hell were to be submitted to him,-when he knew that he was just about to be crowned with immortal glory, after he had sustained the Divine frown for the salvation of men, even "then he took a towel, and girded himself, and washed his disciples' feet, saying, Ye call me Master and Lord, and ye say well, for so I am; if I then, your Lord and Master, have washed your feet, ye ought also to wash one another's feet,"-to condescend to the lowest office of Christian beneficence and love. Again: "Let the same mind be in you which was also in Christ Jesus," in his entrance into the world: consider with what sympathy he regarded mankind, and what drew him from his exalted seat of majesty on high. How did he look down upon a distant race far removed from him, and compassionate their misery! how did he, as it were, for a season annihilate himself! how did he take their curse upon him, and invest himself with their nature! He looked upon them with unutterable and tender compassion: "Let the same mind be in you which was also in Christ Jesus." You live among men dead in trespasses and sins; you see nations innumerable sitting in darkness and in the shadow of death. Consider what compassion actuated the Saviour's breast in coming down from heaven to pay the price of our redemption, to make peace with God, and bring in everlasting righteousness. What compassion touched his holy and beneficent mind, inducing him to die a sacrifice for the sins of his people! Do you have the same mind: compassionate the distant and miserable children of men involved in darkness. Carry your eyes to the remotest borders of the earth; and be not satisfied until the whole earth is full of the knowledge of the Lord, till all men have seen the salvation of God. Let no distance of place, no difference of circumstances, prevent your exerting yourselves to spread the knowledge of Him "who made himself of no reputation." Let nothing prevent your feeling a participation of the common nature. God has provided for sympathy by making "of one blood;" so that you must act contrary to the laws of nature, if you do not sympathize with your fellow-creatures. "Let the same mind be in you which was also in Christ Jesus;" then will the religion of Christ extend itself far and wide. Let this mind distinguish the followers of Christ; and all men will confess that God is among you of a truth. You will be all of one heart, and one mind; you will be actuated by such a desire as will render you beneficial to all your fellow-creatures, as will make you the "light of the world," and "the salt of the earth." Then would iniquity stop its mouth, and so you would confound infidelity and impiety. Seriously study the doc trine of the cross, place yourselves there, consider what are the morals of the cross; consider what are the dispositions the cross inculcates; what is the influence of the fact that you are purchased, redeemed, and, by his Spirit, prepared for a seat at the right-hand of God; what the everlasting advantages which accrue from being purchased by such blood, saved by such humility; what the doctrines of the Saviour's incarnation, sacrifice, and ascent to heaven inculcate on Christian hearts. It opens a fountain of love, of wonderful and inexhaustible compassion; and it is at that fountain of love we should study; for we shall never be truly happy till we do study the spirit of our religion at the foot of the cross. We should enter more deeply into the dying love of Christ, that we may "comprehend, with all saints, what is the height, and depth, and breadth, and length of that love which passeth knowledge, and be filled with all the fulness of God." you Finally, my brethren, we see here the great and intimate connexion between the practical principles of religion, and the great doctrines of Christianity. Take away the incarnation of our Lord, and his sacrifice upon the cross, and these sublime and glorious truths lose all their meaning this great example dwindles into nothing, if we lose sight .of Christ's dignity, glory, and humility. It is this which renders his sacrifice of infinite value. It is this which renders his cross so inexpressibly awful and so interesting. It is this which makes it so innitely precious to his people. The cross of Jesus Christ is the appropriate, the appointed rendezvous of heaven and earth; the meeting-place between God and the sinner: thus the principles of the cross become the savour of life unto life, or of death unto death. Deprive Jesus Christ of his dignity, deprive his person of divinity and pre-existence as the Son of God, and all these momentous truths dwindle into inexpressible futilities. Doctrines meant to warm and kindle our hearts fill us with perplexity. When we look for a glorious mystery, we find nothing but the obscurity and perplexity that make men rack their invention to find out the meaning of those passages which it is plain the apostle poured forth in a stream of exquisite affection and delight. But we have not so learned Christ." Hold fast the cross of Christ. You who are not acquainted with the Christian religion, come to Jesus Christ by faith; cast yourselves upon the dying love of the Saviour; receive him by faith. And those of you who have received the Saviður, study him more and more; impress still more and more upon your minds the lessons which Christ crucified teaches. This is the power of God and the wisdom of God unto salvation; and by means of this only shall we grow up into conformity to our blessed Lord and Saviour: which God grant of his infinite mercy. Amen. V. THE GLORY OF CHRIST'S KINGDOM. PSALM CXlV. 11.-"They shall speak of the glory of thy kingdom, and talk of thy power."+ [PREACHED AT KETTERING, IN JUNE, 1813.] THE absolute dominion of God is a subject worthy to be celebrated by all creatures: it is the frequent theme of praise in the Scriptures, which were dictated by the Holy Ghost. There is another kingdom, which God has intrusted to the hands * See p. 85-88. † Printed from the notes of the Rev. S. Hillyard, of Bedford. For Mr. Hall's own notes, see p. 88-92. VOL. III.-Z of his well-beloved Son-the mediatorial kingdom of our Lord Jesus Christ. This is the subject of the most exalted praise, and of the most glorious prophecies of the Old Testament, as well as of all the histories, doctrines, and revelations of the New Testament. This is styled the kingdom of heaven, and of God: it is the kingdom which the God of heaven has set up among men upon the earth. It is con- . trasted with the kingdom of the power of darkness; and its subjects are described as being translated out of the kingdom of darkness, into "the kingdom of God's dear Son,"* which is a kingdom of "marvellous light." Whether the Psalm before us is designed, in particular, to celebrate this dispensation of the Son of God, I shall not now inquire; but as the kingdom of Christ is so conspicuous an object in both Testaments, and is the only one among men by whose government their happiness can be secured, it cannot be improper, from the words before us, to direct your attention, on the present occasion, to some particulars relating to the glory of this kingdom. I. The glory of this kingdom is manifested in its origin. It had its origin in infinite mercy and grace. It was the object of the divine and eternal purposes of the Father; an object to which all other purposes were subservient. It entered into the counsels of the Eternal before the foundation ei the world was laid. It was a grand design, intended to include the reign of God over the mind of man; a purpose to establish a kingdom, the subjects of which should be raised to be partakers of the same nature as their sovereign. In order to establish this kingdom, it was necessary that the Son of God should become incarnate; the "mighty God" must be a "child born unto us," that he might have the "government laid upon his shoulders," and be the "Prince of peace" to his redeemed people. God purposed to have his tabernacle among men, and to be their God; but this he could not do, consistently with his truth and holiness, till an atonement was made to his law in the death of the person of his Son. The institution of sacrifices under the law intimated that "without the shedding of blood there was no remission;"† their insufficiency evidenced the necessity of a sacrifice of transcendent value: “Then, said he, sacrifices and offerings thou didst not desire; lo! I come to do thy will, O God." Thus the foundation of the kingdom was laid in the incarnation and atonement of the Son of God; a foundation proportionate to the grandeur and beauty of the edifice that was to be erected. The doctrines of the gospel were, and are, the grand instruments in the hand of the Lord Jesus for bringing souls into subjection to his sceptre. The King must ride forth conquering and to conquer; all his subjects must be rescued and subdued: but what a battle is that in which he engages! "Every battle among men is with confused noise, and garments rolled in blood;" but this is "with burning and with fire." The warfare is entirely spiritual; it is carried on by the light of truth and the burning of conviction. The mere testimony of * Colos. i. 13. ↑ Heb ix. 22. Psalm xl. 6-8. 1 the gospel, in the mouth of the witnesses, produced effects more won- II. The glory of the kingdom of Christ is manifested in the manner and spirit of its administration. The last words of David describe the manner of administering this government: :-"The anointed of the God of Jacob, and the sweet Psalmist of Israel said, The Spirit of the Lord, spake by me, and his word was in my tongue. The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God. And he shall be as the light of the morning when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain."† ness. The most essential quality in the administration of any government is justice; and justice is most conspicuous in this administration. The Sovereign confers no benefits on his friends, and inflicts no punishments on his enemies, but what are consistent with righteous"With righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins." He will render to each of his subjects, not for their works, yet, according to their works. He establishes his holy law as the rule of their conduct, and makes use of such motives to excite them to holy and spiritual obedience as are suitable to their nature, both as rational and as fallen creatures. As the law was first employed, so it is still used for conviction, for alarming the consciences even of the redeemed and the regenerate, and to excite to repentance and to renewed exercises of reformation. The administration of this kingdom is also benign and gracious; it + Isaiah xi. 4, 5. *Psalm xlv. 3, 4. 12 Sam. xxiii. 1-4. |