his banner they perfevere unto the end. They bear the same mind with the Martyrs of the primitive Church; and if they were called to the fame trials, they would be ready to meet them with the fame fortitude. They may therefore be understood to be comprehended in the spirit of this description with thofe that are perfecuted for righteousness" fake; and in common with the Martyrs of more arduous times they fhall be admitted to the fame tranfcendent reward; For theirs is the Kingdom of Heaven.

The Kingdom of Heaven, as I have had repeated occafion to observe, is the fpiritual reign of the Meffiah, or Anointed of the Lord; in which are comprehended the two different ftates of present Grace and of future Glory. Thus containing whatever is effential to the spiritual man both in holiness and in happiness, it is prefented to all, who acknowledge Chrift for their fpiritual King, as the great motive to a faithful allegiance, both at the beginning and at the close of the Chriftian life. And accordingly we find it equally advanced as the appropriate bleffedness of the firft and of the laft in the feries of Chriftian virtues, of the Poor in fpirit, and of them that are perfecuted for righteousness' fake.

To

To both these characters it unquestionably applies in both its parts: For every one of thefe Beatitudes comprehends in a greater or a lefs degree both a prefent and a future good. But if there be any fhade of difference in the application of the fame Beatitude to different characters, it may be affumed with fome colour of reafon, that as offered to them, who commence the Chriftian character in being poor in fpirit, it has a more immediate reference to the State of Grace: as offered to those, who complete the Chriftian character in fubmitting to perfecution for the fake of righteousness, it more èxprefsly points at the State of Glory.

This Kingdom was very different from what was the great object of ambition among the Heathens; who thought a temporal crown the confummation of human enterprize, and the accomplishment of all that was defirable for man. Too little did they know or even conceive of things beyond the grave, to make them objects of their attention and purfuit; and less did they fix their thoughts on the attainment of a feat or crown in heaven.

It was also very different from what engaged the expectations of the Jews. They had been styled in the Law a Royal Priest

hood,

hood, or a Kingdom of Priests". But this character of royalty they understood to be fulfilled in the independent poffeffion of the land of Canaan, as augmented by the sword of David, and as established under the more peaceful, yet fplendid reign of Solomon. Their ambition was further elevated by that animating picture which the Prophets had given of the Meffiah and his Kingdom. But not comprehending the fpiritual character of either, they exalted their ideas to the highest pitch of worldly greatnefs; and they became ambitious to enroll themselves under the banners of this promised King, and to partake in the triumphs of his glorious Kingdom.

The appearance of the meek and lowly Jefus did not correfpond with these ambitious hopes. In the poor and humble Peafant of Galilee they could trace no veftige of the glorious and triumphant King of Ifrael. Hence he was difapproved, defpifed, and rejected at once by the fuperior orders of the Jews. And though the energy and benevolence of his words and works engaged the regard and gratitude of the common people, yet they also were disappointed at the humi

a Exod. xix. 6.

lity

lity of the form in which he came among them, and could no otherwise reconcile what they faw with what they hoped, than by fuppofing that he was now under a temporary fhade, from which he would fuddenly break forth to public view in all the power and fplendour of a mighty King. The same prejudice was entertained by the Apostles themfelves, who had fuller advantages of contemplating his character and miffion. On this idea the Mother of James and John requefted for her Sons, that the one might fit on his right hand, and the other on his left in his Kingdom; in other words, that they might have the two first offices of temporal eminence and honour. But what was the

answer of our Lord to this? To fit on his right hand and on his left, he affured them, were not his to give, being referved for the disposal of those, who were appointed to the kingly station by the ordinary providence of God. What they had to expect from following him in this life would not be honours, but indignities, not preferment, but fufferings. They would have to drink with him. of the cup of forrow, to be baptized with him in the baptifm of calamity. But in compenfation for all thofe indignities and fufferings, which they might endure for his

fake,

fake, he had finally a reward far tranfcending any temporal crown: He had a Kingdom to bestow in the realms of heavenly blifs. Thus he affured his Apoftles, who had forfaken all and followed him, that in the regenerated world, when he should be eftablished on his Throne of glory, they alfo fhould fit on twelve Thrones, judging the twelve Tribes of Ifrael°.

For a time they were fuffered to mifconceive the nature of this promise; and worldly prejudice ftill maintained poffeffion of their understandings. But as foon as the great mystery of godlinefs was accomplished in the paffion, the refurrection, and afcenfion of their Lord, the light of celeftial truth broke forth at once upon their minds. And they intuitively understood the purpose of his fufferings and the nature of his Kingdom. They fought no more for temporal honours and distinctions: They ftrove no longer who fhould be the greatest upon earth. Animated by the promife now fufficiently understood of being finally advanced to that high and holy place, where their Lord was gone before, they refolved to take up his cross, and to follow him

• Mat, xx. 20—28. Luke xxii. 24-30.

in