'Lord of glory, because he said I am the Son of God; but behold I have raised him from the dead! 'I have exalted him at my right hand in heavenly 'places, I have set my King upon my holy hill of 'Zion, according to my ancient predictions. Now the whole earth shall be his inheritance, whatever obstacles or enemies may oppose him. I 'have undertaken and I will accomplish it: all 'men shall either bow to the sceptre of his grace, ' and become his willing subjects and redeemed people; or they shall be crushed as obstinate re'bels under his feet. This is the determination ' of the Lord of Hosts.' A mistaken idea of Christianity seems in this respect to be very prevalent. Numbers imagine that it may be very well to believe the gospel, but that there is no necessity for so doing; as others may be safe and happy upon their own plans. But the scripture uses a very different language: Christianity is there considered as the only true religion, and faith in Christ as the only way of being saved. This is no unessential matter, in which men may safely embrace opposite opinions: every man, who reverences the Bible as the word of God, must own that no unbeliever can escape final condemnation; for the Lord himself hath repeatedly attested it; and "he that believeth not, hath made "him a liar." Let it also be observed, that the adorable Saviour himself, the great object of our faith, is constituted our Judge: and it is never intimated, that, in the decisive hour, he will make any exception in favour of the mighty monarch, the renowned warrior, the busy politician or tradesman, the learned sceptic, or the indolent and in considerate trifler. "be damned." "He that believeth not shall One distinction will then swallow up all others: the faithful disciple will "sit down " with him upon his throne;" and all unbelievers will be "punished with everlasting destruction "from his presence." The kingdom of Christ is administered by him. in the character of a Mediator. As soon as sin entered into the world, the Lord made known his purpose of dealing with men, through the intervention of a peace-maker; in whose person, as Emmanuel, and through whose "obedience unto "the death of the cross," he might honourably shew mercy to the transgressors of his holy law. So that they who oppose his kingdom, not only rebel against the authority of God, but despise the riches of his everlasting mercy. To effect our reconciliation to our offended Creator, the eternal Son of God was made partaker of flesh and blood; and, having" suffered once for sins, the just for "the unjust, that he might bring us to God;" he is now ascended into the heavens, as our merciful and faithful High-priest and Advocate. "The go"vernment is upon his shoulders," that he might be" able to save to the uttermost all those that come to God through him." Angels, principalities, and powers obey and adore him. "He has "the keys of death and hell;" He is "King of "kings, and Lord of lords." The kingdom of nature and providence is administered by him as our brother and friend: "all judgment is com"mitted to him: "all the fulness of the Godhead "dwells in him bodily:" he is the "Head of all things to his church," "the fulness of him that "filleth all in all." How astonishing is this language! how stupendous his grace; who, from this height of personal and mediatorial dignity and pre-eminence, looks down in compassion on us sinful worms, and seems only to glory in his power as it enables him to enrich and bless our guilty souls! He reigns upon a mercy-seat, dispensing pardons and gifts to rebellious men; pardons and gifts, which he purchased for them with his own blood! He proclaims his immeasurable love in the blessed gospel; he sends his Holy Spirit to "glorify him" in our hearts, "receiving" of those things which belong to him, and" shewing them to us," in all their suitableness and inestimable value. He invites all that will to come and take of these blessings freely; he "casts out none that come;" and he confers" all "things pertaining to life and godliness" on every waiting soul. With the highest propriety, therefore, angels celebrated the Redeemer's birth in that expressive song of praise, "Glory to God in the 66 highest, and on earth peace, good will towards "men;" for " God sent not his Son into the world "to condemn the world; but that the world though "him might be saved." Yet, if men " refuse him "that speaketh;" if they "despise his counsel, " and will none of his reproof;" he will most certainly glorify his power in their destructrion. "God hath given him a name which is above every name; that at the name of Jesus every "knce should bow; and that every tongue should "confess that Jesus Christ is Lord, to the glory of "God the Father." This agrees with the solemn declaration quoted by the apostle, "As I live, "saith the Lord, every knee shall bow to me, and 66 every tongue shall confess to God."1 Let it be likewise observed, that "the yoke of "Christ is easy, and his burden light." Not only are all his subjects made heirs of heaven; they have" also the promise of the life that now is; the full assurance that no good thing shall be withholden from them, and that they shall receive a hundred-fold, even in this present time, for all the losses they sustain from love to Christ and the gospel. II. Let us then notice the exhortation of the text: "Kiss the Son, lest he be angry, and so ye "perish from the way:" that is, Submit and be reconciled to him, before the day of vengeance overtake you. This implies, in the first place," submission to "the righteousness of God," and a humble acceptance of mercy in his appointed way. We cannot come to a Saviour, except in the character of lost sinners. We are therefore required to humble ourselves before God, and to allow the justice of his awful sentence: and we must not at all excuse our crimes, or expect deliverance from wrath, and the gift of eternal life, as in any degree our due. "Wilt thou," says JEHOVAH, "condemn me, that "thou mayest be righteous?" This was precisely the case of the ancient Jews: "They being ignorant of God's righteousness, and going ' Isa. xlv. 21—25. Rom. xiv. 11. ́ Phil. ii. 10, 11. "about to establish their own righteousness, have "not submitted themselves to the righteousness "of God. For Christ is the end of the law for righteousness to every one that believeth."1 There are two principal reasons of men's rejecting the gospel. In general they hate religion, and desire to live without restraint. They take pleasure in worldly objects: and, if not compelled by their circumstances to labour, or engaged in covetous or ambitious pursuits, they love to spend their time and money in gratifying their own humour and inclinations: but submission to Christ is absolutely contrary to such a course of life. When, however, this seems to be in a measure got over, and men take a nearer view of Christianity; they are greatly offended at its humiliating doctrines. To come before God as dependent creatures, might be endured: but to approach him as justly condemned criminals is an intolerable degradation; especially when connected with selfdenial and renunciation of their darling pursuits. A method of salvation, which paid more respect to their wisdom, learning, or other distinctions, and especially to their virtue and goodness of heart, would meet with a better reception. To speculate and decide as philosophers, to perform duties by their native energies and good dispositions, and to demand a reward of their distinguished piety and charity, would better suit their feelings; than to be saved by grace alone, to sit as little children at the feet of Jesus, to give the Lord the glory of every good desire, thought, word, and action, to 1 Rom. x. 3, 4. |