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supported, not by might or power, but by the divine Spirit. It is not even evident to the senses of the natural man; it must be spiritually discerned. Except a man be born again, he cannot even see the kingdom of God. The Jews had no other conception of the Messiah's kingdom than that of his reigning in great power and majesty visibly upon earth. The apostles were of the same mind before the Spirit was poured out upon them, and looked for the visible reign of a Saviour, residing and ruling upon the earth, and expecting that they themselves should be exalted with him here below, and that the saints should enjoy pre-eminence, and exercise lordship over the nations. Many were the intimations they received that Christ's kingdom was not of this world. But they understood them not till they were taught from above. The same earthliness of mind revived the same doctrines amongst the Millennarians, who dreamt of an earthly paradise during a thousand years, in which their reanimated bodies should enjoy, in innocence, all earthly satisfactions and delights, instead of the glories of heaven. But while these were dreaming of an empire still future, the Papists seized on the present enjoyment of it, and reigned as kings and priests over the earth, not with the Saviour, but in direct opposition to his saints and his cause. Since the Reformation, the notion of the saints smiting the ungodly, and taking possession of the earth, has always had its advocates, from the Anabaptists downwards; and, above all, in times of civil changes, as when Wenner, with his small, but determined band, proclaimed the fifth monarchy, filled the whole of London with alarm, and fought with a courage which has never been surpassed, and scarcely ever equalled, except by some fanatic warriors among the early Moslems. But our Saviour's kingdom is to be established by no other sword but the sword of the Spirit. It comes not with outward observation, but with inward power. Christ's sceptre is a sceptre of righteousness, of truth, and persuasion; not a rod of force and coercion, except towards his enemies. His enemies must, indeed, perish, but they shall perish like the hosts of Midian, by each other's hands. As the time draws near when our Saviour is coming to destroy Babylon, we are forewarned, that many will cry,–Lo here, and lo there, expecting a bodily appearance and a local display of power. We know how the prediction of the coming of the Saviour to judge Jerusalem was accomplished; and therefore we know in what his coming will consist,--to judge Babylon. The same imagery is employed in describing both, and both will have a similar fulfilment. Many are the wild and incoherent dreams respecting events still future. This is to be attributed in part to the long and culpable neglect of the prophetic writings. The blind, when their eyes are first opened, see men as it were trees walking. This is partly owing to their betaking themselves to the Scriptures in the same spirit in which men had recourse of old to the soothsayers and astrologers, not to learn what the will of God is with respect to themselves, but to indulge a vain and irreligious curiosity concerning things to come. The personal reign of Christ upon earth rests upon no evidence. The mistake consists in understanding many portions literally of a work that must be universally allowed to be figurative ; and much more might have been said for the personal appearance of Christ at the destruction of Jerusalem than at the destruction of Babylon. There are fewer texts in favour of the latter than of the former ; and the example of the former proves that we are to understand these texts figuratively, and typically of the great advent of our Saviour, when, having completed his work of mediation and intercession in the presence of the Father, and filled up the number of the elect, he shall come to pass sentence on the angels who kept not their first estate, and upon men who obeyed not the Gospel. The dream of Christ's personal reign on earth proceeds upon a complete ignorance of what Christ's kingdom consists in, and of what his offices are. The kingdom of Christ is within us, not without us; and it is within us that He reigns, visible to the eye of faith, and not of sense. He begins to reign within us when we submit to Him, and He reigns completely in each individual as soon as every thought is brought under subjection to his law. When the Bible becomes the rule of life, and the Holy Spirit the guide of life, then is the reign of Christ universal, and the glory of the millennium begun. The millennium, therefore, consists in the universal diffusion of the divine Spirit. But the divine Spirit is given so abundantly, because Christ is exalted at the right hand of God to give gifts to men, and, above all, the gift of his Spirit purchased by his blood. The right hand of God is, therefore, the place where the Saviour remains during the millennium, pouring out his Spirit upon all flesh, and realizing to the utmost the prediction of the latter days. The right hand of God is the place from which Christ, as the prophet and teacher of his people, sends forth his Spirit to teach them, and to make his word effectual to their souls. At the right hand of God, Christ, as priest in the heavenly temple, presents for ever his sacrifice, and for ever intercedes for his people. At the right hand of God Christ sits as a king, not of this earth alone, but of all worlds; and from the seat of universal sovereignty over the creation, administers and orders the affairs of the infinite inheritance he has obtained. Therefore he must sit at the right hand of God till his enemies are

made his footstool. Now, the last enemy that is to
be subdued is death, and death shall be swallowed
up in victory only then, when, at the appearing of
Christ to judge the world, both it and Hades shall
be cast into the lake of fire.
K. All errors in religion proceed from trusting
to our own understanding, and all the useful truths
we possess are drawn from the fountain of sacred
truth, the lively oracles of God. Hence the con-
tinual necessity of having recourse to the law, and
to the testimony, and of studying the Scriptures as
we would any other book, as a whole, not taking
little detached portions out of them, and putting
our own constructions upon these separated frag-
ments. The general scope of Scripture, and the
consecutiveness of inspired argument, will preserve
us from many errors into which we might other-
wise easily slide. If we mistake the meaning of
one passage, we shall be set right by that which
follows it; we shall have line upon line, precept
upon precept, here a little and there a little, and
though human weakness may mistake one or two
passages, nothing but wilful and systematic perver-
sion can misinterpret them all. In the Bible we
have the continual unfolding of the same eternal
plan, and we may trace the divine purposes from
the dawn of their manifestation to their clear and
unclouded display. We have truths placed in every

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