on eternal righteousness, not destroyed though assailed by man's sin, asserted in man's moral nature, vindicated and its final triumph predicted by inspired prophets, proclaimed by Christ, sealed by His blood, attested by the Resurrection, ratified by the Ascension, confirmed at Pentecost, published to the world by the apostles, illustrated in the character and conduct of every believer born again as a subject of it. The Church is its embodied witness; the Word its authorized code; Christian fellowship and the sacraments its outward and visible signs; holiness its test of loyalty. This kingdom is to grow till Christ Himself shall return with power and great glory to vindicate His authority, to give victory to His faithful ones, to overwhelm incorrigible rebels, to perfect His Church. Then the gospel of love shall universally prevail over every form of ignorance, wrong, and misery; and the glad chorus break forth, "The kingdom of the world is become the kingdom of our Lord and of His Christ; and He shall reign for ever and ever."

II. ESSENTIAL DIFFERENCE BETWEEN THE KINGDOM OF GOD AND KINGDOMS OF THE WORLD.

The rule of God essentially differs from worldly monarchies. Disregard of this has hindered the progress of the kingdom; real strength having been exchanged for external show, inward purity for outward pomp, spiritual freedom for worldly bondage, and

self-denying zeal for false security and dignified repose. Let us consider some of these differences.

1. The Ruler. In an earthly kingdom the ruler may be selfish, proud, tyrannical, contemptible. But the Head of this kingdom is the Infinitely Holy and Good. Man's autocracy, owing to faults from which even the very best are not free, is generally to be dreaded. It is the glory of this kingdom that the will of the Sovereign is supreme. Every invasion of His authority, every attempt to share it, is injurious to the subjects. Earthly kings reign through delegated officers; here, God rules personally in every soul. Earthly rulers have power only where they are present; but this King is in every place and searches every heart. Earthly rulers can only control the conduct, but this King reigns over the thoughts, affections, and will.

2. The laws.-Earthly laws insist on obedience and inflict penalties; but God's kingdom is a rule of grace. What kingdom of this world could proclaim pardon to all transgressors ? What judge could commence an assize with offering to acquit all criminals pleading guilty? But this kingdom restores rebels to allegiance by first forgiving them, even the ringleaders. The rulers of this world must be content with the observance of the letter of the law; but this kingdom secures a homage which scorns such limitation, arouses a loyalty which cannot be restrained in its expression, creates an enthusiasm which no mere code can satisfy. And the wonder is that by this very proclamation of

pardon it secures this fervour of obedience; by this Grace it vindicates Law.

3. The subjects.-Earthly kingdoms claim all who dwell within territorial limits. A river, a chain of hills, an imaginary line, may determine the question who are the subjects of its rule. But in this kingdom all are enrolled who voluntarily submit to it, and none else. Within the same township, the same household, may dwell those who, while members of the same nationality, are on opposite sides in relation to the kingdom of heaven. Relation to earthly rule is not altered by surrender to Christ. No prince nor republic need be jealous of this kingdom nor alarmed at its progress. Monarchs lose no subjects by enrolment here. There cannot be such a thing as a Christian country or a Christian nation, except so far as the individuals who compose it are members of Christ. The locality

of birth constitutes no one a citizen of the heavenly kingdom. The rule of God extends wherever a heart yields its homage, and includes no heart not thus surrendered.

4. The objects. Earthly kingdoms levy taxes to maintain their regal state, to defend or extend their territory, and to protect their subjects. The object of the kingdom of God is to win hearts to their Father in heaven, to instil a love for righteousness, to cultivate spiritual worship, to promote the Divine glory and prepare for the perfected kingdom on earth and in heaven. Who ever heard of an earthly kingdom making its object the prosperity of other nations?

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But the kingdom of God seeks the happiness of all mankind, irrespective of territory or race, by reconciling all to God, and so to each other.

5. The methods.-Earthly kingdoms are based on force. The revenue is not dependent on the option of individuals. The soldier is in the rear of the taxcollector, Opposition is punished by confiscation, imprisonment, or death. Attacks from without are met by armies prepared to slaughter tens of thousands rather than surrender one acre of land. Extension of domain is often sought by violence, under pretext of civilization, commerce, and even religion.

How different are the methods of this kingdom! It is upheld by spiritual agencies alone; truth enlightening the conscience, love constraining the heart. To resort to bribery, whether the vulgar bait of money or the more refined allurements of fashion, status, and worldly dignities, may multiply professed adherents, but cannot extend a kingdom which scorns all allegiance but the spontaneous homage of the heart. Torturing the body to secure the affections is a contradiction. Our Lord said that if His kingdom were of this world, His servants would do what every earthly government must be prepared to do for its preservation. But "the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds;" and "bringing into captivity every thought to the obedience of Christ." Such a kingdom wages no warfare but of truth, wields no sword but that of the Spirit, scorns all homage but

that of love. Can it stoop to imitate the ambitions of earthly courts, the rivalries of worldly kings? Can it condescend to ask alms from governments, to invoke the patronage of parliaments, by surrendering any of its heavenly prerogatives? Can it fetter its freedom by chains which crafty politicians have forged for their own purposes, and hug them because those chains are gold? Can it limit its own internal freedom by imposing a yoke on itself which its Lord never sanctioned, crippling its activities under the plea of order, and restricting the limits of that which is for all classes and climes? Shall it become an institution only for this or that class, instead of realizing its Divine ideal, a kingdom for rich and poor, learned and unlearned, princes and peasants, Englishman and Hottentot, bond and free?

It is a question of great importance as regards loyalty to its Divine Head and its spiritual, which are its true interests, how far help can be accepted from political governments consistently with the scriptural idea of the kingdom. May pecuniary aid be furnished from funds which rely on compulsion, to support a religion based on willinghood? How far, in return for the supposed stability and dignity of the Church, is it right to surrender the Church's liberty under its heavenly Lord, so as to suffer the State to authorize its creed, regulate its worship, and appoint its ministers ? On this question many sincere subjects of the kingdom hold varying views. Each may give honour to others' conscientiousness, while lamenting