CIVIL ESTABLISHMENTS

OF

CHRISTIANITY

TRIED BY

THEIR ONLY AUTHORITATIVE TEST

THE

WORD OF GOD.

BY RALPH WARDLAW, D.D.,

GLASGOW.

"What thing soever I command you, observe to do it:-Thou shalt not add thereto, nor diminish from it."--Jehovah by Moses.

LIBRARY

OF THE

SOCIETY FOR THE LIBERATION OF RELIGION FROM STATE PATRONAGE AND CONTROL, 2, SERJEANTS' INN, FLEET STREET,

AND

ARTHUR MIALL, 18, BOUVERIE STREET, FLEET STREET.

THE accompanying Discourse was delivered by the late Rev. Dr. WARDLAW, at Glasgow, in the year 1832, and is now reprinted with the sanction of his representatives.

JOHN xviiii. 36.—“ My kingdom is not of this world.” I HAVE selected this text, at the triteness of which, on the subject of this evening's discussion, some may have been disposed to smile, as a sententious expression of comprehensive principles. The words came from the lips of the divine Author of Christianity, in circumstances the most affecting and solemn, after he had entered on the awful scenes of that "hour," which he himself had designated "the power of darkness;" and they may be regarded as the dying testimony of the King of Zion to the peculiar nature of his own reign. The spirit of the text pervades the whole of the New Testament scriptures; and, but for the sake of distinctness and condensation, we might have taken the whole as the basis of our discourse. To establish the correctness of this position may be considered as our main design.

In the writings of the Old Testament prophets the new dispensation anticipated by them as, at the fulness of the time, to succeed the Jewish, was repeatedly foretold under the designation of a kingdom; and the promised Messiah under the corresponding designation of a King or Prince. In conformity with this inspired phraseology of the prophets, which was familiar to the minds of the Jewish people, Jesus himself, like his forerunner the Baptist, announced, in his personal ministry, and by that of his Apostles during his lifetime, the approaching establishment of his kingdom:"Repent," said they, "for the kingdom of Heaven is at

B

hand." But, of the reign of their Messiah, the Jews had formed conceptions as wide as possible of the truth. Their notions of it were entirely secular; and, their worldly spirits being disappointed and exasperated by the appearance, character, and pretensions of Jesus of Nazareth, they malignantly availed themselves of the prophetic representations, to found upon the claims which he advanced a charge of sedition against the Roman government:-" Whosoever maketh himself a king, speaketh against Cæsar." Nothing could be more false, nothing more artfully malicious. They converted into matter of slanderous accusation the very thing which, in reality, they were chagrined and incensed at his not having done. Had he but acted the part of which they accused him, "making himself a king" in any sense that was hazardous to Cæsar, they would have espoused and supported his cause, rallied round his standard of rebellion, and followed him, in all the ardour of earthly ambition, to conquest or to death.

as

But he was a king. He was "the king of the Jews." He had been their divine Head under the peculiar government by which that people were of old distinguished; and he was the Anointed, whom, after he had finished his previous humiliation, Jehovah was about to "set on his holy hill of Zion," "Head over all things to his church,”—“King of Kings, and Lord of Lords." His kingdom, however, was not one of whose interference with their political institutions and rights the governments of this world had any reason to be jealous: unless, indeed, in so far as "the truth," to which he tells Pilate he came " to bear testimony," was, in its great principles, favourable to the liberties, and to the illumination and happiness, of mankind. It was not, as the Jews more than insinuated, an earthly reign; but of a nature entirely distinct from any of the "kingdoms of men." The whole context shows this; and Pilate, it is evident, was in his own mind convinced, although he had not justice or magnanimity

*Matth. iv. 17 & x. 7.