IT having been revealed by ancient Prophets, that the Lord Meſſiah ſhould be a King, and have univerſal empire, the choſen tribes in every age expected his appearance under the regal character. While, however, the general idea of that expectation was fully warranted by the Spirit of prophecy, the bulk of Abraham's natural poſterity were under a groſs miſtake, reſpecting the true deſign of their Meſſiah's appearance, and the real nature of his kingdom: which miſtake had the moſt pernicious influence upon their temper and conduct, when the gracious promiſe of his coming was fulfilled.

The ſenſe which they affixed to prophecies reſpecting the great Redeemer, was manifeſtly ſuch as flattered their pride and foſtered their carnality. This gave it a decided advantage, in their eſtimation, over that for which our Lord and his Apoſtles contended; and led them to overlook whatever in the ancient Oracles oppoſed their ſecular views. Ignorant of their ſpiritual wants, and fluſhed with a falſe perſuaſion of intereſt in Jehovah's peculiar favor, on the ground of carnal deſcent from Abraham, and of the Covenant made at Horeb; the doctrine, example, and claims of Chriſt, were extremely offenſive. Not appearing as a temporal prince, diſcovering no diſpoſition to free them from the Roman yoke, and frequently addreſſing their conſciences with keen reproof, on account of their pride and hypocriſy, ſuperſtition and covetouſneſs; they rejected with determined oppoſition all the evidences of his divine miſſion, treated him as an impoſtor, and procured his crucifixion.—After he was riſen from the dead, and aſcended to heaven, multitudes of them indeed believed, and profeſſed the Chriſtian faith: but a great majority of the nation continued in hardened impenitence, and perſecuted the Apoſtles with unrelenting malevolence. Thus they proceeded till, divine forbearance being exhauſted, wrath came upon them to the uttermoſt, in the total ſubverſion of their civil and eccleſiaſtical polity.

This miſtake of the Jews, reſpecting the kingdom of their Meſſiah, lying at the foundation of all the oppoſition with which they treated him, and of their own ruin; it behoves us to guard with diligence againſt every thing which tends to ſecularize the dominion of Chriſt: leſt, by corrupting the Goſpel Oeconomy, we diſhonor the Lord Redeemer, and be finally puniſhed as the enemies of his government. Our danger of contracting guilt, and of incurring divine ſentiment in this way, is far from ſmall. For we are ſo converſant with ſenſible objects, and ſo delighted with exterior ſhow, that we are naturally inclined to wiſh for ſomething in the religion of Jeſus, to gratify our carnality. Under the influence of that maſter prejudice, the expectation of a temporal kingdom, Jewiſh depravity rejected Chriſt; and our corruption, if we be not watchful, may ſo miſrepreſent his empire, and oppoſe his royal prerogatives, as implicitly to ſay, We will not have him to rule over us.

Among the numerous admirable ſayings of Jeſus Chriſt, and of his Apoſtles, that ſtand recorded in the New Teſtament, and are adapted to inſtruction in this important ſubject; there is one which deſerves peculiar notice. The ſaying to which I advert, is part of that good confeſſion which our Lord witneſſed before Pontius Pilate; My kingdom is not of this world. A conciſe, but comprehenſive declaration, and worthy of him that made it!—This capital ſaying may be conſidered as the grand maxim on which he formed his conduct when among men; and it is pregnant with needful inſtruction to all his diſciples, reſpecting the New Oeconomy and the Chriſtian Church Relative to matters of that kind, there is not, perhaps, a more intereſting paſſage in all the New Teſtament; nor one which is better adapted to rebuke the pride and carnality of millions who bear the Chriſtian character. To approve of Chriſt as a ſpiritual monarch, agreeably to the meaning and tendency of this emphatical text, requires a degree of heavenly mindedneſs which comparatively few poſſeſs.

My kingdom is not of this world, ſays Meſſiah the Prince, when ſtanding before the Roman governor, and queſtioned about his claim of dignity. He boldly avows himſelf a King; yet, while advancing his title to the honors, of royalty, he tacitly informs Pilate that the civil rights of Ceſar had nothing to fear from him; and that his own diſciples had no advantages to expect, of a ſecular kind, as the reſult of embarking in his cauſe.—Our Lord, a little while before, had implicitly conveyed the general idea of this declaration, by receiving from a ſurrounding multitude the acclamations due to his royal character, when riding upon an aſs: for while he accepted the honours of royalty, the poverty and meanneſs of his appearance plainly implied, that his kingdom was not of a temporal kind. Zechariah had foretold that the children of Zion ſhould loudly rejoice in this humble manifestation of the King Meſſiah, and that their joy ſhould kindle into rapture. An incontrovertible evidence that he predicted the public inauguration of a Sovereign, whoſe kingdom is not of this world. For the loyal and affectionate ſubjects of a political monarch never thought it matter of exultation, that he appeared among them, when proclaimed king, with all the marks of meanneſs and of poverty. Yet ſo it was in reſpect of the King Meſſiah.

It is generally allowed, if I miſtake not, that the kingdom of Chriſt is no other than the Goſpel ChurchRegnum Dei in evangeli • , ſays WITSIUS, vix alia ſignificatione venit qua • ut notet ſlatum eximium et vere iberum Eccleſioe Teſtamenti Novi ſub Rege Meſſia Exercitat, in Orat. Dominic. Exercit, ix. § 11.; which is both diſtinguiſhed from the world, and oppoſed to it. Relative to this kingdom, and its divine Sovereign, Jehovah ſays; I have ſet my King upon my holy hill of Zion. This prophetic Oracle was fulfilled when our Lord, leading captivity captive, aſcended on high and ſat down on the right of the eternal Father. Then was he moſt ſolemnly inaugurated and proclaimed King of the New Teſtament Church, amidſt adoring myraids of attendant angels, and ſpirits of juſt men made perfect. In purſuance of which moſt grand inveſtiture with his regal office, he diſtributed royal donatives, at the feaſt of Pentecoſt, among his devoted ſubjects— ſuch donatives, as perfectly ſuited the majeſty of his Perſon, and the nature of his kingdom. Yes, that wonderful aſſemblage of ſpiritual gifts and heavenly graces, which he beſtowed upon his diſciples at the Jewiſh feſtival, was a glorious firſt-fruit of his aſcenſion, and of his being a prieſt upon his throne. The Goſpel Church, which is the ſubject of his laws, the ſeat of his government, and the object of his care, being ſurrounded with powerful oppoſers; he is repreſented as ruling in the midſt of his enemies. Nor ſhall his mediatorial kingdom and adminiſtration ceaſe, till all thoſe enemies become his footſtool.

The empire of Chriſt, indeed, extends to every creature: for all authority in heaven and on earth is in his hands, and he is head over all things to the Church. But the kingdom of which we treat, ſtands diſtinguiſhed from that of general Providence, as well as from every political ſtate. It muſt be conſidered, therefore, as conſiſting of thoſe perſons whom he bought with his blood, whom he calls by his grace, and over whom he reigns as a ſpiritual monarch. Theſe conſtitute what is frequently called, the Catholic Church, wherever the favored individuals may reſide. Of ſuch alſo, or of thoſe who make a credible profeſſion of being ſuch, all thoſe particular churches conſiſt, which conſtitute our Lord's viſible kingdom—that kingdom of which we ſpeak. Into the principal characteriſtics of this holy empire, and into the genuine conſequences of thoſe criteria, we ſhall now enquire.

The Goſpel Church is a kingdom not of this world, in regard to its origin. From the time of Nimrod to the preſent age, ſecular empires have generally originated in the vile paſſions of their firſt founders: for, in almoſt every inſtance, avarice and pride, ambition and a luſt of dominion, have been conſpicuous.—Not ſo, in the kingdom of Chriſt. The remote foundation of his dominion was laid in the counſels of Heaven before time commenced, by all comprehending wiſdom and infinite goodneſs, for the glory of God and the benefit of man: and the immediate baſis on which it ſtands, is his own vicarious obedience to divine law; both as to its precepts, and as to its penalty. Juſtice and goodneſs, therefore, are the foundation of his throne. Mercy and truth attend the whole of his adminiſtration.

The kingdom of Chriſt is not of this world, reſpecting the ſubjects of his righteous government. The generality of people in all countries, were born ſubjects of thoſe governments under which they lived. No ſooner, for inſtance, were we capable of reflecting upon our civil connections, than we found ourſelves freeborn ſubjects of the Britiſh crown: and thus it commonly is in the ſovereignties of ſecular princes. Their dominion being confined to the exterior of human conduct, and not reaching the heart; natural birth and local circumſtances conſtitue ſubjects of the ſtate, put them under the protection of law, and inveſt them with civil rights. Such ſubjects are perfectly well ſuited to the kingdoms of this world, and to the character of their ſovereigns. For, conſidered as men, kings and ſubjects are on a level: and, as diſtinguiſhed by political characters, their obligations are mutual; allegiance on the one part, and protection on the other.—Beſides, temporal kingdoms reſpect the preſent world. The mutual duties of ſovereigns and of ſubjects, as ſuch, regard the happineſs of civil ſociety, and of that only. As an inveſtiture with political ſovereignty does not conſtitute a lord of conſcience, it gives no claim to authority in ſpiritual things, but is entirely confined to the concerns of this world. It is, indeed, the indiſpenſable duty of ſecular princes, and of their people, to love and adore God: yet that obligation does not ariſe from any political relation ſubſiſting among them, but from their being reaſonable creatures. It is alſo their happineſs to be the ſubjects of Jeſus Chriſt: but that felicity does not reſult from any thing ſhort of divine mercy exerciſed upon them, as depraved and guilty creatures.

The kingdom and claims of Chriſt being very different from thoſe of Ceaſar, the qualifications and obedience of his real ſubjects muſt be ſo too. For perſons may be good ſubjects of a temporal ſovereign, and enjoy the rights of ſuch a character, while they are ſo far from bearing true allegiance to Jeſus Chriſt, as to be quite inimical to his dominion, and entire ſtrangers to the privileges of his kingdom. The empire of Chriſt is not of this world: it is not a temporal, but a ſpiritual kingdom. Our Lord, therefore, is a ſpiritual ſovereign; whoſe dominion extends to the mind, conſcience, and heart, no leſs than to the external behaviour. Conſequently, all the ſubjects of his government muſt have ſpiritual diſpoſitions, and yield ſpiritual obedience—obedience, proceeding from an enlightened underſtanding, an awakened conſcience, and a renewed heart. For, as is the ſovereign, ſuch are the ſubjects, and ſuch the allegiance required. A ſpiritual Sovereign, and ſubjects yielding an obedience merely external, are manifeſtly inconſiſtent.

As all mankind are born in a ſtate of a poſtaſy from God: as the natural turn of the heart, or the carnal mind, is not ſubject to the law of God, neither indeed can be; we muſt be born again—born, not of blood, nor of the will of the fleſh, nor of the will of man, but of God, before we are permitted to conſider ourſelves, or to be conſidered by others, as the ſubjects of Him whoſe kingdom is of a ſpiritual kind. Remarkable are the words of our Lord, when ſpeaking of his loyal ſubjects: They are not of the world, even as I am not of the world. No: they are deſcribed by the Apoſtles, as being of the truth; of faith; and of God John xviii. 17. Gal. iii. 7.9. 1. Joh. iv. 4 6. Of the truth: enlightened, converted, and ſanctified by the goſpel. Of faith: living by it; deriving peace and holineſs from Jeſus Chriſt through believing in him. Of God: born of him; or begotten again to a lively hope, by the reſurrection of Jeſus Chriſt from the dead.—Such are the ſubjects of our Lord's kingdom: in oppoſition to whom, the New Teſtament repreſents the reſt of our apoſtate race, as being of the works of the law; of the world; of darkneſs; and of the devil Gal. iii. 10. Joh. viii. 23 1 Joh iv. 5.1 Theſſ. v. 5. Joh viii, 38.41.44 1 Joh. lii. 8.12. Of the works of the law; ſeeking acceptance with God by their own imperfect obedience, which leaves them under a curſe. Of the world: carnally minded, and in a ſtate of enmity to God. Of darkneſs: ignorant of their periſhing ſtate, and unacquainted with Jeſus Chriſt. Of the devil: partakers of his image, ſubjects of his dominion, and performers of his willRom, viii, 6, 7, 8. Eph. v. 8. Joh. viii. 44. Eph. ii. 2. So great is the contraſt formed by Scripture, between thoſe who are under our Lord's government, and the reſt of mankind! Agreeably to which, real Chriſtians are further deſcribed, as delivered from the power of darkneſs, or the tyranny of Satan, and tranſlated into the kingdom of God's dear Son: and as being of God, while all the reſt of the world lies in wickedneſs. None, therefore, but thoſe who are born from above, are the ſubjects of Jeſus Chriſt: for if the heart be not under his dominion, he reigns not at all as a ſpiritual monarch.

That none but real Chriſtians ſubjects of our Lord's kingdom, is yet further apparent from the deſcriptive characters of thoſe that were members of the apoſtolic churches. We find them deſcribed in the New Teſtament, as gladly receiving the word of grace, as the called of Jeſus Chriſt, and as called to be ſaints. The Apoſtles denominate them brethren, faithful brethren, holy brethren, ſaints, and lively ſtones in the ſpiritual templeActs ii. 41. Rom. i 6. 1 Cor. i. 2. Eph. i. 1. Philip. i. 1. Col. i. 2. Theſſ. i 3. Heb. iii. 1.1 Pet. 1. 2, 3. and ii. 5.2 Pet. i. 1. Theſe and ſimilar characters are frequently applied to members of the primitive churches in general; and of thoſe churches the viſible kingdom of Chriſt then conſiſted. We may therefore ſay, with VITRINGA; The kingdom of grace, in which Chriſt is king upon mount Zion, is properly and emphatically the kingdom of Chriſt: of which none are ſubjects, except thoſe who are choſen, called, faithful, peaceable, and humble; in whom Jeſus Chriſt lives by his Spirit, as in the members of a myſtical and ſpiritual body, of which he is the head Obſervat. Sac. L V. C. iv.

This view of our Lord's ſubjects is perfectly agreeable to the nature and genius of the New Covenant, with which the Meſſiah's kingdom is cloſely connected: becauſe it appears, that ſubjects of any other deſcription, have no reaſon to conſider themſelves as covenantees; and it is plain that a divine Covenant muſt ſuit the Kingdom to which it belongs, whether Jewiſh or Chriſtian.—When, in the fulneſs of time, God performed his gracious and comprehenſive promiſe of bleſſing all nations, it was by the intervention of a New and better Covenant than that which was made at Sinai. For thus it is written: Behold, the days come, faith the Lord, that I will make a New Covenant with the houſe of Iſrael, and with the houſe of Judah: NOT ACCORUING TO THE COVENANT THAT I MADE8. See D • . ERSRINE'S Theolog. Diſſertat. p. 111—115. WITH THEIR FATHERS, IN THE DAY THAT 〈◊〉 •• OK THEM BY THE HAND TO BRING • HEM OUT OF THE LAND OF EGYPT; which my Covenant they brake although I was an huſband unto them, ſaith the Lord. But this ſhall be the Covenant that I will make with the houſe of Iſrael, After thoſe days, ſaith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they ſhall be my people. And they ſhall teach no more every man his neighbour, and every man his brother, ſaying, Know the Lord: for they ſhall all know me, from the leaſt of them unto the greateſt of them, ſaith the Lord: for I will forgive their iniquity, and I will remember their ſin no more Jer. xxxi. 31—34. Heb. viii. 8, 9.

This admirably gracious Covenant is completely ſuited to a ſpiritual kingdom, and to the ſubjects we have been deſcribing: for it announces no deſigns, makes no proviſions, confers no bleſſings, but thoſe that are ſpiritual, internal, and everlaſting. The true knowledge of Jehovah, writing his law in the heart, forgiveneſs of all ſin, and perpetual relation to God, are the bleſſings for which it engages; but there is not a word ••••• cting temporal bleſſings, nor concer •• ng any merely external relation to the Great Supreme, though theſe were the grand articles in the Covenant made at Horeb. Covenantees, therefore, under the Chriſtian Oeconomy, can be no other than the ſpiritual ſeed of Abraham: and ſuch are the ſubjects of this kingdom. Hence the Goſpel Covenant is called new, and is expreſsly oppoſed to the Sinai Confederation, from which it is extremely different. It is alſo pronounced a better Covenant than that which Jehovah made with the ancient Iſrael: and ſo it is, whether we conſider its objects, its bleſſings, its confirmation, or its continuance. Its objects: for they are the ſpiritual feed of Abraham, gathered out of all nations. Its bleſſings: for they are all ſpiritual and internal. Its confirmation: for it was ratified by the death of Chriſt. Its continuance: for it is an everlaſting Covenant, ordered in all things and ſure. Yes, it is as much better than the Covenant made at Sinai, as being the children of God by regeneration, is preferable to carnal deſcent from Abraham—as the number of God's elect in all nations, exceeds that of the choſen t •••• —as bleſſings entirely ſpiritual 〈◊〉 immortal, are more excellent than thoſe of an earthly kind and of ſhort duration—as redemption from ſpiritual bondage and eternal ruin, is greater and nobler than deliverance from temporal ſlavery—as the ratification of this Covenant, by the blood of Immanuel, is more ſacred than that which the Old Covenant received by the ſlaughter of brute animals—as the Son of God, the mediator of it, is greater than Moſes, who appeared under that character at Horeb—and as a Covenant of everlaſting efficacy, that ſecures the final happineſs of all to whom it relates, is better than one of a temporary nature, which was violated by the covenantees, and is become for ever obſolete. Hence we read, not only of a better teſtament, but alſo of better promiſes, on which the New Covenant is eſtabliſhed; of a better hope, introduced by it; of better ſacrifices, by which guilt is expiated; of better things provided for the Chriſtian, than were enjoyed by the Jewiſh church; and of a better country for an inheritanceHeb. viii. 6. vii. 19. ix. 23. xi. 17.40., than the earthly Canaan, Nay, we are aſſured by an inſpired writer, that the Sinai •••• enant and the Moſaic Diſpenſation • ad no glory attending them, compared with that of the New Covenant and of the Meſſiah's Oeconomy2. Cor. iii. 7—11.. Now, to this more glorious Covenant, the kingdom of Chriſt, and the ſubjects of it, muſt agree. As, therefore, none but ſpiritual bleſſings are contained in that Covenant; ſo none but real ſaints are the ſubjects of our Lord's dominion.

Very different, then, is the kingdom of Chriſt from the ancient Iſraelitiſh Theocracy. For, of that Theocracy, all Abraham's natural deſcendents were true ſubjects, and properly qualified members of the Jewiſh church; ſuch only excepted, as had not been circumciſed according to the order of God, or were guilty of ſome capital crime. To be an obedient ſubject of their civil government, and a complete member in their eccleſiaſtical ſtate, were manifeſtly the ſame thing; becauſe, by treating Jehovah as their political ſovereign, they avowed him as the true God, and were entitled to all the emoluments of their National Covenant. Under that Oeconomy, Jehovah acknowledged all thoſe for his people, and himſelf as their God, who performed an external obedience to his commands, even though in their hearts diſaffected to himJudges viii. 23.1 Sam. viii. 6, 7. and xii. 1 • . Chron, xxviii. 5. xxix. 23.2 Chron. ix. 8. Theſe prerogatives were enjoyed, independent of ſanctifying grace, and of any pretention to it, either in themſelves, or in their parents.

The ſtate of things, however, under the New Oeconomy, is extremely different. For the great Proprietor and Lord of the Chriſtian church, having abſolutely diſclaimed a kingdom that is of this world, cannot acknowledge any as the ſubjects of his government, who do not know and revere him—who do not confide in him, and ſincerely love him. Having entirely laid aſide thoſe enſigns of political ſovereignty, and thoſe marks of external grandeur, which made ſuch a ſplendid appearance in the Jewiſh Theocracy; he diſdains to be called the King, or the God, of any perſon who does not obey and worſhip him in ſpirit and in truth. Appearing as the head of his church, merely under the character of a ſpiritual monarch, over whomſoever he reigns, it is in the underſtanding, by the light of his truth; in the conſcience, by the force of his authority; and in the heart, by the influence of his love: for as to all others, his dominion is that of Providence, not that of Grace.—The New Teſtament affords no more ground for concluding, that our being deſcended from parents of a certain deſcription, conſtitutes us the ſubjects of our Lord's kingdom; than it does to ſuppoſe, that carnal deſcent, in a particular line of anceſtry, confers a claim to the character and work of miniſters in the ſame kingdom.

It is of great importance to the right interpretation of many paſſages in the Old Teſtament, that this particular be well underſtood and kept in view, Jehovah is very frequently repreſented as the LORD and GOD of all the ancient Iſraelites; even where it is manifeſt that multitudes of them were conſidered as deſtitute of internal piety, and many of them as enormouſly wicked. How, then, could he be called their Lord, and their God, in diſtinction from his relation to Gentiles, (whoſe creator, benefactor, and ſovereign he was) except on the ground of the Sinai Covenant? He was THEIR Lord, as being the ſovereign whom, by a federal tranſaction, they were bound to obey, in oppoſition to every political monarch, who ſhould at any time preſume to govern them by laws of his own. He was THEIR God, as the only object of holy worſhip; and whom, by the ſame National Covenant, they had ſolemnly engaged to ſerve according to his own rule, in oppoſition to every Pagan idol. But that National relation between Jehovah and Iſrael being long ſince diſſolved, and the Jew having no prerogative above the Gentile; the nature of the Goſpel Oeconomy, and the Meſſiah's kingdom, aboſolutely forbids our ſuppoſing, that either Jews or Gentiles are warranted to call the Great Supreme THEIR Lord, or THEIR God, if they do not yield willing obedience to him, and perform ſpiritual worſhip. It is, therefore, either for want of underſtanding, or of conſidering, the nature, aſpect, and influence of the Sinai Conſtitution, that many perſons dream of the New Covenant, in great numbers of places, where Moſes and the Prophets had no thought about it; but had the Convention at Horeb directly in view. It is • wing to the ſame ignorance, or inadvertency, that others argue from various paſſages in the Old Teſtament, f • r juſtification before God by their own obedience, and againſt the final perſeverance of real ſaints. Becauſe, to be entitled to national happineſs, by performing the conditions of the Sinai Covenant, and to loſe that right by backſliding into profligacy of manners; are very different things, from obtaining juſtification before God, and forfeiting an intereſt in the great Redeemer—ſo different, that there is no arguing from the one to the other.

Again: As none but real Chriſtians are the ſubjects of our Lord's kingdom, neither adults, nor infants, can be members of the Goſpel Church, in virtue of an external covenant, or of a relative holineſs. A ſtriking diſparity this, between the Jewiſh and the Chriſtian church. Of this difference we may be aſſured by conſidering, That a barely relative ſanctity, ſuppoſes its poſſeſſors to be the people of God in a merely external ſenſe: that ſuch an external people, ſuppoſes an external covenant, or one that relates to exterior conduct and temporal bleſſings: and an external covenant ſuppoſes an external king. Now an external king, is a political ſovereign: but ſuch is not our Lord Jeſus Chriſt, not yet the divine Father. Once, indeed, it was otherwiſe: for, concerning the Iſraelitiſh nation, it is thus written; I, Jehovah, will be thy king. Gideon ſaid unto them, I will not rule over you, neither ſhall my ſon rule over you. Jehovah ſhall rule over you. Jehovah, your God, was your king Hoſea xiii. 10. Judges viii 23. 1 Sam. xii. 12. It was the peculiar honor and happineſs of Iſrael, to have a Sovereign who was the only object of their worſhip. For thus the Pſalmiſt ſings; Bleſſed is the nation, whoſe (king) JEHOVAH is their God Pſ. xxxiii. 12 and cxliv. 15. Heb. See the Septuagint Verſion, and that of JUNIUS and TREMELLIUS; together with POLI. Synopſ. and VENEMA Comment. in loc. ! Hence Jehovah's complaint; They have rejected me, that I ſhould not reign over them 1 Sam. viii. 7. Yes, Jehovah, as a temporal monarch, ſtood related to the ancient Iſraelites, and entered into a federal tranſaction with them at Sinai, not only as the Object of their worſhip, but as their King. their judicial and civil inſtitutes, their laws of war and of peace, various orders reſpecting the land they occupied, and the annual acknowledgments to the great Proprietor of it, were all from God, as their political ſovereign. Hence all the natural poſterity of Abraham were Jehovah's people, on the ground of an external covenant made with the whole nation.

The children of Iſrael, being diſtinguiſhed from the Gentile world, by a ſyſtem of ceremonial precepts, and their divine Sovereign reſiding among them, • ere denominated a holy nation: for that external ſanctity which they poſſeſſed, ſeems to have ariſen, partly from their National Covenant, and partly from their having the Divine Preſence, among them. By the former, they renounced idolatry in all its forms, and gave up themſelves to Jehovah in oppoſition to the falſe objects of Pagan worſhip; which ſeparation to the ſervice of God, is denominated holineſs. By the latter, they had a kind of local nearneſs to God, which conferred a relative ſanctity; as appears by various inſtances. When, for example, Moſes with aſtoniſhment beheld the burning buſh, the ground on which he ſtood was pronounced holy, becauſe of Jehovah's peculiar preſence there. Thus it was in the caſe of Joſhua: and ſo in regard to the place of our Lord's transfiguration; for Peter calls it the HOLY, mount Exod. iii. 5. Joſh. v. 15.2 Pet. i. 18. And why was part of the ancient ſanctuary called the moſt holy place? but becauſe Jehovah in a ſingular manner, and under a viſible emblem, dwelt there. Hence it is manifeſt, that the Divine Preſence, whether under the form of an auguſt perſonage, as in the caſe of Joſhua; or under the emblem of devouring fire, as in the buſh, and upon mount SinaiExod. xix. 18.; or under the milder appearance of a luminous cloud, as over the mercy ſeat, and at our Lord's transfiguration, confers a relative holineſs. It is alſo equally plain, that this miraculous preſence of God being withdrawn from the ſeveral places to which we have juſt adverted, they have now no more holineſs than any other part of the earth.

So the Iſraelites, being ſeparated from all other nations for the worſhip of Jehovah as their God, to the excluſion of all idolatry; avowing ſubjection to him as their king, in contradiſtinction to all other ſovereigns; and he reſiding among them in the ſanctuary, as in his royal palace; there was a relative holineſs attending their perſons, and • lmoſt every thing pertaining to them For not only Jehovah's royal paviſion, with • ll its utenſils and ſervices; the miniſters of that ſanctuary and their ſeveral veſtments; but the people in general, the metropolis of their country, the houſes of individuals, the land cultivated by them, and the produce of that land, were all ſtiled holy See Exod xxviii. 2, 4 xxix. 1. Lev xix. 23.24. xx 26 xxv 2.4. xxvii. 14, 30. Numb. xvi. 3, 38. xxxv. 34. Deut. vii. 6.—The Divine Preſence reſiding among them, appears to have had an extenſive influence upon the people, with regard to relative ſanctity and external purity. So, in caſes of corporal pollution by diſeaſe, the patients were to be excluded from the common intercourſes of ſociety, that they might not defile the camp, in the midſt of which their ſublime Sovereign dweltNumb. v. 2, 3. and xxxv. 34. Nay, divine law expreſsly required, that even the ſurface of the ground on which they trod ſhould be preſerved from one ſpecies of defilement; and the injunction is enforced by this conſideration, For Jehovah thy God walketh in the midſt of the camp Deut. xxiii. 12, 13, 14.

Remarkably to our purpoſe is the declaration of God, when ſpeaking of the ancient ſanctuary; There I will meet with the children of Iſrael, and Iſrael (not the tabernacle) ſhall be ſanctified by my glory. Exod. xxix. 43. Vid. JUNIUM and TREMELL. in loc. For, as VENEMA obſerves, neither the tabernacle nor the altar, is to be underſtood; but the Iſraelites themſelves, as appears by the connection and ſeries of the diſcourſe. Becauſe, in the immediately following verſe, the ſanctification of the tabernacle, and of the altar, is expreſsly mentioned. Beſides, it is plain that the external ſymbol of Jehovah's preſence, was a ſufficient indication of God's glory in the tabernacle. Thus the holineſs of the people, equally as that of places, was derived from the external preſence of GodDiſſertat. Sac. L. ii. C. iii. § 6. —Now, as the Divine Preſence had a local, viſible reſidence over the mercy-ſeat, which was the throne of Jehovah; as that Preſence among the Iſraelites had ſuch an extenſive operation upon their ſtate, both in reſpect of privilege and of duty; as the whole nation was a typical people, and a great part of their worſhip of a ſhadowy nature; we need not wonder, that in ſuch an eccleſiaſtico-political kingdom almoſt every thing ſhould be eſteemed, in a relative ſenſe, holy.

Under the Goſpel Diſpenſation, however, theſe peculiarities have no exiſtence. For Chriſt has not made an external covenant with any people. He is not the king of any particular nation. He dwells not in a palace made with hands. His throne is in the heavenly ſanctuary; nor does he afford his viſible Preſence in any place upon earth. The partition wall between Jews and Gentiles has long been demoliſhed: and, conſequently, our divine Sovereign does not ſtand related to any people, or to any perſon, ſo as to confer a relative ſanctity, or to produce an external holineſs

While the Sinai Covenant continued in force, the Son of God was the King of the Jews: for though, by Saul and others bearing the regal character, the Divine government was obſcured, yet it was not aboliſhed. The kingdom of Iſrael, in the hands of the Sons of David, being denominated the kingdom of Jehovah; the throne on which Solomon ſat being called the throne of Jehovah 2. Chron. xiii. 8. 1 Chron. xxiii. 5. and xxix. 23; and the laws of the ſtate being ſtill divine, we are led to view the Jewiſh kings as the vicegerents of JehovahVid. WITSII Miſcell. Sac. Tom. II p 920—936. VENEMAE. Hiſt. Eccleſ Vet. Teſt. Tom I.—In this light the queen of Sheba conſidered Solomon when ſhe ſaid; Bleſſed be the Lord thy God, which delighted in thee to ſet the on HIS THRONE, to be king FOR THE LORD THY GOD ‖. Of the Jewiſh magiſtrates it is alſo written, Ye judge not for man, but for Jehovah 2 Chron. ix. 8. Now ſo long as political relation ſubſiſted between the Son of God and the ſeed of Abraham, an external holineſs continued, as reſulting from that relation. But though this foundation of relative ſanctity was not removed till the death of Chriſt, there is no intimation in the Evangelical Hiſtory of any one being entitled to a New Teſtament rite, or to the character of a ſubject in the Meſſiah's kingdom, in virtue of that holineſs.198. Diſſertat, Sac. L. II. C. iv. Nay, the reverſe appears in the conduct of John toward the Jews2 Chron. xix. 6.

The Covenant made at Horeb having long been obſolete, all its peculiarities are vaniſhed away: among which, relative ſanctity made a conſpicuous figure. That National Conſtitution being aboliſhed, Jehovah's political ſovereignty is at an end. The covenant therefore now in force, and the royal relation of our Lord to the church, are entirely ſpiritual. All that external holineſs of perſons, of places, and of things, which exiſted under the Old Oeconomy, is gone for ever: ſo that if the profeſſors of Chriſtianity do 'not poſſeſs a real, internal ſanctity, they have none at all.—The National Confederation at Sinai is expreſsly contraſted, in holy Scripture, with the New CovenantJer. xxxi. 31—34. Heb. viii. 7—13.: and though the latter manifeſtly provides for internal holineſs, reſpecting all the covenante, yet it ſays not a word about relative ſanctity. And, indeed, how ſhould it? ſince, by its commencement, the whole Sinai Conſtitution became obſolete; the partition wall was broken down; the ſpecial relation between God and Abraham's natural ſeed ceaſed, and left no difference of a religious kind between Jews and Gentiles—no difference, in reſpect of nearneſs to God and communion with him, except that which regeneration and faith in Chriſt produce. For, under the preſent Diſpenſation, Chriſt is all in all. We may therefore ſafely conclude, that were the Jews converted and reſettled in Paleſtine, both they and their infant offspring would be as entirely deſtitute of the ancient relative holineſs, as thoſe Mahommedans are who now reſide in that country.

But did an external holineſs now exiſt, we ſhould be obliged to conſider it as very different from that of the ancient Iſraelites: for it appears, by what has been ſaid, that the grounds of their exterior ſanctity make no part of the Chriſtian Oeconomy. Beſides, their holineſs extended to the whole nation: but in what Utopia ſhall we find all the inhabitants poſſeſſed of this relative purity? Theirs continued as long as they lived; except they committed ſome enormous crime, by which they forfeited their lives, or were caſt out of the congregation. for it did not wear out by age, nor was it loſt merely by continuing in a ſtate of unregeneracy. Whereas, that external holineſs for which ſo many plead, is not generally conſidered by them as extending beyond the time of infancy. —But why ſhould any contend for the relative holineſs of infants, who deny a ſanctity of that kind, to places of worſhip, clerical habits, and various other things? for it is plain that the Jewiſh external purity, whether of perſons, of places, or of things, originated in the ſame National Covenant, and in the ſame relation of God to Iſrael: and, conſequently, muſt have the ſame duration in one caſe, as in another. We may therefore juſtly conclude, that the federal and relative holineſs of which ſo many ſpeak, neither agrees with the laws of Judaiſm, nor with the nature of Chriſtianity. But if ſo, it cannot belong to the kingdom of Chriſt.

Further: If all the ſubjects of Chriſt he real ſaints, it may be juſtly queried whether any National religious eſtabliſhment can be a part of his kingdom. That multitudes of individuals belonging to ſuch eſtabliſhments are ſubjects of the King Meſſiah, is cheerfully granted: but is it not plain, that a National church is inimical to the ſpirit of our Lord's declaration. My kingdom is not of this world? Does not that comprehenſive and important ſaying compel us to view the church and the world in a contraſled point of light? And does not the idea of a National church lead us to confound them? Does it not manifeſtly confound the church of the firſt-born, which are written in heaven; with the world, that lies in wickedneſs, whoſe names are entered in pariſh regiſter,It has been well obſerved by a ſenſible writer, that when Jeſus told Pilate the ſole end of his kingdom and of his coming into the world, was truth and the propagation of it; Pilate ſays. What is truth? He knew very well that truth had little or nothing to do with the maxims of wordly policy: that he, that is Jeſus, was not at all likely to be a competitor with Caeſar: that a kingdom of truth could not interfere with the claims of his maſter: that it was trifling to accuſe him as an enemy to Caeſar. But then, had Jeſus ſaid that he was ſetting upon a kingdom that claimed an al • iance with the ſlate, and which pretended to a ſupremacy, Pilate would have had whereof to accuſe him. Comment on Bp, WARBURTON'S Alliance between Church and State, p 9.?—The ſubjects of our Lord's kingdom are born of God, are called out of the world; but natural birth and local circumſtances are conſidered, either as giving memberſhip, or as entitling to a poſitive rite which confers memberſhip, in a National church. The Church of England, for inſtance, includes all Engliſh ſubjects of the Britiſh crown, whether they be moral or profligate, pious or profane: ſuch only excepted, as have not been baptized, or as lie under a ſentence of excommunication. Nay, ſo tenacious is the Engliſh Church of this idea, as to conſider numbers within its pale, who never conſidered themſelves in that light. For, in certain caſes, well known to the doctors in Canon Law, Proteſtant Diſſenters, and even Popiſh recuſants, are caſt out of its communion—caſt out, with dreadful penalties anaexed, though they never acknowledged themſelves to be in!

The Church of England, indeed, is manifeſtly a ſecular kingdom. For it is eſtabliſhed by human laws, and acknowledges a political head: nor is it eſteemed material whether that head be male or female. It is a creature of the ſtate, ſupported by the ſtate, incorporated with the ſlate, and governed by a code of laws confirmed by the ſtate—a code, very different from the ſacred canons of the New Teſtament; thoſe being quite foreign to its conſtitution. Its principal officers are appointed by the crown; and, in virtue of eccleſiaſtical ſta • ion, are lords of ParliamentThat our firſt Reformers did not approve of ſecular grandeur, power and employments, being annexed to the character of biſhops, is very apparent. Thus Mr. TYNDA • for inſtance: Is it not a ſhame above all ſhames, and a monſtrous thing that no man ſhould be found able to govern a worldly kingdom, ſave biſhops and prelates. that are taken out of the world. and appointed to preach the kingdom of God? To preach God's word is too much for half a man: and to miniſter a temporal kingdom is too much for half a man alſo Either other requireth a whole man One therefore cannot well do both—Wherefore if Chriſt's kingdom be not of this world, nor any of his diſciples may be otherwiſe than he was; then Chriſt's vicars, which miniſter his kingdom in his bodily abſence. and have the overſight of his ſtock, may be none emperors, kings d •••• , 〈◊〉 , knights, temporal judges, or any other temporal officer; or, under any falſe names have any ſuch dominion, or miniſter any ſuch office, as requireth violence." Thus Bp. LATIMER, in his Sermon of the Plough: "This much I dare ſay, that ſince lording and loitering hath come up, preaching hath come down, contrary to the Apoſtles times. For they preached, and lorded not: and now they lord, and preach not—Ever ſince the prelates were made lords and nobles, the plough ſtandeth, there is no work done, the people ſtarve—They are otherwiſe occupied [than in preaching:] ſome, in kings matters; ſome are ambaſſadors: ſome, of the privy council: ſome, to furniſh the court: ſome, are lords of the parliament; ſome are preſidents, and comptrollers of mints. Well, well. Is this their duty? Is this their office? Is this their calling? Should we have miniſters of the church comptrollers of the mints? Is this a meet office for a prieſt, that hath cure of ſouls? Is this his charge? I would here aſk one queſtion: I would fain know who comtrolleth the devil at home in his pariſh, while he comtrolleth the mint? If the apoſtles might not leave the office of preaching to be deacons, ſhall we leave it for minting?" Thus Bp. HOOPER: "Our biſhops have ſo much wit. they can rule and ſerve, as they ſay, in both ſtates: in the church, and alſo in the civil polley. When one of them is more than any ma • is able to ſatisfy, let him do always his beſt diligence—They know that the primitive church had no ſuch biſhops, as be now a-day 〈◊〉 In Mr. PEIRCE'S Vin ••• cat, of Diſſent. Part III. Chap. I. Nay, even the doctrines profeſſed, and the worſhip performed in that eſtabliſhment, are all ſecularized. Its creeds and forms of prayer, its numerous rubrics and various •• tes, are adopted and uſed under the ſanction of civil authority. Its Liturgy, therefore, may be juſtly conſidered as an Act of Parliament reſpecting religious affairs. It muſt therefore be conſidered as a kingdom of this world.

The tenor of the New Teſtament, however, agreeably to our Lord's maxim, leads us to conſider particular churches as Congregational; and as conſiſting of thoſe who make a credible profeſſion of repentance and faith. Such congregations, wherever they be, conſtitute the viſible kingdom of Chriſt.—That the apoſtolic churches were Congregational, is clear from the ſacred Records; and that there was no National church for the firſt three hundred years, is equally evident. Becauſe there could not be any ſuch eſtabliſhment, till the civil government of ſome nation or other profeſſed Chriſtianity; which was not the caſe before CONSTANTINE aſcended the Imperial throne. Then, indeed, a kind of political Chriſtianity came into faſhion, which has continued ever ſince, and is yet in great repute. Nor are National churches likely to fail, while the policy of ſovereign princes, and the pride of aſpiring prelates can ſupport them. But, being eſtabliſhed by human laws, and each of them acknowledging a viſible head, either civil or eccleſiaſtical, either prince or pontiff; they are ſecular kingdoms, and unworthy the name of Chriſtian churches.

Once more: As none but regenerate perſons belong to the kingdom of Chriſt, no one is a better ſubject of his dominion, or a more honorable member of his church, on account of wealth or power, of parts or learning. Theſe things, though uſeful in their places, of much reputation to a ſecular empire, and of great conſequence to it; neither pertain to the true glory of a Chriſtian church, nor to the ſterling worth of a Chriſtian character. For what concern have worldly wealth and civil power, informing a ſpiritual character, or in adorning a ſpiritual kingdom? The greateſt affluence and the higheſt authority that mortals can enjoy, add nothing to any one's moral worth. No one is a better man, becauſe he is rich and powerful; nor the worſe, becauſe he is poor and in a low ſtation. Theſe things are all exterior to moral character. For the moſt licentious are often exalted and wealthy, while the moſt upright and amiable are loſt in obſcurity and oppreſſed with want Beſides, when wealth, or power, is poſſeſſed by a true ſubject of our Lord's kingdom, the honor attending his character does not ariſe from his riches, or his authority; but from the holineſs of his life, or his likeneſs to Jeſus Chriſt.

As our Britiſh Sovereign is the fountain of honor to all his ſubjects, even ſo is the King Meſſiah to all that are under his dominion. The only way however to be great and honorable in his kingdom, is to be humble, diligent, and uſeful, in promoting the happineſs of our fellow Chriſtians and fellow creatures. For among the fundamental laws of Meſſiah's empire, the following is one, and it relates to comparative honor: Whoſoever will be great among you, let him be your miniſter; and whoſoever will be chief among you, let him be your ſervant. Even as the Son of man came not to be miniſtered unto, but to miniſter, and to give his life a ranſom for many Matt xx. 26, 27. Mark x. 42—45. This being the law of honor, and the rule of promotion, in the kingdom of Chriſt, we may ſafely conclude, that the meaneſt domeſtic may be a dignified character in a goſpel church, and adorn the doctrine of God our Saviour: while his wealthy and powerful maſter, profeſſing the ſame faith, may diſgrace the name of a Chriſtian, and bring reproach on the congregation to which he belongs. If the former be diligent and faithful in his menial ſtation: if he be ſound in the faith, zealous for God, and heavenly minded; he is an honorable ſubject of Jeſus Chriſt, and high in the eſtimation of Heaven. If, on the contrary, the latter be formal in his religious profeſſion; if he be unjuſt or haughty, voluptuous or covetous; he does not belong to the kingdom of Chriſt, but is manifeſtly a ſubject of Satan.

Nor do the moſt ſhining mental accompliſhments, or literary acquiſitions, enter into the true glory of this kingdom. Genius and learning, like wealth and power, are frequently poſſeſſed by the worſt of moral characters. They cannot, therefore, make any part of that excellence by which the ſubjects of Jeſus Chriſt are diſtinguiſhed from thoſe ſecular princes. It is not by the gifts of common Providence, among which parts and learning make a conſpicuous figure; but by the graces of the Holy Spirit, that any perſon, as a Chriſtian, is worthy of regard.—Yes, it is faith in Chriſt, and obedience to him; love to God, and benevolence to man; humility, patience, and reſignation; ſpirituality, and heavenly mindedneſs, which adorn the ſubjects of our Lord's kingdom—which diſtinguiſh them from the children of this world. Theſe, and ſimilar things, reſpect the ſtate of the conſcience, and of the heart. They form a character for eternity, and ſavour of the heavenly world. Whereas, learning and parts, equally as wealth and power, are quite of a different nature. The diſtinction they make between one another is entirely ſuperficial, and often diſgraced by a profligate heart—belongs only to this world, and has no connection with heaven. But as will appear in its proper place, the kingdom of Chriſt is nearly allied to heaven—is a ſtate of preparation for that ſublime bleſſedneſs, an introduction to its employments, and gives an earneſt of its fruitions Conſequently, the true glory of that kingdom cannot but conſiſt, in the lively exerciſe of holy tempers and heavenly affections. The more there is of a likeneſs to heaven, in the heart and life of any Chriſtian; the more there is of that honor which comes from God, and the more is the cauſe of Chriſt adorned.—To be a real ſubject of this kingdom, is a much greater honor than merely to be a Prophet, or an Apoſtle. For Balaam was the former, and Judas was the later; yet both of them were baſe and wretched Rejoice not that the devils are ſubject to you; but rather rejoice that your names are written in heaven. Though I ſpeak with the tongues of men and of angels,—and though I have the gift of prophecy, and underſtand all myſteries and all knowledge; and though I have all faith, ſo that I could remove mountains, and have no charity, I am nothing, in the eſtimate of a ſpiritual Sovereign, or in reference to the heavenly ſtate.

No miniſter of the word, therefore, when performing his public work, ſhould ever think of exalting himſelf as an officer in this kingdom, by diſplaying his learning, his genius, or his eloquence; for that would be to preach himſelf, not Chriſt Jeſus the Lord: but, as in the ſight of God, he ſhould honeſtly aim at commending himſelf to every man's conſcience, by manifeſtation of the truth. Then will he imitate a firſt rate miniſter in the Meſſiah's kingdom, and obtain the approbation of his divine Sovereign.—Beſides, in the diſplays of profound learning, by critical diſquiſitions; of great acumen, by metaphyſical ſpeculations; or of a ſparkling genius, by agreeable turns of wit. Chriſt and conſcience feel their intereſts but little concerned. The former is too obſervant of the preacher's motives, and too jealous of his own honor, to be pleaſed with ſuch a procedure; and the latter is either too ſleepy to be arouſed, or too much pained to receive relief, by thoſe means. If our Lord conſider himſelf as honored by the preacher's labours, and if the miniſter have any reaſon to expect ſucceſs, it muſt be by a faithful and ſimple promulgation of revealed truths—thoſe truths which regard ſupreme authority in the divine law, and ſaving grace in the glorious goſpel—thoſe truths, I will add, which lie open to common capacities. If the conſcience receive advantage, it is by the operation of the ſame truths; either as convincing of ſin and enforcing duty, or as revealing pardon and affording peace. But the honor of Chriſt and the tranquility of conſcience are ſeldom promoted, in a public miniſtry, by the reſearches of learning, or the refinements of genius: for they are too ſacred, and too ſpiritual, to acknowledge their obligations to ſuch things.

The kingdom of Chriſt is not of this world, with regard to the means he employed in its firſt eſtabliſhment, and thoſe he appointed for its enlargement and ſupport. Craft and violence, injuſtice and cruelty, have been commonly uſed in the founding, ſupporting, and extending of ſecular kingdoms. The Roman empire was founded, and grew to its height, in blood. Even the Jewiſh republic was eſtabliſhed, enlarged, and defended by force of arms. The Canaanitiſh nations, on account of their enormous wickedneſs, were exterminated by the ſword of Iſrael; or, if ſpared by the choſen tribes, became ••• butary to them. This, though according to Jehovah's appointment, a • the great Proprietor of the whole earth; and though a righteous execution of puniſhment, for acts of rebellion againſt the Eternal Sovereign; was a plain indication that, in various reſpects, the Iſraelitiſh church was a kingdom of this world. Such alſo was that kingdom of the Meſſiah which the carnal Jews in our Lord's time vainly expected, whenever the great promiſe made to their fathers ſhould be fulfilled: for they dreamed of being exalted to the higheſt pitch of political grandeur, and of having all the other nations under their control.—The principle inſtruments employed by princes, to eſtabliſh, maintain, and extend their dominions, are—not perſons the moſt remarkable for integrity and benevolence, for piety and philanthropy; but thoſe who are moſt eminent for political prudence, or martial bravery; for ſecret intrigue, or open hoſtility— thoſe who are beſt qualified to perſuade by eloquence, to circumvent by cunning, or to ſubdue by force.

But the moſt illuſtrious inſtruments employed by our Anointed Prince in the erecting of his monarchy, were of a character quite the reverſe. They were chiefly ſelected from the lower orders of life, and called from occupations eſteemed mean. Uneducated in the courts of royalty, in the ſchools of learning, or in the field of war; they were ſtrangers to the fineſſe of politicians, little acquainted with Gentile philoſophy, and unpractiſed in the art of eloquence. It may be juſtly preſumed, therefore, that a ſtrong degree of ruſticity appeared in their dreſs, their aſpect, and their accent: for they were apparently unlearned and unpoliſhed men. So ignorant were they of ſciences called liberal, ſo unpolite in their addreſs, and ſo uncanonical in their garb, that multitudes called Chriſtians, it is highly probable, would be aſhamed to give them a hearing, were they now preſent among us; unleſs the public attention were firſt excited, by the exerciſe of their miraculous powers.—Yes, by the inſtrumentality of thoſe unlettered and plain men did our Lord erect his kingdom, or eſtabliſh the goſpel church. In making war upon Satan's empire, evangelical truth and ſpiritual gifts, laborious preaching and ardent prayer, fortitude, patience, and a holy example, were the arms they uſed. Such were the militia, and ſuch the armour • employed by our divine Sovereign; yet perfectly ſuited to the nature of his kingdom. For it is an empire, not of ſecular power and external pomp; but of truth and of righteouſneſs, of love and of peace.

Were the Meſſiah's kingdom of this world, his loyal ſubjects might lawfully take the ſword, to repel aſſailants and ſubdue his enemies: for without the liberty of ſuch defence, no ſecular ſtate can long ſubſi •• . This, however, he abſolutely po • ibited: which prohibition is founded in the peculiar nature of his kingdom. For thus he ſpeaks, to one who thought of defending his perſon and cauſe by force; Put up thy ſword into the ſheath. Soon after, on another occaſion, he ſaid; If my kingdom were of this world, then would my ſervants fight, that I ſhould not be delivered to the Jews. but now is my kingdom not from hence Joh. xviii. 11, 36. As by the particle now, our ſpiritual Sovereign apparently refers to his kingdom among the Jews, ſo he ſeems to diſtinguiſh his dominion in the goſpel church, from that over the Iſraelitiſh nation.

In former times, the Holy Spirit frequently came upon the ſubjects of Jehovah's government, to inſpire them with martial courage for the defence of his kingdom, and to deſtroy his enemies. Hence, among the ancient worthies, we read of thoſe who ſubdued kingdoms, waxed valiant in fight, and put to flight the armies of the aliens. But the diſciples of Chriſt being called to a different kind of conflict, divine energy is granted for a different purpoſe. The military ſervice of a Chriſtian, as, ſuch, is entirely of a ſpiritual nature. It is a good fight of faith: a ſtriving againſt ſin, in himſelf, and in the world around him: a holding faſt the profeſſion of his faith, in ſpite of all oppoſition. The Chriſtian hero is conformed to the captain of ſalvation, in maintaining the truth, and in bearing the croſs; in enduring the contradiction of ſinners, and in deſpiſing the ſhame that is caſt upon him. His accoutrements are, as Paul informs us, The girdle of truth, and the breaſtplate of righteouſneſs; the ſhield of faith, and hemlet of hope, and the ſword of the Spirit, Epheſ. vi. 10—18. 1 Theſſ. v. 8.2 Cor▪ • . 3, 4, 5. Such is the armour provided by the King Meſſiah for his devoted ſubjects; by which they are enabled to defend themſelves, and to promote the general intereſts of his kingdom. This holy empire depends not upon power, wealth, or learning, either for ornament or ſupport. Not by might, nor by power, but by my Spirit, ſaith Jehovah.

Neither the force of ſecular power, nor the arts of carnal policy, ought therefore to be uſed in promoting the cauſe of Chriſt: ſuch things being quite abhorrent from his intention, and from the nature of his kingdom. 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, as before obſerved, 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? It is only by the fruits of an adoring affection for God, of ſincere love to the brethren, and of cordial good will to all mankind, that our Lord is honored, or his end anſwered, by the ſubjects of his dominion. How, then, ſhall coercive meaſures increaſe thoſe fruits of holineſs? Or how ſhall malevolence, in any of its infernal forms, be employed to ſupport a kingdom of love and of peace.

Nor are the contrivances of carnal policy leſs foreign to the nature of this kingdom, than the exertions of ſecular power. For what has the policy of princes, or of prelates, to do in maintaining; or in extending, and empire of truth and of rectitude? Truth ſeeks no ſubterfuge, 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 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.

But though our Lord neither needs, nor accepts, the puny arts of men, to advance his cauſe and ſupport his intereſts; yet various methods have been deviſed by accleſiaſtics, to obviate the offence of the croſs, to render themſelves reſpectable, and to promote ſomething called Chriſtianity. That they might not be thought, like the Fiſhermen of Galilee, unlearned and ignorant perſons, they have eagerly ſought literary tiles, and to be called Rabbi. To adorn the miniſterial office, and to ſanction their adminiſtrations, they have been as careful as Jewiſh prieſts to appear in canonicals. To prevent the pride of their hearers being diſguſted, certain humiliating truths have been kept out of ſight; and that the conſciences of others might not be pained, ſoftening interpretations of divine precepts have been given. To ſtand free from a ſuſpicion of bigotry, the importance of capital truths has been ſurrendered; and to keep fair with ſomething called charity, it has been agreed that human inventions ſhould hold the place of divine inſtitutions.—Many of the clerical character, in our National Eſtabliſhment, have deliberately ſubſcribed what they did not believe; ſolemnly profeſſed their conſent to what they could not approve; and frequently practiſed, as part of their public devotions, what they were conſtrained to wiſh had never exiſtedFor can any man upon earth really believe all that in contained in the Thirty Nine Articles, and cordially approve of every thing contained in the Book of Common Prayer? . Nay, as it the • iniſters of that Eſtabliſhment poſſeſſed a righteous monopoly of publiſhing evangelical truth, and of adminiſtering divine inſtitutions, numbers of them have ſworn to perſecute their Proteſtant. Diſſenting neighbours, for daring to hold ſeparate aſſembliesThus runs part of an Oath which is taken by Graduates in the Univerſity of Oxford. Item ſpecialiter tu jurabis, quod intenullas communitates, vel perſonas iſtius Univerſitatis, impedies pacem. concordiam et amorem—Nec Conventiculis intereſſe debes, nec eis tacite vel expreſſe conſentire; SED EA POTIUS, MODIS QUIBUS POTERIS IMPEDIRE. Encerp. e Corp. Statut. Univenſit. Oxen. Tit. IX. Sect. vi. § 1. That is, You ſhall in a particular manner ſwear, that you will not obſtruct peace, harmony and love, among any communities, or perſons, of this Univerſity—Nor ought you to be preſent in Conventicles, nor either expreſsly nor tacitly conſent to them BUT RATHER HINDER THEM BY ANY MEANS IN YOUR POWER.—How any man, at all acquainted with the rights of conſcience, can take this Oath; or, having taken it, can treat Diſſenters as Chriſtian brethren, without renouncing his own Conformity, I cannot imagine. A more ſhocking dilemma can ſcarcely be conceived: for it is perſecution on the one hand, and perjury on the other.—Of a ſimilar complexion is the eleventh Canon 〈◊〉 the Church of England, which is entitled, M •••• iners of Conventicles cenſured, and it stads thus: Whoſoever ſhall hereafter affirm or maintain, That there are within this realm other meetings, aſſemblies, or congregations of the king's born ſubjects, than ſuch as by the laws of this land are held and allowed, which may rightly challenge to themſelves the name of true and lawful churches: Let him be excommunicated, and not reſtored, but by the archbiſhop, after his repentance, and public revocation of ſuch his wicked errors,—I will hear ſubjoin the following remark of Dr. OWEN: There is in this [eccleſiaſtical] Conformity required a renunciation of all other ways of public worſhip, or means of edification, that may be made uſe of. For they are all expreſsly forbidden in the rule of the Conformity. No man, therefore, can comply with that rule, but that a renunciation of all other public ways of edification as unlawful is part of the viſible profeſſion which they make. Video meliora Proboque, deteriora, ſequer, is no good plea in religion. It is uprightneſs and integrity that will preſerve men, and nothing elſe. He that ſhall endeavor to cheat his conſcience by diſtinctions, and mental reſervations, in any concernments of religious worſhip, I fear he hath little of it, if any at all, that is good for aught. Enquiry into the Orig. Nature, Inſtitut. and Commun. of Evang. Churches, p. 228, 229. Thus multitudes have ſubſcribed and conſented, trimed and ſworn, to promote the intereſts of a ſpiritual kingdom —a kingdom of truth, of love, and of peace!

Some, of different communions, have deliberately acted as if the preacher's work were a mere trial of ſkill, and as if a pulpit were the ſtage of a harlequin. To diſplay the fertility of their invention, they have ſelected for texts mere ſcraps of ſcripture language; which, ſo far from containing complete propoſitions, have not, in their diſlocated ſtate conveyed a ſingle idea. Upon theſe they have harangued; while the ignorant multitude have been greatly ſurpriſed that the preacher could find ſo much, where common capacities perceived nothing.—Sometimes theſe men of genius will chooſe paſſages of Scripture expreſſive of plain hiſtorical facts, which have no connection with the great work of ſalvation by Jeſus Chriſt; and handle them (not profeſſedly by way of accommodation, for then it might be admitted) but as if they were ſacred allegories. Such hiſtorical facts being ſpiritualized, as they love to call it, doctrines, privileges, duties, in abundance, are eaſily derived from them. Nay, ſo ingenious are preachers of this turn, that it is no hard matter for them to find a great part of their creed in almoſt any text they take. Thus they allego •• ze common ſenſe into pious abſurdity.—It might, perhaps, be too barefaced, though it would certainly ſuit the vanity of ſuch preachers, were they frequently to addreſs their hearers on the pronominal monoſyllable I: and there are two paſſages of ſacred Writ where it occurs in the moſt appoſite manner. The former would make an admirable text; the latter, a noble concluſion: and they are as follows: Such a man as I—Is not this great Babylon that I have builtMr. G GREGORY, when animadverting on the conduct which is here cenſured. ſays; It is dangerous on any occaſion to depart from the plain track of common ſenſe: and there is no attempt at ingenuity ſo eaſy as that which borders upon nonſenſe—It is one of the mean artifices of barren genius, to ſurpriſe the audience with a text conſiſting of one or two words. I have heard of a perſon of this deſcription, who preached from Jehovah Jireh, and another, from the monoſyllable, But Theſe are contemptible devices, more adapted to the moving theatre of the mountebank than to the pulpit, and can only ſerve to captivate the meaneſt and moſt ignorant of the vulgar. Sermons, Introduct. p. 14, 15, 18.—Mr. CLAUDE ſays, Never chooſe ſuch texts as have not a complete ſenſe; for only impertinent and fooliſh people will attempt to preach from one or two words, which ſignify nothing. Eſſay on Compoſit. of a Serm. Vol. I. p. 3.? Others, and often the ſame perſons, frequently uſe the geſtures of the theatre, and the language of a mountebank: as if their buſineſs were to amuſe, to entertain, and to make their hearers laugh. Extravagant attitudes and quaint expreſſions, idle ſtories and ſimilies quite ludicrous, appear in abundance, and conſtitute no ſmall part of the entertainment furniſhed by ſuch characters. But in what a ſtate muſt the conſciences of thoſe preachers be, who can deliberately and with premediation act in this manner! Or, what muſt we think of their petitions for divine aſſiſtance, in addreſſing the people, when they intend thus to treat them!—I called it entertainment; and, ſurely, they themſelves do not conſider it in a religious point of light. For can any man, who is not inſane deliberately adopt meaſures of this kind, when really aiming, either to produce, or to promote, a devotional and heavenly temper in the hearts of his hearers? Yet that is the general end of preaching. Or can the preacher have any devotion, while ſhowing the ai • s of a mountebank; and when, if the bulk of his auditory had no more decency than himſelf, there would be a burſt of laughter throughout the aſſembly? Whatever ſuch declaimers may think, where there is no ſolemnity, there is no devotion: and, we may venture to add, that a perſon habitually deſtitute of devotion in his own heart, while pretending to teach others the doctrine of Chriſt, is a wretched character in the ſight of God, and has reaſon to tremble. Such a man ſerves not our Lord Jeſus Chriſt, but his own intereſts, in ſome form or other. He may wiſh for popularity, and perhaps may, obtain it from the ignorant multitude; but people of ſenſe and of piety will conſider him as diſgracing his office, as affronting their underſtandings, and as inſulting the majeſty of that Divine Preſence in which he ſtands. For where, upon earth, are we to expect ſolemnity, if not in the pulpit? There, a man ſhould be ſerious and ſolemn as death.

It may perhads be ſaid; This kind of trifling has its uſe. It is a mean of exciting curioſity, and of drawing many to hear the goſpel, who might not otherwiſe have the leaſt inclination ſo to do. Such, I preſume, is the chief reaſon by which preachers of this caſt endeavour to juſtify themſelves at the bar of their own conſciences. In anſwer to which, a repetition of that capital ſaving, My kingdom is not of this world, might be ſufficient: for that muſt be a wretched cauſe, even of a ſecular kind, which needs buffoonery to ſupport it. To trifle in the ſervice of God, is to be profane. It is, therefore, an impious kind of trifling: and ſhall we do evil that good may come?—Through the interference of Providence, and the ſovereign grace of God, various inſtances of enormous wickedneſs have iſſued in the higheſt good to mankind. Of this we have undoubted evidence in the ſelling of Joſeph by his envious brethren. We have a ſtill more ſtriking inſtance in the death of Chriſt, through the treachery of Judas and malice of the Jews. Nay, perſecution has frequently been an occaſion of ſpreading the goſpel: yet few, I take it for granted, have perſecuted for that end, or attempted to juſtify the practice upon that principle. Were the farcical conduct, here cenſured, lawful, there would be reaſon to think that the cauſe of Chriſt, and the intereſts of harlequin, are very nearly allied; becauſe the ſame kind of means is adapted to promote them.

The Seraphim, however, in Iſaiah's viſion, and the Apoſtles of Chriſt, appear to have had a very different view of the caſe. The former (who ſeem to be an emblem of apoſtolic miniſters Vid, Vitringam in loc.,) are preſented to notice, as performing the ſervice of their Sublime Sovereign with profoundeſt awe. Struck with the majeſty of his appearance, and penetrated by the authority of his commands, they adore and obey with all humility, and with all ſolemnity. Agreeably to which, the latter give it as divine law, that thoſe who would perform acceptable worſhip, muſt do it with reverence and godly fear. This law of devotion, they further inform us, is founded in the nature of things; as appears by the reaſon aſſigned to enforce the precept, For our God is A CONSUMING FIRE. Such is the Chriſtian's God, with regard to his purity, his jealouſy, and his juſticeHeb. xii. 28, 29. Deut. iv. 24. ix. 3. ▪

Conformable to this idea of that Sublime Being whom every preacher profeſſes to ſerve, was the conduct of Paul when diſpenſing the goſpel. For, in oppoſition to ſome who handled the word of God deceitfully, to amuſe the carnal and win their affections; he laboured, by manifeſtation of the truth, to commend himſelf to every man's conſcience, as in the ſight of God. Truth, conſcience, and God! What facred and ſolemn ideas! Yet Paul, as a preacher, habitually acted under their influence. That evangelical truth might be diſplay ed, that the human conſcience might be impreſſed, and that the will of God might be performed, were all included in his deſign▪ How foreign are theſe particulars from every thing of a farcical nature! Nor, can any perſon who conſiders himſelf, when preaching the word, as having eternal truth for the ſubject of his diſcourſe, the conſciences of men for the objects of his regard, and the omnicient God for a witneſs of his conduct; be otherwiſe than ſolemn: for ſuch an one will ſpeak, as knowing that he muſt give an account.—When hearing a miniſter who acts in character, and copies the example of Paul, we are led to reflect on that ancient oracle; I will be ſanctified in them that come nigh me, to perform ſacred ſervice. But when ſitting under the effuſions of a pulpit buffoon, the language of an Egyptian tyrant occurs to remembrance; Who is Jehovah, that I ſhould obey him? or what is his worſhip, that I ſhould treat it with reverence?

When a ſermon was expected from Peter, by Cornelius and his friends, the centurion expreſſed himſelf thus: We are all here preſent before God, to hear all things that are commanded thee of God. Theſe Gentiles, it is manifeſt, were penetrated with devout ſolemnity, and filled with holy expectation. Not being aſſembled for carnal amuſement, but in order to know and perform the will of God; they conſidered themſelves as in the Divine Preſence: and ſo did their inſpired teacher. A worthy example for us to follow, when convened to preach and to hear the word of truth. But how contrary to this is that pulpit drollery, which is the object of our cenſure! For it converts the ſolemn ſervice of God (ſhocking metamorphoſis!) into carnal amuſement, upon which numbers indeed attend with pleaſure, but with no more devotion than if they were in a playhouſe.

Is there any raeſon to be ſurpriſed that men of ſenſe, who are already prejudiced againſt the genuine goſpel, ſhould have their diſaffection to evangelical truths increaſed, when they find thoſe truths avowed, and their importance loudly urged, by merry andrews? If, inſtead of ſound ſpeech, which cannot be condemned, they meet with extravagance and nonſenſe, what will thy ſay? Is there any reaſon to wonder, that Infidels ſhould thence take occaſion to redicule the Scripture, as calculated to ſerve the meaneſt purpoſes; or that they ſhould contemptuouſly call preaching prieſt craft? If thoſe who profeſs to love revealed truths dreſs them up in a fool's coat, for the entertainment of their hearers, will Deiſts forbear to laugh? If, where the man of God ſhould be heard, with all ſolemnity warning ſinners to flee from the wrath to come, and intreating them to be reconciled to God; a farcical droll appear, ſpouting low wit and provoking reſibility, will the Infidel ſay; The preacher himſelf does not believe the Chriſtian miniſtry to be a divine appointment, nor the exerciſe of it a devotional ſervice; but he finds it convenient for ſecular purpoſes to make pretences of that kind? Among all the devices of carnal policy for the ſupport and enlargement of our Lord's kingdom, there are none more contemptible, and few more deteſtable, than of converting the pulpit into a ſtage of entertainment. Of this mind was an old Nonconformiſt miniſter, when he ſaid; Of all preaching in the world I hate that moſt, which has a tendency to make the hearers laugh; or to affect their minds with ſuch levity as ſtage-plays do, inſtead of affecting them with an holy reverence for the name of God. We ſhould ſuppoſe, as it were, when we draw near him in holy things, that we ſaw the throne of God, and the millions of glorious angels attending him; that we may be awed with his majeſty, leſt we profane his ſervice, and take his name in vain.— To the pulpit harlequin we may therefore apply the following lines;

The kingdom of Chriſt is not of this world, in regard to the laws by which it is governed. Secular kingdoms are under the direction of human laws, which are frequently weak, partial, and unjuſt— of laws which, when leaſt imperfect, extend their obliging power no further than the exterior behaviour: for it would be vain and fooliſh in a temporal ſovereign, to think of giving law to the thoughts, or deſires, of any ſubject. Civil penalties are the ſanction of human laws, and external force gives them their energy.—Not ſo the laws of this holy empire. For, proceeding from Him, in whom are are all the treaſures of knowledge, they muſt be conſumately wiſe: being enacted by Him who is inflexibly juſt and ſupremely kind, they cannot but be perfectly good: being given by him who ſearches the heart and is Lord of conſcience, their obligation extends to the latent deſire, and the riſing conception. Controuling the thoughts and binding the conſcience, their ſanction is entirely ſpiritual▪ The motives enforcing obedience to them, are the ſmiles, or the frowns, of Him who has our everlaſting all at his diſpoſal.

As is the kingdom, ſuch is the ſovereign; and as the ſovereign, ſuch are his laws. If the kingdom be of this world, it muſt have a political ſovereign; whoſe laws muſt be coercive, and confined to exterior behaviour. But if the kingdom be of a ſpiritual kind, the ſovereign muſt be ſo too. His laws muſt extend no leſs to the conſcience, than to the converſation, and be enforced by ſanctions of a ſpiritual nature. Such is the King Meſſiah, and ſuch are the laws of his kingdom.

The ſubjects of our divine Sovereign may be conſidered, either as detatched individuals, or as united in diſtinct ſocieties, and viſibly profeſſing their ſubjection to his authority. Hence the execution of thoſe laws by which they are governed, comes under a twofold conſideration. As detatched individuals, the application of his laws to particular caſes, is entirely with him, and with the conſcience of each individual. As united in diſtinct ſocieties, which are called particular churches, his laws of admiſſion, of worſhip, and of excluſion, are to be applied by the community— applied, not under the influence of carnal motives, but under the operation of his authority, and for purpoſes entirely ſpiritual.

By the laws of this kingdom, a credible profeſſion of repentance and faith is required of all, previous to baptiſm. Such profeſſion being conſidered as an evidence of their fellowſhip in the goſpel, and of willing ſubjection to the authority of Chriſt, they are entitled to memberſhip in a particular church. On this ground they are admitted: nor do they forfeit their memberſhip, except by ſome capital departure from that goſpel, or ſome flagrant offence againſt this authority.—But as, by the laws of our heavenly Sovereign, their admiſſion to viſible fellowſhip was entirely for ſpiritual purpoſes, their excluſion from it does not include temporal diſadvantages Their ſituation as men, and as the ſubjects of a political ſtate, not being altered by their church-relation commencing; they ſhould not be affected, in thoſe reſpects, by the diſſolution of that relation. For as the laws of Chriſt ſay nothing about the admiſſion of one or another, on account of his domeſtic or civil connections; nor yet for his wealth or influence, his parts or learning; ſo they are equally ſilent about pecuniary fines and ſatisfactory penances, about civil diſabilities and corporal puniſhments, attending the excluſion of any offender. The former being quite foreign to qualifications for a ſpiritual kingdom, the latter muſt be utterly abhorrent from the laws by which it is governed; being manifeſtly the inventions of Antichriſt, and the ſupporters of his cruel throne. Civil penalties, in this caſe, are adapted to generate fear, and promote hypocriſy; to ſuppreſs truth, and render Chriſtianity itſelf ſuſpicious.

Here we perceive another diſparity between the Jewiſh and the Chriſtian church. For under the Old Oeconomy, the laws of religion were ſanctified by temporal politics, and frequently thoſe of the ſevereſt kindSee Exod, xii. 53, 19. xxx. 33, 38 xxxi. 14. Lev. vii. 20—27. xvii. 3—9. xix. 8. xxiii. 27, 28, 29. Numb. ix. 13. xv. 30, 31. xix. 13. with many other ſimilar places. To be caſt out of the congregation, to be forbidden acceſs to the ſanctuary worſhip, (except for ceremonial pollution) was to be deprived, not only of eccleſiaſtical privileges, but alſo of civil rights. The church and the ſtate being coextended, and including the ſame perſons, an excluſion from the former was an expulſion from the latter; whether it was by a ſentence of capital puniſhment, or in ſome other way. But this, like many other things, was peculiar to that Diſpenſation. It was founded in the-National form of their church-ſtate, and in their Theocracy. Thence it was that blaſphemy and idolatry were puniſhed with death, as being high-treaſon againſt their divine Sovereign. That Oeconomy being aboliſhed, the church of God has taken a new form. The prieſthood being changed, there is of neceſſity a change alſo of the law, relating to the conſtitution, members, and government of the church. The laws of admiſſion, and of excluſion, muſt therefore be very different; as well as thoſe pertaining to public worſhip. Now, to underſtand theſe laws, we muſt ſtudy—not the Pentateuch of Moſes; much leſs the Provinciale of LYNDWOOD, or the Codex of GIBSON, but—the New Teſtament of Jeſus Chriſt. To reaſon from the conſtitution and form, the laws and government, the privileges and rites of the Jewiſh, to thoſe of the chriſtian church; is to adopt a capital principle of Papal depravity, and groſsly to corrupt our holy religion.

Our divine Sovereign has alſo provided for the edification of his loyal ſubjects, by ordinances and rites of worſhip, no leſs than for the government of his kingdom. As King of the Chriſtian church, it conſtitutes a diſtinguiſhed part of his royal prerogative, to preſcribe the whole of that ſpiritual ſervice which is to be performed. Of this prerogative Jehovah was always jealous: nor, under the former Oeconomy, did he ever more inſtantly, or more ſeverely puniſh, than when his orders about the affairs of religion were diſregarded; even though, as in the caſe of Uzzah, the motive appeared laudable.—What is religion, in its various branches, but that obedience which is due to God? And what is obedience, but ſubmiſſion to his authority? Now, as authority exerts itſelf in commands, there cannot be obedience, there cannot be holy worſhip, where there is no divine command, either explicit or implicit. Who hath required this at your hands? In vain do ye worſhip me, teaching for doctrines the commandments of men—exclude and condemn a great number of things, which millions eſteem ornamental and uſeful in the worſhip of God.

Strange, that any Proteſtant church ſhould avowedly claim a power to decree rites or ceremonies in the ſolemn ſervice of our divine Lord! As if he were not the legiſlator in his own kingdom! Or as if, though poſſeſſed of authority, he had not wiſdom enough to provide for his own honor; or were defective in goodneſs, reſpecting his faithful ſubjects! But whatever the compilers and the ſubſcribers of a National Creed may think, to perform rites which Chriſt did not appoint, and to alter thoſe which he enjoined, are vile impeachments of his royal character, and muſt expoſe to his reſentment. The former uſurps his throne: the latter annuls his laws.—Strange, did I ſay? the expreſſion muſt be recalled. For there is no reaſon to wonder that a National religious eſtabliſhment, with a political ſovereign for its head, ſhould make the claim I have juſt mentioned. Who can doubt whether the ſame authority which conſtitutes, governs, and ſupports a community for any particular purpoſe, may not preſcribe to that community with a view to the end intended by it? But things ſhould not be called by wrong names; and to denominate ſuch an eſtabliſhment a church of Chriſt, is a groſs miſnomer.

The kingdom of Chriſt is not like the empires of this world, in regard to external ſplendor. The grandeur of a temporal kingdom chiefly conſiſts, in the number and affluence of its nobility, the titles and pompous appearance of its various magiſtrates, the flouriſhing ſtate of its trade and commerce, the wealth of its yeomanry, and the elegance of its public buildings. Magnificent palaces and royal robes are quite in character for ſecular princes. Enſigns of honor, ſplendid equipages, and ſtately manſions, are ſuitable to the nobles: while a more ſolemn kind of exterior pomp is very becoming the miniſters of public juſtice. Theſe and ſimilar things give an air of dignity, and of importance, to political ſovereignties: but they are all foreign to the kingdom of Chriſt, the glory of which is entirely ſpiritual—The Chriſtian Church is dignified and adorned, by being the depoſitary of divine truth in its unadulterated ſtate, and by practiſing divine appointments in their primitive purity; by poſſeſſing the beauties of holineſs, and by enjoying the preſence of God. Such is the true glory of our Lord's kingdom, which renders it incomparably ſuperior to every temporal monarchy.

It muſt therefore be very abſurd to think of doing honor to Chriſtianity, by erecting pompous places of worſhip, by conſecrating thoſe places, and by adorning • mith ſhowy veſtments, in the performance of public worſhip. Let the galaces of princes, and the manſions of the mighty, be magnificent and richly ornamented; let the nobles and judges of the land, when acting agreeably to their different characters, appear in robes of ſtate and in robes of magiſtracy; as thoſe things belong to the kingdoms of this world, nor pretend to any thing more, there is nothing amiſs, nothing inconſiſtent with ſtation or profeſſion. But confine them there, and by no means think of decorating the kingdom, or of promoting the cauſe of Chriſt, by any thing ſimilar. Were any man to lacker gold, and paint the diamond, to increaſe their luſtre, he would certainly be conſidered as inſane Yet the conduct of thoſe perſons is more abſurd, who borrow the trappings of ſecular kingdoms, to adorn the ſpiritual kingdom of Jeſus Chriſt.

As to places of worſhip, conveniency is all that is wanted, and all that becomes the ſimplicity of Chriſtianity. To lay the firſt ſtone of ſuch an edifice with ſolemn formalities, is JewiſhEzra. iii. 10.11.: to dedicate it, when completed, to any particular ſaint, is manifeſtly ſuperſtitious: to conſecrate it by any ſolemn form; looks as if it ſucceeded to the honors of Solomon's temple; as if the Deity were expected to reſide in it, rather than grant his preſence to the congregation worſhipping there; and as if it were to poſſeſs a relative holineſs, like that of the ancient ſanctuary. I may venture to add, that any religious parade at the firſt opening of ſuch a place, is apparently inconſiſtent with the idea of all diſtinction of places, in regard to worſhip, being aboliſhed, and too much reſembles a Jewiſh, or a Popiſh conſecrationI will here ſubjoin a few particulars mentioned by Mr. James Owen, relative to Conſecrations. He ſhows, that the Iſraelites dedicated not only the tabernacle and temple, but alſo their private houſes, and their cities (Deut. xx. 5. Pſalm xxx. title. Nehem. xii. 27.)—That the Jewiſh ſynagogues were not conſecrated, nor eſteemed holy, as the temple was—That the conſecration of places for Chriſtian worſhip was invented in the time of Conſtantine—That Chriſtians had not long been in poſſeſſion of conſecrated temples, before they thought it expedient to furniſh them with altars; and being provided with altars, they afterwards invented the ſacrifice of the maſs—That the Papiſts, like the old Pagan Romans, firſt conſecrate the ground, and then the edifice erected upon it—That Durandus argues for the conſecration of churches, from the example of Nebuchadnezzar dedicating his golden image—That Roman Catholics conſecrate, with various and ſolemn formalities, the firſt foundation ſtone of a building intended for public worſhip—That they conſecrate bells, prieſts-garments, and almoſt every thing belonging to their corrupted worſhip—That though in England, ſince the Reformation▪ it does not appear that any Form for the conſecrating of churches, and of burying grounds, has received the ſanction of public authority; yet various Forms for thoſe purpoſes have been publiſhed and uſed—That the conſecrating biſhop bleſſes the church or chapel, and prays that that the bleſſed Spirit would ſend down on the place, his ſanctifying power and grace —That he conſecrates the font, the pulpit, the reading-deſk, the communion table, the paten, the chalice, and ſo on. Hiſt. of Conſecrat. of Altars, Temples, and Churches, paſſim..

In regard to miniſters, when attending to any branch of their holy function, let them not think of heightening their own importance, or of promoting the cauſe of Chriſt, by imitating Jewiſh or pagan prieſts, adorned with peculiar habits, when performing their different rites. If Chriſtian miniſters be decently clothed, when in their own families, when viſiting their friends, or when walking the ſtreets; why ſhould they not be conſidered as properly habited for the performance of their ſacred office? What reaſon can be aſſigned for the uſe of any particular dreſs, when engaged in public ſervice, that would not militate againſt the ſpirituality of our Lord's kingdom, and the ſimplicity of his worſhip?

It may, perhaps, be ſaid, Clerical habits are indifferent and harmleſs things, except when they are impoſed. But if ſo, the idea of impoſition being excluded, the canonical dreſs of a Popiſh prieſt, the red hat of a cardinal, and the triple crown of a pontiff, may all be juſtified: for, in themſelves, they are equally harmleſs as the gown, the ſurplice, or the band. Innocent, however, as all theſe peculiarities are, detached from the miniſterial character, and from holy worſhip; the reaſon or motive of wearing them in ſacred ſervice, may be carnal, baſe, and ſinful. In ſome, there is too much ground of ſuſpicion, a deſire of being eſteemed by the vulgar, either as perſons of learning, or as epiſcopally ordained, when they are not ſo; and, in others, a luſt of increaſing their learned and prieſtly importance, are the latent reaſons of wearing thoſe idle badges of clerical diſtinction. But when illiterate men aſſume the garb of learning, their vanity is contemptible: when they intend, by ſo doing, to obtain that reſpect from the ignorant, of which they know themſelves unworthy, their practical falſehood is deteſtable: and when any miniſter thinks of magnifying his office, by pompoſity in the pulpit, he betrays his ignorance relating to the nature of that kingdom in which he profeſſes to be an officer.—Do the laws of this holy empire forbid the ſubjects to affect ſhining and coſtly apparel, as not becoming thoſe who profeſs godlineſs 1 Tim. ii. 9, 10, 1 Pet. iii. 3, 4.; and will not the principle of that prohibition apply with increaſing force to the caſe before us? Is it inconſiſtent with that ſpiritual mindedneſs, of which every avowed diſciple of Chriſt makes an implicit profeſſion, to be fond of a ſhowy dreſs in the intercourſes of common life; and can it be ſuitable to the ſimplicity of Chriſtian worſhip, to the character of its Lord, or to the example of his Apoſtles, for miniſters to make a more grand appearance, and take more ſtate upon them, when performing their ſolemn ſervice, than at any other time? Let theſe who underſtand the Chriſtian ſyſtem, and are heavenly minded, form the determination.

It muſt indeed be acknowledged, that the ancient people of God had a ſplendid ſanctuary, and a ſumptuous temple; that the Jewiſh prieſts, when performing ſacred ſervice, apeared in holy garments; and that the high prieſt, on certain occaſions, was richly adorned, in a manner peculiar to his office. But then it is plain, that thoſe things were expreſsly appointed by Jehovah; that the Diſpenſation to which they belonged was of a typical nature; that they were ſuited to the church while in a ſtate of minority; that the whole Jewiſh nation was then the viſible church; that Jehovah was not only the God, but alſo the King of that nation; that the ancient ſanctuary was a palace, where political royalty reſidedMatt. v. 35., as well as a temple, where Deity was adored; and that the prieſts were officers in the ſtate, as well as miniſters of religion. To ſuch a politico-eccleſiaſtical kingdom the ſplendor of the ſanctuary, and the dreſs of the prieſts, were manifeſtly adapted. Hence the tabernacle is called a worldly ſanctuary, and the rites performed there elements of the world Heb. ix 1. Gal. 43, 9. Col. ii. 8, 20. To theſe, the heavenly ſanctuary, into which our Great High prieſt is entered, and the ſpiritual worſhip of the Chriſtian church, ſtand oppoſed.—It ſhould not be forgotten, that though the Son of God, when diſplaying his glory as King of the Jewiſh ſtate, took up his abode in the ſanctuary, as in a royal palace; yet, when he came into his own country Joh. i. 11. Sec Dr. Do • dridge in loc., as King of the Goſpel Church, he had not where to lay his head.

What, then, have the ſplendor, the laws, or the rites of Judaiſm, to do in the New Oeconomy; except we mean to convert the Chriſtian church into the Jewiſh temple? Grandeur and ſhow, whether as pertaining to places of worſhip, or to miniſters of the word, are abhorrent from the Goſpel Diſpenſation: nor, under the preſent Oeconomy, have they any other tendency, than to gratify that pride from which they originate, and to give the kingdom of Chriſt a ſecular appearance.—The New Oeconomy being intended for all nations and all ſucceeding ages, is equally fitted for the rich and the poor: nor does it make any diſtinction, in regard to places, where its worſhip ſhould be performed. That God be adored in ſpirit and in truth, according to his own rule, is all it requires or one congregation or of another. It diſdains, therefore, to borrow any part of its glory, from the grandeur of an edifice, or from the garb of a miniſter. Though far from ſuppoſing ruſticity, illiteracy, and meanneſs, to be characteriſtics of a Goſpel church; yet I may venture to aſſert, that an aſſembly of princes in a ſplendid cathedral, with an archprelate appearing in canonical pomp, may inſult the Divine Majeſty, and be utterly unworthy the name of a church; while a congregation of day-labourers, with an illiterate miniſter in the meaneſt habit, convened in a barn, may be a ſpiritual temple, enjoy the Divine Preſence, and perform the Chriſtian worſhip in all its glory.—It has been well obſerved, by a certain author, that the preſence of God confers dignity and importance: but that he can receive none from created, much leſs from artificial pomp and magnificence. To which I will add, in the words of Dr. OWEN; If the whole ſtructure of the temple, and all its beautiful ſervices, were now in being on the earth, no glory would redound unto God thereby: he would receive none from it. To expect the glory of God in them, would be an high diſhonor unto himOn the Perſon of Chriſt, p. 354, 355. .

If ſecular grandeur, however, muſt needs attend the religion of Him who was born in a ſtable, and lived in poverty, who received the acclamations of royalty, when riding upon an aſs, and quickly after expired on a croſs;—if, I ſay, it muſt appear in the worſhip of any who pretend to follow the Fiſhermen of Galilee, thoſe prime miniſters in the Meſſiah's kingdom, let it be confined to ſuch as avow themſelves members of a National eſtabliſhment. For, with regard to thoſe who maintain that particular churches are Congregational, conſiſting of ſuch as make a credible profeſſion of repentance and faith; pomp and ſhow in the worſhip of God are quite unbecoming their principles. Yes, let thoſe monopolize the ſplendor in queſtion, who conſider the church and the ſtate as of equal dimenſions; who acknowledge a viſible head of political royalty; and who muſt ſearch, not the New Teſtament, but a code of Canons and Conſtitutions larger than the whole BibleRefering to Gibſon's Codex. "When," ſays Sir Michael Forſter, Chriſtianity became the eſtabliſhed religion of the empire, and church and ſtate became one body, conſidered only in different views and under different relations; the eccleſiaſtical and civil laws of the empire flowed from one and the ſame ſource, imperial reſcripts. Examinat. of Bp. Gibſon's Codex, p. 122. Edit. 3d., if they would know on what foundations their eccleſiaſtical fabric ſtands, and by what laws it is governed. The National form of the Jewiſh church being their model, and a temporal monarch being their head, why ſhould not they have magnificent cathedrals, and conſecrate them like Jewiſh temples? Why ſhould not ancient Judaiſm be imitated in theſe particulars, as well as in other things? As the head of the Engliſh Church is adorned with royal robes; as the principle officers in it are appointed by him, and are Lords in the legiſlature; and as it is eſtabliſhed by laws of the ſtate, who ſhall forbid the various orders of its miniſters being adorned with ſounding titles, and with pompous canonicals? There is no reaſon to wonder that, in ſuch a conſtitution and ſuch a polity, almoſt every thing ſhould wear a ſecular appearance. For, political authority pervading the whole eccleſiaſtical frame, it would be inconſiſtent with itſelf if its various parts had not an air of external grandeur. As a kingdom of this world, it is reſpectable; but it ſhould not pretend to any thing more.

But, however it may be with a National eſtabliſhment, let not Proteſtant Diſſenters be have as if they envied, either its magnificence, or its emoluments. No: let not thoſe who conſider the Church and the World as oppoſite ideas; who maintain, that Chriſt only is the head of Chriſtian communities; and that the New Teſtament contains the whole of their eccleſiaſtical polity, be deſirous of external grandeur in any thing pertaining to public worſhip: leſt they practically deny their own principles, and implicitly reproach primitive Chriſtianity for being too ſimple and too ſpiritual. It is frequently much eaſier for people, and much more deſired by them, to aſſemble in an elegant edifice, and for their miniſter to appear in canonical faſhion; than to perform a ſpiritual worſhip, and to ſhine in the beauties of holineſs. The ſplendor of a place for aſſembling, and the pageantry of clerical dreſs, are procured by money; but the graces of real ſanctity, and internal devotion, are of heavenly origin: nor is the exerciſe of them to be expected, unleſs by thoſe who are habitually aiming at it.—I will add, whatever kind of ſucceſſion to the Apoſtles may be claimed by dioceſan biſhops See Dr. Owen's Nature of a Goſpel Church, and its Government. p. 33. , yet let not Proteſtant Diſſenting miniſters implicitly arrogate an apoſtolic miſſion, powers, and authority, by calling themſelves AMBASSADORS of Chriſt. For that character, it is plain, belonged to the firſt-rate meſſengers of our divine Sovereign. Or, if any of thoſe who publiſh the goſpel of peace conſider a title of that high importance as quite ſuitable to the dignity of their eccleſiaſtical ſtation, their credentials muſt be produced.

By this characteriſtic of our Lord's kingdom, and by the general nature of it, we are further taught, That ſimplicity and ſpirituality muſt conſtitute the chief glory of that worſhip which he requires —This forms another ſtriking deſparity between the Meſſiah's government and the ancient Theocracy—It has been obſerved, by Dr. ERSKINE, that the reſpect paid to God, under the Old Teſtament Diſpenſation, correſponded to his character as a temporal monarch; and in a great meaſure conſiſted in external pomp and gaiety, dancing, inſtrumental muſic, and other expreſſions of joy uſual at coronations or triumphs. But the hour is now come, i • which the true worſhippers muſt worſhip the Father in ſpirit and in truth; not with external ſhow and • ageantryTheological Diſſertations, p. 69. . Yes, numerous rites, and • eremonious pomp, were appointed by Jehovah in the firſt eſtabliſhment of the Jewiſh church: to which various additions were made, by divine order, in the time of David1 Chron. xvi. 4, 5, 6. 2 Chron. xxix. 25. Theſe things were undoubtedly ſuited to the nature of that Diſpenſation, and to the church of God, while in a ſtate of minorityGal. iv. 1—7. On worſhip, ſo various in its branches, and ſo ſplendid in its appearance, multitudes attended, and found amuſement in it, who were in their hearts diſaffected to God. In hearing the temple muſic, vocal and inſtrumental, there is no doubt but numbers of ungodly people were much delighted. Such a concert, by perſons trained to the employment, and under the direction of ſkilful maſters, muſt produce very pleaſing emotions in the attending multitude: a great majority of whom, it is highly probable, conſidered their ſyſtem of worſhip as the beſt that could be appointed, it being ſo grand and ſo delightful.

But though that ſyſtem was fitted both to the people, and to the times; though it was of great utility, and anſwered the purpoſe of Jehovah, under a ſhadowy diſpenſation; yet the New Teſtament informs us, that its numerous rites were the mere elements of ſpiritual knowledge, and of holy worſhip. Nay, compared with appointments and ſervices of the Chriſtian church, that they were beggarly elements and carnal ordinancesGal. iv. 9. Heb. ix. 10.—Why, then, ſhould any profeſſors of Chriſtianity be ſo fond of ceremonious pomp in the worſhip of God? Why ſo attached to the language and forms of Judaiſm, or practiſe a ritual nearly akin to the rubrics of Moſes? Why call the holy ſupper a ſacrifice, the Lord's table an altar, and the adminiſtrator a prieſt? Why have recourſe to the temple worſhip for muſical inſtruments, and for a ſet of ſingers diſtinct from the congregation at large? Why ſhould reſponſive ſinging, and tunes more fit for a theatre than for the worſhip of God, be heard in religious aſſemblies? Why, without an appointment for alternate ſinging, ſhould one part of a congregation ſuſpend an act of ſocial worſhip, while the other carries it on? To theſe and ſimilar queries the anſwer muſt be; Becauſe things of this nature amuſe and pleaſe the carnal mind—Becauſe the ſimplicity and ſpirituality of New Teſtament worſhip have no charms for the multitude— And becauſe the generality love to perform ſomething called religious worſhip, in a way of their own deviſing. To ſave appearances, however, as many things in the Jewiſh ritual were pretty well adapted to pleaſe the carnally minded, they will be contented with having the Chriſtian worſhip reformed, in various particulars, according to the ancient model, as completed in the time of David.—Who, that enters a ſplendid edifice, where he beholds a miniſter in his canonicals, and meets with ſuch entertaining worſhip, can forbe • r to think of the temple ſervice? Such, through a courſe of ages, has been the predilection of multitudes for ancient Judaiſm, that a number of its peculiarities, which were either honorable and profitable to the prieſts, or amuſing and pleaſing to the people, have been incorporated with Chriſtianity, notwithſtanding the miſchiefs produced by ſimilar conduct in the apoſtolic churches.

I ſaid, Honorable and profitable to the prieſts—Amuſing and pleaſing to the people. But here they ſtop: for thoſe branches of Judaiſm that were of a different kind, are treated as entirely obſolete. So, for inſtance, though numbers of Chriſtian miniſters are fond enough of prieſtly veſtments, and of tithes, jure divino; yet they are not inclined always to waſh their feet, before they perform ſacred ſerviceExod. xxx. 17—21.; much leſs to perform it bare • oot See Dr. Lightfoot's Temple Service. Chap. I and X. and Dr. Gill on Exod. iii. 5. — As to the people, though multitudes of them are greatly delighted with pompous appearances and muſical ſounds, they are far from being in raptures with circumciſion. For notwithſtanding that Abrahamic rite retained its obligation and utility, as long as any Jewiſh ceremony did; and though, in apoſtolic times, judaizing Chriſtians had the higheſt opinion of its importance; yet, like the ancient baptiſmal immerſion, it is now conſidered as too painful and too indelicate for poliſhed perſons to regard.—Thus the worſhip of the New Oeconomy is become a compound, unknown to the Bible, of Judaiſm and Chriſtianity: and it is treated by too many miniſters, as a trade, not a divine ſervice; by numbers of people, as an article of decent amuſement ſuitable to the Lord's day, not as duty to God, and as a mean of preparing for heaven. Men run to church, ſays ERASMUS, as to a theatre, to have their ears tickledIn 1 Cor. xiv. 19. The prophets propheſy falſely, and the prieſts bear rule by their means, and my people love to have it ſo: and what will ye do in the end thereof? Jer. v. 31.

But though the magnificence of places intended for public worſhip, the conſecration of thoſe places, canonical habits, and various amuſing ceremonies are now defended (if defended at all by Scripture) on the ground of Old Teſtament cuſtoms; yet we are taught by the moſt • ſpectable eccleſiaſtical hiſtorians, that they originated in a perverſe imitation of Paganiſm. Chriſtians being ſurrounded with Heathens, of whoſe converſion they were deſirous; and the latter having been accuſtomed, in performing their idolatrous worſhip, to the external pomp of temples and of ceremonies; CONSTANTINE had no ſooner aboliſhed the ſuperſtitions of his anceſtors, than magnificent places of worſhip were erected, and conſecrated with great parade: it being conſidered as unlawful, except in extraordinary caſes, to perform any part of public worſhip in them, previous to their conſecration. Heathens having often reproached Chriſtianity, for the poverty and ſimplicity of its appearance, the Chriſtians of the fourth century adopted many of the Pagan rites. Miniſters of the word, for example, when performing their office, appeared in canonical habits, and with prieſtly pomp. Their newly erected temples were conſecrated, by ſinging of ſuch hymns as were thought ſuitable to the occaſion, by prayers, and by thankſgivings. Then, in the Eaſtern churches, the reſponſive ſinging of David's Pſalms was introduced; precentors were appointed, and laws were framed by different Councils to direct the ſingers in the performance of their ſerviceVid. Spanhemii Hiſt. Eccleſ. Sec • l. IV. p. 851, 854. Venemae Hiſt. Eccleſ. Secul. IV. § 128.—Such was the origin of thoſe gaudy appearances which, to amuſe the carnal mind, have ſo long corrupted the worſhip of God, and ſecularized the kingdom of Chriſt! Vain man would be wiſe, and, in his great wiſdom, thinks it neceſſary to add a few ornaments and ſupports to this heavenly empire, of which it was entirely deſtitute when the Apoſtles left the earth. This was thought expedient, in order to render the religion of Jeſus a little more pleaſing, reſpectable, and edifying, than it was in its native ſtate. But well may he demand, with the aſpect of incenſed majeſty, Who hath required this at your hand?

The kingdom of Chriſt is not of this world, in reſpect of its immunities, its riches, and its honors. Wealth, titles, and authority, are frequently confered by ſecular princes: but they are all external things. A patent of peerage, or a lucrative office, gives no wiſdom to the mind, no peace to the conſcience, no holineſs to the heart. The poſſoſſor, notwithſtanding his plentiful income and ſplendid title, may be a fool, a wretch, and a diſgrace to the human ſpecies.—The higheſt honors and the greateſt emoluments which the ſubjects of an earthly kingdom can enjoy, are all of them unſatisfactory: and, therefore, the firſt favourites of temporal princes are ſometimes the moſt unhappy. Of this we have a remarkable inſtance in Haman, the prime favourite of Ahaſuerus.—Great privileges a • d exalted honors are enjoyed by comparatively very few ſubjects of any temporal monarch; the nature of the caſe forbidding them to become general, among the inhabitants of any country. Dukedoms, marquiſates, and grants from the crown, are but ſeldom beſtowed, how loyal ſoever the ſubjects may be. Beſides, thoſe diſtinguiſhed favors are of ſhort duration, and quite uncertain.

Whereas, the immunities, emoluments, and honors of our Lord's kingdom, are all of them ſpiritual and internal. They are ſuited to the ſtate of an enlightened mind, to the feelings of an awakened conſcience, and to the deſires of a renewed heart. Pardon of all ſin, and complete acceptance with God; adoption into the heavenly family, and a title of future glory, are ſome of the privileges and honors enjoyed by the ſubjects of this kingdom. Bleſſings, theſe, of infinite worth, becauſe of their ſpiritual nature and immortal duration. Nor are they confined to a few diſtinguiſhed favourites of our celeſtial Sovereign; for they are common to all his real ſubjects. Yes, they are all enriched, and all ennobled, with righteouſneſs, peace, and joy in the Holy Ghoſt.

Now, as the immunities, grants, and honors, beſtowed by the King Meſſiah, are all of a ſpiritual nature; his faithful ſubjects have no reaſon to wonder, or to be diſcouraged, at any perſecutions, afflictions, or poverty which may befal them. Were his empire of this world, then indeed it might be expected, from the goodneſs of his heart and the power of his arm, that thoſe who are ſubmiſſive to his authority, zealous for his honor, and conformed to his image, would commonly find themſelves eaſy and proſperous in their temporal circumſtances. Yes, were his dominion of a ſecular kind, it might be ſuppoſed that an habitually conſcientious regard to his laws, would ſecure from the oppreſſion of ungodly men, and from the diſtreſſes of temporal want.—Thus it was with Iſrael under their Theocracy. When the rulers and the people in general were punctual in obſerving Jehovah's appointments, the ſtipulations of the Sinai Covenant ſecured them from being oppreſſed by their enemies, and from any remarkable affliction by the immediate hand of God. Performing the conditions of their National Confederation, they were, as a people, warranted to expect every ſpecies of temporal proſperity. Health, and long life, riches, honors, and victory over their enemies, were promiſed by Jehovah to their external obedienceSee Exod. xv. 25, 26. xxiii. 25—28. Lev. xxvi. 3—14. Deut. vii. 12—24. viii, 7.8, 9. xi. 13—17. xxviii. 3—13. The puniſhments alſo, that were denounced againſt flagrant breaches of the Covenant made at Horeb, were of a temporal kindLev. xxvi. 14—39. Deut. iv. 25, 26, 27. xi. 27. xxviii. 15—68. xxix. 22—28. See Dr. Erſkine's Theolog. Diſſertat. p. 22—29. External obedience—Puniſhments of a temporal kind. Theſe and ſimilar expreſſions is this Eſſay are to be underſtood, as referring to the Sinai Covenant ſtrictly conſidered, and to Jehovah's requiſitions as the king of Iſrael. They are quite conſiſtent, therefore, with its being the duty of Abraham's natural ſeed to perform internal c • edience to that Sublime Sovereign, conſidered as God of the whole earth; and with final puniſhment being 〈◊〉 by him, in failure of that obedience.

In this reſpect, however, as well as in other things, there is a vaſt difference between the Jewiſh, and the Chriſtian Oeconomy. This diſparity was plainly intimated, if I miſtake not, by the oppoſite modes of divine proceeding, in eſtabliſhing Jehovah's kingdom among the Jews, and in founding the empire of Jeſus Chriſt. To ſettle the Iſraelitiſh church, to exalt the choſen tribes above ſurrounding nations, and to render the ancient Theocracy ſupremely venerable, the divine Sovereign appeared in terrible majeſty. Waſting plagues and awful deaths were often inflicted by eternal juſtice, on thoſe who dared to oppoſe, or to oppreſs, the people of God. An angel was commiſſioned to deſtroy the Egyptian firſt-born; Pharaoh, with his mighty hoſt, were drowned in the Red ſea; and the Canaanitiſh nations were put to the ſword, that the ſubjects of Jehovah might poſſeſs their fertile country. Manifeſt indications theſe, in connection with expreſs promiſes, that the ſpecial Providence of God would exalt and bleſs the natural ſeed of Abraham with temporal felicity; provided they did not violate the Sinai Covenant.

But when the Prince Meſſiah founded his kingdom, all things were otherwiſe. No marks of external grandeur attendeded his perſonal appearance: and, inſtead of executing righteous vengeance on thoſe who oppoſed him, his language was; The Son of man is not come to deſtroy men's lives, but to ſave them. Father, forgive them, for they know not what they do!—After a life of labour and of beneficence, of poverty and of reproach, he fell a victim to perſecution, and a martyr to-truth. Such was the plan of divine Providence, reſpecting Chriſt our King, and ſuch was the treatment with which he met from the world! Striking intimations, theſe, that his moſt faithful ſubjects would have no ground of diſcouragement, in any ſufferings which might a wait them; and that, conſidered as his dependants, ſpiritual bleſſings were all they ſhould have to expect.

It muſt indeed be acknowledge, that as vicious tempers and immoral practices have a natural tendency to impair health, diſtreſs the mind, and waſte the property; ſo the exerciſe of holy affections, and the practice of true godlineſs, have the moſt friendly aſpect on a Chriſtian's own temporal happineſs, (except ſo far as perſecution intervenes) and on the welfare of ſociety. But then it is evident that this ariſes from the nature of things, and from the ſuperintendency of common Providence; rather than from the dominion of Chriſt, as a ſpiritual monarch. For, ſo conſidered, ſpiritual bleſſings are all that they have to expect from his royal hand.

By the prophetic declarations of our Lord himſelf, and by the hiſtory of this kingdom, it plainly appears, that among all the ſubjects of his government, none have been more expoſed to perſecution, affliction, and poverty, than thoſe who were moſt eminent for obedience to his laws, and moſt uſeful in his empire. The moſt uniform ſubjection to his authority, and the warmeſt zeal for his honor, that ever appeared upon earth; were no ſecurity from bitter perſecution, from pinching poverty, or from complicated affliction. Our divine Lord, conſidered as a ſpiritual ſovereign, is concerned for the ſpiritual intereſts of thoſe that are under his government. His perſonal perfections and royal prorogatives, his power and wiſdom, his love and care, are therefore to be regarded as engaged, both by office and by promiſe,—not to make his dependants eaſy and proſperous in their temporal concerns; but— to ſtrengthen them for their ſpiritual warfare; to preſerve them from finally falling by their invible enemies; to make all afflictions work together for their good; to render them, in the final iſſue, more than conquerors over every oppoſer; and to crown them with everlaſting life.

Our Lord has promiſed, indeed, that their obedience to h • s royal pleaſure, ſhall meet with his gracious regards in the preſent life. Not by indulging them with temporal riches, or by granting them external honor and eaſe; but by admitting them into more intimate communion with himſelf, and by rejoicing their hearts with his favorJoh. xii. 26. and xiv. 21, 23. Yes, to deliver from ſpiritual enemies, and to provide for ſpiritual wants; to indulge with ſpiritual riches, and to ennoble with ſpiritual honors, are thoſe royal acts which belong to Him, whoſe kingdom is not of this world. In the beſtowment of theſe bleſſings, the glory of his regal character is much concerned. But millions of his devoted ſubjects may fall by the iron hand of oppreſſion, ſtarve in obſcurity, or ſuffer accumulated affliction in other ways; without the leaſt impeachment of his power, his goodneſs, or his care, as the ſovereign of a ſpiritual kingdom.

The kingdom of Chriſt is not like the dominions of ſecular princes, with regard to its limits and its duration. The widely extended monarchies of antiquity were confined to certain parts of the habitable globe, and in the courſe of a few centuries they came to an end. Not ſo, the empire of Jeſus Chriſt: for thus run the prophetic oracles, reſpecting him and his kingdom. He ſhall have dominion from ſea to ſea, and from the river to the ends of the earth. All things ſhall fall down before him: all nations ſhall ſerve him There was given him dominion, and glory, and a kingdom, that all people, nations, and languages ſhould ſerve him. His dominion is an everlaſting dominion, which ſhall not paſs away, and his kingdom that which ſhall not be deſtroyed. He ſhall reign over the houſe of Jacob for ever, and of his kingdom there ſhall be no end. Pſ. lxxii. 8.11. Dan. vii 14 Luke i. 33. Concerning the gradual enlargement and univerſal extent of this kingdom, our Lord ſpeaks in his parable of a grain of muſtard ſeed; and in that of leaven, pervading the whole maſs of meal.—This holy empire ſhall iſſue in the ultimate glory: and tho' the preſent form of its adminiſtration will ceaſe, when God ſhall be all in all; yet the glorified ſubjects of it ſhall never die, never be diſunited, nor ever withdraw their allegiance from Jeſus Chriſt. Such are the foundations of his dominion, and ſuch the excellence of his government, that each of his real ſubjects will from the heart ſay; LET THE KING LIVE! and let him reign, till all his enemies become his footſtool Pſ. lxxii. 15. and c. 1. 1. Cor. xv. 25.!

Once more; The empire of Chriſt, or the Goſpel Church, is called THE KINGDOM OF HEAVEN. As our Lord, in the moſt emphatical manner, is denominated, THE KING OF KINGS; we may with propriety conſider his holy monarchy, as the kingdom of kingdoms. This appellation, the kingdom of heaven, manifeſtly ſets the New Teſtament church at the greateſt diſtance from every ſecular monarchy, and teaches us to conſider it as nearly allied to the heavenly ſtateEccleſiam Chriſti Jeſu vere eſſe Regnum C • lorum et inter ejus ſtatum et condi • ionem eccleſiae coeleſtis maximam intercedere affinitatem et conjunctionem. Vi • ringa in Apocalypſ. p. 885. Amſtalod. 1719. The ſubjects of it are deſcribed, as born from above; as the heirs of glory. They are governed by laws, indulged with privileges, and inveſted with honors, which are entirely ſpiritual, and all from heaven The truths they believe, the bleſſings they enjoy, the obedience they per • orm, and the expectations they entertain, have a regard to heaven▪ It is the authority of a divine Sovereign under which they live, and his approbation at which they aim. The pleaſures which they enjoy, conſidered as the ſubjects of Jeſus Chriſt, are all of a ſpiritual nature, and all ſavour of the heavenly world.

As Chriſt is a ſpiritual monarch, his dominion reſpects the underſtandings, the conſciences, the hearts of men; and is a preparation for that ſublime ſtate, where knowledge and rectitude, where obedience and love, where harmony and joy, are all in their full glory. The foundation of this government, as it reſpects individuals, is laid in regeneration. There the preparation for heaven begins: and all the genuine fruits of that important change, which is made by divine influence, in the mind, conſcience, and heart of a ſinner, have a tendency toward heaven; and many of them are anticipations of it. That worſhip▪ which is performed by the ſubjects of Chriſt, is no further ſpiritual, and agreeable to the New Oeconomy, than it is animated with ſuch affections as abound in heaven. For the time is come, when thoſe that worſhip the Father, muſt worſhip him in ſpirit and in truth. Knowledge and reverence of God, as revealed by the Mediator; confidence in him, and love to him; ſelf-abaſement in his preſence, and acquieſcence in his dominion; are the principle ideas included in ſpiritual worſhip, whether as performed by the ſubjects of Chriſt here, or by the ſaints made perfect in glory.

It is manifeſt from this characteriſtic of our Lord's kingdom, that a profeſſion of allegiance to him is entirely vain, not attended with ſpiritual mindedneſs: becauſe it is natural for good ſubjects to ſeek the proſperity of that kingdom to which they belong. Now the intereſts of Meſſiah's empire are all of a ſpiritual nature. In the ſpread of evangelical truth, and the purity of divine worſhip; in the exerciſe of love, and the practice of holineſs, the intereſts and honor of this kingdom chiefly conſiſt. Indifference about theſe, is an evidence of the heart being diſaffected to our divine Sovereign; but allegiance to him, will manifeſt itſelf by an habitual regard to them.—In whomſoever this holy Monarch reigns, there is a reliſh for ſpiritual riches, honors, pleaſures. To enjoy his favor, and bear his image; to perform his will, and behold his glory, are things of the higheſt importance in the eſteem of real ſaints. Nor is it a mere dictate of the underſtanding and conſcience, that it ſhould be ſo. It is matter of choice: for their hearts are engaged on thoſe objects.

It is common for ſubjects to imitate a ſovereign whom they love and revere; eſpeceially, if they have derived ſignal benefits from his adminiſtration. Now ſuch is the nature of our Lord's government, that it is impoſſible for any one to be under it, without ſincerely loving and profoundly revering him—without ſeeing an excellence in his example, which commands eſteem and excites imitation. But if we be fond of wealth, or emulous of grandeur and ſhow; if we purſue preeminence, and graſp at power; we imitate the children of this world, not Jeſus Chriſt. Thoſe things are eagerly ſought, and highly prized, by the ſubjects of Satan, becauſe they are carnally minded; but he is unworthy to be called a diſciple of Chriſt, who is not habitually ſtriving to copy his example. Nor can any pretend, that he ever encouraged, by word or deed, the purſuit of ſecular diſtinctions, the acquiſition of wealth, or the pleaſures of ſenſuality, but quite the reverſe. Far from ſeeking honor which comes from men, he neither courted the ſmiles of the rich, nor the patronage of the mighty: for the friendſhip of this world, is enmity with God. So our Lord eſteemed it, and ſo muſt his diſciples. To be the ſubjects of a ſpiritual kingdom, and to have our hearts on temporal enjoyments, are inconſiſtent. To be carnally minded is death; but to be ſpiritually minded, is life and peace.

As Chriſt is a ſpiritual ſovereign, and his church a ſpiritual kingdom, all the ſubjects of his government muſt be conſidered, as in a ſtate of preparation for heaven. The prevailing diſpoſitions of their hearts are in favor of heavenly things and to promote the exerciſe of ſpiritual affections, the New Oeconomy, in all its branches, is much better adapted than was the Moſaic ſyſtem. For as it is the moſt perfect diſpenſation of divine grace, that ever was, or ever will be enjoyed on earth; ſo it makes the neareſt approaches to heaven.

It has been juſtly remarked by a certain author, That the Legal Oeconomy introduced that of Grace, by the goſpel, and then vaniſhed away, The Diſpenſation of Grace, in like manner, is now performing its work, fulfilling its day, announcing, unfolding, introducing the kingdom of glory: and when that which is perfect is come, then that which is in part ſhall be done away. —Yes, the Old Oeconomy, and the Jewiſh Theocracy, were manifeſtly introductory to the Chriſtian Diſpenſation, and the Meſſiah's kingdom. Thoſe, being typical and ſhadowy, led to theſe, and in them received their final completion. But the New Diſpenſation, and the kingdom of Chriſt, have no completion ſhort of heaven. Thither they lead, and there they terminate. No worſhip is agreeable to the Meſſiah's kingdom, which is not animated by heavenly affections. All the external ſervices of religion are only ſo many means of exciting thoſe holy affections, of promoting communion with God, and of cultivating a heavenly temper. Conſequently, the worſhip of thoſe who reſt in exterior ſervices, is quite ſuperficial, and has nothing ſpiritual, nothing heavenly in it.

Jehovah, under the former Diſpenſation, having choſen the Holy of holies for the place of his reſidence, the Jews were directed to addreſs him in prayer, conſidered as on his throne between the Cherubim 1 Kings viii. 27—30, 38, 42, 44, 48. 2 Kings xix. 15. Pſalm xxviii. 2. lxxx. 1 Dan. vi. 19. They knew, indeed, that he inhabited celeſtial manſions; and therefore, when bending the knee before him, their hands were extended toward heaven1 Kings viii. 22.: but yet he was more immediately regarded by them, as reſiding in the earthly ſanctuary. For, notwithſtanding their deſire to be heard in heaven, the cry of their prayer, and the eye of their faith, were directed firſt to the mercy ſeat The moſt eminent ſaints, under that Oeconomy, looked to God in both; did homage to him in both; nor could they have neglected him in reſpect of either, without being culpable.—Whereas, when Chriſtians pray, they look directly to their Father who is in heaven, and as on a throne of grace in the celeſtial temple; without the leaſt regard to any place upon earth, or to any viſible objectSee Dr. Goodwin on Chriſt the Mediator, B. VI. hap. iii..

God, ſays Dr ERSKINE, as huſband of the the Goſpel church, claims from his people inward affection and love, and accepts them only who worſhip him in ſpirit and in truth. In the moſaic covenant it was otherwiſe. There he appeared chiefly as a temporal prince, and therefore gave laws intended rather to direct the outward conduct, than to regulate the actings of the heart. Hence every thing in that Diſpenſation was adapted to ſtrike his ſubjects with awe and reverence. The magnificence of his palace, and all its utenſils; his numerous train of attendants; the ſplendid robes of the high-prieſt, who, though his prime miniſter, was not allowed to enter the Holy of holies, ſave once a year, and, in all his miniſtrations, was obliged to diſcover the moſt humble veneration for Iſrael's King; the ſolemn rites with which the prieſts were conſecrated; the ſtrictneſs with which all impunities and indecencies were forbidden, as things which, though tolerable in others, were unbecoming the dignity of the people of God, eſpecially when approaching to him: all theſe tended to promote and ſecure the reſpect due to their glorious Sovereign.— It was, however, foretold, by one of the minor Prophets, that in Goſpel times, men ſhould not call God, Baali. i. e. my Maſter, but Iſhi. i. e. my Huſband—The paſſage imports at leaſt thus much, that God, who in the Jewiſh Diſpenſation had chiefly diſplayed the grandeur, diſtance, and ſeverity of a Maſter, would, in the Chriſtian Diſpenſation, chiefly diſplay the affection and familiarity of a huſband and friend Theological Diſſertations, p. 4, 5, 6..

Yes, under the Moſaic ſyſtem, the high prieſt only, and he but once in a year, was admitted to the mercy ſeat, or throne of Jehovah, in a worldly ſanctuary. That appearance of the Jewiſh pontiff before the Lord, though grand and ſolemn, was a mere emblem of ſpiritual things, and of that holy intercourſe which all the ſubjects of this kingdom have with God, in the performance of ſpiritual worſhip. For as Jeſus entered into the heavenly ſanctuary, with his own blood: as he is there a prieſt upon his throne, uniting the ſacerdotal cenſer with the regal ceptre; he ever lives, not only to govern his widely extended empire, but likewiſe to intercede for all his followers, and to be the medium of their acceſs to the divine Father. In virtue of his atonement made on the croſs, and of his appearance in the heavenly world, the meaneſt ſubjects of his dominion, when performing ſacred ſervice, have boldneſs to enter into the holieſt. Each of them, in the exerciſe of faith, of hope, and of love, has acceſs to the Divine Majeſty on a throne of grace; and each has reaſon to expect a condeſcending audience from the King Eternal. Hence we find, that New Teſtament ſaints are called the domeſtics of God; which may have ſome relation to that peculiar nearneſs to God, in which the Jewiſh prieſts were: and refer to that great intimacy of unreſtrained converſe to which we, as Chriſtians, are admitted. In which reſpect our privileges ſeem to reſemble, not only thoſe of the people praying in the common court of Iſrael; but of the prieſts, worſhipping in the houſe itſelf Dr. Doddridge's Note, on Epheſ. ii. 19..

The ſuperior advantages of believers under the Chriſtian Oeconomy, in regard to communion with God, and the ſanctifying influence which that holy intercourſe has on their minds, are ſtrongly expreſſed in the following remarkable words: But we all, IN an unveiled face, beholding as in a glaſs the glory of the Lord, are changed into the ſame image, from glory to glory, even as by the Spirit of the Lord 2 Cor. iii. 18. In an unveiled face. So, I humbly conceive, ſhould here be rendered. Compare 2 Cor. iv. 6. where the inſpired writer ſpeaks of the light of the knowledge of the glory of God, in the face of Jeſus Chriſt. That will admit the ſupplemental prepoſition in, as well as with, cannot, I preſume, be doubted: and that the whole ſcope of Paul's reaſoning in the context leads us to think of the face of Chriſt, rather than that of believers, being unveiled, is, if I miſtake not, ſolidly proved by the learned Ikenius, in his Diſſertat. Philolog. Theolog. Diſſert. xxvi. ſect; 4, 5, 6.. The Apoſtle here plainly alludes to that glory which appeared in the face of Moſes, after his intimate converſe with Jehovah on the mount. So dazzling was the luſtre of his countenance, that the children of Iſrael were afraid to come nigh him. He therefore put a veil upon his face, that they might have familiar intercourſe with himExod. xxxiv. 29.35.: which veil was an emblem, not only of the Jewiſh blindedneſs, but alſo of the darkneſs of that Diſpenſation.—Now, in contraſt with theſe things, Paul informs us, that the glory of the divine perfections appears and ſhines in the unveiled face of Jeſus Chriſt; that this glory is beheld by New Teſtament believers; and that, by beholding it, they are gradually transformed into the glorious image of God. What an illuſtrious view does the Apoſtle here give us of the New Oeconomy! He not only repreſents the ſtate and privileges of the Goſpel Church, as greatly ſuperior to thoſe of the Jewiſh people; but as nearly approaching to the employments, and the fruitions of the celeſtial world. For we cannot eaſily form a more exalted idea of the buſineſs and bleſſedneſs of heaven, than that of contemplating the glory of God, and of making continual advances in likeneſs to him.

As, in the perſon of our Mediator, the nature of God and the nature of man were not united, till juſt before the commencement of this kingdom; as God was not manifeſted in the fleſh, but with an immediate view to this holy and ſpiritual empire; ſo there is no reaſon to wonder that the favored ſubjects of Meſſiah's government have a more intimate communion with Jehovah, than was ever enjoyed by the Jewiſh church. Under the Old Covenant, Iſrael in general had a kind of local nearneſs to God, in the performance of religious worſhip; and real ſaints had ſpiritual communion with him. But then it was by means of prieſts, who had infirmities; of ſacrifices, that were imperfect; and of ſervices, that were mere ſhadows of heavenly things: all which were confined to an earthly ſanctuary. Whereas the ſubjects of Jeſus Chriſt have acceſs to the Father of mercies, without regarding any prieſt, beſides their Sovereign; any ſacrifice, beſides his death; any incenſe, beſides his interceſſion. All theſe they regard as appearing, as operating, as efficacious on their behalf, in the heavenly ſanctuary. Yes, their High-prieſt, who is of infinite dignity, their ſacrifice, which is of boundleſs worth; and their incenſe, which is conſummately fragrant, are for ever in the immediate preſence of God—for ever deſerving, and for ever obtaining the divine approbation. On theſe, therefore, in all their approaches to Eternal Majeſty, their dependence fixes Hence their worſhip is performed, through the aids of grace, with reverence and with confidence, with love and with delight. We have acceſs with confidence, by the faith of Chriſt.

Now, to worſhip God with profound reverence, yet without a ſlaviſh fear; with ſteady confidence, connected with deep humility; with ſubmiſſion to his will, as the moſt high Lord; with love to his excellence, as the infinite beauty; and with joy in his all-ſufficiency, as the Chief Good; is to perform a ſpiritual ſervice, and to adore in a heavenly manner. In the performance of ſuch worſhip, we have communion with the ſpirits of juſt men made perfect—we enter within the veil—we have fellowſhip with God—we anticipate the buſineſs of heaven, and taſte its refined pleaſures. In theſe holy exerciſes of the mind, conſcience, and heart, we feel ourſelves near to God, as the fountain of all bleſſedneſs, and are trained for the heavenly world. Thus we are habituated to a kind of celeſtial ſervice, by which our likeneſs to Chriſt is promoted, and our deſires after heaven increaſed. In theſe things the very life of ſpiritual worſhip and of real religion conſiſts. He therefore is not worthy to be called a ſubject of our Lord's kingdom, who is not habitually aiming in his devotional ſervices, at his delightful and ſolemn intercourſe with God. Nor is he deſerving of that exalted character, whoſe thoughts and cares, whoſe hopes and fears, whoſe joys and ſorrows, are not principally concerned about the government and grace of Chriſt, conſidered in their connection with the heavenly ſtate.

It muſt, indeed, be admitted, that this communion with heaven is extremely imperfect in the preſent life. Becauſe, though every true ſubject of the King Meſſiah be in a ſtate very different from that of a merely nominal Chriſtian, and though he is thankful for that difference; yet he is not, he cannot be ſatisfied, either with what he knows, or with what he enjoys; with what he is, or with what he does. Not with what he knows: for he knows but in part, and he feels the deficiency. His acquaintance with the Greateſt and Beſt of beings—with the character and perfections, with the works and ways of God, is extremely ſmall. His knowledge of the adorable Jeſus—of his Perſon and offices, of his grace and work, of his kingdom and glory, is ver • contracted. Nay, the knowledge he has of himſelf, and of his final deſtination in the heavenly world, is exceedingly ſcanty: for the heart is deceitful above all things; and it does not yet appear what we ſhall be. He cannot therefore be contented with ſuch a pittance of ſpiritual knowledge.

Not with what he enjoys: for his enjoyment of ſpiritual pleaſure is, at the higheſt, comparatively low. Beſides, it is frequently interrupted by the inſurrections of indwelling ſin, and by the incurſions of outward temptation. Though he ſometimes exults in the light of God's countenance, partaking of joy that is unſpeakable and full of glory; yet he frequently mourns the want of that exalted pleaſure, and groans being burdened.

Not with what he is: for he feels much depravity, and laments over it, as affecting his mind with darkneſs; his conſcience with guilt, or with ſtupidity; and his paſſions with carnality. So far from perfectly bearing the image of Chriſt, that his language frequently is; O wretched man that I am! who ſhall deliver me from the body of this death!

Not with what he does: for though he ſincerely deſires to perform the will of God▪ as revealed in divine precepts, and illuſtrated by the example of Chriſt; yet he perceives that his obedience is very imperfect. Does he, for inſtance, addreſs himſelf to God in prayer? in that devout exerciſe his whole ſoul ſhould be engaged. Reverence of the divine Majeſty, and an abaſing ſenſe of his own guilt; ſaith in the great atonement, and confidence in paternal mercy; the ardour of petition, and the comfort of expectation, ſhould be all united. But frequently, alas! his thoughts wander, and his pious affections are dull, if not dormant. His prayer ſeems little beſides a conflict with his own corruption. He riſes from his knees with ſorrow and with ſighs. Aſhamed of the manner in which he has treated the omniſcient Object of his worſhip, he cannot for bear exclaiming; God be merciful to me a ſinner! and this, perhaps, is the only petition over which he does not mourn, as deſtitute of holy animation.—Or if he enjoy liberty in his converſe with the Father of all mercies, how often does he find ſecret pride, and ſelf-gratulation, ariſe in his heart? as if the Moſt Holy would regard his confeſſions, petitions, and thankſgivings for the ſake of their own excellence! Aware of the latent poiſon, he is almoſt confounded. For well he knows, that Chriſtianity is the religion of ſinners—of depraved, of guilty, of unworthy creatures: and that nothing is more inconſiſtent with evangelical truth, or more deteſtable in the ſight of our Maker, than ſelf-applauſe reſpecting acceptance with God. Knowing himſelf to be a polluted worm that deſerves to periſh, he trembles to think of ever ſuppoſing that the majeſty of the Moſt High, and the purity of the Moſt Holy, will accept his imperfect ſervices for their own ſake. In the moſt emphatical manner he, therefore, with Job exclaims; Behold, I am vile!—I abhor myſelf! So various and ſo great are the defects in our devotional ſervices, that we might well deſpair, were it not for a High-prieſt who bears the iniquity of our holy things. For we find a law, that when we would do good, evil is preſent with us.

To ſuch imperfections and ſuch complaints, is a real ſubject of our Lord's dominion liable in the preſent life. But, looking forward to the ſeparate ſtate, when he ſhall be with Chriſt, which is far better, and to the reſurrection of the righteous; with joy he adopts the language of David and ſays, I ſhall be ſatisfied, when I awake with thy likeneſs. Yes, when that ultimate and everlaſting Oeconomy commences, his mind being all irradiated with divine truth, he ſhall be ſatisfied with what he knows: perfectly poſſeſſing the Chief Good, he ſhall be ſatisfied with what he enjoys; conſcious of complete rectitude, he ſhall be ſatisfied with what he is: and knowing his obedience to be conſummate, he ſhall be ſatisfied with what he does.—Delightful, raviſhing thought! To have all our immortal powers expanded and filled, with knowledge of the Supreme truth, and with love to the Supreme Beauty; with reverence of the Supreme Lord, and with delight in the Supreme Good, muſt conſtitute complete happineſs. Yet ſuch is the grand reſult of our Lord's dominion in the hearts of men! To this, therefore, we muſt look, upon this our affections muſt be placed, if we would behave as the ſubjects of Jeſus Chriſt, and finiſh our courſe with honor. For as this life is the ſeed-time of an eternal harveſt; as no one gathers grapes of thorns, o • figs of thiſtles; and as whatever a man • ows, that ſhall he alſo rea • ; ſo we have no reaſon to expect heaven as our final reſidence, if we be not habitually deſirous of communion with God in all our worſhip, and of making it our buſineſs to perform his will.

It is one of the nobleſt and moſt delightful employments of the human mind, to contemplate the gradual revelation of Jehovah's will, and the growing diſplay of his eternal favor, from the fall of our firſt parents, to the conſummation of the divine Oeconomy. It is both pleaſing and improving to reflect on the Patriarchal Diſpenſation introducing the Moſaic Syſtem; on the Sinai Confederation making way for the New Covenant; on the Jewiſh Theocracy leading to the Kingdom of Chriſt; on the government of that kingdom as a preparation for celeſtial manſions; on the performance of holy worſhip, by the ſubjects of Chriſt here, as the mean of communion with ſaints in light; and on the preſent ſtate of worſhip and of bleſſedneſs in the heavenly ſanctuary, as preparing for the ultimate glory.

In reference to the communion of believers with the ſpirits of juſt men made perfect, in the performance of ſpiritual worſhip; and reſpecting the conſummation of all things, Dr. OWEN ſpeaks as follows, with whoſe words I ſhall conclude. Were all that die in the Lord immediately received into that ſtate wherein God ſhall be all in all, without any uſe of the mediation of Chriſt, or the worſhip of praiſe and honor unto God by him, without being exerciſed in the aſcription of honor, glory, power and dominion unto [Chriſt,] on the account of the paſt and preſent diſcharge of his office; there could be no communion between them and us. But whilſt they are in the ſanctuary, in the temple of God, in the holy worſhip of Chriſt, and of God in him, and we are not only employed in the ſame work in ſacred ordinances ſuited unto our ſtate and condition, but in the performance of our duties do by faith enter in within the veil, and approach unto the ſame throne of grace in the moſt holy place; there is a ſpiritual communion between them and us. So the Apoſtle expreſſeth it, in the twelfth of Hebrews—As we are here, in and by the word and other ordinances, prepared and made meet for the preſent ſtate of things in glory; ſo are they, the ſpirits of the juſt made perfect] by the temple worſhip of heaven, ſitted for that ſtate of things when Chriſt ſhall give up the kingdom unto the Father, that GOD MAY BE ALL IN ALL On the Perſon of Chriſt, Chap. xx. p. 365, 366..