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city and wept over it; the other exults over ruined empires and broken hearts.

But we cannot pursue the comparison. It would seem from the history of this incident in the life of the King of Zion, that the disciples now supposed that Jesus was come to be a temporal deliverer, though his whole mission went to show that his kingdom was not of this world.' "This opinion had gained the ascendency in their minds, and hence, he whom a short time afterwards they could all forsake and deny, they could now proclaim 'King in the name of the Lord, and shout, Peace in heaven and glory in the highest!' How evanescent is all human applause ! To-day, a king; to-morrow, a malefactor! To-day, the shouts of the multitude; to-morrow, the reproaches of the world! The whole life of Jesus, and of all reformers, shows us that no dependence can be placed upon popular favor. It is fickle as the wind; evanescent as the passing cloud; fading as a rose, and empty as a bubble.

Jesus is distinguished as a king in eleven instances. He is called King of Israel twice, John i. 49. xii. 13; and King of Kings twice, Rev. xvii. 14. xix. 16. The word is applied to God, Psa. xliv. 4. Also to Christians, Rev. i. 6.

The Father has made his Son king over the world; He has given it to him, for he has made him 'heir of all things.' It has been made over to him by covenant, and his charter covers it all. It is preserved and governed for no other end than to be the seat of his kingdom. It is all his own, and no other being has a right to erect an interest on this ground. Speaking of him, he says, 'Yet have I set my King upon my holy hill of Zion.'

In contemplating this subject, a variety of thoughts crowd upon the mind. A king supposes a kingdom and subjects. We shall, therefore, in order that our views may be understood, arrange our remarks in the following order:

I. The origin of the kingdom of Jesus.
II. The seat of that kingdom.
III. The extent of it.
IV. The duration.

It must be seen at a single glance that we cannot go minutely into either of these particulars. A few thoughts, therefore, on each must suffice.

1. The origin of the kingdom of Jesus. It had its origin in heaven. The foundation was laid ere the sun smiled upon our world, or the silver moon sent forth her light; ere woods or streams adorned the globe. It was not commenced by man, neither will it be completed by man. By his folly and madness, he has ruined nearly every kingdom on earth. This one, God in his wisdom and mercy has seen fit not to intrust to his care. The completion may, therefore, be relied on with great confidence.

II. The seat of this kingdom. When Jesus was demanded of the Pharisees when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation. Neither shall they say, Lo, here! or, Lo, there! for, behold, the kingdom of God is within you.'* It is not an outward kingdom then that this King came to build up. He came to rule within us; to build up a spiritual kingdom within our hearts. There he is to reign

* Luke xvii. 20, 21.


There he is to extend his triumphs till every passion is subdued, and the whole soul brought into conformity with his principles. "Look not abroad,' says the eloquent Channing, in speaking on this subject, look not abroad for the blessings of Christ. His reign and chief blessings are within you. The human soul is his kingdom. There he gains his victories. His noblest monument is a mind redeemed from iniquity, brought back and devoted to God, forming itself after the perfections of the Saviour, great through its power to suffer for truth, lovely through its meek and gentle virtues. No other monument does Christ desire; for this will endure and increase in splendor, when earthly thrones shall have fallen, and even when the present order of the outward universe shall have accomplished its work and shall have passed away.'

III. The extent of this kingdom. A single quotation will sufficiently establish this point. And 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."* This kingdom is to break down every opposing power, and assimilate all things to itself. It is well described by the Revelator: "The kingdoms of this world are become the kingdoms of our Lord and of his Christ: and he shall reign forever and ever.'+ Christ is now extending his kingdom, not by war and bloodshed, but by the power of his gospel. He will touch heart after heart, till all are subdued unto him, 'for he must reign till he hath put all enemies under his feet.' It should be borne in mind by the reader that this King is not only to subject, but he is to reconcile, all things to God, 'For it pleased the Father that in him should all fulness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.'*

* Dan, vii. 14.

of Rev. xi. 15.

Here is where the great error has been committed. The doctrine of universal subjection has been admitted, while that of universal reconciliation has been denied. There may be subjection without reconciliation, but there cannot be reconciliation without subjection. But this is a point on which we cannot dwell. We have merely stated it for the reader to pursue at his leisure.

IV. The duration of the kingdom of Christ. This is spoken of in the same passages that point out the extent of this kingdom. Here, then, we shall only present a single testimony. After giving to this King several very expressive titles, which we need not here enumerate, the prophet says: 'Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom to order it, and to establish it with judgment and with justice, from henceforth, even forever.'t This kingdom is to endure when thrones and dominions shall have passed away. All the comparisons of Jesus show the progress and vast extent of his kingdom. When he was among men, it was like the mustard seed, which is the least of all seeds, but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.'

* Col. i. 19.

† Isa. ix. 7.

His kingdom,' says Dr. Griffin, in an Address before the American Education Society, "his kingdom constitutes the grand interest of the world, and it will prevail and swallow up all other interests. It will advance like a rolling world, and crush every thing that rises to oppose it. Its glorious head will extend his sceptre over the thrones of Europe and the temples of Asia.

He will march through prostrate nations, and lay a subjugated world at his feet. Superstition and ignorance, pride and passion, bloodshed and misery, will yield before him. All that pollutes and all that afflicts humanity, shall die on the point of his sword, and he shall sit down upon his throne the grand pacificator and restorer of a world!'

We wish we had room to enlarge farther upon the nature of this kingdom, for we love to linger upon the beautiful and pure thoughts that crowd around it. It calms every passion of the soul. It purifies the affections. It gently warms and gladdens the heart. It is like finding a pure, refreshing stream in the desert. It is like the soft zephyr. It is like the quiet, beautiful morning star, ushering in an eternal day of righteousness and peace. It is like the sun bursting forth in all his splendor from some opening cloud amidst storms and tempests. Happy day! My soul longs for its approach. How beautifully is it imaged forth by the poet when looking forward to


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