and when they die? Whatever honours, then, and powers the Apostles possessed, needed not to die with them, for they never had really belonged to them.

It would seem then, that the ecclesiastical power held by the Apostles was intended for others also; but let us suppose the contrary, and see what will follow. This will follow: that we have no warrant in Scripture for any ministry under the Gospel at all; a ministry like the Apostles' being the only ministry for which we have any precedent in the New Testament. If we will be scriptural in our view of the Church, we must consider that it is a kingdom, that its officers have great powers and high gifts, that they are charged with the custody of Divine Truth, that they are all united together, and that the nations are subject to them. If we reject this kind of ministry, as inapplicable to the present day, we shall in vain go to Scripture to find another. If we will form to ourselves a ministry and a Church bereft of the august power which I have mentioned, it will be one of our own devising; and let us pretend no more to draw our religion from the Bible. Rather, we are like Jeroboam, who made his own religion. "Jesus I know, and Paul I know," said the evil spirit in the demoniac; "but who are ye?" Men now-a-days consider the Christian minister to be merely one who teaches the unlearned, rouses the sinful, consoles the afflicted, and relieves the poor. Great and Gospel offices these indeed, but who made them the privi lege of a particular order of men? Great and Gospel

offices, so great, so full of Gospel savour, that they are the prerogatives of all Christians, and may not be confined to a class. If the ministerial office consist in these alone, then all Christians are ministers. Men have a notion, that the mere function of reading prayers in public worship, and preaching sermons, constitutes a minister of Christ: where is this found in Scripture? Let us be honest; we are but deceiving ourselves, if we keep up the name of a Church, and deny its Scripture definition.

4. These then being the characteristics of the Christian Church, as we find them stated in the New Testament, let us next turn to the Prophets of the Old, and observe whether the same are not represented to us even more explicitly in their inspired pages. If even from the texts which have been cited from the Gospels we might infer the imperial nature of Christ's kingdom, much more is this peculiarity of it drawn out in the prophetical writings. By an imperial state, or an empire, is meant a power which has wide extent over the earth, and that beyond its own limits. Thus, the kingdom of which we are subjects is small, consisting of two islands; but the empire vested in that kingdom extends all over the earth, consisting of our colonies, dependencies, fortified places, subject and tributary nations, and such allies as are materially under our influence and authority. It is the peculiarity of an imperial state to bear rule over other states; and it is another peculiarity, not indeed essential, but almost necessary, that it should be always in movement, advancing or retiring, never stationary, aggression being the condition of its ex

istence. Conquest is almost of the essence of an empire, and when it ceases to conquer it ceases to be.

Such is an empire of this world; and it is not difficult to show from Scripture, that such also in its substance is the kingdom of Christ. "In the days of these kings," says Daniel, speaking of the heathen empires, "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'." Christ's religion was not a mere creed or philosophy. A creed or a philosophy need not have interfered with kingdoms of this world; but might have existed under the Roman empire or under the Persian. No; Christ's kingdom was a counter kingdom. It occupied ground; it claimed to rule over those whom hitherto this world's governments ruled over without rival; and if this world's governments would not themselves acknowledge and submit to its rule, and rule under and according to its laws, it "broke in pieces" those governments—not by carnal weapons, but by Divine Power-" without hands," to use the Prophet Daniel's language. Or, as another Prophet expresses it, "The nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted"."

The royal Prophet and the other Psalmists give the same account of the promised kingdom, as an enterprising, active, advancing power, or empire, conquering and ruling. "Gird Thee with Thy sword upon Thy

1 Dan. ii. 44.

Isa. lx. 12.

thigh, O Thou Most Mighty, according to Thy worship and renown. Thy arrows are very sharp, and the people shall be subdued unto Thee; even in the midst, among the King's enemies'." And while conquest is spoken of, and sharp weapons, in order to conquest, it is also signified that these weapons are of a heavenly nature; "Ride on, because of the word of truth, of meekness, and righteousness." Again, "A sceptre of righteousness is the sceptre of Thy kingdom; Thou hast loved righteousness and hated iniquity." Parallel to this are the passages in the book of Revelation, where our Lord is represented as on a white horse, the emblem of holiness: "I saw, and behold a white horse; and He that sat on him had a bow, and a crown was given unto Him; and He went forth conquering and to conquer "." Again: "I saw heaven opened, and behold a white horse; and He that sat upon him was called Faithful and True, and in righteousness He doth judge and make And the armies which were in heaven followed Him upon white horses, clothed in fine linen, white and clean. And 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."

war.

These last words remind us of another celebrated Psalm, in which the conflict is described between Christ and the world, and the conquest of Christ predicted. "The kings of the earth stand up, and the rulers take counsel together, against the Lord and against His Anointed. . . . Thou shalt bruise them with a rod of

1 Ps. xlv. 4. 6.

Rev. vi. 2.

Heb. i. 8, 9.

4 Rev. xix. 11. 14, 15.

iron, and break them in pieces like a potter's vessel. Be wise now, therefore, O ye kings; be learned, ye that are judges of the earth. Serve the Lord in fear, and rejoice unto Him with reverence'."

You see that

Christ breaks whom He does not bend; and that it is the wisdom of kings of the earth to bow down to Christ.

In another Psalm: "They that dwell in the wilderness shall kneel before Him. His enemies shall lick the dust. . . . All kings shall fall down before Him; all nations shall do Him service. For He shall deliver the poor when he crieth, the needy also, and him that hath no helper'." You see that Christ persuades or destroys; and that kings of the earth must fall down before Him, or lick the dust.

Again: "Let the saints be joyful with glory; let them rejoice in their beds. Let the praises of God be in their mouth, and a two-edged sword in their hands; to be avenged of the heathen, and to rebuke the people; to bind their kings in chains, and their nobles with links of iron "." Such is the battle of the Saints, such the victory of the Christian army, though their weapons be not carnal.

Once more: "Let God arise, and let His enemies be scattered: let them also that hate Him flee before Him. The chariots of God are twenty thousand, even thousands of Angels; and the Lord is among them, as in the holy place of Sinai. . . . God shall wound the head of His enemies, and the hairy scalp of such a one as goeth on still in his wickedness. The Lord hath

1 Ps. ii. 2. 9-11.

Ps: lxxii. 9. 11, 12.

Ps. cxlix. 5-9.