SERMON VI.

THE DIVINE GOVERNMENT.-CHARACTER, PROGRESS, AND CONSUMMATION OF CHRISTIANITY.

DANIEL VII. 13.

I SAW IN THE NIGHT VISIONS, AND, BEHOLD, ONE LIKE THE SON OF MAN CAME WITH THE CLOUDS OF HEAVEN, AND CAME TO THE ANCIENT OF DAYS, AND THEY BROUGHT HIM NEAR BEFORE HIM.

We have spoken of the divine government under two divisions-1, by Natural Providence; and, 2, by Special Interposition; and we have seen how the latter is established by inspiration, by prophecy, and by miracles. It remains now to enter more fully into a description of the purposes and modes of operation of this administration, thus specially set up in the midst of men. What has been its operation, and what are to be its results? This is our present subject-its character, its progress, its issue.

I. Its Character. The first circumstance to be here remembered is, that there is a plan, system, scheme, which connects the divine purpose from the beginning to the end of time. A series of interpositions in behalf of man is to be traced, mutually dependent on each other, and having a common end in view. This series forms that plan of the divine government of which we are speaking. The record of it is to be found in the Holy Scriptures; and its verification in the history and fortunes of the human race, from

the earliest to the most recent period. Its beginning is dimly seen in the history of the first man. He, having fallen, under the original state of probation, the manner of human probation was thereafter changed. That change was accomplished by a promise, that, although nature had proved itself weak in resolution, and incompetent in virtue, yet it should not finally sink; it should bruise the head of its adversary. In process of time, another step in the development of this plan was seen, when Abraham was summoned from his own land, to plant the seed of a great nation in Canaan-in whom, it was promised, all the families of the earth should be blest. Provision was made for the fulfilment of that promise in the education of his family, first in Palestine, and afterwards in Egypt; until, in the fulness of time, his descendants, having grown into a large nation, received a more extensive law by the hand of Moses, and the divine dispensation was established among the Jewish people. By these means the worship of the one God was preserved upon the earth, and the way gradually prepared for its universal extension. By the successful fortunes of that people, and the various teachers of religion raised up to it from time to time, the great scheme was more and more unfolded, and at length the illustrious messenger of the covenant, to whose advent the eyes of the faithful had for ages been directed, appeared, in the form of Jesus Christ. He disclosed yet more fully the spiritual character and immortal purpose of the divine government; erected his church in the world as the great instrument of promoting it, and gave his truth and his instructions to the charge of his disciples. Through eighteen hundred years these have survived, and with various fortunes. According

to the fidelity or folly of those who have had them in charge, they have made their way down to the present age, and now

exist on firmer foundations, and under happier auspices, than at any previous period. Thus, from the day of Abraham, through his descendants, by means of the Mosaic institutions, the way was prepared for introducing the dispensation of spiritual truth to all mankind. By the ministry of Christ it was opened to all men, and, through the agency of his church, has been gradually extending itself, with its blessings of religion, civilization, and happiness; giving signs that it will at last fill the world, and that in it shall all the families of the earth be blest.

This is the general plan of the divine dispensation. Why its beneficent purposes have been so slow in coming to their perfect result, we do not pretend to explain. The perfect knowledge of God is too wonderful for us; we are soon lost in amazement, if we attempt to fathom and explore the mysterious mazes of his will. We do, however, know this much—that this gradual disclosure of his religious dispensations is in perfect accordance with his methods in common providence, and with all that we there learn or experience respecting him. Every thing else comes to its perfect issues by degrees; and these degrees are always long and slow in proportion to the excellence of the thing. Every thing else pertaining to man is regulated by general laws, and by accommodation to the nature and will of free moral agents, who are not to be compelled, but to be led by moral motives, and moral suasion, which, in their liberty and their folly, they may long resist. It is not strange, therefore, that the same course should be adopted, in regard to man's instruction in religion; and hence it is, that the doctrines of the Bible have so slowly found their way in the world, and that the Christian faith has established but an imperfect dominion among men. But, tardy as it may be in its progress, and partially diffused, Christ's kingdom stands.

Its laws are observed; its spirit is in the world, leavening, gradually, the whole mass of mankind; and it is not easy to conceive of any power that shall be able to expel it from society, or set limits to its progress.

It is worthy of observation, in considering the character of the Christian dispensation, that it is called a kingdom. This term implies authority and allegiance, laws and obedience. Accordingly, the divine dispensations claim authority, promulgate laws, demand subjection, and enforce it by sanctions. This was signally so in the ancient Jewish economy. It is no less so in the Christian, which is emphatically styled the kingdom of God. Our remarks apply - that it has an ex

especially to this, and they are two, ternal and an internal dominion.

1. There is an external form of administration, — the church, a visible body of disciples; professing Christ their head; following his guidance; upholding his word and institutions; seeking to perpetuate and spread them in this world. This external order and discipline, with its ministers, its temples, its worship, its teaching, its brotherhood, has held its honored and powerful place among the social institutions of the eighteen last centuries. Sometimes changing its forms; sometimes battling with its corruptions; always contending with internal dissensions; until, at the present day, with less pomp and circumstance, with less aid from the powers of the present world, but with greater unity and efficacy of action, it has enlarged its plans, makes itself felt throughout all the interests of humanity, and vigorously spreads itself out, to the very limits of the inhabited earth.

2. But, secondly, its whole strength is within. It relies for all that it is, and all that it hopes to effect, on the internal energy of the individual soul. "The kingdom of God is within you." "The kingdom of God is not meat and

drink, but righteousness, peace, and joy in the Holy Ghost." Its external forms and rites are all for the sake of the inward operation on the spirit; and they have no life-giving power, or saving influence to the world, except so far as they live in the individual soul, and subject passion and reason, character and life, to their sway. It is by the conversion of human beings, one by one, to the faith of Christ; by building up within one soul after another the dominion of moral principle, spiritual truth, and the pure life of heaven, that the kingdom of God fairly comes. So many sincere believers, so many devoted followers, so many holy and philanthropic disciples, united to Christ, like branches to the true vine, and bringing forth his fruit for the refreshment of the world, these it is that accomplish the promises of the Redeemer's empire. In vain have monarchs and armies, legislators and tribunals, attempted to sustain and honor it. Through them it is that the name of God has been principally blasphemed, and the supremacy of Christ hindered; for they would erect an earthly throne for him who declared his kingdom not of this world. Cathedrals, and aliars, and hierarchies; learning, and eloquence, and zeal, are but splendid failures, while they seek alone to bring about this great result; for they substitute the splendors of outward form and mechanical operations in the place of interior sanctification. The true work begins in the private recesses of the individual heart-the heart, that throws itself, with contrite, believing, unreserved submission, upon the truth and invitations of Christ; that devotes the whole man to God, and so lives for holiness. Thus, individually brought to faith and the life of the spirit, these men form the company of the redeemed. Through the power of their holy life the church lives. The influence of truth, as from a central lamp, shines forth around them,