the world offers. Especially does Christ disclaim those subjects who have taken his name because his religion is popular, and who hope to reap the advantages which may be connected with a profession of his doctrines. The rewards of his kingdom are intellectual and heavenly. They are not of the world, even as Christ was not of the world. The records of Christianity are humble; and this is an inconceivable consolation to the follower of Jesus, when he mourns over the degeneracy of some and the insensibility of others, that millions will appear in the rolls of future renown, whose names have never been seen in the page of history, and never reached the ear of any but the almighty Judge of the secrets of the heart of

man.

It is time to close with a few reflections. If such, then, be the spiritual nature of the kingdom of Christ, we infer,

First, that this kingdom will remain, when all the states and empires of the world shall have passed down the stream of time, far out of the reach of human recollection. How has the map of the world been changed, since the introduction of the religion of Jesus! There is not one of its old divisions to be traced. Where now is that cruel Jewish Sanhedrim which crucified the Lord of Life? Where is that proud Hebrew commonwealth, which saw with such malice the rising kingdom, and strove in vain to crush the infant church? Nay, where now is that famous Roman empire, composed of so many mighty nations, in the midst of which Christianity sprung up, like a tender shoot in a forest of lofty and aged trees, which have since decayed and fallen around it, and left it tall, spreading, and vigorous? Where now is that long train of persecut

ing emperors, who wasted their resources in exterminating the humble subjects of this kingdom? And not only so, where now are the empires with which it was incorporated, and which lent it their support? They have fallen. But Christianity has not fallen. "Fear not," then, "little dock, for it is your Father's good pleasure to give you a kingdom" which cannot be destroyed.

Again; we may infer from this subject what the religion of Christ truly consists in. You, who understand by it the assumption of a peculiar name, tell us, where was Christianity, before its followers "were called Christians first in Antioch"? Is it the entrance upon a peculiar profession? Where was it, when it was not permitted to show itself in public? Does it consist in the reception of the elements, or in baptism? There have been periods, when these rites have been impracticable. Perhaps you imagine it to consist in the establishment of churches, of public worship, or of an order of ministers. Alas! it is too certain, that you may have been born and have lived in Christendom; you may have been baptized in infancy, in manhood, or in both; you may have communicated with the purest church on earth; you may have worn the threshold of the sanctuary with your footsteps; you may have borne the vessels of the altar, and entered the desk of instruction, without having entered the kingdom of Christ. Think you the possession of the privileges of the gospel is obedience to the gospel? or that the being decorated with the insignia of the empire will give you admittance to the everlasting kingdom of our Lord and Savior Jesus Christ? No. For, 66 when once the master of the house is risen up and hath shut to the door," though many "standing without will begin to knock at the door and say, 'Lord, Lord, open unto us,' he

will answer, 'I know you not whence ye are.' Then will they begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.' But he will say, I tell you again, I know you not whence ye are. Depart from me, all ye workers of iniquity.'" For there will come from the east and the west, from the north and from the south, many who will sit at the table in the kingdom of God, and, behold, these are cast out.

Lastly; we may infer, from the spirituality of Christ's kingdom, the proper means of extending it. On this subject the most dreadful mistakes have prevailed in different ages, and among the best of men; mistakes which, at the present day, fill us with astonishment and shame. Nations have been Christianized, as it has been termed, at the point of the sword; and Jesus was supposed to have gained a disciple, when a Christian prince only gained another subject. But, though, by the grace of God, most of us now understand that a kingdom, which is not of this world, is not to be extended by the force of arms, but only by the force of moral motives, and the pacific introduction of religious teaching, yet even our zeal is now imperfectly directed. Our families, my friends, our children, our dependents, should be our first care. I cannot estimate very highly the wisdom or the sincerity of that man who promotes missions to the ends of the earth, while those, who are immediately under his eye, are ignorant of “the first principles of the oracles of God." The first victory, which the gospel gains, should be over our own hearts. Till this is achieved, it is weak and absurd for us to rejoice in the triumphs of the cross at the extremities of the earth.

My kingdom is not of this world," saith our Savior.

But are we not of this world? And, when we are summoned, as we soon must be, to leave it, shall we not feel as if we were quitting, in exile, a land, where all our pleasures and hopes have centred? God grant that we may so understand the declaration in the text that heaven may prove our native soil, the abode of our friends, our parent country, and an abundant and welcome entrance be there administered to us in the name of our Lord and Savior Jesus Christ!

SERMON VII.

ROMANS XIV. 17.

THE KINGDOM OF GOD IS NOT MEAT AND DRINK; BUT RIGHTEOUSNESS, AND PEACE, AND JOY IN THE HOLY GHOST.

In these words are described, with much truth and conciseness, the nature and the effect of religion. It consists in the practice of righteousness, and it is accompanied with a spirit of peace and joy, resulting from an habitual confidence in God, the Author of all moral and religious happiness. The last clause, "joy in the holy ghost," admits of various interpretations. It may signify that satisfaction which the Christians in the apostolic age derived from the possession of the extraordinary gifts of the spirit; or, it may be opposed here to that dissocial disposition, which disturbed the intercourse between Jew and Gentile, on the subject of the use of meats, mentioned in the preceding verse. It is otherwise rendered, "joy in a holy spirit," or a pure and benevolent state of the affections. But I am willing to understand by it that contented and joyful state of mind, which belongs to a man of real devotion, who possesses "confidence toward God," and that filial spirit which makes duty easy, afflictions light, death harmless, futurity promising, and the whole course of the Christian life cheerful, active, and full of expectation.

"The kingdom of God is not meat and drink." It does