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Ess. x.] of the Church and the Universe; deeply we reflect on the subject, the more thoroughly we shall become convinced, that the Person who is thus possessed of supreme and unlimited authority over the universe of God-the Person who commands, controls, and regulates, the most exalted and powerful of created essences-the Person, of whom it is declared, in the very words which the Almighty has elsewhere appropriated to himself, that at his name, "every knee shall bow, and every tongue confess," Phil. ii, 10, 11; comp. Isa, xlv, 23, cannot possibly be a mere man, or the spirit of a mere man made perfect, but must actually participate in the nature and being of the only true God. In that sublime view of his absolute and unlimited authority, which the sacred writers have thus spread before us, we can scarcely fail to perceive a clear confirmation of evidences already considered, that, as the Father and the Son are one in power, and one in honour, they are also one in essence.

II. The preceding argument, which rests on the authority and extent of the reign of our Redeemer, may be satisfactorily supported by the consideration of its nature and character. From the prophetical declaration of the Old Testament already considered, we plainly learn that the introduction of the Christian dispensation was to be accompanied by the establishment of a powerful and ever-enduring kingdom, over which the Messiah was to be king. The prophecy has been accomplished; the Christian dispensation has been introduced; the Son of God has been made manifest in the flesh; he has ascended up on high; and where is it that we are to look for his kingdom? Not in temporal dignity-not, as the Jews had fondly expected, in the powers and glory of this present transitory world; but in a dominion conducted by an invisible agency over all the creatures of God; and, as far as relates to mankind, in a moral and spi

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Exercising a Dominion,

[Ess. x. ritual government over their souls. When Jesus was demanded of the Pharisees, when the kingdom of God should come-that kingdom which the predictions already alluded to had excited them to expect-“ he answered them and said, The kingdom of God cometh not with observation. Neither shall they say, lo! here, or lo! there, for behold the kingdom of God is within you." Luke xvii, 20, 21. The same or a precisely accordant doctrine was promulgated by Jesus, when he was standing before the tribunal of Pilate. When the Roman governor addressed him with the question, "Art thou the king of the Jews?" Jesus answered, "My kingdom is not of this world. If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence:" John xviii, 36.

Scarcely any thing can be more interesting than the account given to us, in the New Testament, of the sudden illumination, on this subject, of the apostles themselves. Like the other Jews, they appear to have conceived very eager expectations of a visible, worldly, kingdom. Such expectations were constantly discouraged by their Divine Master, who ever taught them the lesson of child-like humility, and who, for his own part declared that he came not "to be ministered unto, but to minister." Yet, even after his resurrection, we find them still clinging to the same hope, and inquiring of their Lord, whether he would at that time

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restore again the kingdom to Israel?" Acts i, 6. In his answer to this inquiry, Jesus, instead of immediately undeceiving them, prepared their minds for more spiritual views by the promise of the Holy Ghost; and no sooner was that promise fulfilled, than the whole tenor of their thoughts respecting the kingdom of the Messiah was changed. No longer did they look for temporal victory or worldly dominion. They now com

Ess. x.]

Invisible and Spiritual;

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prehended that their beloved Lord and Master was already exalted at the right hand of the Father, to be a Prince and a Saviour: immediately they began to preach repentance and remission of sins in his name; and they hesitated not to explain the prophecies which spake of the son of David, whom God was to raise up to sit upon his throne, as already accomplished in Jesus, who was "made both Lord and Christ”—who was enthroned in glory at the right hand of the Fatherwho had led captivity captive-and who was now shedding forth, upon all believers, the gifts and graces of the Holy Spirit. In the Epistles, which present to us the standard of apostolic faith at a still later and riper period, not a trace is to be found of any Jewish notions respecting the establishment of a worldly kingdom. The views which the writers of these treatises entertained respecting the nature and progress of Christianity, appear to have become absolutely unconnected with prospects of such a nature; but, in Jesus, the Mediator between God and man, they recognized their eternal and celestial sovereign. They submitted themselves to the laws of his government as to a spiritual dispensation; and they could now declare to their brethren, that "the kingdom of God is not meat and drink, but righteousness, and peace, and joy, in the Holy Ghost:" Rom. xiv, 17.

When we reflect on the spiritual nature of the kingdom of Christ, we cannot be surprised that it is, in the New Testament, still more usually denominated the kingdom of heaven, or the kingdom of God. The comparison of numerous passages in that Sacred Volume, affords an ample evidence that these terms are all employed to express one and the same kingdom. It is the kingdom of heaven, because the King of heaven rules over it, and because it appertains to unseen and celestial objects: it is the kingdom of God, not only

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The Author of Grace,

[Ess. x. because the Father has appointed it, but because it is conducted and regulated by the wisdom and power of the Deity: it is the kingdom of Christ, because Christ is the glorious Head of it--because he is the person by whom, in the divine economy, that wisdom and power are actually exerted.

III. For the more particular elucidation of this subject, it may now be observed, that Jesus Christ, in his reign, is the author of grace. The passages of Scripture, in which the gift of grace is attributed to him, are very numerous. Sometimes he is presented to our attention singly, as the bestower of it; at other times he is, in this respect, associated with God, even the Father, and is described as being in union with him, the source from which it flows. "Grace to you,

and peace from God our Father, and the Lord Jesus Christ," is the salutation of the apostle Paul to the Romans: Rom. i, 7. Similar terms are employed by him at the commencement of most of his other Epistles; and the farewell, with which these apostolic letters are usually concluded, is, the "Grace of our Lord Jesus Christ be with you," or "with your spirit:" Gal. vi, 18; Phil. iv, 22; 1 Thess. v, 28; 2 Thess. iii, 18; Philem. 25. In the conclusion of this second Epistle to the Corinthians, more especially, the grace of Christ and the love of God are evidently mentioned as joint and parallel blessings: "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all:" 2 Cor. xiii, 14. So, also, the apostle John concludes the book of Revelation, as follows: "The grace of our Lord Jesus Christ be with you all, Amen:" Rev. xxii, 21.

The term "grace," as it is employed in the Scriptures, is one of a very extensive import. It literally signifies favour; and, as it relates to the Divine Being,

Ess. x.] whereby he Strengthens, Consoles,

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is applicable to the whole variety of blessings, but especially to those of a spiritual nature, which he condescends to impart to his dependent creature, man. Thus it is with the Lord Jesus Christ, through the riches of whose favour the members of his church know all their petitions answered, and all their need supplied, Are they in want of faith? they are taught to ask it of him. "Increase our faith was the cry the disciples to Jesus: Luke xvii, 5; comp. 1 Cor. vii, 25. "Peace be to the brethren," said the apostle Paul," and love with faith, from God the Father, and the Lord Jesus Christ:" Eph. vi, 23. Are they sorrowful, cast down, and afflicted? To Jesus, as well as to the Father, they are taught to look for consolation. "Now our Lord Jesus Christ himself," said the same apostle, "and God, even our Father,-comfort your hearts, and establish you in every good word and work:" 2 Thess. ii, 16, 17. Are they attacked by their spiritual enemy, encompassed with many trials, and destitute of all strength in themselves to maintain the conflict?-let them listen to the words of their Redeemer-"My grace is sufficient"-"my strength is made perfect in weakness:" 2 Cor. xii, 9; comp. 2 Tim. iv, 17; 2 Pet. ii, 9; Rev. iii, 10.

Very clear, in these several particulars, is the testimony of inspiration to the grace or divine favour, bestowed on the true members of the church by its allpowerful Head; but there are three principal respects, in which it becomes us more especially to observe the operation of the grace of Jesus Christ; namely, forgiveness, conversion, and sanctification.

That authority over the world to forgive sin, which we have already noticed as claimed and exercised by Jesus, was a power which belonged unalterably to his divine nature; and it is fully brought into exercise now that God hath "exalted him to be a Prince and

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