XLV. KING.

'Blessed be the King that cometh in the name of the Lord! Peace in heaven and glory in the highest.' Luke xix. 38.

THUS exclaimed 'the whole multitude of the disciples.' Thus, as the King of Zion 'came nigh even at the descent of the mount of Olives,' did they 'rejoice and praise God with a loud voice for all the mighty works they had seen.' It was the last journey of the King of saints to Jerusalem. And yet his enemies could even deny him the small triumph of coming into the city upon an ass's colt, attended by a company of poor people, 'spreading their clothes in the way.' How admirable was the reply of the King: 'I tell you that if these should hold their peace, the stones would immediately cry out.' How different was the appearance of the King of Zion from that of the kings and conquerors of earth! One comes attended by the poor and despised of the world; the other, surrounded with all the pomp and splendor that courts and pageantry can impart. One comes in meekness and humility; the other in pride and haughtiness. One goes to meet his fate as a malefactor; the other to ascend a throne. One, to establish a kingdom in the human heart; the other to rear an outward kingdom among men. One, 'when he came near, beheld the

city and wept over it; the other exults over ruined empires and broken hearts.

But we cannot pursue the comparison. It would seem from the history of this incident in the life of the King of Zion, that the disciples now supposed that Jesus was come to be a temporal deliverer, though his whole mission went to show 'that his kingdom was not of this world.' This opinion had gained the ascendency in their minds, and hence, he whom a short time afterwards they could all forsake and deny, they could now proclaim 'King in the name of the Lord, and shout, Peace in heaven and glory in the highest!' How evanescent is all human applause! To-day, a king; to-morrow, a malefactor! To-day, the shouts of the multitude; to-morrow, the reproaches of the world! The whole life of Jesus, and of all reformers, shows us that no dependence can be placed upon popular favor. It is fickle as the wind; evanescent as the passing cloud; fading as a rose, and empty as a bubble.

Jesus is distinguished as a king in eleven instances. He is called King of Israel twice, John i. 49. xii. 13; and King of Kings twice, Rev. xvii. 14. xix. 16. The word is applied to God, Psa. xliv. 4. Also to Christians, Rev. i. 6.

The Father has made his Son king over the world; He has given it to him, for he has made him 'heir of all things.' It has been made over to him by covenant, and his charter covers it all. It is preserved and governed for no other end than to be the seat of his kingdom. It is all his own, and no other being has a right to erect an interest on this ground. Speaking of him, he says, 'Yet have I set my King upon my holy hill of Zion.'

In contemplating this subject, a variety of thoughts crowd upon the mind. A king supposes a kingdom and subjects. We shall, therefore, in order that our views may be understood, arrange our remarks in the following order:

I. The origin of the kingdom of Jesus.

II. The seat of that kingdom.

III. The extent of it.

IV. The duration.

It must be seen at a single glance that we cannot go minutely into either of these particulars. A few thoughts, therefore, on each must suffice.

1. The origin of the kingdom of Jesus. It had its origin in heaven. The foundation was laid ere the sun smiled upon our world, or the silver moon sent forth her light; ere woods or streams adorned the globe. It was not commenced by man, neither will it be completed by man. By his folly and madness, he has ruined nearly every kingdom on earth. This one, God in his wisdom and mercy has seen fit not to intrust to his care. The completion may, therefore, be relied on with great confidence.

II. The seat of this kingdom. When Jesus was demanded of the Pharisees when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation. Neither shall they say, Lo, here! or, Lo, there! for, behold, the kingdom of God is within you.'* It is not an outward kingdom then that this King came to build up. He came to rule within us; to build up a spiritual kingdom within our hearts. There he is to reign.

* Luke xvii. 20, 21.

There he is to extend his triumphs till every passion is subdued, and the whole soul brought into conformity with his principles. 'Look not abroad,' says the eloquent Channing, in speaking on this subject, 'look not abroad for the blessings of Christ. His reign and chief blessings are within you. The human soul is his kingdom. There he gains his victories. His noblest monument is a mind redeemed from iniquity, brought back and devoted to God, forming itself after the perfections of the Saviour, great through its power to suffer for truth, lovely through its meek and gentle virtues. No other monument does Christ desire; for this will endure and increase in splendor, when earthly thrones shall have fallen, and even when the present order of the outward universe shall have accomplished its work and shall have passed away.'

III. The extent of this kingdom. A single quotation will sufficiently establish this point. And there was given him dominion and glory, and a kingdom, that all people, nations and languages should serve him his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.'* This kingdom is to break down every opposing power, and assimilate all things to itself. It is well described by the Revelator: 'The kingdoms of this world are become the kingdoms of our Lord and of his Christ: and he shall reign forever and ever.'t Christ is now extending his kingdom, not by war and bloodshed, but by the power of his gospel. He will touch heart after heart,

*Dan. vii. 14.

† Rev. xi. 15.

till all are subdued unto him, 'for he must reign till he hath put all enemies under his feet.' It should be borne in mind by the reader that this King is not only to subject, but he is to reconcile, all things to God. 'For it pleased the Father that in him should all fulness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.'*

Here is where the great error has been committed. The doctrine of universal subjection has been admitted, while that of universal reconciliation has been denied. There may be subjection without reconciliation, but there cannot be reconciliation without subjection. But this is a point on which we cannot dwell. We have merely stated it for the reader to pursue at his leisure.

IV. The duration of the kingdom of Christ. This is spoken of in the same passages that point out the extent of this kingdom. Here, then, we shall only present a single testimony. After giving to this King several very expressive titles, which we need not here enumerate, the prophet says: 'Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom to order it, and to establish it with judgment and with justice, from henceforth, even forever.'t This kingdom is to endure when thrones and dominions shall have passed away. All the comparisons of Jesus show the progress and vast extent of his kingdom. When he was among men, it was like the mustard seed, 'which is