the kingdom of Christ and the kingdoms of this world renders their combination not merely incongruous, but impossible. Human governments are of earthly origin; that of Christ is from above. Those can take cognizance only of the external conduct; this extends to "the thoughts and intents of the heart." At the head of those go or were "made members of Christ" by virtue of any external rite, the idea of nationality as attaching to a Christian church might have some show of plausibility. But that idea is wholly incompatible with the scriptural representations of the spirituality of Christ's kingdom, all whose subjects are regenerated persons, "not conformed to this world, but transformed by the renew-vernments we see frail, changeable ing of their mind," Rom. xii. 1; "sanctified in Christ Jesus, called to be saints," 1 Cor. i. 2. It is also palpably inconsistent with the design of the institution of Christian churches; since, were it realized, no adequate distinction could be preserved between the people of God and others—the Church would be confounded with the world. Suppose a case which never has occurred, and probably never will,-that an entire nation should become true believers, and evince a unanimous desire to establish a national church; even then it does not appear that such a proceeding would be right, since no sanction for it is found in the New Testament. Nothing short of Divine authority is competent to establish a national church, similar to that which existed under the Old Testament dispensation. That sanction is not given, nor have we any reason to expect it ever will be given. Had our Lord intended to engraft his religion on any earthly government, having "all power in heaven and in earth," he could have been at no loss to accomplish his purpose. He could as easily have converted a Cæsar as a "Saul of Tarsus," and commissioned him to establish his Church throughout the wide-spread Roman empire. But he did no such thing. He left it in the world not only without the patronage of earthly rulers, but while they were all "taking counsel together" to crush and to destroy it. And never did Christianity appear so lovely or so Divine, never did it achieve such glorious triumphs, as when, in the spirit and in the footsteps of its Divine Founder, it went forth, unaided by the patronage of princes and the powers of earth, to turn men "from darkness to light, and from the power of Satan unto God." The disparity which exists between ་་ creatures, in no respect superior to their subjects, except in the possession of a little brief authority, and "not suffered to continue, by reason of death." At the head of this we behold 'Jesus, the Son of God," seated upon the Mediatorial throne, as "Lord of all," "the same yesterday, to day, and for ever," superintending, from age to age, all the affairs of his universal Church. A kingdom so essentially diverse, in its origin, its nature, and its objects, from all earthly kingdoms, can obviously never admit of union with them. An earthly kingdom and this spiritual kingdom can never coalesce, without the one or the other undergoing a radical change. Either the spiritual will absorb the earthly, or the earthly will corrupt the spiritual, and reduce it to its own level. But in truth this supposition can never be realized. Christ will never thus abdicate his throne, nor suffer his Church to be converted into a mere political institution. His kingdom can never be thus subjugated. It is too pure and too ethereal for human grasp to reach, or human power to control it. If earthly rulers attempt its incorporation with their own contracted and defective governments, they do but deceive themselves, in retaining the name and form of Christianity, while the spirit is fled. Since, then, the great Head of the Church has neither commanded nor allowed the establishment of a national church under the present dispensation; since there is not the remotest hint given in Scripture that he will ever permit the government of his Church, or any portion of it, to be combined with an earthly government, we infer, concerning every attempt of this nature, that as it is unauthorized, so it is unlawful. And, further, since the disparity between the kingdom of Christ and all earthly kingdoms is so great as to form a perfect contrast; and since the employment of "carnal weapons," and all those applications of force which are necessary to the existence of human governments, are utterly discarded and excluded in the spiritual rule of Christ in his Church, we are led to the conclusion, that the alliance of his Church with any earthly kingdom is wholly impossible. Do we, in reaching this conclusion, unchristianize those who are connected with so-called national churches? By no means. Many of the people of God, we believe, are in this predicament, walking too much "after the traditions of men, after the rudiments of the world, and not after Christ," Col. ii. 8. Such need the exhortation given, no longer to be "subject to ordinances, after the commandments and doctrines of men," Col. ii. 20, 22. Regarding them as holding a false and dangerous position, we yet esteem these, who "hold the Head," as our brethren in Christ. Much should we rejoice to see their several churches renouncing their unauthorized and unholy alliance with earthly powers and potentates, and completely emancipated from "the yoke of bondage." If, in any instance, this is hopeless, let them boldly "come out from among the ungodly, and be separate, and touch not the unclean thing," 2 Cor. vi 17. And "what things were gain to them," those let them "count loss for Christ," Phil. iii. 7. "For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to God, and approved of men," Rom. xiv. 17, 18. II. CHRIST'S SOLE AUTHORITY IN HIS CHURCH. If the kingdom of Christ is not of this world, if it is a purely spiritual dominion, it would seem a plain and unavoidable inference, that it can admit of no union with an earthly kingdom or government, and that it can have no other Head than himself. Accordingly, the Scriptures represent Christ as the only King in Zion, the supreme Lawgiver and Ruler in his Church, to whom, therefore, its undi 66 vided homage and obedience are due, Psa. ii. 6-12; Matt. xxviii. 18; Phil. ii. 9; Col. i. 15-19; Rev. i. 12-18; ii. 28. He alone is "the Head of the Church," Eph. i. 22; v. 23. He is the one Master" and the 66 one Lord," whose will alone, in relation to all spiritual or religious matters, Christians are bound at all times to consult, Matt. xxiii. 8-10; Eph. iv. 5; Acts ix. 6. The Bible is the statute-book of Christ's kingdom. No laws relating to religious faith or worship are binding on the conscience, except those which He has made known in the Holy Scriptures. In all these matters, this is our only and sufficient rule. This volume contains "the word of Christ." The New Testament, particularly, comprises all the laws which He has seen fit to promulgate, for the regulation of the affairs of His Church upon earth. To add thereto, he has given authority to none. Nay, more; he has, in the closing chapter of this book, expressly forbidden either addition or omission, Rev. xxii. 18, 19. While, therefore, we consult this book to ascertain the will of Christ, from its teaching and decision, there is no appeal. Over our judgments and our consciences, it must be allowed to hold an undivided sway. In opposition to its dictates human opinions can have no weight, human laws can claim no regard. Against its testimony the voice of tradition must not be deemed worthy of the slightest attention. At the same time, these laws of Christ can be properly enforced by no human authority or secular power. Their enforcement must be left to Him. In his own time, and in his own way, he will reward obedience, and punish disobedience. Submission to every ordinance of man for the Lord's sake, to kings and to governors," is enjoined upon Christians, 1 Pet. ii. 13, 14. But this submission has a clear limitation. If earthly rulers command anything contrary to the Divine command, our duty is, at any risk or loss, to refuse obedience. See Dan. iii. 13-18; Acts v. 27-29. "We ought to obey God rather than men." Or if their commands or laws have reference to any other than earthly things, such laws or rity in his Church. commands we are not bound to ob- | thereby He still rules with sole authoserve; for, in all spiritual matters, "one is our Master, even Christ;" and to Him alone we owe allegiance. Here, his will alone is our law, and we should acknowledge no other authority. The distinction that subsists between "the things which are Cæsar's and the things which are God's," is clearly taught by Christ himself, Matt. xxii. 21. Things so essentially different in their nature ought ever to be kept separate and distinct. In all earthly or temporal affairs, we must obey our rulers; but in everything that concerns our consciences, as a matter of religious duty, we recognize a far higher obligation,- -"we are under the law to Christ," 1 Cor. ix. 21. His revealed will is our sole rule of duty; and with his supreme authority, no "commandments of men" should be allowed for a moment to interfere. The Apostles themselves, although inspired men, and endued with mi raculous powers, assumed not to "have dominion over the faith" of any; and disclaimed and discountenanced any wish or purpose, on the part of the elders of the church, to be "lords over God's heritage," 2 Cor i. 24; 1 Pet. V. 3. "A servant of Jesus Christ" was the highest title they assumed; and to be approved of Him was the greatest honour to which they aspired. To exalt Christ, as "Lord of all; as "Head over all things to the Church,' was their constant study and delight; and when exposed to death for his sake, they rejoiced that "Christ should be magnified in their body, whether it were by life or by death," Phil. i. 20. In his name all their miracles were wrought. The authority which they exercised, as Apostles, they professed to have derived immediately from Christ, 1 Cor. xi, 23; xv. 3, 8; Gal i. 11-19. It was delegated to them, that they, under the spirit of inspiration, might fully declare their Lord's will, propound the doctrines of the Christian system, and lay down principles and rules for the government of the churches, as well as for the regulation of every Christian duty, in all the relationships of life. In their inspired writings, therefore, Christ speaks; and The Since Christ is the Head of the Church, and since whatsoever emanates not from his authority can never be a matter of religious obligation, what a presumptuous interference with his prerogative, and how utterly futile is the application to a fellow-mortal of the title, "Head of the Church." There can be but one fountain-head of authority in any community : "No man can serve two masters." Scriptures know nothing of a temporal head of the church. Our Lord expressly forbids his disciples to "exercise lordship" over each other, or over any, Matt. xxiii. 8-12; Mark x. 35 -45; Luke xxii. 24-27. Has this law of Christ been repealed? or is it grown obsolete, or become impracticable? It cannot be. Consequently, all exercise of lordship or authority in his Church is a direct violation of his command. And whenever fallible men, no matter whether they bear the title of king, pope, or bishop; or whether they are banded together under the designation of a council, a convocation, or a conference; whenever such men or bodies of men presume to make laws for the Church of Christ, to decree rites and ceremonies, to impose creeds or articles of faith of man's devising, or to prescribe forms of worship, as necessary to be received and observed; our allegiance to Christ demands that we should disown and reject all such unauthorized "dominion over our faith." To these we must "give place by subjection, no, not for an hour;' but stand fast in the "liberty wherewith Christ has made us free, and be not entangled again with the yoke of bondage," Gal. ii. 5; v. 1. III. CHRISTIANITY THE RELIGION OF MANKIND. As there is but one God, so there is and can be but one religion. True religion, consisting in the knowledge and service of the living and true God, and founded upon his revealed will, is, like himself, unchangeable. One only way of salvation is provided for mankind; one only Redeemer of men is made known; and believers in the patriarchal ages, and under the Jewish dispensa tion, obtained pardon and acceptance | away sin by the sacrifice of himself," with God, and admission to heaven, Heb. ix. 21; and to "die not for that substantially in the same way as those nation only, but that also he should who live under the Christian dispensa- gather together in one the children of tion. Yet while true religion is essen- God that were scattered abroad," John tially one and the same, through all xi. 52. Not to that nation only, nor generations of time, it may and does to any other nation, was his kingdom Attention vary in the form and degree of its de- any longer to be confined. velopment. Christianity, therefore, is was directed to him, at the commence. no new religion, as distinguished from ment of his ministry, as "the Lamb of Judaism. It is the same religion, ap- God, which taketh away the sin of the pearing in a new form, and more fully world," John i. 29. And ere he left developed. It is the same religion, the earth, he commissioned his disdivested of all that would restrict its ciples to "go and teach all nations," applicability to one nation or class of Matt. xxviii. 19; to "go into all the mankind; and adapted, in the most world, and preach the Gospel to every perfect manner, to meet and to answer creature," Mark xvi. 15. This comall the spiritual exigencies of the whole mission was at first but imperfectly human family. understood and obeyed, even by the Apostles. To all their habits and prejudices, as Jews, it stood directly opposed. It was to them a "mystery' not easy of solution, "that the Gentiles should be fellow-heirs and of the same body" with themselves; but this mystery was revealed unto them by the Spirit," Eph. iii. 1-6. No sooner were their minds, by this Divine influence, enlarged and enlightened, more clearly to discern the free and comprehensive nature of that Gospel with which they were entrusted, than "they went everywhere preaching the word," Acts viii. 4. They no longer esteemed "any man common or unclean," Acts x. 28; but sought, by all means, to extend the knowledge of Christ, and of "the common salvation," if it were possible, "to every creature under heaven," Col. i. 23. From the days of "righteous Abel," Christ has ever had a Church on the earth, a people peculiarly his own, denominated "his redeemed,' "his hidden ones." In every succeeding age of mankind, "the Lord hath set apart him that is godly for himself," Psa. iv. 3. This Church has sometimes been reduced apparently to the lowest ebb, consisting of a few individuals, as in the days of Noah. Yet was it never wholly extinct. As a means of its preservation, amidst the universal prevalence of human degeneracy, God called Abraham, and entered into a covenant of grace "with him, and with his seed after him, in their generations, Gen. xvii. 7. His descendants, in the line of Isaac and of Jacob, were designated his chosen people, and were distinguished with peculiar privileges. Subsequent to their departure from Egypt, and the establishment of the Jewish theocracy, under the legislation of Moses, we find the Church or people of God comprised within the limits of one nation. They were Israelites, and to them exclusively "were committed the oracles of God." If any from among the neighbouring nations forsook their idols, and became worshippers of the true God, as in the cases of Rahab and of Ruth, they were received into the congregation of the Lor 1, and took on themselves the profession and the obligations of Israelites. Thus was the Church of God restricted to one nation, until, "in the fulness of time," Christ came, "to put Obviously, then, one chief characteristic of Christianity, as distinguished from Judaism, is this-that there is nothing national about it. "The middle wall of partition between" Jews and Gentiles "is broken down," Eph. ii. 14. All nations are now placed on common ground. "Now God commandeth all men everywhere" to "repent and believe the Gospel," Mark i. 15; Acts xvii. 30. Henceforth "no difference is made "between the Jew and the Greek; for the same Lord is rich unto all that call upon him," Rom. x. 12. Christianity claims to be the universal religion. Its field is the world. Its mission is to save and to bless mankind, without respect to any earthly distinction. Its ever-enduring and inestimable blessings flow, in unlimited diffusion, free as the air, wide as the world; and all, without exception, are invited and urged to partake them. "The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely," Rev. xxii. 17. And as this Divine religion is freely offered to all, so it is completely suited for universal adoption. Its rites are few, simple, and of no difficult observance; adapted alike to the Greenlander and to the Hottentot,-the civilized, and those just emerging from barbarism. It enjoins and it prohibits nothing which can give rise to, or perpetuate, any outward distinction between one race or nation and another; or which might prove a barrier to their most unrestricted intercourse. In every as pect under which it is viewed, Christianity shows itself to be designed and adapted, not merely for a class or section of the human family, but for the race at large. It will eventually become the religion of mankind,—the grand restorative of our fallen race to happiness and to God. Come that bright and blissful day, when He whose name is "King of kings, and Lord of lords" (Rev.xix. 16) shall "take to him his great power and reign," and when that glorious consummation of his kingdom upon earth shall be realized, to which our faith is taught to look forward, in the joyful acclamation of "great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord and of his Christ; and he shall reign for ever and ever!" Rev. xi. 15, 17. Essex. Biography. MRS. JOHN WILLIAMS. THERE are few of our readers who have not heard of the Rev. John Williams, the Martyr of Erromanga; but not many, perhaps, are aware that the excellent partner of his joys and sorrows, who survived to mourn his melancholy end, has also been gathered to her fathers. We have before us, "Euthanasia," a very valuable Funeral Sermon preached for her in Union Chapel, Islington, June 27th, 1852, by the Rev. Henry Allon. From the memoir appended to this discourse, we learn the following facts of her interesting history: J. B. of a short interval, continued to deepen and to expand, until her piety became marked for its humility, its fervour, and loveliness. Happening one day to open a New Testament, she read a passage describing the sufferings and death of our Lord. Her attention was riveted, and her mind deeply affected; but she did not open her heart to any one, until observing that the name of Christ occurred at the close of every prayer, she ventured to ask her mother why that name was repeated so often. The explanation was given; and the portions of Scripture showing the Saviour's condescension and love for sinners, let a flood of light into her mind, and she resolved to give herself to Him. "I thought," she said, in her simplicity and earnestness, "I would become very good, in order that I might go to heaven, and live with Him there." In one so young (she was at this time only She never, therefore, enjoyed about seven years old), she displayed a early religious training. But it pleased singular longing after a fuller knowGod, in the following manner, to ledge of the Gospel, and an ardent awaken in her young mind serious desire to lead a holy life; nor did she impressions, which, with the exception | neglect any opportunity of promoting Mrs. S. Williams was the youngest child of Thomas and Mary Chawner, of Denson Hall, Cheadle, Staffordshire, where she was born, September 29th, 1795. Her parents were of that class (less numerous in the present day, it is hoped) who think that attendance at church, and a moral life, are a certain means of securing their eternal salvation. |