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dured the cross, despised the shame,' and 'sat down on the right-hand of God' (the Father), as a manuscript has it.

If I may pass on to cite a human testimony, St. Augustin, in Johan. Tract. 104, hath these words: Humilitas Christi fuit meritum gloriæ ipsius; et gloria fuit merces humilitatis ipsius.

By Christ's sitting at God's right-hand, St. Paul intimates, in very high terms, Eph. i. 17, 19, 20, 21, 22, that the God of our Lord Jesus Christ, the glorious Father, who raised Christ from the dead, set him at is right-hand-far above all principality, and power, and dominion and every name and put all things under his feet, and gave him to be head or chief over all things to the church. Far above all'that is, above the reach and malice of his enemies, and above all in honour, dignity, and power, in the Christian church, his spiritual body and put all things under his feet,' 1 Cor. xv. 27, that is, as head of the church.

In these passages it must, to avoid the common errors of the times, be always well observed, that all the honours and power before-mentioned are expressly said, to be the effect of God's gift and efficacy. That the God and Father of Christ raised him; God exceedingly exalted him; God set him at his righthand; God put all things under him; God gave him, or appointed him, head over all things to the church.'

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St. Luke tells us, Acts vii. 56, 59, that Stephen, the proto-martyr, saw the Son of man standing at the right-hand of God,' and called unto him, saying, 'O Lord Jesus, receive my spirit.'

Of Christ's intercession.

A consequence arising from Christ's sitting at the right-hand of God' is expressed by St. Paul, Rom. viii. 34, saying, He (Christ) intercedeth for us." Heb. vii. 25, He is always able to save to the utmost those who come to God by him, living ever to make intercession for them.'

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Although the original word 'Evryxávw, used by St. Paul, in the two texts already cited, be not found in the four gospels, yet the true sense and meaning of it may not be overstrained, if it be construed in a literal sense; for Christ while here on earth said, 'O Father, I thank thee, that thou hast heard me, and I know that thou hearest me always,' John xi. 41, 42. Much more then, when sitting at God's right-hand, in a state of high favour; where it is not to be supposed, his charity and high regard for his followers were abated, or lessened in heaven: for whom he prayed so earnestly, John xvii. when here on earth; and told them, Mat. xxviii. 20, 'I am with you (in affection at least) always.' And St. Paul, Heb. ix. 24, saith, Christ is entered into heaven itself, now to appear in the presence of God for us.'

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It must be well considered, that in all these four particulars relating to Jesus Christ, viz. his resurrection, ascension, session at God's right-hand, and intercession to or with God, are four irrefutable demonstrations, that he was not the Supreme God himself; but a being distinct from his God and our God; a being whom 'God highly favoured; rewarded; raised; exalted; set at his right-hand; who intercedes to, or with God; that is, asks favours for his followers, which were not in his own power to grant; of his God, who alone had that power.

And can there be any stronger proof of Christ's dependence on God, and his distinction from God, than his intercession to God, even in his glorified state? Whilst he was on earth, he applied to, and called upon God, for himself, and for his disciples, John xvii. throughout. And when at the right-hand of God, the author of the epistle to the Hebrews is by all understood to represent Christ as interceding with God, and desiring of God favours, in favour of his church militant, Heb. vii. 25, for them who came to God through him.

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CHAP. LVIII.

Of the character of Jesus Christ as king, and of his kingdom.

THAT Jesus Christ was appointed by God to set up the kingdom of God, that is, a spiritual kingdom, in the world, is agreed by all Christians.

In our present copy of St. Matthew's gospel, we read, ii. 2, that some eastern' magi, (or wise men,) came to Jerúsalem, inquiring where the person was, who was born king of the Jews. The magi might take up this notion, from an opinion current among the Jews.

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Jesus Christ may be supposed to bé called king by St. Matthew. Mat. xxi. 5, xxvii. 29, 37, 42. The evangelist, perhaps, alluding to Isa. lxii. 11, and Zech. ix. 9, And he was expressly so called in scorn by the soldiers and Jews, &c. But Christ himself in no place in St. Matthew's gospel owns that title, but in appearance declines it: for when the governor asked him, xxvii. 11, Art thou the King of the Jews?' Christ answers, 'Thou sayest', he might have added, but I do not say so. He had at his first entrance, and throughout all his ministry, in passages almost numberless, spoken of the kingdom of God, and of the kingdom of heaven. He had declared a gain and again, That his kingdom was not of this world.' John xviii. 36, 37, Pilate indeed to insnare him, saith to him, Art thou a king? Christ answers, You say so: but I tell you, For this I was born, and for this I came into the world, that I might bear witness to the truth.' As if he had said, I claim no earthly kingdom, that is not my design. But my design is truly this, to set up, and set forward God's kingdom over mankind, and that kingdom of God is within you. Luke xvii. 21, Mat. ix. 35, x. 7, vi. 10, I preach the gospel of that kingdom, and send my apostles' to preach the same; and have taught my disciples to pray to God the Father, that his kingdom

may come. I tell you, I am sent from God, and send out my apostles to publish the laws of this spiritual kingdom of God, or God's kingdom over the spirits, minds, and affections of mankind; this, and this only, is my great business, and design of appearing, and of my mission from God. John xvii. 36, Luke xxii. 24-30. Had I proposed to set up a temporal kingdom, my servants would have been contending for me, &c. And as for you, my apostles, who dispute about superiority, I have appointed you to be subordinate officers in this spiritual kingdom, even as the Father hath appointed or constituted me.' Accordingly we find they went every where preaching the kingdom of God, or the concerns of God's kingdom. Acts viii. 12, xix. 8, xx. 25, xxviii. 23, 31. And what the laws and rules of this kingdom or government, prescribed to its subjets, were, we are told very often in the holy writings, particularly, Rom. xiv. and xv. 6, They are not laws about distinction of meats, &c. (things of lesser importance), but laws of righteousness, peace, giving no offence, unanimity in the worship of the God and Father of our Lord Jesus Christ. That no unjust or unrighteous persons can be heirs, or subjects of this kingdom, whilst they sre such. 1 Cor. vi. 6-11, Neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.' Much to the same purpose, Gal. v. 14-23, Eph. v. 5-8, And we are told, Rev. xi. 15; The kingdoms of this world are become the kingdoms of our Lord and of his Christ.' That is, are become the kingdoms of God as sovereign, and of Christ as his subordinate minister, or his Christ.-For it follows-he (God) will reign for ever. Rev. xi. 15, 16, 17, The twenty-four elders before the throne of God fell down on their faces, and worshipped God, saying, We give thee thanks, O Lord, God Almighty, who ait, and who wast, and who art to come, because thou hast taken thy great power, and hast reigned.'

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From which extraordinary passage, it is most evident, that God is the supreme King in this spiritual kingdom, and God alone in this solemn manner is adored as such.

That this spiritual kingdom is the kingdom of God, primarily, is declared by Christ himself, in abundance of passages in the four evangelists, Mat. vi. 33, xii. 28, xix. 24, xxi. 31. So in fifteen places in St. Mark. So in St. Luke in about thirty places. So in St. John iii. 3, 5. Thus often and emphatically did Christ call this spiritual kingdom, the kingdom of God.' Also in the Acts of the Apostles, it is called thus six times, and often in the epistles, &c. For it was the common andcurrent style of Christ, and his followers. He whom Jesus Christ meant by God, he expressly tells us was the Father, Mat. vi. 10, teaching his disciples to pray to the Father, that his kingdom might come, xiii. 43, xxvi. 29. The kingdom of my Father,' Luke xi. 2. xxii. 29.

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This kingdom is also called Christ's kingdom, Luke xxii. 29, 30, by Christ himself. But then it must be well observed, that it was his by the constitution and appointment of the Father. As my Father hath ap. pointed to me a kingdom, so I appoint to you (my apostles) a kingdom. That is, as my Father hath appointed me an officer and messenger to publish the laws and rules of his spiritual kingdom, so do I (Christ) appoint you. For this end he was sent, Luke iv. 43, In pursuance of this apointment, Christ Mat. iv. 23, preached through all Galilee, in the synagogues, saying, Repent ye, for the kingdom of heaven is at hand,' Mark i. 14, 15, And in the fifth, sixth and seventh chapters of St. Matthew in his sermon an the mount, he set forth at large the laws of that kingdom.

Christ went about all the cities and villages, preaching in the synagogues the gospel of that kingdom, Mat. ix. 35, Luke viii. 1, And appointed his twelve apostles to do the same, Mat. x. 7, And they preached repentance,' that was their first doctrine, Mark

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