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doms, and even from the Jewish Theocracy. If you examine what it is that the kingdoms of this world hold out to their subjects, as the greatest benefit which they can promise them, you will find it to be merely some modification of the good things which pertain to it, such as security to their lives, personal liberty, and the quiet possession of their property. The highest end of worldly kingdoms is, at best, but the temporal good of earthly communities: they have no greater happiness to bestow, and all state religions are made subservient to this. But the kingdom of Christ has a much higher end in view, and that is the everlasting happiness of man in a future state, to which the present life is only preparatory. Hence it must follow that the end and design of this kingdom is essentially different from any thing proposed by the kingdoms of this world. And, in confirmation of this, it may be observed, that as the latter have a respect to earthly things, so their administration extends only to the bodies and temporal concerns of their subjects, and is carried on by external force, or the power of the civil magistrate. But the kingdom under consideration is of a spiritual and heavenly nature; it regards the eternal interests of mankind, and its power and influence are exerted over the mind and heart; its constituent principles are righteousness, peace, and joy in the Holy Spirit.

3. Its laws also run counter to the spirit and maxims of secular kingdoms; for they enjoin disconformity to the world in all its favourite lusts and pursuits, such as the love of pleasure, of riches, and of honour. It calls its subjects to the exercise of self-denial, the mortification of every unruly appetite, the cultivation of meekness, patience, the forgiveness of injuries, humility, condescension and love. Such laws as these do not suit a nation of this world; nor, indeed, could any nation long exist, in the present state of society, which was wholly regulated by such enactments: they are, nevertheless, wisely adapted to the subjects of the kingdom of heaven, considered as strangers and pilgrims upon the earth, and in a state of suffering while in this mortal life. And if we regard the privileges, immunities, and honours of this kingdom, we shall find that these also form a striking contrast to what pertains to the kingdoms of this world. Temporal monarchs may, indeed, lavish upon their favourites much worldly glory; riches, titles, and posts of honour. These are things ardently

sought after by worldly men; but, even when attained, what are they? only momentary enjoyments, suited to gratify the low and baser appetites of our nature, but they can add nothing to the real and lasting happiness of the immortal mind. Christ, however, has promised none of these things to his subjects; on the contrary, he forewarns them of persecution, poverty, and contempt; they are to be hated of all nations for his sake, and are predestinated to be conformed to himself in his state of humiliation and suffering. The blessings of his kingdom are all of a spiritual and heavenly nature; the pardon of sin, peace with God, the enjoyment of his favour, adoption into his family, the sanctification of their nature, and the promise of an eternal inheritance in the heavenly state, when the days of their pilgrimage are ended. These are blessings suited to the feelings of an awakened conscience, an enlightened mind, and a renewed heart; but they are such as no secular government can possibly bestow upon its subjects-they are peculiar to this spiritual economy.

any man

4. must add that another distinguishing feature in the kingdom of Christ is that it does not admit of the use of the sword, either in defending, propagating, or supporting it. In all secular kingdoms the sword, or power of the civil magistrate, is had recourse unto for the punishment of evil doers, as well as for defence against their enemies; and this, indeed, is necessary to their very existence as kingdoms. But mark how different is the state of things in the kingdom under consideration! Thus the Saviour speaks: "I am come a light into the world, that whosoever believeth on me should not abide in darkness. And if hear my words and believe not, I judge him not; for I came not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day, John xii. 46-48. So he says in another place: "The Son of man came not to destroy men's lives, but to save them." "If my kingdom were of this world," said Jesus, "then would my servants fight, that I should not be delivered unto the Jews." He had a little before this discharged the use of the sword when drawn in his defence, and now he tells Pilate, that such was the nature of his kingdom, it did not admit of that kind of defence; nor was the sword afterwards used

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either offensively or defensively in his cause, till Christianity became corrupted and incorporated with the secular power. Pilate might learn from this description what a striking contrast there was between Christ's kingdom, in which his subjects "learned war no more," and that of the Roman emperors who had so often deluged the earth with human blood. Even the kingdom of God under the former dispensation, the Jewish theocracy, was established by means of the sword; but the very nature of Christ's kingdom prohibits the use of such weapons either in its erection or defence. The sword may make hypocrites, but it never did nor ever can procure one real subject to this kingdom; it may coerce the body, but it cannot reach conviction to the understanding, or sway the will and affections.* This kingdom, as we shall see more particularly hereafter, was set up by means of the effusion of the Holy Spirit, whereby men were endowed with power from on high to "bear witness unto the truth," or testify of the resurrection of Jesus from the dead; for by this means the minds of men were enlightened, convinced, humbled, subdued, and reconciled unto God. This was the rod of his strength sent out of Zion, whereby people were made willing in the day of his power; and we learn from Acts ii. the astonishing success which attended it: but I must not here enlarge upon a subject which will come more properly under consideration hereafter.

5. From the account that has now been given of the nature of this kingdom, it must follow, as a necessary consequence, that worldly minded men, as such, cannot be the real subjects of it; or, in other words, cannot be proper members of the churches of Christ: they can neither relish the privileges of this kingdom, nor be subject to its laws. Hence those memorable words of Jesus to

* The great design of our Lord, in founding a spiritual empire, was to display the perfections of God in the holiness and happiness of his chosen people. The kingdom of Christ is a dominion of truth and of rectitude, of love and of peace. Now the interests of such a monarchy, and the end proposed by it, cannot be promoted by any other than spiritual means, and those of divine appointment. It is only so far as the minds of men are enlightened by heavenly truth, their consciences impressed with God's authority, and their hearts engaged on spiritual things, that the cause of Christ is advanced. But in what way shall persecuting force be applied to irradiate the dark understanding, to arouse the stupid conscience, and to sanctify the depraved heart?" Essay on the Kingdom of Christ, by the late MR. AB. BOOTH.

Nicodemus, "Except a man be born again, he cannot see, or enter into, the kingdom of God;" and, when giving the Roman governor some account of his subjects, he describes them to be those who are of the Truth, and hear his voice; that is, they are such as believe the Gospel, and give earnest heed to its doctrines, precepts, promises, and admonitions, yielding unreserved obedience to him as their Saviour and their King. Accordingly, we find him repeatedly speaking of them in contradistinction to the world at large: thus, "If ye were of the world, the world would love his own; but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you." They are "born again of the incorruptible seed of the word"-renewed in the spirit of their minds, created anew in Christ Jesus unto good works, which God had before ordained that they should walk in them." And, if we would have a proper view of the temper and spirit which are characteristic of the true subjects of this kingdom, we may learn it from what Jesus said to his disciples in answer to the question, "Who is the greatest in the kingdom of heaven?" To answer this question, he called a little child unto him, and set him in the midst of them, and said, "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven: whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of heaven," Matt. xviii. 2, &c. Now from this we may learn that the rule of preferment in his kingdom runs in a totally opposite direction to what takes place in the kingdoms of this world. We know that in the latter, high birth, family connexions, abundance of riches, splendid talents, commanding eloquence, &c., invariably entitle their possessors to distinction and fame; but, in the "kingdom of Christ," all these things go for no more than they are worth; while humility, self-denial, patience under sufferings, renunciation of the world, piety to God, and benevolence to man take the precedence.*

*What has the policy of princes or of prelates to do in maintaining, or in extending an empire of truth and of rectitude? Truth seeks no subterfuges and rectitude fears no examination; but the operations of policy are subtle, and its first designs are latent. The policy of great men may form civil establishments of Christianity, and adorn the exterior of public worship. It may dignify ministers of the word with pompous titles, unknown to the New Testament, and invest them with temporal power, till their claim of succeeding to the apostles becomes an insult upon common

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Having submitted to you these few observations on the nature of Christ's kingdom as contradistinguished from all worldly kingdoms and the Jewish theocracy also-we shall now turn our attention to a more particular consideration of the doctrine on which this kingdom is founded, a subject at which indeed we have already glanced.

When Simon Peter made that memorable confession of his faith which we have recorded, Matt. xvi. 16, "Thou art THE CHRIST, THE SON OF THE LIVING GOD," his divine Master not only pronounced him "blessed," but he added, "upon this rock I will build my church, and the gates of hell shall not prevail against it." That the rock here spoken of is the truth which the apostle confessed, concerning Jesus of Nazareth, I presume it is unnecessary to waste our time in proving. That doctrine is the central point of all divine revelation, and the marrow of the Gospel. "The things concerning Jesus were written that we might believe that he is the Christ, the Son of the living God, and that, believing, we might have life through his name." Hence the blessedness pronounced upon Simon Peter's confession-for it is written also in another place, "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved," Rom. x. 9. But, to illustrate this subject a little more at large, I observe that,

The foundation of the Gospel, which you know is the doctrine of this kingdom, is a mournful fact, viz. that the whole human race are by nature in a state of sin. Take away this proposition, and the entire system of revealed truth is left without meaning: if you receive it in its full import, you perceive the use of the different parts, and the harmony with which they unite. The proposition itself is often attested in Scripture; but the truth of it stands independent of any revelation, and must be admitted by every candid observer, whether he believe or reject the divine mission of Jesus; for, though different states of society have exhibited different forms of wickedness, authentic history does

sense. These and similar things may be effected by it, under the fair pretext of rendering religion respectable, and of making it more general; but the empire of Jesus Christ disdains them all, because they belong to the kingdoms of this world." Mr. Booth's Essay.