• N the preceding Verſes we have an Account of a cruel Combination formed againſt Chriſt and his Cauſe by the Grandees of the Earth. Kings and Rulers take Council together, and ſet themſelves againſt the Lord and his Anointed, ſaying, &c. Great Men, alas, are ſeldom Good. But the Folly and Danger of this impious Attempt is juſtly expos'd in the 4th and 5th Verſes of this Pſalm; where we are told that the great Sovereign of the Univerſe who reſts and reigns in Heaven, derides their vain Attempts, which can no more diſturb his Peace controul his Power, or deſtroy his Intereſt, than the Waves of the Ocean the firm Rocks they daſh themſelves againſt. But tho' their deep Devices and effronted Efforts ſhall be ſurely rendered ineffectual as to him againſt whom they are directed, yet they will be ruining to themſelves; for the righteous God ſhall ſpeak to them in his Wrath and vex them in his ſore Diſpleaſure. And further to encreaſe the Terror of Zion's Enemies, and revive the Hearts of her true Friends, our Text opens to our view, a ſolemn Deſcription of the Inveſtiture of the Son of God into his Kingly Office.—Here let us conſider the following Particulars,

1. The Perſon inveſting. I; viz. God the Father, as appears from the 7th Verſe, where he ſpeaks concerning his Son. Here the Word I is taken oppoſitely, as if the Lord had ſaid, Altho' the Kings of the Earth extol themſelves, yet I have anointed my King, who ſhall confound their Deviſes.

2. The Perſon inveſted, viz. The Meſſias, Jeſus Chriſt: This appears evidently from many Paſſages of this Pſalm: For in it, firſt He is called expreſly the Son of God, which Character belongs to Chriſt alone, Heb. 1. A Son begotten by God to Day, i. e. From Eternity, for this was ſpoken of Chriſt long before his Incarnation. Again, He is repreſented, Ver. 11.12. as the Object of religious Worſhip, the Foundation of Hope and Source of true Happineſs. And in the 8th and 9th Verſes as having the Heathen for his Inheritance, and the utmoſt Ends of the Earth for his Poſſeſſion. It's alſo obſerved in the 9th and 12th Verſes that Deſtruction and Ruin flow from his angry Frowns. Theſe Things can be juſtly aſcrib'd to Chriſt alone, and none but he.

3. The Office in which Chriſt is inveſted, namely, that of a King, who is a Monarch and Head of a Kingdom. Now Chriſt is called the Lord's King in the Text to ſignify his eternal Generation, divine Anointing and Miſſion, as alſo the peculiarity & peerleſs Excellency of his Kingdom, which not only differs much from, but is infinitely ſuperior to all the Kingdoms of the World. He is a King worthy of God who rules with him and for him. Now the Subjects which King Jeſus governs over are deſcrib'd in theſe Words, My holy Hill of Zion. Zion was a certain Fort of the Jebuſites almoſt impregnable, which David having routed, the Inhabitants converted into a Palace for the Seat of his own Reſidence, on the Border of which was the Mount Moriah, on which the Temple ſtood, 2 Sam. 5.9. 2 Chron. 3.1. But myſtical Zion is the Church of God, which is ſo called becauſe of it's unconquerableneſs. Our Saviviour informs us, that the Gates of Hell ſhall not prevail againſt it; and alſo becauſe the Goſpel proceeds therefrom, Pſal. 110.2. The Lord ſhall ſend the Rod of thy Strength out of Zion. To this we may add, that David who was the King of the natural Zion, was a Type of Chriſt, Ezek. 34.23. Now Zion is called holy in the Text, relatively, becauſe of the Temple's being built on the neighbouring Mount Moriah, by reaſon of which the Town and People were called holy, Dan. 9.24. & Iſa. 63 18. and what is here intended by the holy Hill, viz the Church of God, is called holy, becauſe a holy God as it were dwells in her, and his holy Worſhip is celebrated by her, and becauſe ſhe is made holy by the Blood and Spirit of Chriſt, both imputatively and inherently; as alſo becauſe it is her Duty to deſire after, and labour for Holineſs in the higheſt Degree.

4. The Act of inveſtiture, Set Yet have I ſet, or anointed, as it is in the Margin, or created or appointed, as ſome render it, by which we are to underſtand the Father's giving the Son a rightful Claim to exerciſe the kingly Office, as Mediator. The Words are expreſs'd in the preter Tenſe, to ſhew that the Conſtitution of Chriſt to be King, was done of old in the Council of the Trinity, when the Device of Man's Salvation was form'd. The Word anoint may alſo denote the Father's conferring ſuch Qualifications upon Chriſt as Mediator, as were neceſſary for the right Diſcharge of all the Duties of his Kingly-Office▪ Pſal. 45.7.

That Jeſus Chriſt is King of his Church, and he only, appears by the following Conſiderations,

1. From the Prophecies of the old Teſtament, concerning him, Gen 49.10.

2. From the Types & Figures of his Kingly-Office which we find in ſacred Writ, ſuch as that of Melchiſedeck, David, and Solomon.

3. From the Kingly Titles which are frequently aſcrib'd to him, in the Book of God. Such as King of Zion, King of Kings and Lord of Lords, Lord of Glory, Prince of Peace, Captain of our Salvation, Head of the Church, Judge and Lawgiver.

4. From his ſolemn Inveſtiture into this Office, as in our Text.

5. From his own Confeſſion before Pilate, and the Writing affix'd to his Croſs, by which his very Enemies acknowledged his Kingly Authority.

Which Particulars aforeſaid can be aſcrib'd to none but Chriſt; for as no meer Creature is able to manage the Reins of Government, ſo none of them has a legal Claim thereto. To imagine that one Body the Church has two or more Heads is to deform her Beauty, defile her Honours, and render her monſtrous.

Now the Kingly-Office of Chriſt may be more generally thus deſcribed, namely,

It is that mediatorial Function by which he diſpenſes and governs with all Power and Authority, whatſoever reſpects his People's Happineſs, Luk. 1.32, 33.

The Kingdom of Chriſt is indeed twofold, viz. Either eſſential or perſonal. His eſſential Kingdom is that infinite Power of Government which belongs to him as God, and is common to all the Perſons of the ſacred Trinity. His mediatorial Kingdom is that Power of Government which was committed or delegated to Chriſt as Mediator, God-man, by his Father, as our Text confirms; and this is alſo twofold, either univerſal or particular. The univerſal mediatorial Kingdom of Chriſt extends to all Things, with a view to the Churches Good, Eph. 1.22. And gave him to be Head over all Things to the Church. The particular mediatorial Kingdom of Chriſt reſpects the Church only, and the compaſſing her Good in all the different Periods of Time, whither in this Life or that to come.

But more particularly in order to have a clearer View of the Nature of Chriſt's Kingly-Office, let us conſider the Anſwer in the Aſſembly's Catechiſm, to the 26th Queſtion concerning it; which is thus, Chriſt executeth the Office of a King (ſay they) in ſubduing us to himſelf, in ruling and defending us, and in reſtraining and conquering all his and our Enemies. Here are ſeveral Acts of kingly Power pointed to by the Aſſembly, which deſerve our Attention;

The 1ſt of which is, that of ſubduing Perſons to himſelf. But who are theſe? why thoſe who were choſen from Eternity to Salvation, and given by the Father to Chriſt in the Covenant of Redemption, and no others, Eph. 1.4. Joh. 17.6, 8, 9. I have manifeſted thy Name to the Men thou gaveſt me out of the World. Now this Act of ſubduing to himſelf ſuppoſes, that theſe very Perſons who have been given by the Father to the Son are while in a State of Nature, Enemies to and Rebels againſt his Government, and that they will not be bro't any other ways to ſubmit thereto, but by ſovereign Power and Conqueſt; and this indeed both Scripture & Experience confirm, Rom. 5.10. & 8.7. Chriſt does not only as a Prophet propoſe to the Elect the Terms of Peace, but as a King by the Almighty Power of his Spirit, through his Word, convinces their Minds and perſwades their Wills freely to comply with them, Job 16.8, 9. Pſal 110 3. Sinners will never ſubmit kindly to Chriſt's Government, till the ſtrong Man armed be caſt out, and the ſtubborneſs of their Wills be ſubdued and broken.

2. Another Act of Chriſt's Kingly-Power is his ruling of his People, after they are ſubdued to himſelf; and this he doth outwardly by his Laws, and inwardly by his Spirit. The Government 〈◊〉 the Churches is upon Chriſt's Shoulder; him hath the Father given to be a Leader and Commander to his People. As he has given a perfect Syſtem of Laws for their Direction, ſo he helps his Elect to underſtand, love and obey them by his Spirit, ſincerely, unexceptionably, willingly, and perſeveringly. He puts his Fear in their Hearts that they ſhall not depart from him, Jer. 22.40.

Therefore for any Men to deviſe new Laws and obtrude them on the Subjects of Chriſt, is as needleſs as it is preſumptuous, and injurious to his royal Prerogative and their Liberty.

3. Another Act of Chriſt's Kingly-Power is his defending his People. It is doubtleſs the Duty of a Prince to protect his Subjects, to procure and preſerve their Peace by maintaining good Government among them; as well as by guarding them from Violence by foreign Foes. Now the King of Zion has given his People a Peace, which their Enemies can as little underſtand as bereave them of. The King of the Church preſerves her from outward Violence ſo far as ſerves her beſt Good, and any more would be a Loſs inſtead of a Benefit. If Chriſt had not interpos'd by the Arm of his almighty Power to ſcreen his People from the Rage of their Enemies, his Church would have been entirely deſtroyed long ago. And as the King of the Church defends the Perſons of his People, either from or in Trouble, ſo as to make them iſſue in their Benefit according to his gracious Promiſe, Rom. 8. (By this the Iniquity of Jacob ſhall be purged, and this is all the Frait to take away his Sins.) ſo he defends their Graces, from being utterly deſtroyed, by the vigorous and unwearied Aſſaults of their inward Corruptions and outward Enemies; by his Power they are revived out of their uncomfortable Deadneſs, and reduced from their ungrateful Strayings; and ſo guided by his Council and carried by his Strength to eternal Glory and Bleſſedneſs, 1 Pet. 1.5. Pſal. 73.24. O if they were leſt to themſelves, they would be utterly ſwallowed up with Deſpair and Diſcouragement, under their doleful Deſertions, or elſe loſe all Reliſh of Religion by Security and Sloth, and thus wander eternally from God. O! If our Stock were in our own Hands and we had no better Security for our ſtanding, but our own Endeavours, we ſhould all ſurely prove Bankrupts with our firſt Parents, and none of Adam's Poſterity would croſs the Threſhold of Glory: But bleſſed be the gracious God, the Father, Son and Spirit by Men and Angels throughout all Eternity, that the Caſe is otherwiſe; Zion's King is his People's Surety. His almighty Power is engag'd, by his gracious Promiſe, for his People's final Perſeverance, Jer. 32.40. Job. 10.28. Our Power, Purpoſes & Promiſes are little worth, God knows: O! But the Purpoſes of Chriſt ſtand like Mountains of eternal Braſs. His Power all the Creation cannot withſtand, and his Promiſe will never, never ſail: We may with fulneſs of Confidence lay the ſtreſs of our eternal Salvation upon it. O! the Compaſſionate King of Zion comforts thoſe that are caſt down; tho' he hideth his Face for a little Moment, yet he returns! he returns! O he returns dear Brethren! to the equal Aſtoniſhment and Conſolation of his People! When the poor People of God are dried like a Leaf in his Abſence from them, and almoſt quite diſcouraged, becauſe of the View they have of their own meaneſs, vileneſs, worthleſsneſs and unprofitableneſs, O how ſtrangely does it affect them to behold their dear Lord coming again and again over the Mountains of Bether to their Souls Succour, after their manifold and ungrateful Abuſes of his Love-Tokens, after their repeated Wandrings and Breaches of their Vows, Purpoſes, and Promiſes. After Souls have been ſtain'd by Senſuality & Sloth. O! How does it fill their Mands with Wonder, cover their Faces with Shame, and throughly break their Hearts into bitter weeping, from Love to think, that either God or Man ſhould take any kind Notice of ſuch poor, ungrateful, ſinful and worthleſs Worm; as they, the like of which they do not think is in all the World. Their Hearts are ſwell'd ſo big with Goſpel Grief and Gratitude, that they are ready to burſt in Pieces; the ſecret Language of their Souls this Occaſion, is perhaps to the following purpoſe; Dear Lord! How ſtrange and ſurprizing is the Glory of thy pure Grace, which thus purſues, with the moſt unwearied Patience & endearing Methods, a wicked, wretched, worthleſs, wandring Worm, the like of which, in every reſpect is not among all thy rational Creatures! Merciful God & dear Saviour, I bluſh & am aſhamed at the Riches of thy free & enduring Kindneſs▪ Good Majeſty, wherefore wilt thou love the meaneſt Duſt, without a Motive? and continue thy infinitely valuable Regard, after the vileſt Abuſe both of thy comforting & chaſtening Providences? How, O how great God! ſhall I obtain Mercy to walk anſwerable to the Obligations of thy matchleſs Love, and return the Gratitude it demerits. Alas! wo is me, for my Inſtability and Ingratitude, my Senſuality and Sloth. But, O my God! how invariable is thine Affection, how unwearied thy Patience, and how ſure and faithful is thy Word. Well, great Majeſty, I deſerve thy Rebukes, if thou wilt ſmite me dead or lay other heavy Rods upon me, I durſt not ſpeak againſt it, it would ſurely be righteous and juſt. I therefore commit my ſelf into thine Hands, O thou glorious Sovereign, do with me, thy poor Creature, what thou pleaſeſt, only if thou art pleas'd to let me live, O let me live to thee, and ſerve thy Glory and Kingdom.

But a 4th Act of Chriſt's Kingly-Power is his reſtraining his and their Enemies. The Church of Chriſt in this World is compaſſed with many and powerful Enemies. She ſojourns in Meſech, in Kedar's Tents, among the envious Philiſtines. She has her Seat of mournful Reſidence in Dens of Lions & on Mountains of Leopards. Theſe cruel Beaſts of Prey, who are inceſſantly labouring to worry her, to rob her of her Honour, or Innocence, her Eaſe or her Life. Men, Devils and Corruptions join in a helliſh League to Plot and procure her Ruin. The Children of the Bond-Woman, ſome of whom have a ſtrict but dead Form of Religion, like the old Phariſees, perſecute her under a religious Mask: Sometimes the Keepers of the Vineyard will ſmite her, and take away her Vail from her: Sometimes her Mothers Children, unexperienc'd Profeſſors of the ſame Religion, will be angry with her; yea ſo angry as to caſt her out of their Communion, and ſay, Let the Lord be glorified! In the mean time, the Devil goes about like a Lion rampant, roaring & raging as if he would devour them at once; and indeed he would make ſhort Work with them all, if he had Liberty. Now with thoſe Enemies their Corruptions are ready to conſpire, for theſe do alſo War againſt their Souls, 1 Pet. 2.11. God's People are not able to withſtand one of theſe Enemies apart, how much leſs all together. How ſoon then would they be ruin'd by them if the King of the Church did not interpoſe by his reſtraining Power to check their Rage and blaſt their Devices. Indeed he does not deſtroy them at once, but lets them plot and conſpire againſt his Heritage, and when they think they have brought their hell-hatch'd Counſels to Ripeneſs and Perfection; he turns them to Fooliſhneſs, catches Ahitophel's in their Craftineſs, and puts Hooks in the Jaws of Pharoah's, and reſtrains the remainder of their Wrath, that it ſhall not produce ſuch pernicious Effects as they maliciouſly intended. And thus the Power & Love of Zion's King is glorified in preſerving his Church which is afflicted & toſſed with Tempeſts from being drowned in theſe Waters, in preſerving the burning Buſh from being conſumed by the Flames with which it is ſcorched. The Lord Jeſus does alſo reſtrain Satan from doing that Injury to God's People which he would otherwiſe commit, and will ſhortly bruiſe him under their Feet. Again, the King of the Church reſtrains the Corruptions of his People from breaking out, as they naturally tend to, otherwiſe there is not one of his Subjects but would be a Reproach to his Prince and Profeſſion.

The laſt Act of Kingly-Power which the Aſſembly mentions is that of ſubduing his Enemies. Which he doth by Degrees that the Sincerity of his Subjects may be proved and their Graces exerciſed! But in the End of Time, he will gloriouſly triumph over all his Enemies, and at his Name every Knee ſhall bow.

But it is Time to ſpeak ſomething of the Royal Prerogatives of the King of Zion; and they are principally theſe following;

1. His anointing, by which he receiv'd the Spirit and Power without Meaſure, yea the fullneſs of the Godhead bodily, Pſal. 45.6. Col. 1.9.

2. His inveſtiture, whereby according to God's eternal Decree, he was appointed to be King, and alſo promis'd & prefigur'd, as was hinted before, as well as proclaim'd at his Birth by the Angels, and acknowledged at his Death by his Enemies. But,

2. Another royal Prerogative of the King of Zion is his Coronation, which was in his humbled State a little before his Death, by a thorny Crown in Deriſion, but after his Aſcenſion into Heaven, by a Crown of Glory at the right Hand of his Father, Heb. 29. A Crown is an Enſign of Kingly-Majeſty, Eſth. 1.11. Chriſt is ſaid to have many Crowns upon his Head, Rev. 19.12. not only to ſignify that he is King of Kings, but alſo to point out the many Victories he hath gain'd over his and his People's Enemies. For it is the Cuſtom of victorious Kings to take the Crowns of the Heads off the conquered, and put them on their own, 2 Sam. 12.30. It was an afflictive Sight to ſee the bleſſed Head of Chriſt crown'd with Thorns. But O its joyful to behold him now crown'd with Glory & Honour infinitely above the higheſt Angels! and to conſider that by his Sufferings he has purchas'd for his People an incorruptible Crown, a Crown of Righteouſneſs, a Crown of Life, a Crown of Glory, 1 Cor. 9. 2.4. 1 Pet 5.2, 3.

4. His Palace-Royal, which exceeds in Beauty and Magnificence any Ideas that we can form of it. Hence the Bleſſed and only Potentate is ſaid to dwell in that Light which no Man can approach unto, 1 Tim 6.15, 16. But indeed the Country Seat of this great King's Reſidence, is the contrite and humble Hearts of his faithful Subjects, Iſa. 57.15.

5. His Throne: Now a Throne is a Seat for a King, an Enſign of royal State & Majeſty, Eſt. 5.1. The Throne of Chriſt is ſo far ſuperior to all earthly Thrones, that they are plac'd on his Footſtool, Iſa. 66.1. Now the Throne of Chriſt is a Throne of Majeſty and Glory, Heb. 8.1. a Throne of Grace & Mercy, Heb. 4 16. an exalted, eſtabliſh'd and eternal Throne, Iſa. 66.1. Pſal. 93.2. Heb. 1.8.

6. His Scepter, or royal Rod; which is another Token of Kingly-Power & Majeſty, Eſth. 5.2. Now the King of Zion, hath a two-fold Scepter, viz. of Gold and Iron. His golden Scepter is that by which he rules his Subjects, outwardly by his Word, eſpecially of the Goſpel, Pſal. 110.2. and inwardly by his Spirit, which is on this Account call'd the Finger and Arm of the Lord, Luke 11.20. Iſa. 53.1. His Iron Scepter, is that by which he breaks and confounds his Enemies, Rev. 2.27. Juſtly has the Apoſtle obſerv'd concerning this King of Zion, Heb. 1.8. Thy Throne O God is forever and ever, a Scepter of Righteouſneſs is the Scepter of thy Kingdom.

7. His Laws, that are holy, juſt and good, Rom. 7.12. Hence the Apoſtle James informs us, that there is but one Lawgiver, Jam. 4.12. It is the royal Prerogative to authorize the publick Coin, which the King's Image and Inſcription makes current among his Subjects, Matth. 2.2. & 20.21. ſo moſt certainly it is only the Stamp of Chriſt's kingly Authority that can give religious Laws ſuch a Sanction as deſerves the regard of his Subjects: And to coin others in addition to his is to confront his Wiſdom, uſurp his royal Prerogative, and enſlave his Subjects: But it is our Duty, our Honour, and our Intereſt to be as careful that we be not enſnared and enſlaved by the Commandments of Men in religious Matters, as of receiving counterfeit Coin in civil Affairs, for they are both rebellious Cheats; It's faſeſt to walk in the King's High-Way to Heaven, obſerving the Directions of Chriſt's royal Law, and as for human Taditions in Religion, let us out of loyal Love to our King and Saviour reject them with Abhorrence, and ſtand faſt in the Liberty wherewith Chriſt has made us free.

To the aforeſaid Particulars, I may add he following Prerogatives, viz. Tribute, a Treaſury or Armament, and judicial Power? The Tribute of Truſt, tranſcendent Love and religious Worſhip is due to Zion's King from Men and Angels, Heb. 1.6. He hath alſo a Magazine or Armoury ſufficient to furniſh all his People in all their Combats with Sin, Satan and the World. Eph. 6.11,—19, The King of Zion is alſo the ſupreme and final Judge of Life & Death, having Power to pardon or condemn, Mark 25.3.

From what has been ſaid, it appears that the Kingdom of Chriſt is,

1. Spiritual; tho' it hath ſomething reſembling the Kingdoms of the World, yet it's Nature differs much from them: Hence our Saviour obſerv'd that his Kingdom was not of this World, Joh. 18.36. It's not at tended with outward Pomp and State, but it's Adminiſtrations are ſpiritual; and indeed it was this that ſtumbled the Jews at Chriſt, for they expected that the Meſſias would come attended with the Enſigns of worldly Glory and Grandeun.

2. Another Property of Chriſt's Kingdom is, that it is univerſal, as to all Times, all Places, and all Creatures, ſo far as they ſerve to promote the Weal of Chriſt's Subjects: His Kingdom ruleth over all, Matth. 28.18.

3. Eternal: It's a Kingdom that ſhall ſtand forever, Dan. 2.44.

4. It's rich and glorious; hence it's call'd the Kingdom of God, of Heaven, of Peace, of Light, Glory, becauſe it brings the ſweeteſt Peace and moſt perfect Felicity to all the ſincere Subjects of Chriſt.

I proceed to the Improvement. And

1. This Subject ſerves to inform us of the Glory of Chriſt on the account of his Kingly-Office. He is called the Lord of Glory, the King of Glory. Now the Glory of Chriſt is illuſtrated by divers Similitudes, as particularly by that of a Horn, Pſal. 79.24. in which conſiſts the Honour and Power of Beaſts: By a Lamp, which ſcatters its Splendor or Brightneſs, Pſal. 132.17. By a Crown flouriſhing, Pſal. 132.18. By Thrones, in which Monarchs manifeſt their State & Grandeur, Luke 1.32. Now the kingly Glory of Chriſt was prefigured by the Magnificence of David and Solomon; and it will be the more affecting to us if we conſider the infinite Wiſdom, Juſtice, Mercy and Power of this Prince, by which he is every way ſuitably qualified to manage the Reins of Government. He is the wiſe and wonderful Counſellor, the mighty-God of hoſts, the Wiſdom & Power of God, Juſtice and Love itſelf. His Kingdom is vaſt and ample, extending to the utmoſt Boundaries of the Univerſe; for to him all Power is given in Heaven & Earth. His Kingdom is peaceable & durable, extending to the utmoſt Limits of Time; theſe Things may encline us to honour our glorious Sovereign, by Thoughts, Words and Works, and to glory in him:

2. If Chriſt be the only King of Zion, by divine Appointment then we may learn, that it is a bold Invaſion of his Crown and Dignity to make new Laws without his Interpoſal, to govern his Subjects by, in religious Matters, and naturally tends to ſet up a human Kingdom in the room of Chriſt's and in oppoſition to it; as alſo to draw the Subjects of Chriſt from their Allegiance to him, and ſubject their Conſciences to the Humours and Luſts of their Fellow-Creatures, as well as to rend the Church of Chriſt into an infinity of Parts. Whether the Pride and Preſumption of thoſe that frame new Laws in religious Matters, be a greater Evil than the Simplicity and Cowardiſe of thoſe that obey them, is hard to determine. I proceed to a

2d Uſe, viz. of Examination; Let us examine, whether the King of Zion has ſubdu'd us to himſelf? To this end,

1. Has Chriſt ſet up a Court in your Boſoms, and caus'd your guilty Conſciences to draw up an Indictment againſt you, for your Rebellion in State & Practice; and to produce Evidence to prove this dreadful Charge? and have your Conſciences as Judges on the Bench, paſs'd Sentence upon you according to Law & Evidence, that you were in your preſent Condition, Rebels againſt the great God, your rightful Sovereign, and that for this you were curſed by God, and muſt be damned to all Eternity, unleſs ye obtain Reconciliation and Converſion?

2. Have ye bitterly bewail'd from your Hearts with Shame & Indignation, that you have been ſo long, unjuſtly, ungratefully and fooliſhly Rebellious againſt the Son of God, the King of Zion? And has this your mourning proceeded from Love, and been frequently repeated? Pſal 51.4, 17, Ezra 9.5, 6. Jer. 31.19.

3. Have you renounced your former Maſters, Sin and Satan, and under a Senſe of your own Vileneſs, Miſery & Inability, hankfully accepted of the Act of Grace proclaimed by the King of Zion in his Goſpel, for the Pardon of returning Rebels? Did ye ſurrender your ſelves entirely to his Government, and do you wholly lean upon his Righteouſneſs for your Acceptance with God? Matth 6.24. Joh. 1.12. Jer. 3.12,—14. and Iſa. 55.1.

4. Are the Laws of the King written on your Heart? other Princes have their Image on their Coin, but Chriſt engraves his on his People's Hearts. Do ye ſincerely & habitually love Chriſt's Laws, ſo as to deſire honeſtly and endeavour earneſtly & generally to be conform'd to them without Exception? Heb. 8.10. Pſalm 1. Matth. 11.29. 2 Cor. 3.18.

5. Are your Wills made ſubject to Chriſt as King? Temporal Princes may ty the Hands of Rebels, but cannot turn their Hearts; but Zion's King can & does change the Hearts of the perverſeſt of Men, and make them willing in the Day of his Power, Pſal. 110.3. Are ye now in the general as willing in the Duties of Obedience, as before in Acts of Rebellion?

6. Do you ſincerely love God's People, and that for their Goodneſs ſake, and in Proportion thereto? of whatever Denomination they be? if you are reconcil'd to their Husband and Father, you muſt needs love them, and deem them the moſt Excellent in the Earth. I proceed to a

3d Uſe, which is of Conſolation to thoſe that have experienced the aforeſaid Signs; O! What unſpeakable Reaſon have ye to rejoice, in that ye have ſuch a wiſe, powerful and merciful Prince to rule over you: In that ye are made the Subjects of ſuch a rich, ample and everlaſting Kingdom; in that ye are rul'd by ſuch an eaſy Sceptre, equal Laws and ſweet Perſwaſions of the Holy Spirit. Does not your Souls experience, my Brethren, that Chriſt's Burden is light and his Yoke eaſy? Rejoice Sirs! and again, I ſay, rejoice! Light is ſown for the Righteous, and Joy for the Upright in Heart. Rejoice that ye ſhall quickly inherit a Crown of everlaſting Glory. Let Hell and Earth roar and rage againſt you; let Men and Devils conſpire and contrive your Ruin, yet rejoice, for Zion's God and King reigns! Your Husband holds the Scepter of Government in his Hand, and can eaſily cruſh Men & Devils into nothing by his Word. However numerous, crafty, malicious and powerful they be, they can't move a Hair's-Breadth farther againſt you than he gives them leave. You are ſafe and ſecure under the almighty Protection of your King, therefore rejoice greatly, O Daughter of Zion, and ſhout O Daughter of Jeruſalem! Zech. 9.9. But,

4thly, This Subject opens a Scene of Terror to all thoſe that have not experienc'd the aforeſaid Signs of Subjection to Chriſt's Government; but are on the contrary ſtill in a State of carnal Security, going on in a Courſe of carnal Merriment & obſtinate Rebellion againſt Chriſt's Authority, as well as of vain Confidence in his Mercy; whoſe Hearts have never been chang'd by the almighty Power of God; who tho' they cry, Lord, Lord! do not the Things that Zion's King commands, but in Works deny his Government: They alſo diſreliſh his Laws, his Ordinances, his People. Now all ſuch unhappy Souls are Enemies to him who is King of Kings, and Lord of Lords; who ſhall rule in the middle of his Enemies, till he make them his Footſtool, Pſal. 110.1. Your King is the Black-Prince, the God of this World; ye are Slaves of Satan, the Servants of Perdition, whom our King, (if ye perſiſt) will ſurely ſpeak to in his Wrath, vex in his ſore Diſpleaſure, and daſh to Pieces like a Potter's Veſſel with his Iron-Rod: Joh 12.31. 2 Pet. 2.19. Pſal. 2.5.9. I proceed to a

Uſe of Exhortation; And here I do beſeech all of you to perform all the Offices that are due to the Perſon of your Prince. Namely,

1. Ye ſhould kiſs him with a Kiſs of Homage, which was wont to be conferred on new Kings. Pſal. 2.12. Kiſs the Son leſt he be angry, and ye periſh from the Way. Ye ſhould kiſs the King of Zion with a Kiſs of Love, Dependance and Submiſſion. You muſt love him above all Enjoyments, ſubmit to him in all Circumſtances, & entirely depend upon him for the ſupply of all your Neceſſities. Cant. 1.1. Job. 14.6. Moreover, We owe to our King, Honour, Fear, Faith, Obedience & Tribute. He ſhould be to us the chiefeſt among ten Thouſand, the Object of our Fear & Reverence, and Foundation of our Truſt & Confidence. His Laws are the only Rules of our Obedience & Charity. Pſal. 73.25. Pſ. 2.11, 12. Pſal. 96.8. We ought to perform theſe Offices to the King of Zion, becauſe they do of Right belong to him, who is King of Kings & Lord of Lords; who confers upon his People ſuch durable & valuable Benefits, and inflicts on his rebellious Enemies, ſuch inexpreſſible Torments, Pſ. 2.12.

2. We ſhould labour to promote the Kingdom of Chriſt in our ſelves and among others, according to our Places, Abilities & Opportunities, by earneſt Prayer and laborious Diligence. O let Sinners lay down their rebellious Arms, and ſpeedily ſubmit to the gracious Scepter of Zion's King, leſt they feel the Weight of his iron Rod; and if we are Inſtruments of promoting the Kingdom of Chriſt, what Comfort will it yield here, and encreaſing Comfort in the next State? O then let generous Projects for Zion's Proſperity, ennoble and inſpire our Minds; let ardent Deſires to ſerve her valuable Intereſts, inflame and oppreſs our Hearts, and unwearied Endeavours, directed to the ſame excellent Mark, crown and adorn our Practice.

3. Let Magiſtrates imitate the perſonal Excellencies of the King of Zion, as well as the excellent Manner of his Government: They ſhould adorn their Character by eminent Wiſdom, Holineſs, Humility, Meekneſs, and an impartial Adminiſtration of Juſtice, in protecting the Innocent from Oppreſſion and Violence, and puniſhing the guilty proportionable to their Crimes, in promoting Vertue & Religion, and ſuppreſſing the contrary. In ſo doing, they will caſt their Crowns, their Authority, at the Redeemer's Feet, and are like to receive a better and more durable Crown from him.

Finally, All Chriſtians ſhould endeavour to imitate Chriſt as a King, ſeeing they are made Kings by his Grace, Rev. 1.5.

They ſhould be wiſe, juſt, merciful, Phil. 4.8. As our King commands all, ſo ſhould we command our ſelves and our Affections, and not ſuffer our ſelves to be brought under the Power of any. As our King contended with ſpiritual Enemies, ſo ſhould we in his Strength oppoſe Satan and Sin, and ſo Fight the Fight of Faith. As Chriſt our King did not lead a worldly Life, but avoided all worldly Pride and State, ſo ſhould we be ſpiritual, and look upon all vain Pomp and immoderate Love to other worldly Things, to be below our kingly Dignity. In this Imitation of Chriſt conſiſts our greateſt Perfection and higheſt Happineſs; for if we are made like to Chriſt the King here by Grace, we ſhall be like to him in eternal Glory.

NOW to the King eternal, immortal, inviſible, the only true GOD, be Glory for ever.