its way, and like an invisible genius, it will operate with its superintending and guiding influence, pervading every part, and lending its salutary aid to all the laudable operations, of political society. And in the mean time this kingdomcan be aided by the secular arm,not by directing or restraining its movements, not by wielding carnal weapons in its support, but only by removing obstructions; by preparing a way for the Lord and making straight the paths for his footsteps.

2d. This kingdom is distinguished from the governments of this world, in regard to the time of commencing its restraints. It begins with the early growth of sin; whereas the authorities of this world cannot take cognizance of sin, until it has become so strong, and of such mature age, as to break over all bounds, and boldly show itself the enemy of civil society. Though sin is inherent in the human heart, yet in its first exercises, it is comparatively weak and feeble; but it grows and increases by exercise, until, in process of time, it breaks over all bounds and becomes notorious, in its overt acts upon the peace of community. Then, and not till then, can the secular arm be raised to restrain it; but then, in most cases, the restraint comes in too late, either to reform the transgressor, or prevent injury to society. It is true, the criminal may now be confined or executed, but this does not remunerate the public or individuals, for the loss already sustained; and from the imperfec

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tion of civil government, some loss must have been sustained, before the criminal could be arraigned'; though sin long before this, might have been laying its plans, and gaining strength for their execution. Nor, after sinful propensities have thus become strengthened, is the punishment likely to prove salutary, in effecting a reformation in the transgressor. Therefore we say, the secular arm is raised too late to save the community from loss, or to reform the sinner. Religion, on the contrary, comes in to exercise her power, while the half formed purpose is yet feeble and wavering, while the desire is yet growing. It crushes the serpent of sinful desire, in the egg; it strangles the young Hercules of unholy passion, in the cradle. It is thus the religion of Jesus Christ exercises a most timely and salutary influence upon the heart, fitting its subjects, not only for the service of God, but for the service of the state.

3d. This kingdom is distinguished from the governments of this world, in regard to the place of commencing its restraints. For Christ, by the influences of his gospel, commences restraining his subjects within, at the root of sin; whereas the restraints of worldly governments, are only imposed upon the outward and open fruits of sin. The outbreakings and overflowings of moral evil may be resisted, by the strong dykes of civil authority; but, like another Elisha, religion casts in the salt of grace, to heal the foun

tain. Despair of success or fear of punishment may for a time, restrain the restless spirit, but still it reigns in the heart, and is watching its opportunity for criminal indulgence; but the spirit of the gospel, is stronger than this strong man armed, it enters into the soul and binds the strong man of sin, and spoils his goods. This influence enters into the secret closets and visits the inward council chambers of the soul, and there it "reasons of righteousness, temperance and judgment to come." O could we get admittance to this secret parley, what should we there see? what an influence should we there see exerted? When criminal desire claims indulgence; when lust burns; when anger rages; when revenge seeks retaliation; when envy rankles; when pride swells; when covetousness gripes the heart, and ambition moves the soul; in short, when any one or more of the unholy passions, stirs up the soul to any thing unlawful, then who is that, with aspect so dignified, with authority so commanding, and with eloquence so persuasive, standing amidst the dark and mutinous group, commanding and entreating, threatening and promising, expostulating and reasoning, until every wicked and corrupt Felix, and every proud and wanton Drusilla trembles? O it is the genius of the gospel of Christ! she stands there, from morning till night, and from night till morning, restraining, and sometimes changing, the wicked purpose of the

heart. And have you, my brethren, never witnessed such a scene? Though not in others, yet doubtless you have in yourselves. What is it, when temptation presented itself in all its most plausible and promising forms, what is it that restrained you? Was it the fear of civil authority? did the secular arm lay its restraint upon you? No, you are conscious that this, in most cases, had no influence upon you. But it was because the inward kingdom of God came nigh unto you, with its restraining grace. And whatever you may think of the natural integrity of your hearts, however much you may pride yourselves, that you are not as other men, you owe it to this same influence, that you are moral men and useful citizens. So far as you have escaped the influence of unholy passions, so far as you have been submissive to good government, and useful to community, so far you are bound to say, "by the grace of God, I am what 1 am." And is this influence of no consequence to good government? Is it not indeed of vital importance to its very existence? for though the powerful arm of government were able, for a time to keep the unprincipled man so far within the bounds of restraint, by the penalties and discouragements with which it hedges him round, as that he never comes under the lash of its penal sanctions; yet how much mischief is done to society, by an evil disposed individual, who is barely kept under by the power of the

law? Whatever is loose in example, whatever is indecent in language, whatever is corrupting to youth, all flow out of this kennel of moral filth. It is a moral, and infectious disease, which, were it not for the direct or more remote influence of the gospel, would sooner or later corrode and destroy the body politick. For human laws cannot reach the seat of the difficulty. Who has ever found, in the most perfect system of political law, any thing that will answer this purpose? Do any of these codes forbid anger? or a lustful look? or an uncharitable thought? or a haughty spirit? or a hard heart? And could such laws be executed, if made? Yet all these are forbidden, by the laws of Christ's kingdom. For these laws are exceeding broad, extending to the inner man, and discerning the thoughts of the heart. Witness Christ's sermon on the mount; witness in short, the whole tenor of the gospel requirements. And does any one think this a dead letter, a powerless system? Is the gospel, like the governments of this world, incapable of executing such laws? This may be determined, by noticing in the next proposition,

4th. That the kingdom of Christ is distinguished from the governments of this world, in the manner of exercising its influence. This kingdom, says Christ, is within you: by which we are to understand, not only that this kingdom adapts its laws to the mind and takes cogni