heaven, is exclusively religion's office; and for this office, as she descends in the mild form of the gospel, she is divinely consecrated, and adequately endowed. Let but her truths be studied, and life is no longer an inexplicable maze. Let her consolations be used, and the weary spirit, fainting under the tribulations and perplexities of its pilgrimage, is refreshed. Let her guidance be followed, and the soul recovers the image of its Creator, and with it the consciousness of his peace and favour. Let her promises be believed, and immortality, like the reflected beams of a sun beyond the horizon, gilds with mild grandeur life's evening clouds, and beautifies the approach of night.

I will only add, that this care of our spiritual and eternal interests, is important before all things, because it is this to which all the dispensations of God have reference, and in which alone his gracious will concerning us can be accomplished. For what, before the foundation of the world, was Jehovah employed in devising the scheme of government, which he would administer over our race? For what are the wonders of visible nature displayed to our view, and we furnished with powers and incitements to look through them to their God? For what, "at sundry times, and in divers manners, hath the Almighty spoken in times past to the fathers, by the prophets; and in these latter days to us by his Son?" For what hath his hand been discerned in all ages, conducting the motions of a stupendous apparatus, which introduces and explains a revelation, to which, with the voice of parental anxiety, he summons the attention of the children of men? For what hath the Son of God been incarnate, and crucified, and raised from the dead, and set forth as the Lord of the dead and the living? For what hath his gospel been promulgated to the world, and his church instituted, and furnished by him with a ministry, and ordinances, and holy Sabbaths? For what are we called to the knowledge of God's grace and faith in him, and put in possession of the oracles of truth? For what are his dispensations to us individually intended, in the various forms which he sees fit to give them?

For what, especially, are afflictions and sorrows allotted us, and our lives embittered with chastisements from our Father's hand? All, all hath reference to our salvation and spiritual improvement. The righteousness and everlasting happiness of men, are the ends to which the gracious and mysterious economy of God towards this world is designed to promote. The general and stupendous acts of his government, and the particular events which his providence ordains, all are intended to manifest the "one thing needful," and to excite and enable us to make it sure. And, surely, that about which the Almighty God hath vouchsafed thus to interest himself; that upon which he hath bestowed his councils and care, and to which he in so many ways presses our attention, must be the chief and all-important concern of our being. If our business, interest, and happiness are to be considered as intimated by the purposes of God, our principal care should be to place ourselves at the feet of his Son Jesus Christ, that we may learn to live according to the divine will while we sojourn here, and make our election to eternal life sure.

And, now, are there any hearing me, who, like Martha, suffer the business and cares of this life to absorb their attention? Let them share with her the Redeemer's reproof. Let them learn from him, that to be "careful and troubled" about many of the concerns of this transitory state, is to create to themselves unnecessary uneasiness; perhaps, too, at the expense of better objects and durable joys. Let them observe his finger pointing them, with unspeakable affection, to his salvation, as the " one thing needful;" and ponder his intimation, that having this they will possess all things. Sufficient for their solicitude is the care of their souls; and a knowledge that they are safe, through the redemption that is in Christ Jesus, can alone give peace and satisfaction to their bosoms.

To those, and I doubt not there are many such here present, who, like Mary, have chosen it as the object of their first desire to be taught of Christ, and to be sincere, and without offence unto the day of his coming, what confirmation is the Scripture we

have been contemplating calculated to afford. Let it encourage you, Christians, in your cause. It is a good part you have chosen; good in itself, good in its influence upon life, good in the estimation of the Most High God, your Creator, and good in consequences of infinite and eternal importance. While perishableness is written upon every earthly object, and calamity, and time, and death take away the things on which others rely; the part you have chosen, the Almighty is engaged to uphold, and the declaration of his voice to the meek and constant, the devout and docile Jewess is a pledge also to you, that it shall never be taken away from you.

SERMON XLII.

THE KINGDOM OF GOD.

LUKE, xiii. 18, 19.

“Then said he, unto what is the kingdom of God like; and whereunto shall I resemble it? It is like a grain of mustard-seed, which a man took and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it."

THE kingdom of God is an expression of various significa

tions in the sacred volume. Sometimes is meant by it the universal dominion of Deity; sometimes the final blessedness to which the saints are heirs; and in a more confined sense, it frequently signifies the gospel state, or Church of Christ. In this last sense it is used in the text, and the thing signified is illustrated by a comparison, remarkable for that aptness and beauty, with which all the Saviour's parables are distinguished. "Unto what is the kingdom of God like; and whereunto shall I resemble it? It is like a grain of mustard-seed, which a man took and cast into his garden, and it grew, and waxed a great tree, and the fowls of the air lodged in the branches of it." This parable is worthy of our attentive consideration. The illustration of it may instruct, and the inferences from it may confirm us in that faith, and which to have received is our greatest privilege, and to retain which is eternal life.

We are first led by the resemblance to which the Saviour likens his kingdom, to remark the smallness of Christianity in its beginning. Seeking for the symbol with careful consideraVOL. II.-25

tion, he chooses one proverbial among the Jews for littleness, the smallest object possessed of life and expansive force. Small as is the symbol, it is not smaller than the thing it was designed to represent. An obscure prophecy was the first germ of Christianity, and its only label, a simple rite; the prophecy, God's promise to the woman, and sacrifice the rite. We are not to look for the mustard-seed in the appearance of Christ, nor in the paucity and poverty of the first apostles. Christianity boasts a greater age. Tracing it only to the visible ministry of Christ, some have greatly erred; and very many skeptics, more especially the ingenious, yet subtle Volney, have supported upon the error the dangerous small arms with which they have assaulted our holy religion. They have adduced the notions, mysteries, and rites of more ancient ages, and different nations; and have represented these as the elements which imposture borrowed of antiquity, and wrought into a cunning fable, which passes in the world for revelation. Whereas these very notions, mysteries, and rites, are nothing more than faint imitations, or distorted parts of the stupendous apparatus, which, from the fall of man, was put in operation to effect his recovery, and introduce "the kingdom of God." Christianity is older than they all. They owe their origin to corruptions of the promises, types and symbols which prepared the way of the Messiah; and not one of them, perhaps, that has any majesty or significance would ever have existed, but for the redemption wrought for us from the remotest age, and unfolded in the gospel. As soon as justice took cognizance of man's transgression, mercy promised the deliverer, and it was then, the "mustard-seed" was cast into the garden-the seed of Messiah's kingdom sown. From that solemn period we date, from that dark promise we trace the rise and progress of "the things which belong to our peace." Little in its beginning, as this obscure hint, its expansive force was soon exerted. The rite of sacrifice soon succeeded. In that, in the separation of the "peculiar people," in their institutions, the shadows of good things to come, the seed lay concealed and swelling, and ready to burst into humble, yet perpetual life.