Chapter XI: War Is Opposed to the Example of the Son of God, and Is Therefore (2)

He sent out his disciples to appear in a distinct character from the world and to be a light to it by imitating his example and by exhibiting his spirit and temper. They ought not to say, as the Jews did, that they have no king but Caesar, for they have an everlasting King and kingdom and laws perfect and eternal. They should, therefore, set their affections on things above and not on things beneath.

While the kingdoms of this world exist, Christians must remain in captivity to them and must obey all their laws which are not contrary to the laws of the gospel; otherwise they cannot remain peaceful, harmless, and blameless in the midst of a wicked world before whom they must shine as lights.

Though the church is now in captivity, yet her redemption draweth nigh, for God will soon "overthrow the throne of kingdoms," and the thrones will be cast down and the princes of this world will come to naught. The stone which was cut out of the mountain without hands will dash them to pieces, as the potter's vessel is shivered, and will become a great mountain and fill the whole earth; then the kingdom and the dominion and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the most high God whose kingdom is an everlasting kingdom and of whose dominion there shall be no end.

Though God, by his decree, has ordained civil governments and established kingdoms, and will by his providence make them subservient to the good of his church and people, and notwithstanding it is the duty of Christians to be in subjection to them and pay tribute, yet it does not follow that their genius and laws may not often be contrary to the genius and laws of the gospel, and when they are so Christians must not obey them nor count their lives dear to themselves. It should be distinctly remembered that when Christians were exhorted and commanded to be obedient to civil rulers, they were under heathen, idolatrous, civil governments, and those civil governments were by no means congenial with the spirit and precepts of the gospel; still Christians were commanded to be in subjection to them; not, however, without limitation, for they utterly refused obedience in many instances and nobly suffered or died as martyrs.

Thus civil government may be an ordinance of God, may be subservient to the good of the church, may be an instrument in God's hands of executing his wrath, and Christians may be bound to obey magistrates in all things not contrary to the gospel; and yet it will not follow that Christians may consistently with the gospel take up the sword or do anything to countenance war.

If it be the duty of Christians to take the sword and enter the field of battle at the command of their civil rulers, then there could be no impropriety in having armies wholly made up of real Christians, especially since it is the duty of every man to become a Christian; and as professing Christian nations are almost constantly fighting each other, it would be perfectly proper for hosts of pious saints to be daily engaged in shedding each other's blood. But how would it appear, how does it appear, for those who have drunk into the same peaceful and heavenly spirit, who are united together by the tender ties of the Redeemer's blood, who are all members of the same family, and who hope through divine grace to dwell together in everlasting love and blessedness, to be fighting one another here with relentless fury?

Let us contemplate the subject, in this point of view, a little further. Suppose an English and an American frigate in the time of war, both manned entirely with real Christians, should meet in a neutral port. Ought they not then to conduct towards each other as brethren of one common Lord? As they are all members of the same family and have all been redeemed by the same blood, and sanctified by the same divine spirit, they surely must have the most tender affection for each other, and it would be highly proper for them to meet together for Christian fellowship, worship, and communion. Suppose, then, that they occasionally go on board each other's ships for religious worship; that their chaplains lead in their devotions, using such petitions as these--praying that they may be all of one heart and one mind in the knowledge of Christ, knit together in the bonds of Christian love; that they may have much of the wisdom from above which is first pure, then peaceable, gentle, easy to be entreated; that they may do good to all as they have opportunity, especially to the household of faith; that they may be meek and gentle as lambs and harmless as doves; that they may be kind and forgiving and that, like their Divine Master, they may return good for evil and have their affections on things above and not on things beneath; after which they unitedly partake of the symbols of Christ's broken body and shed blood, and then part with the tenderest tokens of Christian fellowship and love. They leave the port and meet again at sea. It now becomes their duty, on the principles of war, instead of meeting as Christian brethren, to meet as raging tigers and discharge the flaming engines of death on each other; and in order to perform "their duty to their God and country," they must exert all their power and skill to destroy one another. The dreadful struggle and carnage must be continued by both parties as long as both can fight. When half of their crews are wallowing in their blood and expiring in agonies, a violent effort must be made by one or both to board the other and end the contest sword in hand. Those hands which recently saluted each other with Christian love now plunge the envenomed steel into their brethren's bosoms. At length one is vanquished and yields to the other. Those who remain alive after the conflict again unite in prayer and give thanks to God that he has given them courage and strength to fight so nobly, and that he has shielded their lives in the hour of battle. Thus they again resume their Christian fellowship and communion. This mutual fellowship, communion, and love are perfectly consistent with Christian character and are required by it. The conduct which has been supposed as enemies when fighting is also entirely consistent with the principles of war and with the character of warriors, and is such as would be highly applauded and admired by the world. But is it not obviously and perfectly absurd and perfectly incompatible with the principles of the gospel for Christians to act in this twofold character? If, however, it is the duty of Christians to obey the command of their rulers and engage in war, then it would be perfectly proper for what has been supposed to take place. Christians may one day surround the table of the Lord together, and the next kill and destroy each other.

The god of this world, not being yet chained down to hell, deceives the nations and gathers them together to battle; but the children of peace, the citizens of Zion, ought not to mingle with them or listen to the deceiver. They should take to themselves not carnal weapons but the whole armor of God, that they may be able to stand in an evil day and to quench all the fiery darts of Satan.

_Objection thirteenth._ To deny the right of the magistrate to call on his subjects to take the sword is to deny that he is an avenger to execute wrath, though the gospel expressly declares that he is.

_Answer._ This conclusion does not follow unless it is a fact that God cannot and does not actually make him the instrument of doing it, by his providence, without his command; for, as we have already observed, men may fulfill the decrees of God under his providence, without his command, and be very criminal in the deed. God raised up the king of Assyria and made him the rod of his anger, to chastise his people and to execute wrath upon the ungodly nations around. "Howbeit he meant not so, but it was in his heart to _cut off_ nations not a few." And God declared, with reference to him, "that when he had performed his whole work he would punish the fruit of his stout heart and the glory of his high looks." It will not be contended that warlike nations are commanded by God to destroy and trample down the nations of the earth as the dust of their feet; yet, when they do so, they doubtless fulfill his high decree and are avengers to execute his wrath on a wicked world.

The beast represented in the Revelation with seven heads and ten horns has generally been considered as an emblem of nations. These ten horns, or powers, are to hate the great harlot of Babylon; to eat her flesh and burn her with fire; and though they destroy the greatest enemy of the church, and in this way are ministers of good to her, yet they receive their power and their seat and their authority from the old serpent, the dragon. And a magistrate or king may be a minister of good to the church and an avenger to execute wrath, and still be very wicked in the deed and use very unlawful means to accomplish the end. While he fulfills the decree of Heaven, he acts not in obedience to the command of God, but to the dictates of his own lusts and passions.

_Objection fourteenth._ The passages of Scripture which have been quoted against retaliation and which inculcate love to enemies and the returning of good for evil have reference to individuals in their conduct towards each other, but have no relation to civil government and are not intended as a rule of duty for one nation towards another; they therefore have no bearing on the subject of war.

_Answer._ Those precepts of the gospel appear to be binding universally without any limitation, and men have no right to limit that which God has not limited. If the commands of the gospel are binding upon every one in his individual capacity, then they must be binding upon every one in any collective body, so that whatever is morally wrong for every individual must be equally wrong for a collective body; and a nation is only a large number of individuals united so as to act collectively as one person. Therefore, if it is criminal for an individual to lie, steal, quarrel, and fight, it is also criminal for nations to lie, steal, quarrel, and fight. If it is the duty of an individual to be kind and tender-hearted and to have a forgiving and merciful disposition, it is likewise the duty of nations to be kind, forgiving, and merciful. If it is the duty of an individual to return good for evil, then it is the duty of nations to return good for evil.

It is self-evident that individuals cannot delegate power to communities which they do not possess themselves. Therefore, if every individual is bound to obey the precepts of the gospel and cannot as an individual be released from the obligation, then individuals have no power to release any collective body from that obligation. To say that God has given to nations a right to return evil for evil is begging the question, for it does not appear and cannot be shown that God has restricted the precepts of the gospel to individuals, or that he has given any precepts to nations as such, or to any other community than his own covenant people or church. This objection makes government an abstraction according with the common saying, "Government is without a soul."

No practice has a more corrupt tendency than that of attempting to limit the Scriptures so as to make them trim with the corrupt practices of mankind. Whoever, for the sake of supporting war, attempts to limit these precepts of the gospel to individuals and denies that they are binding upon nations destroys one of the main pillars by which the lawfulness of war is upheld. The right of nations to defend themselves with the sword is argued on the supposed right of individual self-preservation; as it is said to be right for individuals to defend themselves with deathly weapons, so it is lawful for nations to have recourse to the sword for defense of their rights. But if these passages are applicable to individuals and prohibit them from acts of retaliation, and if the rights of nations are founded on the rights of individuals, then nations have no right to retaliate injury.

_Objection fifteenth._ Christians, with comparatively few exceptions, have not doubted the lawfulness of war, and many have actually fought and bled on the field of battle and considered themselves in the way of their duty. And shall all our pious forefathers be condemned for engaging in war?

_Answer._ It is admitted that many pious people have engaged in war, but they might have been in an error on this subject as well as on many other subjects. Many of our pious forefathers engaged in the slavery of their fellow-men, and thought themselves in the way of their duty; but does it follow that they were not in an error? The circumstance that multitudes defend a sentiment is no certain evidence of its truth. Some of the reformers were objected to because the multitude were against them. Popularity, however, ever has influenced and ever will influence mankind more than plain gospel duty, until the earth shall be filled with the abundance of peace. But notwithstanding this, it is not right to follow the multitude to do evil. All ought to remember that they have no right to follow the example of any one any further than that example coincides with the example of Christ or the precepts of the gospel; all other standards are fallible and dangerous.

If real Christians have, from mistaken zeal, prayed against each other and fought each other and shed each other's blood, this does not justify war.

_Objection sixteenth._ If Christians generally should adopt these sentiments, it would be impossible for them to subsist in this world in its present state, and if they did continue it must be in abject slavery. They would become hewers of wood and drawers of water to the tyrannical and oppressive, and would only encourage them in their deeds of wickedness. The injustice of men must be restrained or the earth will again be filled with violence. The necessity of the case is such that mankind would be warranted to take up arms to maintain their rights and repel oppressors, if the Scriptures were silent on the subject.[2]

_Answer._ We have the history of the heathen world to teach us what mankind are without the light of revelation. They are full of all unrighteousness, covetousness, maliciousness; full of enmity, murder, debate, deceit, malignity; they are proud, boasters, without natural affection, implacable, unmerciful. Now the very design of the gospel is to subdue and overcome these abominable passions and dispositions; not however by returning violence for violence but by producing virtues directly contrary. The great duty of Christians is to be a light to this wicked world by exhibiting in their conduct and conversation the spirit and temper of the gospel. If such were the practice of Christians, we have reason to believe that wicked men would be overawed and deterred from their violence in a great measure. Besides, if all real Christians should utterly refuse to bear arms for the destruction of their fellow-men, it would greatly diminish the strength and boldness of warlike nations, so that it would be impracticable for them to prosecute war with the vigor and fury that they now do.

But if the gospel prohibits war, then to urge the necessity of the case against the commands of God is open rebellion against his government as well as total distrust of his word and providence.

If Christians live in habitual obedience to God's commands, they have the promise that all things shall work together for their good, and they have no reason to fear them that kill the body and after that "have no more that they can do."

It is strange that Christians should have so great a reluctance to suffer inconvenience in worldly things for the sake of the gospel. The scoffs and persecutions of the world and the fear of the loss of worldly things are powerful barriers against _Christian_ warfare. The gospel teaches us that all who live godly in Christ Jesus shall suffer persecution, and that through much tribulation the saints must enter into the kingdom of heaven; and is it not plainly owing wholly to their conformity to the world that they now suffer so little persecution and practice so little self-denial? If there is reserved for them an eternal weight of glory, what if they, like their Divine Master, should not have where to lay their heads? If they are to inherit a crown of immortal glory, what if they are called to suffer the loss of earthly things? If they are hereafter to reign as kings and priests unto God, what if they are not ranked among the great and honorable of the earth? If they suffer with Christ, then will they also reign with him; but if they deny him, he also will deny them; and if they are ashamed of him, he will also be ashamed of them before his Father and the holy angels. Let Christians then obey his commands and trust to his protection while they resolutely abstain from the wicked practices of the world.

_Objection seventeenth._ It is the duty of mankind to use means for the preservation of life and liberty; they must till the ground, if they expect a crop. It would be presumptuous for them to pray for and to expect their daily bread without using such means as God has put in their power to obtain it; and it would be equally presumptuous to expect the preservation of their lives and liberties without using such means to preserve and defend them as God has put into their hand; they must act as well as pray.

_Answer._ That using means is the duty of Christians, there can be no doubt; but they must be such as God has appointed, and not such as human wisdom may dictate. There is no dispute as to the propriety of using means, but only as to the kind of means which Christians ought to use. The weapons of their warfare are not carnal, but spiritual, and they are mighty through God to the pulling down the strongholds of sin and Satan. It is often said, If you wish to put a stop to war, spread the gospel through the world. We would inquire, If the gospel tolerates war, how will its universal diffusion put a stop to war?

As has already been observed, it would be open rebellion to do what God has forbidden, and high-handed presumption to ask his aid in the things which he has prohibited.

_Objection eighteenth._ Some ecclesiastical historians inform us that Christians in the early ages of the church, though they contended so firmly for the faith as to suffer martyrdom rather than submit to idolatry, yet did not refuse to bear arms in defense of their country, even when called upon by heathen magistrates, and their example ought to have weight with us.

_Answer._ The testimony of the early Fathers is entitled to regard, but must not be considered as infallible authority, for they were men of like passions with others and cannot be followed safely any farther than they followed Christ. But the weight of their testimony on the subject, I apprehend, will be found to stand directly against the lawfulness of war on Christian principles.

Erasmus, who was an eminent scholar, and who was probably as well acquainted with the sentiments of the primitive Fathers as any modern writer, in his _Antipolemus, or Plea against War_, replies to the advocates of war as follows: "They further object those opinions or decrees of the Fathers in which war seems to be approved. Of this sort there are some, but they are only late writers, who appeared when the true spirit of Christianity began to languish, and they are very few; while, on the other hand, there are innumerable ones among the writers of acknowledged sanctity which absolutely forbid war; and why should the few rather than the many intrude themselves into our mind?"

Barclay, who examined the writings of the Fathers on this subject, says, "It is as easy to obscure the sun at midday as to deny that the primitive Christians renounced all revenge and war."

Clarkson, who also examined the Fathers, declares that "every Christian writer of the second century who notices the subject makes it unlawful for Christians to bear arms."

Clarkson has made copious extracts from the writings of the Fathers against war, a few of which, as quoted by him and others, shall be inserted here.

Justin Martyr and Tatian both considered the devil the author of war.

Justin Martyr, while speaking of the prophecies relating to the days of peace, says, "That this prophecy is fulfilled you have good reason to believe, for we who in times past killed one another do not now fight with our enemies." Clarkson adds, "It is observable that the word 'fight' does not mean to strike, beat, or give a blow, but to fight in war; and the word 'enemy' does not mean a common adversary who has injured us, but an enemy of state."

Irenaeus says that Christians in his day "had changed their swords and their lances into instruments of peace, and that they knew not how to fight."

Maximilian and a number of others in the second century actually suffered martyrdom for refusing, on gospel principles, to bear arms.

Celsus made it one of his charges against the Christians that they refused to bear arms for the Emperor. Origen, in the following century, admitted the fact and justified the Christians on the ground of the unlawfulness of war itself.

Tertullian, in his discourse to Scapula, tells us "that no Christians were to be found in the Roman armies."

In his declaration on the worship of idols he says, "Though the soldiers came to John and received a certain form to be observed, and though the Centurion believed, yet Jesus Christ, by disarming Peter disarmed every soldier afterwards; for custom can never sanction an illicit act."

Again, in his _Soldier's Garland_, he says: "Can a soldier's life be lawful, when Christ has pronounced that he who lives by the sword shall perish by the sword? Can one who professes the peaceable doctrine of the gospel be a soldier when it is his duty not so much as to go to law? And shall he who is not to avenge his own wrongs be instrumental in bringing others into chains, imprisonment, torment, and death?"

He tells us, also, that the Christians in his day were sufficiently numerous to have defended themselves if their religion had permitted them to have recourse to the sword.

There are some marvelous accounts of Christian soldiers related by Eusebius; but Valesius, in his annotations on these accounts, has abundantly proved them to be fabulous, though he was not opposed to war and could have had no other object but to support the truth. Eusebius, in his orations on Constantine, uses such extravagant adulation, which falls but little short of idolatry, that his account of Christian warriors ought to be received with great caution, especially when we recollect that church and state were, in his day, united.

On the whole, it is very evident that the early Christians did refuse to bear arms, and although one of their objections was the idolatrous rites connected with military service, yet they did object on account of the unlawfulness of war itself.

We have no good evidence of Christians being found in the armies until we have evidence of great corruption in the church. But admitting that we had good evidence that there were professing Christians in the army at an early period of the church, I apprehend it would be of little importance, for the idolatrous rites and ceremonies of the heathen armies were of such a nature as to be totally inconsistent with Christian character, and the example of idolatrous Christians surely ought to have no weight.

Some objections of less importance might be stated which have from time to time been made against the sentiments here advocated; but to state and reply to everything that might be said is not necessary. Specious objections have been and still are made to almost every doctrine of Christianity. Mankind can generally find some plausible arguments to support whatever they wish to believe. The pleas in favor of war are very congenial with the natural feelings of the human heart, and unless men will examine with a serious, candid, and prayerful disposition to ascertain the truth as it is in Jesus, they will be very likely to imbibe and defend error.[3]

The writer, though far from supposing that everything he has said on a subject that has been so little discussed is free from error, is conscious of having endeavored to examine it with seriousness and candor, and feels satisfied that the general sentiments he has advanced are according to godliness. He sincerely hopes that every one who may peruse these pages will do it in the meek and unbiased spirit of the gospel, and then judge whether war can be reconciled with the lamblike example of Christ; whether it is really forgiving the trespasses of enemies, loving and doing them good, and returning good for evil; for if it is not, it is unquestionably inconsistent with the spirit and the precepts of Christianity.

All who earnestly desire and look for the millennial glory of the church should consider that it can never arrive until the spirit and practice of war are abolished. All who love our Lord Jesus Christ in sincerity cannot but ardently desire that wars may cease to the ends of the earth and that mankind should embrace each other as brethren. If so, is it not their duty to do all in their power to promote so benevolent an object? Ought not every individual Christian to conduct in such a manner that if every other person imitated his example it would be best for the whole? If so, would they not immediately renounce everything that leads to wars and fightings and embrace everything which would promote that glorious reign of righteousness and peace for which they earnestly hope, long, and pray? "The work of righteousness shall be peace, and the effect of righteousness, quietness and assurance forever."

FOOTNOTES:

[1] Says the Rev. Dr. Scott, in his Essay, p. 422: "We ought not therefore to fear our enemies because he will be with us, and if God be for us, who can be against us? Or who can doubt but he that is in us is greater than he that is in the world? This was typically intimated in the promises made to Israel respecting their wars with the Canaanites and other nations, which were shadows and figures of the good fight of faith." Bishop Horne, in his preface to the Psalms, views the subject in the same light.

[2] All these objections introduced are carefully selected from some of the ablest advocates for the lawfulness of war.

[3] The last point American Christians will give up is the justification of their fathers in the War of the Revolution.

HYMN

SUGGESTED BY THE PRECEDING TRAIN OF THOUGHT, AND APPENDED TO THE ORIGINAL EDITION OF THE ESSAY ON WAR

Great Sun of glory, rise and shine,
Dispel the gloom of night;
Let the foul spirits stretch their wings,
And fly before thy light.

Rebuke the nations, stop their rage,
Destroy the warrior's skill,
Hush all the tumults of the earth;
O speak! say, "Peace, be still."

Break, break the cruel warrior's sword,
Asunder cut his bow,
Command him by thy sovereign word
To let the captives go.

No more let heroes' glory sound,
No more their triumphs tell,
Bring all the pride of nations down--
Let war return to hell.

Then let thy blessed kingdom come,
With all its heavenly train,
And pour thy peaceful spirit down,
Like gentle showers of rain.

Then shall the prowling beasts of prey,
Like lambs be meek and mild;
Vipers and asps shall harmless twine
Around the weaned child.

The happy sons of Zion sit
Secure beneath their vines;
Or, shadowed by their fig-tree's tops,
Shall drink their cheering wines.

The nations to thy scepter bow,
And own "thy gentle sway";
Then all the wandering tribes of men
To thee their tribute pay.

Angelic hosts shall view the scene,
Delighted, spread their wings;
Down to the earth again they fly,
And strike their lofty strings.

The listening nations catch the sound,
And join the heavenly choir,
To swell aloud the song of praise,
And vie with sacred fire.

"Glory to God on high!" they sound,
In strains of angels' mirth;
"Good will and peace" to men, they sing,
Since heaven is brought to earth.

THE MEDIATOR'S KINGDOM NOT OF THIS WORLD: BUT SPIRITUAL

BY AN INQUIRER

The writer of the following pages has, for a considerable time,
doubted the propriety of some of the common practices of
Christians. To satisfy himself he has, if he is not deceived,
candidly and diligently examined the Scriptures with a view to
ascertain and practice the truth. After considerable inquiry his
doubts increased. He then applied to some highly respectable and
pious friends, who frankly acknowledged that they had never
fully examined the subject, as they had never had any doubt
concerning it. They judged the matter weighty and advised him to
arrange his thoughts and commit them to paper. This he has
endeavored to do as well as a very infirm state of body and a
press of commercial business would admit. After submitting what
he had written to some of his friends, they unanimously advised
him to lay it before the public, hoping that it might have a
tendency to call the subject into notice and lead to a more
complete and full examination. With this view he has ventured to
commit the following sheets to the press. He has only to beg
that the Christian who may take the trouble to read them will
not be so solicitous to reply to the arguments as to examine and
illustrate the truth.

The kingdom of our glorious Mediator is but little noticed in the world, yet it is precious in the eyes of the Lord. The Lord hath chosen Zion. She is the redeemed of the Lord. He hath said, he who touches her touches the apple of his eye. She is purchased by the blood of the Lamb, sanctified by the Spirit of grace, and defended by the arm of Omnipotence. Notwithstanding she may still be covered with sackcloth, the days of her mourning have an end. The Lord will raise her from the dust and make her an eternal excellency and the joy of many generations. The mystical body of Christ is composed of that innumerable company which no man can number,--out of every nation and kindred and people and tongue,--which will finally stand before the throne of God and the Lamb, clothed with white robes and palms in their hands. It is but one body, although composed of many members. The temple, which was a symbol of the church, was composed of many stones, although but one building. The spiritual temple is built of lively stones upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone. This spiritual temple will continue to rise under different dispensations until the elect are gathered together from the four winds of heaven and the top stone is carried up with shouts of Grace, Grace, unto it!

The Mediator's kingdom is not of this world. "Jesus 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" (John xviii. 36). In remarking upon these words we are naturally led to consider,

I. What the Mediator's kingdom is.
II. Its nature.
III. Its laws.

From which we propose to make several inferences and illustrations for improvement.

Agreeably to the arrangement of our subject, we shall first endeavor to ascertain what the kingdom of the Mediator is; or that kingdom which he so emphatically calls "My Kingdom," in distinction from all other kingdoms. "Jesus answered, My kingdom----" Our glorious Mediator takes to himself the majesty of a sovereign and claims a kingdom. In his mediatorial character he possesses, in an extensive sense, universal empire. He is exalted far above all principality and power and might and dominion, and has a name which is above every name. He is King of kings and Lord of lords. He is not only king on his holy hill of Zion but rules amongst the nations. He is, however, in an appropriate sense, king of saints under the gospel dispensation, as he governs the worlds with a view to his own glory and their exaltation.

That the church, under the gospel dispensation, is in a special manner the kingdom of heaven or the kingdom which Christ so often called his kingdom appears evident (it is thought) from many passages of Scripture. The prophet Daniel, while interpreting the symbols of the four great empires which were to arise in the earth, adds that "in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed." This kingdom could not be the Church Universal, for that was established in the family of Adam and had continued without being broken in a line of holy men down to the prophet's day. It must therefore have a special reference to something future. When John the Baptist came preaching, he said, "Repent ye, for the kingdom of heaven is at hand," fully implying that it had not then commenced. He preached repentance preparatory to ushering in that kingdom which the God of heaven was about to set up. In the days of the fourth great kingdom mentioned in the prophecy of Daniel the Lord Jesus Christ came into our world to establish his kingdom. As he entered upon his ministry he declared that the time was fulfilled and that the kingdom of God was at hand. When he first commissioned his disciples and sent them forth to preach, he directed them to say to their hearers, "The kingdom of God is come nigh unto you." In speaking of John the Baptist, he says, He was the greatest of prophets; but adds, "He that is least in the kingdom of God is greater than he"; which must be conclusive evidence that John the Baptist was not in the kingdom of God. At the Last Supper, after our Lord had blessed and partaken of the bread, he said to his disciples, "I will not any more eat thereof until it be fulfilled in the kingdom of God." In like manner, after taking the cup, he said, "I will not drink of the fruit of the vine until the kingdom of God shall come." All of which seems fully to imply that the kingdom which the God of heaven was about to set up did not commence before the gospel dispensation. Christ came under the Mosaic dispensation, that is, under the law, to redeem those who were under the law, by the sacrifice of himself; "and being found in the fashion of a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God hath highly exalted him, and hath given him a name which is above every name." After he arose from the dead he appeared to his disciples "by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God." "And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen." Here we see the Mediator possessing a kingdom and giving laws to his subjects and commanding obedience. Although his kingdom was then small, like a little leaven, yet it had the power to leaven the whole lump. The stone which was cut out of the mountain without hands will become a great mountain and fill the whole earth. Every knee must finally bow to his scepter and every tongue confess that he is Lord to the glory of God the Father.

From this concise view of the subject we conclude that the kingdom of God, or Christ's kingdom, is in a special manner the gospel dispensation which was not completely established until after the resurrection of our Lord.

II. The next point of inquiry is its nature. "Jesus answered, My kingdom is not of this world." By this we understand the Mediator's kingdom, not being of this world, supposes that its nature, its laws, and its government are all distinct from the nature, laws, and governments of this world. That the Mediator's kingdom is not of this world, but spiritual, heavenly, and divine, will fully appear, it is apprehended, from the following reasons.

1st. From the character of the King. He was not born like the kings of the earth. He was the Son of the living God and Heir of all things. He was conceived by the power of the Holy Ghost and born of a virgin. His birth was not celebrated with the earthly pomp of princes, but by a few humble shepherds and a choir of angels. His palace was a stable and his cradle a manger. When a child he was not amused with toys, but was about his Father's business. When he was dedicated to his ministry, it was not by the appointment of kings, or the consecration of bishops, but by the baptism of his humble forerunner, and the descent of the Holy Ghost in a bodily shape like a dove, and a voice from the excellent glory, saying, "This is my beloved Son, in whom I am well pleased." His companions were the despised fishermen of Galilee and the angels of heaven. He was "a man of sorrow and acquainted with grief"; yet he was the eternal Son of the eternal Father. Nature owned his voice and devils trembled at his power; but he was despised and rejected of men. When he fed the hungry multitude, they were gratified with the loaves and fishes and sought to make him a king; but he departed out of the place; for his kingdom was not of this world. When Satan, the god of this world, offered him all the kingdoms of this world and the glory of them if he would only fall down and worship him, he rebuked him with holy contempt and said, Get thee hence, Satan; for his kingdom was not of this world. The Mediator did not intermeddle with the affairs of the governments of this world; for his kingdom was not of this world. When he was solicited to command a brother to divide his earthly substance, instead of complying with the request he only gave a pointed admonition and said, "Man, who made me a judge, or a divider, over you?" When his enemies endeavored to catch him in his words by extorting from him something unfavorable to the laws of Caesar, Jesus answered them and said, "Render to Caesar the things which are Caesar's, and to God the things which are God's." When they demanded of him tribute, and that unjustly, according to their own laws, he paid it without a murmur, to set an example of peace and quietness for his disciples. In all things he avoided interfering or meddling with the governments of this world.

2dly. From the representations of the Bible, "The kingdom of God is righteousness, peace, and joy in the Holy Ghost." The Mediator's kingdom is founded in right. His scepter is a right scepter. He rules in righteousness. "The unrighteous shall not inherit the kingdom of God." Righteousness is opposed to all injustice, oppression, and cruelty; it regards the rights of God and man; it requires love to the Lord our God with all our heart, with all our mind, and with all our strength, and to our neighbors as ourselves. His kingdom is a kingdom of peace; he is the Prince of Peace. At his birth the angels sang, "Peace on earth, and good will to men." Peace is opposed directly to all contention, war, and tumult, whether it regards individuals, societies, or nations. It forbids all wrath, clamor, and evil speaking. It forbids the resistance of evil or retaliation, and requires good for evil, blessing for cursing, and prayer for persecution. Our glorious Mediator not only exhibited a pattern of peace in his life but preached peace in the great congregation. His last and richest legacy to his disciples was the gift of peace: "My peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you." Christ came in the power of the Spirit, and was full of the Holy Ghost. It is the communion of the Holy Ghost which fills the kingdom of heaven with that joy which is unspeakable and full of glory. "Except a man be born of the Spirit, he cannot enter into the kingdom of heaven." Finally, we have his own express declaration, "My kingdom is not of this world."

From what has been said it may be concluded that the Mediator's kingdom is, in a special sense, the gospel dispensation, or the kingdom of heaven, and that it is not of this world, but spiritual, heavenly, and divine. And this brings us to notice,

III. The laws by which it is governed. It is governed by the same laws which regulate the heavenly hosts. "Be ye therefore perfect, even as your Father in heaven is perfect," is the command of our Divine Master. It is the kingdom of heaven. "Jesus said, 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." The laws of the Mediator's kingdom require supreme love to God. Jesus said, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; this is the first and great commandment." This implies right apprehension of his being and perfections, and supreme love to his word and delight in his law, such as the sweet singer of Israel expressed: O how I love thy law! it is my meditation day and night. It implies unlimited confidence in God and unshaken belief in the testimony he has given of his Son and a spirit of filial obedience to all his precepts.

The laws of the Mediator's kingdom require love to man: "Thou shall love thy neighbour as thyself." This prohibits rendering to any man evil for evil; but, contrariwise, it demands blessing. It utterly forbids wrath, hatred, malice, envy, pride, revenge, and fighting; but requires, on the contrary, meekness, forgiveness, long-suffering, tenderness, compassion, and mercy. The subjects of the Mediator's kingdom are commanded to do good to all as they have opportunity; but especially to those of the household of faith. This command extends not only to the gentle and kind but to the disobedient and froward; to friends and to enemies. "If thine enemy hunger, feed him; if he thirst, give him drink," is the command of our Lord. This injunction, it is apprehended, is directly opposed to resisting the oppression of enemies by force. Jesus said, "If my kingdom were of this world, then would my servants fight"; but, instead of avenging wrongs, the explicit direction is "to overcome evil with good." The Mediator is the only avenger of the wrongs done to his subjects: "For it is written, Vengeance is mine, and I will repay, saith the Lord." In a special manner the subjects of the Mediator must love the brethren. They must visit the widow, the fatherless, and the afflicted, and live unspotted from the world. The Lord accepts every act of kindness done to the brethren as done to himself, and regards every act of injustice, cruelty, and revenge towards them as expressed towards himself. He considers them his own property, the purchase of his blood. He will, therefore, not only be their portion but their defense; a wall of fire round about them and a glory in the midst. The Mediator sits as King upon his holy hill of Zion, and is swaying his scepter in righteousness throughout his vast dominions.

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Having very briefly considered what the Mediator's kingdom in a special manner is, its nature and its laws, we now pass, as was proposed, to make several inferences and illustrations.

1st. If the Mediator's kingdom is in a special manner the gospel dispensation, and its nature and laws are not of this world, but spiritual, heavenly, and divine, then we may infer that the kingdoms of this world are not united to the kingdom of our Lord, but are opposed to it. If they are not for him, they are against him; and if they gather not with him, they scatter abroad. They must, therefore, be at war with the Lamb; but the Lamb shall overcome them, for he hath on his vesture and on his thigh a name written, King of kings and Lord of lords. The great conflict in our world is between the kingdom of the Mediator and the kingdom of Satan; but the victory is not uncertain. Although the "heathen rage, and the people imagine a vain thing, the kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his Anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak to them in his wrath, and vex them in his sore displeasure." "Out of his mouth goeth a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God."

The Psalmist, by the Holy Ghost, says of Christ, "Thou shalt break them with a rod of iron; thou shalt dash them to pieces like a potter's vessel." Again, "He shall cut off the spirit of princes; he is terrible to the kings of the earth." Isaiah, by the revealing spirit, had the scenes of futurity opened to his view. He saw the glorious Redeemer marching through the earth in the greatness of his power; for he saw, by prophetic vision, the great day of his wrath appear, and none but his redeemed were able to stand. In view of the dreadful scene his soul was filled with astonishment, and he exclaims: "Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? I have trodden the winepress alone; and of the people there was none with me: for I will tread them in my anger, and trample them in my fury; and their blood shall be sprinkled upon my garments. For the day of vengeance is in my heart, and the year of my redeemed is come. I looked, and there was none to help; and I wondered there was none to uphold: therefore mine arm brought salvation unto me; and my fury, it upheld me. And I will tread down the people in my anger, and make them drunk in my fury, and I will bring down their strength to the earth." From this it appears that the nations of the earth will be gathered like the grapes of a vineyard, and cast into the great wine press of the wrath of God Almighty; and the great Redeemer will thresh them in his anger and trample them in his fury. Their destruction must be inevitable if their laws and governments are directly opposed to the Mediator's kingdom. When he shall come out of his place to shake terribly the nations of the earth, then the _earth_[4] will no longer cover the blood of the slain; for he will make inquisition for blood, and write up the nations. Then he will stain the pride of all glory and bring into contempt all the honorable of the earth. The nations will be like stubble before the devouring fire, and will be chased away like chaff before the whirlwind, and no place will be found for them.

The interpretation of the symbols of the four great empires by the prophet Daniel fully confirms this idea. In first describing the vision to Nebuchadnezzar he says: "Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth." The prophet thus interprets the vision: "And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter."

Thus we see that the kingdoms of the world by not submitting to the kingdom of our Lord, but by making war with the Lamb, are devoted to awful destruction, for the Lamb will overcome them. His kingdom will stand, for it is an everlasting kingdom; and of his dominion there shall be no end. The gospel dispensation (or the kingdom of heaven) must remain forever, as it is governed by the same spirit which prevails in the eternal fountain of blessedness himself. It is therefore emphatically called the kingdom of God not only in distinction from the kingdoms of this world but in distinction from all the other dispensations of the church. It is not of this world; it is the kingdom of heaven,--the reign of righteousness, peace, and joy in the Holy Ghost.