It must be obvious to all who pay attention to the subject, that the terms kingdom of Christ, kingdom of Heaven, kingdom of God, as used in the New Testament, especially by the evangelists, refer primarily, to the spiritual government of Christ over the hearts of men, through the influence of that gospel of which he was the author. And when Christ says of his kingdom, “it is not of this world," he should be understood to distinguish it from the governments of this world. The object of Pilate's question seems to have been to ascertain whether Christ was a king. And the design of the answer was not only to affirm that he was a king, but to assert at the same time that his authority and government were not like those of this world. Understanding this to be the import of the text, we proceed to show in several propositions, how Christ's kingdom is distinguished from the governments of this world; and under each proposition, notice, that this difference renders the principles of Christ's kingdom of eminent service to the well being of political society.

1st. Christ's kingdom is not of this world in its origin. And in this respect it stands distinguished from secular governments. It' is true, it may be said, all good governments originate from God; "for the powers that be are ordained of God." But they do not originate from God in the same sense with the kingdom of Christ. The governments of this world grow out of the peculiar circumstances of the people, and vary according to those circumstances, in different ages and different nations. Their laws are the enactments of men, and are executed by men; and are therefore subject to all the imperfections incident to humanity. Not so with the kingdom of Christ. Jesus, the divine Saviour, is the immediate lawgiver, the Holy Spirit is the prime minister, and all the subjects stand immediately responsible to the court of Heaven. Hence this is perfect in its nature and operations, immutable in its principles, and paramount in its obligations. And as it comes from the source of infinite wisdom, it is perfectly adapted to man's character and condition. And therefore it must, by consequence, contain in itself all the fundamental principles for the government of man, in all the possible relations of private, domestic, social and political life. For a government, such as infinite wisdom would prescribe for man in his present state, could not fail to take cognizance, not only of the soul in its abstract nature, but of the whole man in his compound nature of matter and spirit, and of all the various accidents and relations, growing out of that nature. Hence we discover the vast influence this kingdom_must have where its operations are felt. But it must be allowed to operate in its own way. It can never be blended, under the administration of men, so as to be made the mere creature of secular power. To this the original dignity of Christ's kingdom will never submit. It dictates, but it will not be dictated; it regulates, but it will not

be regulated. Only let this kingdom alone; throw no obstructions in its way, and like an invisible genius, it will operate with its superintending and guiding influence, pervading every part, and lending its salutary aid to all the laudable operations of political society. And in the mean time this kingdom can be aided by the secular arm, not by directing or restraining its movements, not by wielding carnal weapons in its support, but only by removing obstructions; by preparing a way for the Lord and making straight the paths for his footsteps.

2d. This kingdom is distinguished from the governments of this world, in regard to the time of commencing its restraints. It begins with the early growth of sin; whereas the authorities of this world cannot take cognizance of sin, until it has become so strong and of such a mature age, as to break over all bounds, and boldly show itself the enemy of civil society. Though sin is inherent in the human heart, yet in its first exercises it is comparatively weak and feeble; but it grows and increases by exercise, until in process of time it breaks over all bounds and becomes notorious in its overt acts upon the peace of community. Then, and not till then, can the secular arm be raised to restrain it; but then, in most cases, the restraint comes in too late either to reform the transgressor or prevent injury to society. It is true, the criminal may now be confined or executed, but this does not remunerate the public or individuals for the loss already sustained; and from the imperfection of civil government, some loss must have been sustained before the criminal could be arraigned; though sin long before this might have been laying its plans and gaining strength for their execution. Nor after sinful propensities have thus become strengthened, is the punishment likely to prove salutary, in effecting a reformation in the transgressor. Therefore we say the secular arm is raised too late to save the community from loss, or to reform the sinner. Religion, on the contrary, comes in to exercise her power, while the half formed purpose is yet feeble and wavering, while the desire is yet growing. It crushes the serpent of sinful desire in the egg; it strangles the young Hercules of unholy passion in the cradle. It is thus the religion of Jesus Christ exercises a most timely and salutary influence upon the heart, fitting its subjects not only for the service of God, but for the service of the state.

3d. This kingdom is distinguished from the governments of this world, in regard to the place of commencing its restraints. For Christ, by the influences of his gospel, commences restraining his subjects within, at the root of sin; whereas the restraints of worldly governments, are only imposed upon the outward and open fruits of sin. The outbreakings and overflowings of moral evil may be resisted by the strong dykes of civil authority; but, like another Elisha, religion casts in the salt of grace, to heal the

fountain. Despair of success or fear of punishment may for a time restrain the restless spirit, but still it reigns in the heart, and is watching its opportunity for criminal indulgence; but the spirit of the gospel, is stronger than this strong man armed, it enters into the soul and binds the strong man of sin and spoils his goods. This influence enters into the secret closets and visits the inward council chambers of the soul, and there it "reasons of righteousness, temperance and judgment to come." O could we get admittance to this secret parley, what should we there see? what an influence should we there see exerted? When criminal desire claims indulgence, when lust burns, when anger rages, when revenge seeks retaliation, when envy rankles, when pride swells, when covetousness gripes the heart and ambition moves the soul; in short, when any one or more of the unholy passions, stirs up the soul to any thing unlawful, then who is that with aspect so dignified, with authority so commanding, and with eloquence so persuasive, standing amidst the dark and mutinous group, commanding and entreating, threatening and promising, expostulating and reasoning, until every wicked and corrupt Felix, and every proud and wanton Drusilla trembles? Oh it is the genius of the gospel of Christ! she stands there from morning till night, and from night till morning, restraining, and sometimes changing, the wicked purpose of the heart. And have you my brethren never witnessed such a scene? Though not in others, yet doubtless you have in yourselves. What is it when temptation presented itself in all its most plausible and promising forms, what is it that restrained you? Was it the fear of civil authority? did the secular arm lay its restraint upon you? No, you are conscious that this, in most cases, had no influence upon you. But it was because the inward kingdom of God came nigh unto you with its restraining grace. And whatever you may think of the natural integrity of your hearts, however much you may pride yourselves that you are not as other men, you owe it to this same influence, that you are moral men and useful citizens. So far as you have escaped the influence of unholy passions, so far as you have been submissive to good government and useful to community, so far you are bound to say, "by the grace of God, I am what I am." And is this influence of no consequence to good government? Is it not indeed of vital importance to its very existence? for though the powerful arm of government were able for a time to keep the unprincipled man so far within the bounds of restraint, by the penalties and discouragements with which it hedges him round, as that he never comes under the lash of its penal sanctions; yet how much mischief is done to society, by an evil disposed individual, who is barely kept under by the power of the law? Whatever is loose in example, whatever is indecent in language, whatever is corrupting to youth, all flow out of this kennel of moral filth. It is a moral, and infec

tious disease, which, were it not for the direct or more remote influence of the gospel, would sooner or later corrode and destroy the body politic. For human laws cannot reach the seat of the difficulty. Who has ever found in the most perfect system of political law any thing that will answer this purpose? Do any of these codes forbid anger? or a lustful look? or an uncharitable thought? or a haughty spirit? or a hard heart? And could such laws be executed if made? Yet all these are forbidden by the laws of Christ's kingdom. For these laws are exceeding broad, extending to the inner man, and discerning the thoughts of the heart. Witness Christ's sermon on the mount; witness in short, the whole tenor of the gospel requirements. And does any one think this a dead letter, a powerless system? Is the gospel, like the governments of this world, incapable of executing such laws? This may be determined, by noticing in the next proposition,

4th. That the kingdom of Christ is distinguished from the governments of this world, in the manner of exercising its influence. This kingdom, says Christ, is within you: by which we are to understand, not only that this kingdom adapts its laws to the mind and takes cognizance of the thoughts of the heart, as we have already noticed, but also, that it exercises a power over the mind. "There be some of them that stand here," says Christ at a certain time, "which shall not taste of death, till they have seen the kingdom of God come with power." And not only were Christ's words with power, when he was on earth, and not only did he then give "to as many as received him the power to become the sons of God," but even after his resurrection and ascension, the "gospel was the power of God unto salvation, to every one that believed;" for it came to the people, "not in word only, but also in power, and in the Holy Ghost and in much assurance.” And from the apostolic age to the present day, the true spiritual kingdom of Christ has maintained this same energetic character. It has a strength to arrest the mind, and light to convict, and power to condemn, and energy in all its operations. It takes hold of the mind with an authority which has made kings tremble, and vile transgressors quake like an aspen leaf. The Holy Spirit does this by its immediate operations, and by the exhibitions it makes to the soul of gospel truth; especially of the purity and sanctions of the divine law. In connexion with this the sinner sees his own impurity and his exposed situation. He sees the judgment to come, and its awful retributions, he sees the impossibility of escaping. Though there are many sins of which human laws cannot take cognizance; though there are many ways on earth of eluding justice; though in committing many of his sins, the secrecy of midnight shrouds him, and thick darkness covers him ; yet for all these, he sees God will bring him into judgment, and there will be no escape. In short, the kingdom of Jesus Christ

;

brings all its influence from the other world, and there are planted those engines which operate so powerfully upon this. There the king sits enthroned, thence he issues out his mandates, and to that court all his precepts are made returnable. There all his subjects are held to answer, and there they are to be "judged according to the deeds done in the body." This it is that throws an awful grandeur about the religion of Jesus Christ, and it is this which gives it an influence upon the minds of men, surpassing every thing else. These are truths which are set home by the Holy Spirit upon the heart and conscience of the transgressor, and make him tremble under their influence. And frequently, being thus alarmed of his danger, and sorrowing for his sins, he throws open the door of his heart for the entrance of the gospel kingdom, and yields himself up to its renovating power. Thus it is that the Spirit carries on his work of reformation. He turns back the tide of nature's current; he unclasps the iron grasp of ruling passion; yea he brings in upon the dark chaos of the corrupted mind, a new and blooming creation, fresh and bright as primitive paradise. This is what the gospel calls regeneration, and is in fact the first establishment of this inward kingdom in the soul. Of such a mysterious, inward, supernatural change, some are in doubt, yea, some who appear to manifest a respect and a veneration for the Scriptures. But why should we doubt when, even leaving scripture testimony out of the question, matter of fact is so clear upon this point? Witness the effects of this gospel upon individuals and communities. And to do this we need not go beyond the limits of our own state. I appeal to the candid and judicious; has there not been within a few years a great change for the better, not only in individuals, but in many towns and villages throughout our land; and that too through the influence of the gospel? Have not these changes sometimes been sudden and unaccountable upon any natural principles. Let the unbeliever talk of high wrought excitement; let the caviller point to the hypocrite and the apostate, of which we confess there are too many; yet it still remains an undeniable truth that this reform has been great, glorious and permanent; it is the foundation of our morality, the spring to our Christian benevolence, and I will add, the bulwark of our government.

Look again at the powerful effects of this gospel of the kingdom, upon the hearts of the poor African slave; the stupid Hottentot; the wild Indian. Can the power of the gospel be questioned in any of these cases? We might collect together a vast number of historical facts, in relation to this subject, by which the power of the gospel might be illustrated, but we will confine ourselves to two instances, much in point-one among the Wyandot Indians of Upper Sandusky, (Ohio,) and the other among Chippewas, on the Grand River, U. C. In the former place, VOL. X. January, 1827.

2

the