the centre of the divine designs, and the ultimate point to which every other purpose of God was directed. As it was designed to be the spiritual reign of God over the mind, and at the same time to be a [unanimous, harmonious] kingdom, in which the sovereign and the subjects are always understood to be of the same nature, it was necessary, in order to its establishment, that God should become incarnate; it was necessary, not only for the redemption of his church, but also for the purpose of their being governed as they were intended to be governed. Ere the government could be placed "on his shoulder,"* it was necessary for the Messiah to be " a child born and a son given." Again, since in this kingdom the "tabernacle of God" was to be "with men," and he was to "dwell amongst them," and such a condescension of mercy would have been utterly unbecoming "the blessed and only Potentate," without a signal reparation to the divine honour tarnished by rebellion, it was requisite a sacrifice for sin should be made, worthy of the occasion, which could nowhere be procured but by "the offering of the body of Christ, once for all."§ The inefficiency of the typical sacrifices under the law proclaimed the necessity of one of intrinsic validity and infinite value. Thus the foundation of this empire was laid in the incarnation and atonement of the Son of God; and the solidity *Isaiah ix. 6. 1 Tim. vi. 15. + Rev. xxi. 3. and extent of its foundations, great as they are, are but proportioned to the majesty and duration of the edifice. 66 Every battle of the warrior," says the prophet Isaiah," is with confused noise, and with garments rolled in blood; but this shall be with burning and fuel of fire."* The kingdom of which we speak is acquired by conquest, but of a nature totally different from military conquest. The weapons employed in achieving it are purely spiritual-the burning of conviction, the light of truth, the fire of love. The simple testimony of Christ, the publication of the gospel by the "foolishness of preaching," have produced the most wonderful changes in the world, far beyond those which have been effected by violence or the sword. Before these simple but efficacious instruments, the powers of darkness have been overcome; "Satan has fallen like lightning from heaven;"† temples have been overturned, oracles have been struck dumb, the arm of persecuting power has been withered; and men have, in every part of the world, passed through chains, and racks, and fires, into the kingdom of God. Heavenly truth, love, and wisdom have grappled with all the powers of falsehood and sophistry, combined with all the blandishments and terrors of the world, and have gained decisive victory. From the smallest beginnings, and by the most contemptible instruments to human appearance, the gospel, by "commending itself to every man's conscience in the sight + Luke x. 18. VOL. V. Isaiah ix. 5. M of God,"* hath triumphed over all opposition, and is still going forth "conquering, and to conquer."† It is thus the Spirit of God addresses the Messiah, in portraying his success in the establishing of his empire: "Gird thy sword upon thy thigh, O Most Mighty, with thy glory and thy majesty. And in thy majesty ride prosperously, because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things. Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee." Truth, meekness, and righteousness are the weapons of his warfare, and the rod of his strength. They "shall be willing in the day of thy power;" they are a conquered, yet a willing people; they submit to his power, but cheerfully and gladly embrace his sceptre: their will itself is so changed, their hearts so touched, that they become "like the chariots of Ammi-nadib." S Other potentates extend their empire by force, and by imposing their yoke on reluctant necks; Jesus Christ by love, and by exhibiting a matchless example of condescension and [mercy.] 2. The glory of this kingdom is conspicuous in the principles by which it is administered. Of this Prince it is truly said, "Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. He shall not judge after the sight of his *2 Cor. iv. 2. + Rev. vi. 2. § Cant. vi. 12. eyes, nor reprove after the hearing of his ears: but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth."* The sceptre of his dominion is grace: grace displayed in the gospel, grace communicated by the Spirit, is the grand instrument of maintaining his empire. He reveals his glory and imparts his benefits, and thereby attaches his subjects by ties at once the most forcible and the most engaging. A lovely assemblage of qualities characterises the spirit and genius of his divine administration; an incomparable majesty, united to a most endearing condescension-a spirit of benignity, joined to impartial justice, distinguishes his conduct. Though the subjects of this kingdom are admitted to it on no other condition than a cordial approbation of the character of the Prince, they are not left lawless or uncontrolled: the revelation of the divine will is imparted; the most perfect measure of holiness, and rules of conduct, are enjoined on the conscience and impressed on the heart. This administration exhibits, throughout, a beautiful model of the moral government of God, attempered to the state of creatures who have fallen from their original rectitude, but are under a dispensation of mercy. A system of paternal justice is carried into execution throughout this empire; in consequence of which the disobedient are punished that they may not be condemned with the world. The gradations of favours are regulated by the Sovereign with the *Isaiah xi. 3—5. most impartial justice; and future rewards distributed [with exquisite propriety and rectitude.] Human administrations extend only to outward actions, and are conducted entirely by external and visible instruments. Were we not united to a fleshly fabric, they would be incapable of reaching us; so that they extend more properly to the bodies than to the souls of men. The dominion of Christ is chiefly spiritual and internal: the soul is the subject of his authority, where he dwells by faith. It extends to the remotest sentiments of the mind, "casting down high imaginations, and bringing into captivity every thought to the obedience of Christ."* It is not the object of our outward senses; it is within us, consisting not in "meats and drinks, but in righteousness, and peace, and joy in the Holy Ghost."† The benefits which human governments impart are principally of a negative kind, consisting in the removal of those checks and restraints which the unreasonable passions of men urge them to impose on each other's enjoyments. The utmost that the wisest earthly government can for the most part effect, is to overawe the mischievous, to II. It is glorious with respect to the manner in which it is administered: "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. + Rom. xiv. 17.' * 2 Cor. x. 5. |
