the cessasion of the reign of superstition, ignorance, and irreligion-in short, of anti-christ in every form-the diffusion of Divine truth, and the reign of the Holy Spiritthe institutions, and the moral law of Christianity everywhere established. Nothing can be clearer than that God's purpose to be universally and finally exalted, is the whole scope of his government, present, as well as past and future. This is the gist of all prophetic testimony, and the lesson of all inspired history-it is indeed the summary of the old testament record. It is seen in the peculiarities of the Jewish polity-in the Theocratic form of their government. The oneness of all human interests with religion, was the doctrine thus set forth; not indeed always and everywhere to be perpetuated in that one mode, and by the same means; but by the truths, agencies, and influences of a future aud far higher system of rule. The grand doctrine of prophecy is, throughout both testaments, one. Its true unity, its profoundest wisdom, its brightest evidence, consist in the constancy and fulness of this one idea; everywhere radient as the sun in its strength-viz: the reign of God upon the earth. The land and the times of the Theocracy-the Kings-the people, the heirs of this glory, seemed to be the very centre of vision for all lands, and all generations. How strikingly did all prophetic vision give greatness and interest to this alone! How were the strains of inspired song filled with it? The temple, the closet, the wilderness, were alike visited by the same all teaching Spirit, shewing to anointed persons-to deep, wistful piety-the glorious things to come! When patriarchs saw visions, or dreamed dreams-they were of an empire to arise out of their family, to be spread through all lands, and to be a blessing to all people. All prophets wrote and spake one theme-the Kingdom of God-the Heavenly light-the overruling grace-the dominion of the Father

in the Son. When Nebuchadnezzar dreams; Daniel interprets by the same spirit, and to the same effect. "In the days of these kings, shall the God of heaven set up a Kingdom which shall never be destroyed," but it shall "break in pieces and consume all these kingdoms, and it shall stand for ever." And, the last pages of the holy book shew us "the kingdoms of the world become the kingdoms of our God and of his Christ"-the kingdom of God, actually established-the whole policy of heaven carried out-a voice from the Throne crying "it is done." The assurances of prophecy are conveyed to us with a record of means and provisions. THE GOSPEL is a descriptive appellation of the kingdom of Christ, inclusive of its prospective destiny, agreeably to the substance of prophecy; and of its revelation of the true and perfect doctrine of the kingdom of God. This remark is so obviously sustained by the New Testament, that particular proofs are unnecessary: while the importance of it is seen in the fact, that it opens to us the bond between the old dispensation and the new,—and the connection of the latter with the future fulfilment of prophecy, in the renovation of the world. The kingdom of God is the evangelical dispensation opened by Christ and his apostles, and conducted from age to age by means of His Church. We have no scriptural right to include more in it essentially, than "the faith once delivered to the saints," and "the common salvation" derived from it: with the duties comprising its moral summary, and its church organization. These are the kingdom of God; other things may be auxiliary, or preparatory to it-they may blend with it, or arise out of it, but they are not of it. The reign of God is simply christianity, in its own order of development, and its peculiar fruits. It stands alone in its essence and sufficiency, as God's ordinance for recovering men, and blessing nations. There is, not only nothing

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beyond it—nothing greater than itself-nothing to the establishment of which it is simply in the order of means, -there is nothing comparable to it-it is itself the end, because it is the reign of God; and everything else is to be regarded only as subsidiary to its spread, and as preparatory to its triumph. It is "the kingdom which cannot be be moved"—all other things may, and will be shaken— this, because it is the kingdom of God, must remain. “I will be exalted in the earth." This decree is written upon the whole system of Christian truth-all the facts, doctrines, and purposes of the Gospel, serve but to convey this oracle to us with weightier evidence. But there is one all-comprising truth, which gives it the force of a demonstration; and this is the mediatorial exaltation of Christ himself. His rule is supreme, absolute, specific. He is "Head over all things to the Church," and "He must reign till all enemies are put under his feet," though we "see not yet all things put under Him." "I will be exalted in the earth." This is the decree of the Fatheranother is answerable to it as the ordinance for its accomplishment. "I have set my king upon my holy hill of Zion." The prayer of Christ is exegetic of this, "Glorify thy Son, that thy Son also may glorify thee: as thou hast hast given him power (or empire) over all flesh." This is what St. Paul calls, His "good confession," viz: of His royalty before Pilate, in answer to his question "Art thou a king, then?" To this also John refers in the opening of the apocalypse, as a suitable preface to that most august vision of His sovereign glory: "The true and faithful witness-the Prince of the kings of the earth." The sum of the testimonies respecting our Lord's royalty is, that it is especially designed to restore the dominion of God over the world. For this purpose, He sets up a new dominion of Grace and holiness by His gospel; forms his adminis

tration in His church; and supports it by a providential economy adapted to its nature and ends. The apocalypse is intended as a prophetic supplement to the evangelical system. It is the Lamb's own book-and reveals the fortunes of His kingdom, past and future, as presided over by himself in his high office of a mediatorial Sovereign. The fifth chapter is therefore to be viewed as the doctrinal symbol of the whole book, and as a compendium of the results of the Lamb's reign: "and every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever." This evangelical exposition of the purpose noted in the text, suggests to us corresponding views of the nature and tendencies of the measures employed by Almighty God to bring it to pass. (1.) It shews us the supreme value of gospel instruments, influences, and results. These with God must be prior to every other: because, as far as they succeed, they really and at once reach his great end in man, whether considered in his terrestrial condition, or in his relations to the life to come; and also, because success is the germ of future and wider results. Such is the doctrine of our Lord's parables-such the doctrine of history, and of existing facts. Christianity, to whatever extent it is really propagated, is an ultimate thing with God-spread it everywhere, and the voice from the Throne speaks, "it is done." (2.) Conformably with this view is another, which is in fact included in it-that the church, as the Witness for God, and existing executive of his plans, must be the special object of his providential This truth is nobly expressed in the Psalm, "God, is in the midst of her, she shall not be moved-God shall help her, and that right early." The world is His dominion

care.

-the Church is His temple. The nations are His subjects -His people, are His inheritance-Israel, His peculiar treasure. The testimony of all history is explicit on this point-the indestructibility of the church; for every form of combination has been tried against it, in vain. “In vain do the heathen rage, and the people imagine a vain thing." The heathen raged, the people were moved, (in hostile combination against His church,) essaying its utter overthrow : "He uttered His voice"-(at once dissolving the confederacy, and blasting its designs)-"The earth melted." Persecutions may waste, but they cannot subvert-distress, but never conquer. The bush burns, but it is "not consumed." Jerusalem besieged, is made to all nations, "a burdensome stone," and "like a torch of fire in a sheaf." The horse is smitten" with astonishment, and his rider with madness;" and Gog and Magog, with their innumerable hosts, are finally destroyed by fire from heaven. "The Lord of hosts is with us, the God of Jacob is our refuge," the evangelical exposition of which is, "Lo, I am with you always, even unto the end of the world." (3.) It opens to us true views of the character of public and striking providences. They are judicial—the direct issues of a moral sovereignty over the earth: and are therefore to be regarded as punitive visitations, designed to illustrate His ever vigilant holiness, and His judgment of the true condition of the world. Such is the uniform testimony of scripture concerning the Divine administration over ancient kingdoms, as Egypt, Assyria, Babylon, and even Israel itself. The dismemberment and ruin of empires; with all the wars, seditions, and public woes involved in their downfall, are always ascribed to the inquisition of God for iniquity; or, as it was expressed in words to the greatest monarch that ever filled a throne on earth: "This matter is by the decree of the watchers, and the demand by the word