ART. XXIX. The voice of the Dying. "My dreams in death have other moulds: Forms beautiful and bright Are with me." Oн it is sweet to die! They told me death was stern, and sad, and cold; It is not so, my friends! There is no chillness in the touch of death: To the pale, drooping rose, the south's warm breath Than the soft, hallowing spell around me thrown Not the bright dew, that lies Than my long-wasted spirit from its shrine And spirit-forms are here; No fearful spectres from the ghastly land, They stand around me- hold my aching head- Yes, sweet it is to die! When the long-burdened spirit is worn down, On the soft bosom of the angel, Death, Then fear it not, my friends! Nor think it cold, and stern, and fraught with dread; Dream sweeter visions of the free, blest dead! For, see ye not, death blends The hallowed spirit with a life all pure, Fear not the silent tomb! Silent it is, yet peaceful and serene; For Him who loves us, even in the grave: S. C. E. ART. XXX. The Keys of the Kingdom of Heaven. FEW scripture expressions have been more grossly misunderstood, than the phrase "kingdom of heaven." It is used frequently in the four Gospels, particularly in that by Matthew; and if a wrong sense be attached to it, the more frequent its occurrence, so many more passages will be perverted from their original signification. A wrong sense attached to a single word or phrase in the Scriptures, often leads to a misunderstanding of not only a verse, but a whole chapter. Many of the corruptions of Christianity may be traced to this source, for they derive their chief support from perverted texts of the divine oracles. Many examples of this might be given, but the phrase "kingdom of heaven" is sufficient for my present design. It was long believed, and by many is still believed, that this phrase designates the endless abode of all the righteous in a future state; and that to Peter was given the keys of this happy place, to admit to it, or exclude from it, whom he pleased. There is no safe way of getting rid of such corruptions, but by a strict investigation of the sense which the scripture writers attached to the words and phrases they used. But even when the true sense is attained, the wrong sense, familiar from childhood, has a powerful influence on our minds in reading the Scriptures. We may be convinced that this is the effect of early prejudice; but who can rid himself entirely from it? A more critical examination of the Bible, however, is now placing the true sense of the writers in a clearer light, and the rising generation will be more free from this prejudice than their parents. My principal object in this paper is not to examine into the scripture sense of the phrase "kingdom of heaven," but to ascertain what is meant by the keys of it. It is necessary, however, to make some general remarks on the phrase itself. 1. In the New Testament, the phrases "kingdom of heaven," and "kingdom of God," seem to be used synonymously. Where Matthew uses the phrase "kingdom of heaven," the other Evangelists generally use the phrase "kingdom of God," to express the same things. The reader may satisfy himself of this fact by comparing the following passages: Matt. iv. 17 with Mark i. 15; Matt. xix. 14 with Mark x. 14; Matt. xi. 11 with Luke vii. 28 ; Matt. xiii. 11 with Mark iv. 11; Luke viii. 10 and Matt. xviii. 3 with John iii. 3. Both of these phrases seem to be used by the Evangelists with reference to what is said in Dan. ii. 44, vii. 13, 14, respecting the God of heaven giving to the Son of man "dominion, and glory, and a kingdom, that all people, nations, and languages should serve him." And that this is said concerning the Messiah promised to the Jews, no Christian disputes. Such as desire to see the phrases "kingdom of heaven and kingdom of God" critically examined at some length, may consult Dr. Campbell's fifth Preliminary Dissertation, prefixed to his Four Gospels. I shall only quote a few sentences from it. He says the phrases "kingdom of heaven" and "kingdom of God" mean the religious constitution which would obtain under the Messiah. The term basileia in both phrases, rendered kingdom in the common version, ought sometimes to be rendered reign, and not kingdom. "In most cases, basileia answers to the Latin regnum. But this word is of more extensive meaning than the English, being equally adapted to express both our terms reign and kingdom. The first relates to the time or duration of the sovereignty; the second, to the place or country over which it extends. Now, though it is manifest in the Gospels that it is much oftener the time than the place that is alluded to, it is never, in the common version, translated reign, but always kingdom." 2. A mere glance at the four Gospels may convince any one that the expressions "kingdom of heaven" and "kingdom of God" must mean something else than the abode of the righteous in a future state. This kingdom is spoken of as coming, as near, as at hand, and as being in, or among, the people whom our Lord addressed. It is also likened to a variety of things, to leaven, to a grain of mustard-seed, etc. which comparisons are no way suit able to a heaven in a future state. But they beautifully illustrate, in various ways, some particular point in Christ's kingdom among men. For example, when it is likened to leaven, what could more beautifully illustrate the small beginning, the gradual progress, and the glorious consummation of our Lord's kingdom in the earth? See its small beginning, as stated in the four Gospels; its gradual progress, exhibited in the Acts of the Apostles; and its ultimate consummation, as premised, predicted, and stated in a variety of ways throughout the Bible. The final consummation of his kingdom is thus given by Paul, 1 Cor. xv.: "For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order; Christ the first-fruits; afterwards they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority and power. For he must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all." At the period here called the end, no one understands that Christ is to deliver up to God heaven, or the place of endless felicity in a future state. 3. Dr. Campbell says, as quoted above, that the phrases "kingdom of heaven" and "kingdom of God" mean "the religious constitution which would obtain under the Messiah." But an important question arises, What is the nature of this "religious constitution?" When Christ was asked by Pilate, Art thou a king? he answered, "My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth, heareth my voice." Jesus declined all interference in civil and political concerns. When one said to him, "Master, speak to my brother that he may divide the inheritance with me," he replied, "Man, who made me a judge or a divider over you?" When asked, "Is it lawful to give. tribute to Cæsar, or no?" he answered, "Render unto Cæsar the things that are Cæsar's, and unto God the things that are God's." And when asked concerning the woman taken in adultery, " Moses in the law commanded us that such should be stoned; but what sayest thou?" he was silent. But, when urged for a reply, he said, "He that is without sin among you, let him first cast a stone at her." Her accusers, convicted by their own consciences, went out and left Jesus and the woman alone, whom he thus addressed: "Woman, where are thine accusers? hath no man condemned thee? She said, No man, Lord. Jesus said unto her, Neither do I condemn thee: go and sin no more." It is obvious from these, and other passages I might cite, that our Lord's kingdom did not interfere with the political or civil concerns of worldly kingdoms; for this he utterly disclaimed. 4. What is called the church is sometimes supposed to be the same as the "kingdom of heaven," or "kingdom of God," in the New Testament. But this view of the subject requires explanation, and considerable qualification. Becoming a member of a church, and entering into the kingdom of heaven, can only be considered the same thing, when that which is essential to the latter is found in the former. Jesus said to Nicodemus, "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God;" and this is as true now, as when he uttered these words. And he said to his own disciples, "Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." Being born again,-born not of blood, nor of the will of the flesh, but of God, is stated as indispensable to entering into the kingdom of heaven. But, without this, it is easy to get into a church; and, when there, persons are not in the kingdom of heaven, for this obvious reason: they are not in heart subjects of its King. Its enjoyments they cannot relish, for "the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost." New-born babes, not dead children, can desire the sincere milk of the word, that they may grow thereby. It must be evident to all, that |