LITERARY AND THEOLOGICAL REVIEW. NO. XVIII.-JUNE, 1838. ART. I. THE NATURE OF THE KINGDOM OF CHRIST. By NATHANIEL HEWITT, D. D. WHEN good works are done on wrong principles, the labourers forfeit the reward of well-doers; "for he that striveth for the mastery is not crowned except he strive lawfully." The faults of the workmen, moreover, soon spread like leaven to the works themselves, and they are spoiled also. The propagation of the Gospel in the world, or, in the words of inspiration, "the edification of the body of Christ," in which "men are workers together with God," is a work where principles enter into the moving, instrumental, material and final causes of all that is done. Here erroneous principles vitiate the whole. If there be any thing amiss in the builders, it will reappear in the building; and as the disciple is not above his master, if teachers err in doctrine, the taught must err likewise. Hence the necessity of sound principles in all who take part in any way in the advancement of the Gospel. In order that the kingdom of Christ in this world may be promoted on sound principles, the true nature of it must be understood. The messengers of Christ, are not like the VOL. V. 1 couriers of earthly kings, who carry sealed despatches, which they may not and cannot read or understand. The servants of Christ are ambassadors, not post-riders; and are-wondrous words "in Christ's stead." The way and manner of proceeding in spreading the word of the kingdom, will, of course, be modelled after the way and manner in which the kingdom itself is understood and regarded. For as the kingdom of Christ is a regeneration-not a manipulation— a manufacture-the propagators reproduce themselves in the propagated, and the offspring bears the likeness of the parent. A vital union to Christ by holy espousals can alone make the Church fruitful in the children of God. It is then fundamental in all inquiries after the way to diffuse the light of life in this sepulchre-world of ours,What is the distinction and formal nature of the kingdom of Christ on the earth? In answer, I reply-That it is not a natural but a supernatural kingdom: supernatural-not pro-or anti--but supernatural. Grace does not annihilate nature, but prae-supposes and sub-ordinates it, and renews, reforms, perfects and glorifies it. Grace is in and super nature as a branch from a good olive tree is grafted on the stock of a wild; or as the grave bodies of the saints are the substitute of their resurrection bodies. Sin and death are infra-natural, infernal, and drag down nature. Grace is the supernatural antagonist and victor of the infer-natural powers of sin and death, and redeems nature from its fall beneath their monstrous oppression. The God of nature and the God of grace is one."I and my father are one," said the Theanthropos. Human nature in the person of Christ, was, without change in its – essence and form, assumed by the divine; and by a hypostatical union with it, ennobled and perfected: yet though thus glorified, it is human nature still, entire in all its parts and properties. So in the kingdom of heaven on earth, grace assumes to itself nature, and working after the model of the head, forms a new man after the image of the Son of God, who is the first-born among many brethren. The inhabitation of the Holy Ghost assimilates the children of the kingdom to their theanthropic Lord and brother, and mystically unites them--for he that is joined with the Lord is one spirit. Being super-natural, the kingdom of heaven is of course super-rational. Reason is an organ for truth, but not of truth not originally and of itself luminous, but susceptive of illumination: a disciple not a master-the servant of truth not its Lord. Grace does no violence to reason. Sin, like mephitic vapours, suffocates the intellectual powers, and reason gasps, in ghastly and abortive attempts to inhale from pestilential choke-damps the balmy inspiration of life."The world by wisdom knew not God." But grace like the pure air of heaven, first restores and quiets the tortured and exhausted organs, and then fills them. "In thy light we shall see light." "Arise, shine; for the glory of God is risen upon thee." Nor is the kingdom of heaven a philosopheme-a gnosis. It is not an invention of man, but a revelation of God: not an argument, but a testimony. Faith, not reason, receives it; and its result is life, not knowledge. "The words I speak unto you," said Christ, "they are spirit and they are life." "Gnosis puffeth up; charity edifieth." The gospel of the kingdom is not a philosophic exposé of the fabric of creation, providence and grace, spread open to reason: "for faith is the evidence-the elenchus-argument-of things not seen" and consequently by faith we understand that the worlds-rous alwvas-the dispensations of creation primarily and chiefly, and of providence and grace, consecutively, were framed by the word of God, so that the things which are seen were not made of things which do appear." To look for the causes and reasons of things therefore, in the things themselves, is to search for them where they are not. "By faith we understand" hence not by reason and experience. "The wisdom of this world is foolishness with God." The Peripatetics walk not in Solomon's Porch. Nor is the kingdom of heaven Paradisaic. That dispensation was founded in the innocence of man, and terminated with it. God does not restore the first Adam, and give him another opportunity to gain as a head of his race, eternal life. Nor has he given to each of his children that covenant which he at first gave to him, as the common representative of all. The kingdom of heaven brings for us another head-a second Adam who is the Lord from heaven and is an everlasting Father; and the deep foundations of it are laid in the abyss of our guilt and woe. "The Son of man came to seek and to save that which was lost." He receiveth sinners and eateth with them. Sin and death |