consequence of a connexion between the church and the state. Now for the application of these remarks.

In the New Testament we find certain doctrines addressed to the understanding and the conscience of every one who hears or reads the contents of that book. These doctrines are of the most important kind, deeply interesting to every human being, calculated to produce the most beneficial effects on the individual who embraces them; and thus their general dissemination is evidently adapted to regenerate the world. But we perceive that this religion is entirely spiritual, that its blessed effects are to be produced by the truths which it contains obtaining access to the understanding and consciences of men. This, however, can only be done by persuasion—by an address to the understanding and heart: no other kind of influence is admissible here. The moment recourse is had, in any shape, to coercion—to the authority of human laws-to the power of the magistrate, a totally opposite principle is called in, and such as Christianity altogether renounces a power is employed in its service which is wholly incompatible with the genuine influence of a spiritual economy. The application of force to this religion is like the application of the finger or touch to the sensitive plant: it instantly shrinks, however cautious the touch; and the finger must be removed before this delicate plant can again expand and present to the eye of the beholder its native form and beauty.

Such, then, is the general character of Christianity as a religion spiritual in its nature, addressed to the understanding and the conscience; and such the manifest incongruity of applying civil or secular authority to its support. Turn now to the declaration of the Lord Jesus Christ, and you will find how expressly he has excluded the application of force as a means of defence, or for advancing its interests in the world. When interrogated by Pilate respecting his claim of royalty, his answer was, "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." Here we find it distinctly stated, that because his kingdom is not of this world, or, in other words, because it consists in the influence of

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CHRIST'S KINGDOM DISCLAIMS ALL PENAL LAWS. 371

certain principles on the understandings and hearts of men, his servants were not to avail themselves of the use of the sword -external force was not to be employed in supporting it. Mark now the radical distinction that exists between the kingdom of Christ and the kingdoms of this world. No earthly kingdom can exist without the power of the sword; but Christ has for ever disclaimed the use of that weapon in supporting or maintaining his empire in the world. And if we consult the regulations of this economy of grace-for such is the kingdom of our Lord and Saviour-we shall find them in perfect accordance with the description which he has given us of its character. The real subjects of his kingdom are made willing, in a day divine power -they hear, believe, and obey his gospel, through divine teaching. Every act of obedience must be voluntary. The laws of the kingdom so far regulate the motive, as well as the action, that "whatever is not of faith is sin." Those who enjoy the benefits of public worship, and gospel ordinances, are enjoined to contribute to their support; but what they give is a voluntary offering, Gal. vi. 6. In all national establishments of religion, however, the matter is put upon a totally different footing. The support of the clergy is not voluntary there; it is matter of constraint and compulsion. The law of the land, in virtue of the union of church and state, secures it, and the application of this power is often necessary before that support can be obtained. But, whether the contribution be granted cheerfully or not, the power of demanding the payment exists; and the fact should never be overlooked, that it is the very same power which at one period can demand a part of my property, to support the religion of the state, which at another could imprison my person for attending a conventicle, and which in Spain or Portugal could even now drag me before the tribunal of the Inquisition, to atone for the errors of my faith by the forfeiture of my liberty, property, and life. The power is essentially the same, though there are various forms and degrees in which it is exercised.

We are thus, by prosecuting the argument from first principles, arrived at the true and legitimate ground on which all consistent dissenters must take their stand. In the application of penal laws to the kingdom of Christ, for the advancement of its interest in the world, we are presented with the very essence of

“the Man of sin”—the "Mystery of iniquity"—the quintessence of which is to be found in every establishment of Christianity by human laws, amidst all the modifications by which they may be distinguished. The church of England censures the church of Rome for having carried the introduction of human inventions into the worship of God to an unwarrantable length, and she consequently arrogates to herself the honour of being the reformed church, for having cut off what she, in her great wisdom, is pleased to call superfluities. The church of Scotland adopts the same language respecting the church of England. The nonconformist who understands his principles admits that a grade of difference may exist between them in the scale of corruption; but as they are all founded upon one common principle-the admission of human authority in a religion which totally disclaims it— he conscientiously protests against them all. Let no dignitary of the episcopal church, therefore, for one moment imagine that a conscientious dissenter envies him, when he contemplates that superior rank in society which is derived from a connexion with an opulent hierarchy, or when he hears of the ample emoluments with which it is endowed. No man deserves the name of a dissenter-at any rate, he does not understand the true grounds of dissent, the principles which should fairly entitle him to such an appellation—if he does not feel a full conviction that, though the highest dignities of the church and its most extensive revenues were laid at his feet, he could not, on any account, partake of either the one or the other. His views of the kingdom of Christ must be completely changed before he could take any part in the support of a system so derogatory to the honour of his Divine Master, by introducing a power into that kingdom which he expressly condemns.

LECTURE XX.

Sketch of the Jewish Theocracy - A dispensation of Typical Rites, and therefore inapplicable to the Kingdom of Christ— Deplorable Results of its Adoption by Constantine and the Clergy of his day-Persecution of Heretics erroneonsly founded upon it -Retrospect of the original Constitution of the Christian Church-Mosheim's Account of the Primitive Bishops-Character of the Clergy of Constantine's Day— Mistaken Conduct of the Emperor-Origin of Church Revenues-Glance at the Abuses in our day-Recapitulation and Improvement. A. D. 300 to 400.

HAVING, in the last Lecture, entered into an investigation of the grounds of Ecclesiastical Establishments of Christianity, and, I hope, satisfactorily shown that the least objectionable of them is unnecessary, untenable, unscriptural,-in a word, such as the spiritual nature of the Redeemer's Kingdom protests against-I might here rest the matter; but the subject is of such vital interest, that it may be useful to enlarge further upon it before we proceed, and to trace out some of the most glaring evils which naturally result, and actually have resulted, from mingling the devices of men with divine institutions.

The student of Ecclesiastical History, who bends his attention to the subject and investigates the principles on which the advocates of national establishments of Christianity have in all ages proceeded, will find that they are mostly to be traced to a perverse and imprudent imitation of the old economy, or Jewish Theocracy. Princes and politicians have mistakenly imagined, that a government must, of course, be so much the more perfect

as it approached the Israelitish polity, instituted by Jehoval himself. This seems to have been the ground taken by Constantine and the Clergy of his day; but unhappily overlooking the difference between the Jewish and Christian dispensations, and not properly recollecting that the same wise institution does not agree with all times, places, and nations; and that all laws cannot be adapted to every form of government. Those individuals to whose guidance and direction the affairs of Christ's Kingdom have, from time to time, been entrusted, would have acted more wisely had they always well attended to the difference of the two economies, distinguishing the external from the spiritual kingdom,-in other words, discriminating between the kingdom of David and the kingdom of Christ. As this subject has been much misunderstood in almost every age of the church, from the days of Constantine to the present; as much learning and talent have been employed in order to obscure and mystify it; and as the misunderstanding of it has been the source of incalculable evil and corruption in the church, it may be useful to enlarge a little upon it in this place.

The form of government established in the kingdom of David was, properly speaking, a Theocracy. God himself condescended to become the political Sovereign of the nation of Israel, performed all the functions of an earthly monarch, and received the customary homage of a temporal king. To us it may appear, at first sight, beneath the dignity of the Supreme Lord of heaven and earth to be chosen the king of a particular people; to be present as such by an external indication; to dwell first in a tabernacle, afterwards in a splendid palace; there to have his table, his altar, and his ministers; to be honoured with external splendour and pomp; to go forth with, and command the army in war; to legislate, to execute the laws, and do all things that pertain to the office of an earthly Sovereign. Yet this form of Government, instituted by the Most High for the wisest and most worthy reasons, was the constitution in all respects best adapted to the purposes which infinite wisdom had in view, in separating the Hebrews from the surrounding nations, and taking them into covenant with himself. This constitution of things could not take place without the formation-of many laws and various institutes, which had their use in that