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call him bleffed. God of Ifrael, who

fed in him all nations fhall Bleffed be the Lord God, the only doth woudrous things. And blessed be his glorious name for ever, and let the whole earth be filled with his glory." In these things taking place, the prayers, wifhes, or defires of the great antitype of David are accomplished as tis faid the 20th verfe of the Ixxii. Psalm (which we read, the prayers of David the fon of Jeffe are ended) doth fignify from the original, This is the time of the promife made to the difciples, Matt. xix. 28. "Jefus faid unto them, verily I fay unto you, ye which have followed me ; in the regenera→ tion when the Son of man fhall fit on the throne of his glory, ye also fhall fit on twelve thrones, judging the twelve tribes of Ifrael. And every one that hath for, faken houses, or brethren, or fifters, or father, or mother, or wife, or children, or lands, for my name fake, fhall receive an hundred-fold, and fhall inherit everlasting life."-The time of recompence to them that call the poor, the maimed, the halt, and the blind, to their feast, who cannot recompençe them, Luke xiv. 14, "thou shalt be recompenfed at the refurrection of the juft,"-called alfo " the times of refreshing," A&. iii, 19." the times of the reftitution of all things, which God hath spoken by the mouth of all his prophets fince the world began," verse 21.

This is improved by the apoftle to deter the disciples from going to law one with another, about the things pertaining to this life; which might be fettled by the leaft efteemed in the church; thofe who knew enough to do to others as they would that men fhould do to them." Know ye not (fays he) that the faints fhall judge the world? And if the world fhall be judged by you, are ye unworthy to judge the fmalleft matters?" ift of Corinthians, vi. 2.

This is alfo an Argument with the difciples to attend to the voice of Chrift in Matthew vi. 19, 20, 21. Lay not up for yourselves treasures upon earth-but

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lay up for yourselves treasures in heaven-for where your treasure is, there will your heart be alfo, Col. i. 3, 4. Set your affection on things above, not on things on the earth. When Chrift who is our life fhall appear, we alfo fhall appear with him in glory. Mortify therefore your members which are on the earth-and covetoufnefs which is idolatry.'

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This is again ufed by the apostles as an argument for Chrift's difciples to be in fubjection to the higher powers that are ordained or ordered of God-as may be seen by comparing Romans xiii. from 1ft to 8th with verfes 11 and 12, where what he had faid in the foregoing part of the chapter, is enforced from the confideration of the night being far fpent, the day being at hand,” even the day of their complete falvation, which was nearer than when they believed." This likewife appears to be the argument in Titus, iii. 7, 8." that being juftified by his grace, we fhould be made heirs according to the hope of eternal life. This is a faithful faying, and thefe things I will that thou affirm conftantly, that they who have believed in God, be careful to maintain good works." The first good work enjoined in this chapter, is, “ put them in mind to be fubject to principalities and powers, to obey magistrates," which being confidered in connexion with what follows to the end of the 9th verfe, fhews that the apostle all along has his eye upon the importance of the Chriftian's duty of fubjection to magistracy, as foregoing a contention about natural and civil rights, in confideration of the hope of eternal life.

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Thofe that defpifed government, were felfwilled, were not afraid to speak evil of dignities, 2d of Peter ii. 10.—the fame that had (verse 14.) an heart exercifed with covetous practices and though they had been in fome fort profeffors of Chriftianity (verfe 1, 2, 3 yet (verfe 15.) they have forfaken the right way, and are gone aftray, following the way of Balaam who loved the wages of unrighteoufnefs, verfe 3. through covetoufnefs

tousness fhall they with feigned words make merchandife of you. The fame are spoken of by Jude ver. 8. as thofe that defpife dominion, and are not afraid to fpeak evil of dignities. Verfe 11. they have run gree dily after the error of Balaam for reward, &c. As fuch perfons, notwithstanding their profeffion by which they crept in unawares among the firft difciples (verfe 4.) by these things evidenced themfelves to be covetous, to have their hope in this life, that is to be of the world, which is to be of the kingdom of Satan who is the god of this world; (for a covetous man is faid to be an idolater, Eph. v. 5. and no fuch, hath any inheritance in the kingdom of Chrift, and of God) I fay, as this was thus evidenced in the times of the firft Chriftians, fo it will evidence the fame now; yea, even among profeffed Chriftian teachers now as well as then, as well as the many that follow their pernicious ways, by reafon of whom the way of truth is evil spoken of. So that however many things may be faid by them with an appearance of agreeableness to the gofpel of Chrift yet when we hear them contending about government, and appearing to have no other fear of speaking evil of dignities, but what arifes from the fear of the wrath of the magistrate, or from expofing themselves to the punishment of the laws of the land, we need not hefttate at applying 1 John iv. 5. "They are of the world, therefore speak they of the world, and the world heareth them," and we must look upon thofe things they fay that may have an appearance of agreeableness to the gofpel, as the feigned words that they through covetoufnefs make merchandife of their hearers with.

Thefe might be let alone, were it not for their profeffion of Christianity. But the disciples of Christ are indifpenfibly bound by his authority to attend to his example and precepts, and the precepts of the apostles herein, from their being his fubjects whofe kingdom is not of this world, and from their hope being brought to them at the appearing of Jefus Chrift. As motive hereto

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hereto fuch would do well to confider Proverbs vili. t by me kings reign, and princes decree juftice. By me princes rule, and nobles, yea, all the judges of the earth." Daniel iv. 17. " the Hoft Migh ruleth in the kingdom of men, and giveth it to whomfoever he will, and fetteth up over it the baseft of men:" John xix. 11. "Jefus answered; thou couldst have no power at all against me, except it were given thee from a bove." Rom. xiii. 1. " there is no power but of Gods The powers that be, are ordained of God."

Whatever takes place under their administration, is likewife overruled by him who is head over all things to the church, for bringing about the defigns of his kingdom. And the difciples are warned from the word to expect the greatest calamities in ftates and kingdoms towards the fecond coming of Jefus Christ.

See Dan. xii. 1. and there fhall be a time of trouble, fuch as never was, fince there was a nation to that fame time * And at that time thy people fhall be delivered, every one found written in the book." Luke xxi. 25, 26,27 ¿

and upon the earth diftrefs of nations, with perplexity, the fea and the waves roaring"-verse 28. " when thefe things begin to come to pafs, then look up, and lift up your heads; for your redemption draweth nigh." Which fhews it the duty of Chrift's difciples to receive thefe things as what he has told them fhould come to pafs; and have their minds exercised with joy about his fecond coming, which they are the intimation of, as they would avoid the character and doom of the evil fervant, Matthew xxiv. 48, to the end.

It may alfo be confidered, that though Jofeph and Mary were expofed to a journey to Bethlehem, to quar ter in a ftable, to lay in a matiger, on account of a de cree from Cæfar Auguftus that all the world should be taxed. Though John the Baptift was imprisoned by Herod in Chrift's time, and beheaded in the prifon-though the Jews expected Jefus to deliver their nation from fubjection to the Romans, and urged him to decide the

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controverfy, whether it was lawful to give tribute tở Cæfar or not?-yet he made no alteration in the state but went through the world in patient fuffering what not only his parents, his nation, his fervant John, bat also himself met with, from the civil power, till he was led as a lamb to the flaughter, and as a sheep before her fhearers is dumb, fo he opened not his mouth.

Neither did he give the leaft intimation to his apoftles in their commiffion after his refurrection, to concern themselves in rectifying the affairs of the kingdoms of this world; although all power in heaven and earth was given to him, and he could as eafily have fent them to attend this bufiefs, as to preach the gofpel, had it been agreeable to the nature of his kingdom: But as that was not of this world, fo his commiffion to his apostles was to tell that news among the nations, the be lief of which has eternal falvation infeparably connected with it.

I fhould here have concluded, were it not that I am aware of an objection to what has been advanced, from fome who will speak highly for the work of the Spirit upon their hearts, whereby they are encouraged to take those things to themfelves, or compliment fome others (whom they know) with them, which are applied to Jefus Chrift and fo are ready to fay," while this writer speaks highly of Jefus Chrift, he feems to deny the work of the Spirit; and fo the faith spoken of is no more than the faith of devils."

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For anfwer, ift. with refpect to the work of the fpirit, Jefus Chrift, who promised the Spirit to his dif ciples, faid of him, John xvi. 13, 14. "He shall not fpeak of himself. He fhall glorify me; for he shall receive of mine, and fhall fhew it unto you." From whence it appears, that the holy Spirit whom Christ was to send to his difciples, was to testify of him, to glorify him, to take of his, and fhew it to them; not to speak of himself, of his own work, fo as to cause thofe to whom he is fent, to be able to fpeak of a work of

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