Political Sermons of the American Founding Era: 1730–1805. Группа авторов

are interested or concern themselves in this grand event; and therefore they are all subjected to him, that he may so manage them as to promote this end, and baffle and overwhelm all opposition. The elect angels rejoice in so benevolent a design for peopling their mansions, left vacant by the fall of so many of their fellow-angels, with colonies transplanted from our world, from a race of creatures that they had given up for lost. And therefore Christ, as a Mediator, is made the head of all the heavenly armies, and he employs them as his ministering spirits, to minister to them that are heirs of salvation. Heb. i. 14. These glorious creatures are always on the wing ready to discharge his orders in any part of his vast empire, and delight to be employed in the services of his mediatorial kingdom. This is also an event in which the fallen angels deeply interest themselves; they have united all their force and art for near six thousand years to disturb and subvert his kingdom, and blast the designs of redeeming love; they therefore are all subjected to the controul of Christ, and he shortens and lengthens their chains as he pleases, and they cannot go an hair’s breadth beyond his permission. The scriptures represent our world in its state of guilt and misery as the kingdom of Satan; sinners, while slaves to sin, are his subjects; and every act of disobedience against God is an act of homage to this infernal prince. Hence Satan is called the God of this world, 2 Cor. iv. 4. the prince of this world, John xii. 31. the power of darkness, Luke xxii. 53. the prince of the power of the air, the Spirit that now worketh in the children of disobedience. Eph. ii. 3. And sinners are said to be taken captive by him at his will. 2 Tim. ii. 26. Hence also the ministers of Christ, who are employed to recover sinners to a state of holiness and happiness, are represented as soldiers armed for war; not indeed with carnal weapons, but with those which are spiritual, plain truth arguments, and miracles; and these are made mighty through God to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. 2 Cor. x. 3, 4, 5. And christians in general are represented as wrestling, not with flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickednesses in high places. Eph. vi. 12. Hence also in particular it is that the death of Christ is represented not as a defeat, but as an illustrious conquest gained over the powers of hell; because, by this means a way was opened for the deliverance of sinners from under their power, and restoring them into liberty and the favour of God. By that strange contemptible weapon, the cross, and by the glorious resurrection of Jesus, he spoiled principalities and powers, and made a shew of them openly, triumphing over them. Col. ii. 15. Through death, says the apostle, he destroyed him that had the power of death; that is, the devil. Heb. ii. 14. Had not Christ by his death offered a propitiatory sacrifice for the sins of men, they would have continued for ever under the tyranny of Satan; but he has purchased liberty, life, and salvation for them; and thus he hath destroyed the kingdom of darkness, and translated multitudes from it into his own gracious and glorious kingdom.

      Hence, upon the right of redemption, his mediatorial authority extends to the infernal regions, and he controuls and restrains those malignant, mighty, and turbulent potentates, according to his pleasure. Farther, the inanimate world is connected with our Lord’s design to save sinners, and therefore is subjected to him as Mediator. He causes the sun to rise, the rain to fall, and the earth to yield her increase, to furnish provision for the subjects of his grace, and to raise, support and accommodate heirs for his heavenly kingdom. As for the sons of men, who are more immediately concerned in this kingdom, and for whose sake it was erected, they are all its subjects; but then they are of different sorts, according to their characters. Multitudes are rebels against his government; that is, they do not voluntarily submit to his authority, nor chuse they to do his service: they will not obey his laws. But they are his subjects notwithstanding; that is, he rules and manages them as he pleases, whether they will or not. This power is necessary to carry on successfully his gracious design towards his people; for unless he had the management of his enemies, they might baffle his undertaking, and successfully counteract the purposes of his love. The kings of the earth, as well as vulgar rebels of a private character, have often set themselves against his kingdom, and sometimes they have flattered themselves they had entirely demolished it.^* But Jesus reigns absolute and supreme over the kings of the earth, and over-rules and controuls them as he thinks proper; and he disposes all the revolutions, the rises and falls of kingdoms and empires, so as to be subservient to the great designs of his mediation; and their united policies and powers cannot frustrate the work which he has undertaken. But besides these rebellious involuntary subjects, he has (blessed be his name!) gained the consent of thousands, and they have become his willing subjects by their own choice. They regard his authority, they love his government, they make it their study to please him, and to do his will. Over these he exercises a government of special grace here, and he will make them the happy subjects of the kingdom of his glory hereafter. And it is his government over these that I intend more particularly to consider. Once more, the kingdom of Jesus is not confined to this world, but all the millions of mankind in the invisible world are under his dominion, and will continue so to everlasting ages. He is the Lord of the dead and the living, Rom. xiv. 9. and has the keys of Hades, the vast invisible world (including heaven as well as hell) and of death. Rev. i. 18. It is he that turns the key, and opens the door of death for mortals to pass from world to world: it is he that opens the gates of heaven, and welcomes and admits the nations that keep the commandments of God: and it is he that opens the prison of hell, and locks it fast upon the prisoners of divine justice. He will for ever exercise authority over the vast regions of the unseen world, and the unnumbered multitudes of spirits with which they are peopled. You hence see, my brethren, the universal extent of the Redeemer’s kingdom; and in this respect how much does it differ from all the kingdoms of the earth? The kingdoms of Great-Britain, France, China, Persia, are but little spots of the globe. Our world has indeed been oppressed in former times with what mortals call universal monarchies; such were the Babylonian, the Persian, the Grecian, and especially the Roman. But in truth, these were so far from being strictly universal, that a considerable part of the habitable earth was not so much as known to them. But this is an empire strictly universal. It extends over land and sea; it reaches beyond the planetary worlds, and all the luminaries of heaven; nay, beyond the throne of the most exalted archangels, and downward to the lowest abyss in hell. An universal empire in the hands of a mortal is an huge, unwieldy thing; an heap of confusion; a burthen to mankind; and it has always rushed headlong from its glory, and fallen to pieces by its own weight. But Jesus is equal to the immense province of an empire strictly universal: his hand is able to hold the reins; and it is the blessing of our world to be under his administration. He will turn what appears to us scenes of confusion into perfect order, and convince all worlds that he has not taken one wrong step in the whole plan of his infinite government.

      The kingdoms of the world have their laws and ordinances, and so has the kingdom of Christ. Look into your Bibles, and there you will find the laws of this kingdom, from its first foundation immediately upon the fall of man. The laws of human governments are often defective or unrighteous; but these are perfect, holy, just, and good. Human laws are enforced with sanctions; but the rewards and punishments can only affect our mortal bodies, and cannot reach beyond the present life: but the sanctions of these divine laws are eternal, and there never shall be an end to their execution. Everlasting happiness and everlasting misery, of the most exquisite kind and the highest degree, are the rewards and punishments which the immortal King distributes among his immortal subjects; and they become his character, and are adapted to their nature.

      Human laws extend only to outward actions, but these laws reach the heart, and the principle of action within. Not a secret thought, not a motion of the soul, is exempted from them. If the subjects of earthly kings observe a decorum in their outward conduct, and give no visible evidence of disloyalty, they are treated as good subjects, though they should be enemies in their hearts. “But Jesus is the Lord of souls”; he makes his subjects bow their hearts as well as the knee to him. He sweetly commands their thoughts and affections as well as their external practice, and makes himself inwardly beloved as well as outwardly obeyed. His subjects are such on whom he may depend: they are all ready to lay down their lives for him. Love, cordial, unfeigned, ardent love, is the principle of all their obedience; and hence it is that his commandments are not grievous, but delightful to them.

      Other