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minds in the knowledge of himself, discovers his personal and mediatory glory, the way and method of salvation through him; he bends the iron finew of their rebellious wills, and makes them to fall in with the way of salvation revealed in the gospel; he perfuades, and, by his grace, enables them to be. lieve in him, and so to embrace him as he is exhibit and fet forth unto them in the promise and offer of the gospel. And thus the King of Zion calls and conquers the vaffals of the devil, and makes them his loyal subjects. This work of the King of Zion, it does 'not come with alike" obfervation in every one of his subjects, every one have not á liké measure of Jaw-work; some are dealt with in a more mild way, like Lydia, us whose heart the Lord opened” in the hearing of Paul; others must be hewed and battered with the hammer of the law, before they will yield : however, 'every fubject of Christ, in their effectual calling, has so much of law-work as is fuffa. cient to loose 'them from the first Adam, and to discover the vanity of all attempts to seek righteousness and life by Adam's covenant ; fo much of it as to discover their abfolute need of Christ for « wisdom, righteousnefs, fanétification, and ree demption :" and thus Christ becomes “the end of the law for righteousness to every one that Believeth.”. . : 2. Christ, as King of Zion, he writes his law on the hearts of all his subjects : Jer. xxxi: 33: "I will put my law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people.” That moment a finner is translated from the power of darkness' unto the kingdom of the Son of God, he that moment inlays a principle of holiness in the foul, a conformity to his laws; so that the man “ deo lights in the law of the Lord, after the inner man.” Hence are there breathings and longings of foul after holiness of heart and life, so that my ways were directed to keep thy Natutes! Hold up my goings in thy paths,”' &C. “O let my heart be found in thy ftatutes, that I may not be ashamed:"; and hence also are these groanings among the fubjects of Chrift, under the remains of a body of fin and death, like that ofi Paul, “O wretched man that I am, who will deliver me from this body of fin and death! Iniquities prevail against me," &c.

3. Christ, as King of Zion, he enforces subjection to his laws, and that both by pronvises and penalties, tuited unto the. nature of his government, and administration of grace. If they break his laws, and keep not his commandments, he de. clares that he will “ vilt their ini'quities with the rod, and their transgressions with stripes.” And, on the other hand, he tells them, that, in the way of obedience and holiness, he will L.. . 2


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meet them, and hold fellowship and communion with them ; and thus, « in keeping his commandments, there is a great reward. He meeteth him that rejoiceth, and worketh righteousness, and remembers him in his ways."

4. Chrift, as King of Zion, he casts a copy of obedience unto all his subjects, and calls them to imitate hím; for, " though he was a Son, yet learned he obedience, by the things that he suffered.” And he says to all his fubjects; « Learn of me, for I am meek and lowly; take my yoke upon you," &c. He has left us an example that we should follow his steps ; and accordingly every true subject of Christ, he studies to imitate his King, to run his race, “ Looking unto Jesus."

5. Christ, in his invisible kingdom, he actuates and excites all his subjects tò obedience to him, by his own Spirit, which he puts within them, according to that promise, Ezek. xxxvi. 27.“ I will put my Spirit within them, and cause them to walk in my statutes :" and by this Spirit of his in them, he makes them to study holiness in all manner of conversation; and their « light is made to shine so before men, that others seeing their good works, are made to glorify their Father which is in heaven."

6. Christ, as King of Zion, meekens the hearts of his subjects to a due regard to all the intimations of his mind and will, fo as every one of them is ready to fay, “ Speak, Lord, for thy fervant heareth. Lord, what wilt thou have me to do ?”. They just wait with fubmiffion, like a servant waiting the commands of his master, and then he gives direction, according to that promise, “ The meek will he guide in judgement, the meek will he teach his way." .

7. Christ, as King of Zion, he corrects and chastens his subjects; for “ if we be without correction, whereof all aré partakers, then are we baftards and not fons." Christ he will let these faults pass in aliens and foreigners, that he will see verely correct in his own subjects: “ You only have I known of all the families of the earth; and therefore I will punish you for all your iniquities." Sometimes, by his rods and correc. tions, he will make their bodies smart with fickness, as in the case of Hezekiah, Soc. Sometimes he will make them to smart in their worldly substance, by reducing them to poverty, as you see in Job, whose substance he gave over unto the Sabean and Chaldean robbers. Sometimes he will make them to smart in their relations, friends, and children, by taking away the desire of their eyes with a stroke, or other things that are Tharper than death, &c. Sometimes he will make them to Imart in their name, by reproach and calumny, and letting VOL. II.


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loose the tongues of a wicked world upon them, yea, even the tongues of their fellow-subjects, as in the case of Job and his friends, &c. Sometimes he will correct his subjects in their inner man, their soul, which is the sharpeit of his rods. Some. times he will turn away the face of his throne, and hide his countenance, and then they are ready to cry with David, Psal. xxx. 7. “ Thou didst hide thy face, and I was troubled.” Sometimes he will go that length in his correction with his subjects, that he will carry as an enemy, make the arrows of his reproof to “ drink up their spirits," as we see in the case of Job and Heman, &c. And sometimes he corrects them, fo as to make both external and internal trouble, like two seas, to meet upon them, so as “ deep calls unto deep:" this we see in the case of Joseph's brethren, &c. and of David, Psal. cxvi. 3. when both “ the sorrows of death and the pains of hell” took hold on him, and then he “ found trouble and sorrow" to purpose : and the same we see in the case of Jonah, when he thifted the work and service that his Master, the King of Zion, called him to, with respect to Nineveh, &c.

8. As King of Zion he commands peace, quiet, comfort, and deliverance, to his subjects; he turns the storm into a calm ; when the wind and tempest of external troubles are blowing so hard, that they threaten no less than death and utter ruin, he comes treading upon the waves of the sea, and fays to the wind and waves, “ Peace, be still; and immediately there is a great calm." And as for the internal storms of troubles of mind, he quiets these also, by commanding, or fpeaking “ peace to them that are afar off,” If. lvii. 19. or by lifting up the light of his reconciled countenance on them, whereby he“ puts more gladness in their heart, than when corn, wine, and oil, doth abound.”-Now, by these, or the like acts of his kingly government, he manages his invisible kingdom of believers, until he give the finishing stroke unto the work of sanctification at death, and then he transports them under a convoy of angels from the church militant, to the .church triumphant, where they shall sing that song, Col. i. 12. " Giving thanks unto the Father who hath made us meet to be partakers of the inheritance of the saints in light;" and Rev. i. 5. 6. “Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and prieits unro God and his Father; to him be glory and dominion for ever and ever. Amen."

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Psal. ii. 6.Yet have I set my King upon my holy hill of Zion.


T ENDEAVOURED, last Lord's day to give some account of

Christ's government and administration in his general mediatory kingdom over all things for his church's fake, and also fome acts of his royal authority, put forth with respect to his invisible kingdom of believers; and now I come to speak a little of his kingdom, as it relates unto his visible church. And here I shall, for the more diftinctness, 1. Prove, that Chrift, the King of Zion, hath a vifible kingdom in the world. 2. Take notice of some acts of his royal auchority in this visible kingdom. : :

The first thing here is to prove, that Christ hath a visible church, or kingdom in this world. And this will be evident, if we consider,

1. That the King of Zion himself is visible, as to his human nature. It is true, he is behind the vail, so that now we fee him not as to his corporeal presence; but you know, a man may be in a far country, out of our fight, yet still he is a vi. fible person ; so here, though Christ be in the land afår off, yet still he is visible as: to his human nature. His divine nature is invisible by bodily eyes, but his human nature still remains visible. He was visible to ocular fight when he was upon earth. The apostles declare that he was seen of them, both before and after his resurrection, and that they saw him visibly ascend into glory. The inhabitaocs of heaven, they are beholding the glory of a God-Man. And after he was ascended, he was seen of Paul and of Stephen, even with their bodily eyes. And when be comes again, “ every eye {hall see hiin, and they also that pierced him," Now, I say, Zion's King being himself vilible, his myftical body must be of a piece with himself, and be a company of vilble men and women, bearing some visible character of their relation to him, which are not to be seen in the rett of the world...

2. The laws, and ordinances, and officers of Christ, are all vigible; and therefore he hath a vilble, as well as an invilible kingdom in the world. Your ces fee your teachers; you hear us speaking to you in his name, publithing his laws, and dispensing the ordinances of his appointment.

3. There 3. There is a visible difference between the kingdom of Christ, and the kingdom of the devil. The devil's kingdom is a kingdom of darkness, and the works of his subjects are « the works of darkness ;' but Christ's kingdom is a kingdom of light, and the light of holiness thines in their way and walk, to the glory of God, and the edification of others, according to that of Christ, Matth. v. 16. ^ Let your light so shine before men, as others, seeing your good works, may glorify your Father which is in heaven." The subjects of Christ's kinge dom, they walk in the narrow way of holiness, and have their Father's name written on their foreheads, have a visible and credible profeffion of Christ, whereby all that run may read that they own Chrift as their King. The subjects of the de. vil, they walk in the broad way of sin, and have his name and badge about them, whereby they are known to be the children of the devil, and the feed of the ferpent:

4. The charge that is given to ministers, in the dispensation of the folemn ordinances of the New Testament, to make a difference between the clean and the unclean, the holy and the profane, proves that Christ has a visible kingdom, and vi. fible subjects in this world. We are forbid to cast that which is holy unto dogs, and commanded to make a difference be: tween those whom we admit to the seals of the covenant, and others. Now, how should minifters ever fulfil this charge given them, if there were not visible tokens, whereby we may dif. tinguifh betwixt the one and the other.

5. There is a visible and open war betwixt the feed of the woman, and of the ferpent. The seed of Christ, they are so far visible, that the devil and his inftruments commonly know who are on the fide of the Lamb, and bend their malice against them. Whenever a finner takes on with Christ, the world begins to hate him ; which says there is fome visible marks about Chrift's subjects, whereby the wicked themselves know them to belong to Christ, These things provę, that Christ hath a visible kingdom, and visible subjects, in the world. It is true, there may be many hypocrites among these visible fubjects, but in so far as they bear the badges of Christ's fubjects, they are by men to be sustained as belonging to Christ's visible kingdom, until, like Judas, they cast off the mask, and discover themselves to be real enemies to Christ and his kingdom.

Secondly, I come to take notice of some acts of the royal authority of the King of Zion in his visible kingdom.

1. It is an act of his royal authority to give the lively oracles @f his word unto his visible church :-“He (viz. Zion's King) gave his statutes unto Jacob, and his teftimonies unto Israel ;


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