errors and misapprehensions, both statements contain a truth, which it is always of importance to bear in mind, and convey an admonition, which is but too applicable to multitudes in every age. Though none, who are in the slightest degree acquainted with the Gospel, can entertain such expectations concerning the kingdom of God, as were entertained by the Jews, it will be found that the principle in which their error originated is still a very prevalent one; and that, although it is accompanied with a profession of faith in the Gospel, it does, nevertheless, in many cases, prevent the power of the Gospel from being felt. That principle consists in conceiving of the kingdom of God as of something externalsome dispensation, in the benefits of which all participate who professedly acknowledge its authority, and outwardly conform to its institutions; just as mankind participate in the advantages of that political constitution, under which they live.

It is possible, that many, to whom this remark is applicable, might not willingly avow such an opinion, and that they may never have formed to themselves a distinct conception of the subject: for it will be found, that vague and indistinct apprehensions of divine truth constitute the refuge in which multitudes, who are familiar with the sound of that truth, make their escape from the convictions which it might awaken. But it cannot, we fear, be disputed, that with many the idea which is attached to the kingdom of God, as presently existing among mankind, were that idea expressed in definite and precise terms, would be found, in reality, to amount to little more than what has now been stated; that

with regard to communities, this kingdom is supposed to be established, wherever it is found that no other than the Christian system of faith is professed, and no other than Christian rites are observed; and that in the case of individuals, every one is regarded as a subject of this kingdom, who pays to the institutions of the Gospel, that measure of external deference and respect, which is required by the general sentiments of the community around him. It is, indeed, a very appalling thought, that a scheme of divine wisdom and mercy, the execution of which required that the Son of God should become incarnate, and suffer, and die;, and the design of which is to enthrone God in the love and affections of his debased and alienated creatures, should be regarded as if it had only been intended to give currency to a certain system of speculative opinions, or to construct the frame-work of certain external observances. Yet such, in reality, is the place which is assigned to it, in the estimation of those who have never distinctly conceived of the kingdom of God, as the establishment of a divine principle in the soul-the dominion of divine love over the affections; and who do not perceive that the seat of this dominion is the heart, and the heart alone; that wherever it is in reality set up, it is just as complete in the case of a single individual as in that of multitudes; and that however generally the Gospel may be professed in any community, or however rigorously its ordinances may be observed, yet if there is not in that community any one individual whose heart has been so subjugated to a divine power, then the kingdom of God is not there. But, lamentable as it is to reflect,

that the subject should ever be regarded in any other light, it is nothing more than what we are taught to expect. Our Lord himself declared, not of the Jews, who openly rejected him, but of such as should professedly acknowledge him, and wear all the external badges of discipleship, that "many will hereafter say to him, Lord, Lord, we have eaten and drunk in thy presence, and thou hast taught in our streets; but he will say to them, I never knew you; depart from me ye that work iniquity." In the revelation which he vouchsafed to make to his servant John, respecting the spiritual condition of the churches of Asia, he addressed the members of one of these churches, as men who had a name to live and were dead; and the Apostle Paul, in his writings, speaks of some who were ever learning, and never able to come to the knowledge of the truth-and of others, who had a form of godliness, but denied the power thereof. But there is, perhaps, no passage that does more emphatically express the tendency of mankind to substitute the mere externals of the Gospel, for the faith of the Gospel itself, than that to which we adverted at the commencement of these remarks,-where, in writing to those whom the Apostle believed to be Christians, and of whom he had before said, that "he thanked God, through Jesus Christ, for them all, that their faith was spoken of throughout the whole world,” he thought it necessary to remind them, that "the kingdom of God is not meat and drink."

What the Apostle has thus said of the observances which had created a dissension between the Jewish and Gentile Christians, is obviously appli

cable to every thing else which mankind may be found to substitute for what is represented in the same passage as constituting the kingdom of God; and while his statement may thus be considered as announcing the general truth, that this kingdom consists not in external things, however important these may be in their place; it does at the same time intimate, how prone mankind are to rest satisfied with these a truth which is confirmed alike by the past history, and the present condition, of the professedly Christian world.

The

In illustration of this remark, we may refer to that system of error and superstition, which, under the name of Christianity, did, for many ages, exclude from the nations generally the light of divine truth, and which still continues to envelop many of them in spiritual darkness. principle upon which that system was established and maintained, was to identify the kingdom of Christ with the exercise of secular power-to give to that kingdom the form and character of a temporal sovereignty-and to suspend the communication of its blessings, on the payment of the same kind of submission that earthly governments are wont to require of their subjects. And that such a system should not only succeed, but should, through many successive ages, continue steadily to advance-that, in spite of the oppression and tyranny with which it asserted its authority, and promoted its interests, it should, nevertheless, secure the ready acquiescence of a vast majority of every country into which it was introduced, and that it should ultimately acquire a strength and a stability which, humanly speaking, rendered

its overthrow altogether a hopeless thing, is a striking testimony how prone mankind are to place religion in any thing else rather than in the state of the heart, and to acknowledge the kingdom of God in any form, provided it does not assert a supremacy over the affections. It was, in fact, by availing themselves of this principle of human nature, that the abettors of the popish superstition were so successful in establishing and perpetuating their spiritual domination. The deluded votaries of that system were willing enough to acknowledge the authority of the church; because, however grievous might be the servitude which she exacted, or however painful the penances which she imposed, it was still but the servitude of an external conformity, which might at any time, by a great effort, be discharged; and it was a service, therefore, which, however burdensome in itself, was far more agreeable to the corrupt principles of human nature, than one which implied the subjugation of every unholy passion, and every unsanctified desire, to the authority of Christ. The whole system did, accordingly, proceed upon this principle. The sinner was taught to believe-and to a depraved heart, not absolutely insensible to the apprehension of a future reckoning, it was a most acceptable doctrine-that, by the endurance of some bodily penance, the sacrifice of some portion of worldly possessions, or the rigorous observance of some outward religious rites, his sins would be forgiven him; and that, if he would secure for himself a higher place in the kingdom of heaven hereafter, he had only to multiply these acts of mortification and self-denial, and exceed his fellow-men in his