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blood and the conquests of his grace, may inherit the kingdom to which they are thus entitled, and for which they have been thus prepared.

“The King of Zion must reign till he hath put all his enemies under his feet; but to infer from this, that he must reign no longer, is as absurd as it would be to infer from Michal, the daughter of Saul, having no child unto the day of her death,* that after her death she had a child! David says, “The Lord said unto my Lord, sit thou 3.t my right hand, until I make thine enemies thy fooistool.” Lest this should lead to false notions of the duration of Christ's kingdom, we are told “He for ever sat down on the right hand of God.”+

“We are informed, that “when all things shall be subject to him, then shall the Son also himself be subject to him that put all things under him, that God may be all in all.” But this neither proves that Christ's power over all flesh ends, or that his subjection to the Father commences with the general resurrection. Both in the purchase and application of salvation, Christ always acted as the Father's righteous servant; and in the Scripture, things are often said to happen when they are known and made manifest. We have three instances of this in one chapter:f “Yea, let God be true, but every man a liar;" i. e. Let God be acknowledged true, and every man accounted a liar who arraigns the Divine faithfulness: “What things soever the law saith, it saith to them who are under the law, that every mouth may be stopped, and all the world may become guilty before God;" i. c. May appear to be guilty, may have their guilt manifested: “That God might be just;" i. e.

• 2 Samuel vi. 23 Vol.III.

Hebrews x. 12. 25

# Romans iii. 4, 19, 26.


That he might appear to be just. Let me apply these observations to the present subject. The apostle to the Hebrews having told us, that “God hath put all things under Christ's feet, yea, left nothing that is not put under him,"* immediately adds, “But now we see not yet all things put under him:” in like manner, if know the Mediator's subjection to the Father, it is now by faith, not by sight; but, after the resurrection, when Christ shall give an account of all he hath done for the salvation of those given him by the Father, that subjection shall be more fully manifested to the whole rational creation. Thus the spirits of the prophets are said to be subject to those other prophets who judge what they have spoken. Indeed, the Son, as Head of the redeemed, shall, through all eternity, acknowledge that, in the glorious scheme of man's redemption, all things are of God; and shall lead the worshippers of the higher house, in their expressions of reverence, love, and subjection, to his Father and their Father, his God and their God! Thus there is nothing in this passage inconsistent with the clear declarations in other passages of Scrip-, ture, that Christ's mediatorial relation to his people shall continue for ever; and that he shall eternally exert his power, in consequence of these relations, for their benefit; and if this is indeed one branch of the Redeemer's revealed glory, doubtless, it concerns us to ascribe it to him."

* Hebrews ii, s.

f 1 Corinthians xiv, 32, compared with ver. 29


Glorify God in your body, and in your spirit, which

are God's.


The Will. Let it choose God in Christ, in preference to all things. Judgment. Let it, as instructed by the word of God, and enlightened by his Spirit, carefully determine what is to be believed and to be done. Memory. Let it treasure up the word of God, the sins I have committed, the mercies I have received. Conscience. Let it be exquisitely tender, without unnecessary scrupulosity. Invention. Let me endeavor to discover new methods of doing good, and how I may do the utmost possible good with the means I possess. Imagination. Let my imagination delight to trace the similitudes used in Scripture; such as where a soul dead in sins is compared to a dead body; and where spiritual things are illustrated by the objects of creation. Passion--l. Admiration. Let it be employed upon God's attributes and works. 2. Anger. Let it be turned against myself for sin. 3. Contempt. Let it be of worldly pleasures and vanities. 4. Covetousness. Let it be of the true riches, and of the best gists. 5. Fear. Let me have a filial fear of offending God, a fear of coming short of the heavenly rest, of the misery hanging over the wicked. 6. Grief. Let it be for my own sins, and those of others. 7. Gratitude. In reference to God, let it be exerted as in the case of the cleansed leper:* in reference to men, as in the case of Elisha to

* Luke xvii. 18.


wards the Shunamite. * 8. Hope. Let it be of the heav. enly happiness, of attaining greater conformity to Jesus; of the further extension of Christ's kingdom; of men's not being so wicked as they seem to be. 9. Jealousy. Let me have a godly jealousy of my own heart. 10. Joy. Let it arise from victory over my sins; over death. Let me rejoice in God, and in the progress of the truth. 31. Love. Let it be of God on account of what he is in himself, what he hath done for

me, is doing for me,

and will do for me; of the brethren, and of all mankind. 12. Revenge. Against myself for sin, and against sin as my great enemy.

13. Shame. Let shame arise in me account of sins committed, duties omitted, the strength of indwelling sin, and my little knowledge of God. 14. Zeal. Let my zeal be for God's honor, and for good works. SENSES-Sight. Let my eyes contin. ually look up to God in prayer, faith, and humble dependence. Let them be employed in reading his word, and other pious and useful writings. Let them gaze upon his wonderful works of creation. Hearing. Let my ears be attentive to God's word, read or preached. Let them be swift to hear the instruction of the right

Smelling. Let the fragrance of every sweet flower, or other odoriferous substance, lead me, as it did the ancient Israelites, to return thanks to that God who could as easily have made every scent in nature ungrateful to my nerves. Taste. Let the pleasant fla


food lead me to thank the Lord who could, with equal ease, have made all my food nauseous. GIFT OF SPEECH. Let my tongue be talking of God,

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vor of

2 Kings iv. 12.

and for God; let it be employed in praying to him, and singing his praises; let my discourse be always gracious, wise, reasonable, and kind. Hands. Let them be raised towards heaven in prayer; let them write for the instruction and comfort of my fellow-creatures; let them diffuse Divine truth in the distribution of the Scriptures and other religious books; let them minister to the bodily necessities of the indigent. Knees. Let them bend at God's footstool. Feet. Let them go on the messages of God.

J. H. D.


Is it the duty of a bankrupt to consider himself bound,

in the sight of God, to make up his dividend 208. in the pound, if, after setting up in busine88, he prospers, and is able to do it? And may he retire from business without making up his dividend, when he finds himself possessed of sufficient property, and consider himself an honorable Christian, eligible for any public station in the church?

If the Scriptures be consulted, the answer to such an inquiry is short and conclusive. Nothing can be more decisive than those two passages: “Render unto all their dues," and “Owe no man any thing." The firsť requires a strict attention to the just claims of others: The second forbids the protracted existence of a debt, when he who incurred it is capable of tendering the payment; nor does it make any exception, such as “You need not pay, if your creditor be richer than yourself; he does not want it; it is of no consequence, because a small sum. The command (“Owe no man any thing") VOL. III.


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