Ecce regnum

Preface

We have reason to believe that we have been providentially and spiritually led in the composition of this book. It will be observed that the two natures play an important part in the work, so much so that possibly it may serve to illustrate a Bible Beading, such as Mr. Moody gives upon the subject. It has been by following the principles herein involved that we have made our reckoning and arrived at our conclusions. Our object has been, after finding the truth, to make it plain and impressive upon the ordinary class of readers. So we have used but few words and avoided technical terms. Though the book has been an inquiry on our part yet we are aware that in some respects it assumes the character of a positive statement and absolute defence of Christian truth. That it is a defence of the truth, and because we believe we are clearly sustained by the Scriptures, must be our apology for all this.

If we do not doubt, why should we hesitate to drive the nails and fasten them ? Are any offended, let them inquire

ECCE REGNUM.

for themselves candidly and diligently, and, perad venture, should they see the Kingdom of Heaven coming to earth according to the supernatural method in Christ rather than after the natural method through the wisdom of man, we believe their hearts would change and we should have their sympathy and encouragement.

Abating all that is of imperfection in the book, we hope on the whole it may prove edifying and profitable to those who read, as revealing the nature and glory of Christ's Kingdom in such a way as that it may be received. And unto the Lord our God would we ascribe all the glory.

Contents

PAGE.

INTRODUCTORY 7

PART lst—Negatively.

PART I. Negatively

\ HAT is not the Kingdom? It is not meat and drink, says the Apostle. This brings to mind another text: "And this I say, brethren, that flesh and blood can f^pk not inherit the Kingdom of God ; neither doth corruption inherit incorruption. v The Kingdom is not flesh and blood then ; it is not anything corruptible, neither does anything corruptible enter into it. Moreover, as flesh and blood has reference to the soul as well as to the body, to the carnal nature, or the old Adam, that we inherit at the first birth ; so, theji, the unregenerate nature is not a part of it.

NEGATIVELY. 13

Unregenerate persons who possess this nature, or those principles, laws or institutions that are but a development of it, do not belong to it essentially. The Kingdom is not born of the will of man, nor of the will of the flesh ; neither is it united with the flesh, only as it is joined like Jacob and Esau in a struggle. It is in the flesh "in the world, but not of it ;" "for the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to the other, so that ye cannot do the things that ye would." Again, says the Apostle, "the carnal mind is enmity against God ; for it is not subject to the law of God, neither indeed can be."* This is a very important truth to be observed, if we would discern clearly the nature and glory of the Kingdom of God ; viz. : that it is something entirely distinct, something to which the natural heart and all that is distinctively developed therefrom is opposed. "That which is born of the flesh is flesh ;" and flesh and blood cannot inherit the Kingdom of God. As this is so, we

* Rom. viii., 7.

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see that we cannot educate an unregenerate man into a saint, or an unregenerate world into the Kingdom of God. We see the necessity of regeneration, and as this does not take place

but by the agency of the Holy Ghost, we see that He must come, or all the ministers and Churches labor in vain. We see the necessity of prayer, for God will be inquired of by the House of Israel.

" Long as they live should Christians pray For while they pray they live."

RITUALISM.

But following on to understand the words of the Spirit, we notice that the expression meat and drink, as used by the Apostle, refers to religious rites and ceremonies ; therefore we say that the Kingdojn of God is not ritualism.

There was a discussion in the early Churches about rites. Some were for circumcision and some were opposed ; some were for observing certain days, and others cared nothing about them ; some were particular about the use of l_

RITUALISM. 15 meats and drinks that had been used in Pagan worship, others were not. So about rites they disputed.

It was natural that they should do so, for the Churches were composed of members from different nations. Those that had been reared under different religions sat side by side. Here was the converted Pagan and the Christianized Jew. The Mede, the Elamite, the Greek, the Roman. Indeed, take all of the Churches together, as many, if not more, nations than were represented at Jerusalem on the Day of Pentecost. The Apostolic heralds were proclaiming the Gospel everywhere, and the net was as full of divers kinds as in the vision of Peter. It is not surprising then that there should have been these disputations. The members, both Jew and Gentile, all held the Head ; they had been born into the Kingdom, but now, in going to work for their Lord, they could not agree. They need an Apostle to instruct them. He comes, even Paul, and writes his Epistle to the Romans. He has proved to the Christians that salvation does not come by f the works of the law, but only through faith in Jesus Christ. Keeping to this doctrine, he disapproves of their strife about things indifferent, assuring them that the Kingdom of God is not meat and drink. In substance he expresses himself thus : You are disputing about the use of meats that have been offered to idols, about the wine that has been poured forth in libations to the gods. Are they fit for use or not % Some of you are Jews, and cannot do away with the distinction of meats ; you linger around the old sacrifices of the Temple worship. You love the Days of Pentecosts, the New Moons, the Feast of the Tabernacle, in fine — Judaism.

Here is another party : You are Gentiles ; you know nothing about the rites and ceremonies of your Jewish brethren. Your eyes have been opened to see Jesus as the Christ ; He is your God now. You esteem all meats, all days alike. Well, brethren of both parties, you disagree. Have your way until you can learn more, but do not dispute, do not wrangle about these things. Receive each other. "Why dost thou

RITUALISM.

judge thy brother, for we must all stand before the judgment-seat of Christ." If you think your work can abide this test, keep on with it. As for myself, U I am persuaded that there is nothing unclean of itself, it is to every one as he esteemeth it." Do not be grieved with your brother. Walk charitably. Your meat is good and your wine is good. ' ' All things are indeed pure;" "but it is not good that you should cause your brother to stumble, or that you should make him weak. ' ' Exercise mutual forbearance and moderation toward each other. Destroy not him with thy meat for whom Christ died. Follow after the things that make for peace. These " doubtful disputations " do no good. "Hast thou faith, that is, art thou persuaded for thyself in these matters ? Have it to yourself, that is, enjoy the comfort of it. Don't trouble others by an imprudent use of it; don't impose your rule arbitrarily .upon others ; our good should not be evil spoken of." So in this spirit he draws their minds away from dead forms to the Kingdom of Heaven, and would have them so tilled with righteousness peace and joy in the Holy Ghost, that sin and strife should cease among them. At one blow he breaks down the distinction between Judaism and Gentileism, and bids all the members of the Church find their life and happiness in Christ.

The Kingdom o± Heaven first is his method.

Has anything occurred in the constitution of human nature, or in the condition of society, that should lead us to adopt any other as of prime importance in promoting the good and happiness of mankind % Is not the Gospel of the Kingdom, now as ever, the wisdom of God and the power of God unto salvation ? And in this respect is there anything else that can take its place ? Can Ritualism ? Nay. The Kingdom is not meat and drink.

POLITICS.

As formalism in worship is not the Kingdom of Heaven, neither is it any form of ecclesiastical or civil government. It does not consist in

Church or State policy or politics. There are some that are not inclined to make any distinction between politics and religion. If there is none, we ought not certainly to make it. There was a man not fourteen years ago, who tried to unite a Congregationalist, Baptist and Methodist Church all in one organi? body ; this was to be more than an Evangelical Alliance, but his politics failed. Did he lose his religion? If he did, he ought not to preach. The fact is there is a distinction : it is one thing to be a good Methodist, Baptist or Congregationalist, and another to be a Christian. It is one thing to be a zealous Democrat, Republican, Monarchist or Imperialist, and another to love the Lord Jesus Christ with all the heart, and our neighbor as ourselves.

The point is this : Religion is of faith, and faith fastens upon the Son of God ; hence the distinction between the Kingdom of God and the kingdoms of this world. The latter are natural, formal, political and temporary, made of imperfect materials, even the " basest of men," and adapted to an imperfect, because sinful, state of society. While the Kingdom of God is essential, moral and spiritual, and, like God Himself, abides forever. The one is the husk, the other is the kernel ; one the form, the other the substance ; both are of God, but the chaff is designed to protect the wheat. The political is for the spiritual, and when it ceases to be of service it disappears. Do we not see, then, the distinction between the political and the spiritual, or politics and religion ? Can we live on forms of worship or forms of government? — on husks or chaff? ISTay, fain would a prodigal fill his belly with such trash, in his hunger, for something better ; but when he comes to himself he repents, and draws near to his father' s house, where there is bread enough and to spare. What is the chaff to the wheat ? he says, give me the kernel : formalism, eccles iasticism, politics— 1 must use them, but I can not live on them. I want religion.

So we see the relation of forms of ecclesiastical and civil government to the Kingdom of God. The powers that be are ordained of God for the protection of His people and the interests of His Spiritual Kingdom, until He, Himself, shall establish it visibly on this earth in glory. If those in authority would bear this in mind, they would be much assisted in the administration of government. They would not then undertake to do God's work, but their own in His fear. Looking upon society as it is, and not as it ought to be or will be when the Millenium comes, they would only attempt what is practicable and not what is impossible. They would not try to bring The Kingdom, but simply act with reference to it. It would be before them in all of its Spiritual light, as they saw it by faith in God' s Word, and they would pray that it might come, ascribing it with all power and glory unto the Lord. Expecting it supernaturally, they would strive politically only as they had the power, and having done their best for God and the people, with materials imperfect by reason of the corruption of human nature, they would wait patiently for their Lord ; wait for the King of Kings to bring them their Heavenly Crown, and by so much as they valued this crown, we may believe they would keep their hands from bribes and stand up for truth and justice.*

Grod, then, has ordained Empires, Monarchies and Republics. Says Daniel: " The Most High ruleth in the kingdom of men, and giveth it to whomsoever He will. He setteth up over it the basest of men.' ' He set up wicked Nebuchadnezzar over Babylon. "Thou, O King," he says, ' ' art a King of Kings, for the God

* Here we may appropriately quote from an address delivered recently by Prof. W. G. Sumner, of Yale, before the Phi Beta Kappa Society, Brown University : "In this view the worst vice in political discussion is that dogmatism which takes its stand on great principles, or assumptions, instead of standing on an exact examination of things as they are, and human nature as it is. The commonest form of this error is that which arises from discontent with things as they are . An ideal is formed of some " higher " or " better " state of things than now exists, and almost unconsciously the ideal is assumed as already existing, and made the basis of speculations which have no root. * * The Social Sciences are the stronghold of this pernicious dogmatism, and nowhere does it more harm than in politics. The whole method of abstract speculation on political topics is vicious. It is popular because it is easy. It is easier to imagine a new world than to learn to know this one. It is easier to embark on speculations, based upon a few broad assumptions, than it is to study the history of States and institutions. 1 ' Does not the fact that men form an ideal of a "higher or better state of things" give assurance that there is the reality somewhere, and is not the mistake in the fact that they expect the " better state " to come in this dispensation formally, politically, rather than i» another supernaturfclly ? Who is right, the Idealist or Realist ? There is a " better state, 11 but that only is realized in the Kingdom of Heaven. To bring this is God's work, not man's. The politician's error is in supposing that it is his.

POLITICS.

of Heaven hath given thee a Kingdom. Thou art the head of gold."* Then comes Media and Persia, Greece and Rome, and the Ten Kingdoms, part iron and part clay, that in some form are now in the earth. Did God put in place the Head and not arrange the rest of the image ? If He raised up the King of Babylon, did He not raise up Cyrus and Alexander, the Caesars, the Napoleons, and all of the kings and magistrates that have ever lived ?

No one can deny it with any show of reason. But why does God give the people wicked rulers as well as good ones % Because they desire them. They will vote for them ten to one. There are very few godly persons in office comparatively. In fact they do not seek for it. They wait until they are called ; and then like Moses, they fear to take the responsibility. They feel "who is sufficient for these things," and go only as of necessity — only to serve God and promote the best interests of the people ; and as they feel God is with them, can they be strong. It is in Him that they a/e like the heroes of old — like Gideon, Samson, Jephthah, David, Samuel and the Prophets, "who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens ; being destitute, afflicted, tormented, of whom the world was not worthy,"* Christian statesmen and rulers are much needed. Principles and not men is a false motto. Party and not truth is a deceptive and dangerous expedient. Able men and men that fear Jehovah the God of Israel, should hold the reins and occupy the seats of power and authority in the land ; so that the government be a blessing to the good, and a terror to the bad always, protect its friends and vanquish its enemies everywhere. Good government is a great blessing, the nations have always needed it, and it has ever been submitted to the choice of the people. Christ is King, and if they would accept Him and keep His comma nd-

* Heb xi.

ments, they would have it ; but this the people as nations never do. So far they have voted against God.' Israel of old, the chosen nation would get rid of the Theocracy and have a king ; and so God gave them one, Saul, the son of Kish. He gave them David also and Solomon ; and afterwards He rent the kingdom in twain. And why ? because the people would have it so. God let them do as they pleased ; He treated them as free moral agents. He treats everything according to its nature. Israel would worship other Gods, so He let them join themselves to their idols. The fact is they did not love to have Jehovah reign over them. They chose to forget what He had done for them, and rebel against Him. At last, when He sent His Son, they crucified Him. This was enough. The cup of vengeance was then full, and the chosen nation of God that had been nourished, as a mother would care for her child, must drink it to the dregs. Christ saw the sword of the Roman coming, and the abomination of desolation standing in the holy Temple, when one day standing upon

Mount Olivet and looking upon the city from the sorrow of His great compassionate heart, weeping, He exclaimed, " Oh Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that were sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not"* Ye would not. "Ye will not come to me," says the Saviour, "that ye may have life." Does Jesus then weep and love us still when we will not ? If we were like Jesus, could not we weep over such hardness of heart ? Can God be blamed for punishing it ? Who can reasonably find fault with Him for taking away from Israel their form of government and placing them under the feet of the Gentiles ? Did he not do right? and if the Gentile nations, or individuals, refuse to come under His mild and loving sceptre ; if they despise and reject the Son of God, will it not be right for Him to dash them in pieces like a potter's vessel? Verily, shall not the Judge of

* Matt, xxiii., 37.

all the earth do right? "Be wise now, therefore, oh ye kings ; be instructed, ye judges of the earth, kiss the Son lest he be angry, and ye perish from the way when His wrath is kindled but a little."*

We would notice one point more, in this connection, to justify God's government over this world. The truth is, God gives the nations better forms of government than they deserve, and in placing the people of the United States under a comparatively free government, He has dealt with them in much mercy. We must consider that He is ruling over a revolted province of His dominions. At the foundation of the world He gave the dominion of this earth to man. Look at it then, shining in the beauty of Paradise, and all the Sons of God shouting over it for joy ! Adam, himself obedient to God, and all creation at his command, the fish of the sea, the fowl of the air, the cattle of the field, and everything that creep eth upon the earth all under his dominion. But, alas ! how changed the scene. Since Satan

* 2d Psalm.

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usurped this kingdom, we see sin, death and the curse reigning from Adam until now. The whole Creation, in the expressive language oj: the Apostle, ' ' groaning and travailing in pain together ;' ' * man lost to God and himself, and the world in ruins. Certainly, this is not God' s work ; that which was pronounced good in the beginning. No. It is the work of the Great Destroyer, who is represented as going about like a roaring lion, seeking whom he may devour. By lying he seduced the first pair, and snatched the beautiful kingdom from their grasp ; and ever since he has been the Prince of this world in a subordinate sense to be sure ; but no less really so. He is called "the Prince of the power of the air, the Spirit that worketh in the children of disobedience." f His name is legion, and followed by devils and wicked men, he would in his rampant rage against God and all righteousness destroy everything, if God himself did not still sit on the throne ; and by offsetting one form of evil against another, "cause his wrath to

* Rom. vii., 22. t Eph. ii., 2.

praise him, restraining the remainder thereof." Consider then what a province of evil and wickedness God has to deal with on this earth ; and in doing so, how can we judge Him severe in framing even the hardest form of government. A despotism, iron bondage, even when necessary to restrain sin, mitigate the curse, and protect His people that must live in the world until the time of their deliverance comes. So we see the necessity of the various forms of government that have existed, and still continue to exist on the face of the earth. We see w T hat they are for. They are not The Kingdom, but they protect the saints, the heirs of The Kingdom, who would be entirely worn out if it was not for them. They enfold the Church of Christ as the shell holds the kernel. Sometimes it is the rough burr of despotism ; now the rigid shell of monarchy, then the loose husk of republicanism. At all events, these governments are formal and temporary ; and so, when they are no longer of use, they fall off like decaying leaves after a nipping frost or a pelting rain.

i ' The voice said cry, and he said what shall I cry, all flesh is as grass, and the glory of man as the flower of grass, the grass withereth and the flower thereof falleth away."

EEFOEMS.

Again, as the Kingdom essentially is no form of worship or ecclesiastical or civil government, neither is it any educational, social or moral reform. The liberty reform, the temperance, the women's rights, the labor reforms, and all others of the day are not it.

The young man in the Gospel had kept all of the commandments from his youth up, that is, he was a moral young man. Yet there was one thing he lacked. Make all of the people moral after this pattern then, and there will be one thing wanting in the world. Reformation is not Regeneration. However desirable political liberty may be, yet, after we break every chain and give all men their rights in a free republic, we have not freed them from the bond-

RFFORMS. 31 age of sin and brought them out into the liberty wherewith Christ maketh free, the liberty of the sons of God. There is such a thing as a people thinking more of their own rights than the rights of God.

Let the women all vote, as it is said they do out in Wyoming, let them fill the places of men and do as men do, and have all of the rights they have ; any way as may seem most desireable to those who make their cause a specialty, yet, we may doubt if such a state of things would be Heaven. Woman has her place, as man has his, and wherever reformers may put her, it will be still true that her most influential sphere is at home, the dearest spot on earth, an image of the Kingdom when filled with the heavenly spirit, but alas not it, for the family circle breaks: " friend after friend departs," the homestead perchance is sold, and the fond spot once cherished by parents and children knows us no more :

" We've no abiding city here,

We seek a city out of sight, Zion its name — the Lord is there,

It shines with everlasting light.''

32 ECCE BEGNUM.

Suppose, again, you adjust capital and labor so that their relations will be equal, and they work together like a good yoke of oxen. Tugging away at the wheels of industry, in factory and shop ; in the store, on the farm, in the street, along the highways and railroads. What is the result % Food and clothing, horses and carriages in good style, and enough of them. That is about all. But is this the Kingdom of Heaven % We enjoy such comforts, and we would not be thrust back to the hardships of the Fathers, for we might suffer.

We would vote for every laudable improvement and every wise measure for the distribution of property and the abolition of poverty ; but at the same time, we must insist that material prosperity is not synonymous with the Kingdom of Heaven. Admit, for the sake of the argument, that all things are held in common in Heaven. So Christ says that we shall be like the Angels there, and that there is no marrying or giving in marriage in that blessed abode. Does it follow that God's law for this imperfect and sinful state here, on the earth now, is the

REFORMS. 33 commune, celibacy, or free love ? As well might we expect to become like tlie angels, by adding wings to our bodies, as to bring the New Jerusalem down to this world by such legislation. Never, as yet, have a people been found here, since Eden, virtuous enough to use such liberty without abusing it to their own destruction ; and we hesitate not to say that they never will be found until the Kingdom comes. As things are, God has ordained the family, the Church, and the State ; and he expects men to live in these institutions according to law as revealed in nature, and in the Bible. If they live virtuously, that is, keep His commandments in love, He deals gently with them ; but if they turn the liberty He gives them into sinful license, break through wholesome restraint and try to enter Paradise, by the devices of their own natural hearts, they meet with nothing but a flaming sword. They come under a severe despotism if they are not good enough to govern themselves.

God's people have been found under every form of government. A free government is the most desirable, but if it cannot be obtained by the rise of legitimate means, all Christians have to do is to render unto Caesar the things that are Caesar' s, and unto God the things that are God's, where they are. They may suffer like the early Christians by so doing ; but if they suffer with Christ, they may have the assurance, and be consoled by the fact, that they shall reign with Him in His Kingdom.

And this will be reward enough, "For I reckon," says the Apostle, "that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us."

Once more, educate the masses of the people, up to the highest standard in art, science, literature, philosophy and theology, if you please. Yes, make them all highly educated ministers of the Gospel, men in whom shall be Ihe concentrated essence of all other professions and trades ; so that they can do anything else as well as preach. Yet after all, according to the Apostle Paul, who was an educated man, they would be liable to be castaways.

It is one thing to have a good education, and another to keep the body under and rale the Spirit. It takes the grace of God to do this ; and the education of the natural man, howsoever widely diffused^ is not ttic grace of God in the heart. It is not The Kingdom.

FORMALISM.— The Temptation.

The Kingdom is not then formal, in the sense of being a product of tho natural or carnal mind ; any rite of worship, any form of government, in Church or State, that God may have appointed, for the purpose of holding in check, the disorderly and sinful elements of this world, His rebellious province. Neither is it any scientific, moral, intellectual, or social reform. It is not essentially made up of forms. It is not of this material, work it over into as many patterns or shapes as you please. For example: anciently, the Patriarchal gives place to the Mosaic, this to the simple pattern of the