abstract: III. Examination of Objections and IV. Conclusions

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by Alexander McLeod

Editor's Note: Alexander McLeod's, "Messiah, Governor of the Nations of the Earth," was originally published in 1803. This excellent work is a relatively brief yet important statement of the doctrine of the kingly aspect of the mediatorial reign of Jesus Christ over the nations. The first two sections of McLeod's essay appeared in the March-April 2002 issue of The Christian Statesman. This article prints the final two sections.

III. EXAMINATION OF OBJECTIONS

After such evidence as has been given in the Scriptures to the truth for which I now contend, it must be viewed as a singular phenomenon in the religious world, that Christians are to be found who refuse this honor to their divine Lord. Are there then any who doctrinally tear from Messiah's head the crown of the nations? Alas! there are. This principle has been thought to draw after it consequences which it would be unsafe to grant. Various objections have therefore been offered to it; and repeated warnings have been given from the press and the pulpit to beware of embracing this doctrine. It is not, however, to any particular publication that I shall refer in the present discussion. My sole object is to show the truth rising triumphant from the stroke of error.

Objection 1. "The Mediator, as such, is distinct from God. To ascribe to Christ the government among the nations, is to exclude Jehovah from the throne, or reduce Him into the state of an idle on-looker."

Answer. This subject, as well as others, which treat of the relations of divine persons to one another, must, of necessity, be of difficult exposition or comprehension. In the system of grace, we have a revelation of doctrines which infinitely transcend all the powers of man to discover without its aid. And even, when revealed, although accredited upon the divine testimony, we cannot completely comprehend all the circumstances with which these sublime mysteries are surrounded. There are three distinct persons in the unity of the divine essence. In this there is no absurdity. We believe it upon the divine testimony, but to explain the eternal generation of the Son, or the procession of the Spirit would be impossible. And although we do not undertake to explain precisely the manner in which three divine and distinct persons distinctly will and distinctly act in creation, providence, and redemption; we are at no loss to show, that the principle contended for in this discourse does not increase the difficulty, or lead to absurdity. Nay, the objection now under consideration will prove too much if it have any weight, and is consequently to be rejected as involving a manifest inconsistency.

I grant to you, my brethren, that the mediatorial office is distinct from the essential perfections of the Godhead; but you will also grant that the officer Himself is Jehovah. By the assumption of the human nature into a personal union with divinity, though the mediatory character be distinct from the divine, the mediatory person and the second person of the Trinity is but one and the same. To ascribe to Christ, therefore, in His mediatorial character the government of the nations is not to introduce a distinct person into the throne, but to declare the character in which the Son of God now rules in the kingdoms of men. This is not liable to your objection. There is no change of person. There is not even an exclusion of character; for all divine attributes belong to Messiah. "Although the Word was made flesh, the Word was God, and so was and continueth to be both God and man in two distinct natures and one person for ever." You may as well argue, that a work ascribed to the Son necessarily excludes the agency of the Father and the Holy Spirit; and, consequently, that the first and third persons had nothing to do with creation, as affirm that the ascription of an act to Messiah excludes the agency of Jehovah.

Again, upon the principle of your objection, the Mediator cannot be the King and Lawgiver of His church, because this would also exclude Jehovah from among His ransomed sons and daughters. I need not attempt to convince you that this is not the scriptural view of that subject. God reigns in Zion. You believe that He does. Without any disparagement to the divine character, without supposing Jehovah an idle observer of the church's concerns, you adopt the principle that Christ is head of the church, and will not hesitate to join His family in their address to Him, "The Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us" (Isa. 33:22). Why then will you say, that to proclaim Messiah king of nations would be to thrust Jehovah from His throne? God reigneth universally. Jesus sits at His right hand. He also reigneth over the church, and over the nations.

Christ Himself, in order to anticipate every objection of this kind, taught, while on earth, that His agency, even in the state of voluntary abasement into which He entered, did not militate against the constancy of His Father's working; nor did the Father's agency about the very same object imply the Son's idleness--"My Father worketh hitherto and I work" (Jn. 5:17).

Objection 2. "The distinction between the church and the state cannot be supported, if the kingdom of Jesus includes both; but in opposition to His own declaration, 'My kingdom is not of this world' (Jn. 18:36). These distinct societies would be blended together to their mutual injury and destruction."

Answer. The church has had a long and painful experience of the evils accompanying an improper connection with civil government. Aware of this, men have endeavoured to correct it, and, as it is generally the case, truth was discarded as well as error at the abolition of a complex system. The idea has become prevalent that civil rulers, as such, have no right to recognize the Christian system, and that the church, as such, has nothing to do with politics. And as the only firm foundation on which this new system might be erected, the more determined part of its espousers have refused to acknowledge Messiah as king of nations.

What force there may be in this objection, the following observations tend to show.

1. "Christ's kingdom," whether as understood of the visible church, or of the nations, "is not of this world." Both are in the world; both are ruled by Him on earth. His authority is, however, from above; it is paramount to all earthly power, and for the exercise of it, no creature has a right to call Him to an account. John 18:36 confirms the doctrine of Christ's headship over the nations.

   The prophets of Israel spoke of Jesus as a king, to whom all kings must submit or perish. Daniel, particularly, spoke of Him as the destroyer of the great power of the Roman empire. Jesus applied these promises to Himself. He was accused therefore of treason against Caesar. Pilate asked Him, if He were really a king. He answered in the affirmative, and in such a manner as appalled the heart of Pilate so that he was the more afraid (Ps. 72:11; Dan. 2:44-45; Hag. 2:20-23; Jn. 19:6-12). "My kingdom is not indeed of the earth. My power is from Jehovah. Over all His subjects I rule. To none of them am I accountable; I do not administer the government on worldly principles, or for worldly ends. No power on earth can prevent My kingdom from flourishing." He who has on His vesture and on His thigh, a name written, King of kings and Lord of lords, never could deny that His kingdom extended over all the nations of the earth.

2. There are instances of nations having distinct constitutions and laws, existing under the government of one monarch; and if it be possible for a frail and sinful man to preside over distinct empires, there, certainly, can be no necessity for destroying the distinction between church and state, because they are under the government of one glorious Lord. England and Scotland were distinct kingdoms under one monarch, from the year 1605 until 1707. Great Britain and Ireland continued distinct kingdoms until 1801.

   The several states under the U.S. federal government are not mingled with one another; but, with respect to the rest, each exercises a distinct sovereignty, although they all be retired under one common head.

   If we have so many instances among the nations of two or more distinct societies owing allegiance to one sovereign, there is no inconsistency in teaching the doctrine of Messiah's headship over the nations, with teaching that the church is to be kept perfectly distinct from the national society. No, there is no necessity that they should intermingle, even if both should own Jesus as king, and the members of both be the same. One respectable character may be a member of the Missionary Society of New York, and of the Philosophical Society of Philadelphia; he may preside over each of these institutions, and they continue perfectly distinct.

3. There is no possibility of maintaining the distinction between church and state without setting the one in opposition to the other, but by recognizing this doctrine, and acting in agreement to its spirit and design. Allegiance to the King of Zion, and the Prince of the kings of the earth would induce the church and state to maintain their respective constitutions. The visible officers, in order to do their duty, must administer the government according to His law; and doing so, political and ecclesiastical concerns will not be intermingled. These societies are distinct in their origin, their end, their officers, and their laws.

   Civil society derives its origin from God as the author of nature, but is put under the feet of the Redeemer, as all creatures and institutions are, for the sake of His body, the church. Ecclesiastic society immediately originates from Christ as the head of the new creation; but is, ultimately, from Jehovah, who conferred upon Christ the mediatory authority.

   Civil government is instituted for the purpose of maintaining order and happiness among the human family on earth, and respects the institutions of Christianity as the most effectual mean of attaining this end. Ecclesiastic government is instituted for the purpose of preparing the saints for future glory, and respects the ordinance of civil government as subsidiary to that grand design, by the preservation of good morals and suppression of vice.

   Civil magistrates, as such, have no right to officiate in the church; nor have church rulers any right, by virtue of their ecclesiastic commissions, to perform the official duties of the civil authorities.

   The law of nature is the rule of the magistrate's duty. This law embraces the Scripture revelation for its illustration and aid; because it necessarily binds all the subjects of moral government, to attend to every communication which the Author of nature makes to them of His will. The supernaturally revealed precepts of Scripture are the rule by which the affairs of the church are to be managed; but the inductions of reason, and the law of nature are also included, because revelation presupposes their existence and sanctions their authority.

   These necessary distinctions may and ought to be maintained by all who acknowledge the Mediator as ruler in the kingdoms of men.

Objection 3. "The gift of the nations to the Mediator is useless. They do not acknowledge Him as their sovereign in their constitutions of government; nor do their established authorities serve Him. It is dishonoring to God and to Christ, to affirm that Messiah has received power over the nations, since it is evident that the power of the nations is generally exercised in opposition to the mediatorial interest."

Answer. It is a lamentable fact, too well substantiated, that the policy of the nations has generally proved hostile to the religion of Jesus. Christians are, however, not much surprised at this, nor are their expectations deceived. No man need hesitate to subscribe to a sentiment so clearly sanctioned with apostolic, yea, divine authority. All nations are put under the feet of the Redeemer; but they do not acknowledge Him. "Thou hast put all things in subjection under his feet. But now, we see not yet all things put under him" (Heb. 2:8). It is not apparent to us that they obey the Lord. His revealed will they assuredly oppose. Until the public mind be friendly to the Savior, the expression of the public will in national acts, cannot be directly intended to honour the Mediator. Christ gave previous notice to His disciples, that the kings of the earth would agree in resisting His authority for a certain period of time not as yet elapsed (Rev. 17:13, 14, 17).

This fact, nevertheless, does not militate against the doctrine to which you object. I proceed to show that the principle of your objection leads to absurdity, and that the assertion you have rested upon it is false.

1. This objection would exclude Jehovah from the throne. You say, the nations oppose Christ, therefore He is not their king. You must also grant, if they oppose God, Deity does not rule over them. That all who oppose the Son oppose the Father, no Christian will deny. God Himself, therefore, if there be any force in the objection, is not Governor among the nations. The Scriptures, happily for the saints, teach otherwise. God reigneth, let the earth rejoice. All men should honor the Son, even as they honor the Father (Ps. 97:1; Jn. 5:23).
2. The gift is not useless. Men and nations may refuse obedience to Christ, but they cannot withhold it from Him. They can violate His law, but they must fulfil His purposes. They all involuntarily serve Him. The Father hath said unto Him, "Rule thou in the midst of thine enemies" (Ps. 110:2). "For he must reign, till he hath put all enemies under his feet" (1 Cor. 15:25). The usurper and the warrior are His servants. The wicked is the rod of His indignation. With this He can punish and correct; afterwards He can burn it in the fire.

Objection 4. "Christ is the ruler of the nations, but not in the character of Mediator. As God, equal with the Father, His kingdom is universal; but as the Messiah, He is king only in the church."

Answer. It is not denied that Christ is qualified for the government of the nations by His being God, equal with the Father and the Blessed Spirit in power and in glory. No mere creature would be competent to the arduous task. Supreme He could not be, even in Zion, were He not the Son of God as well as the Son of man. He would not be a fit prophet, or priest, or king, were He not in His person omniscient, omnipotent, and infinitely perfect. The mediatory character is, notwithstanding, distinct from the Godhead. It is voluntary and official. The office is not essential to divinity, but was voluntarily undertaken by the Son, who is in this capacity the Father's servant (Isa. 42:1). In order to ascertain the validity of the objection, we must search the Scriptures. If the power of Christ over the nations be there represented as belonging to the official character, and as a conferred gift, then shall it appear that the view I have taken of it is accurate.

1. The Scriptures attribute to Jesus Christ, as a part of the mediatory character, the government of the nations. It is not denied that supreme dominion is naturally, and necessarily, the property of the Son as well as of the Father; but it is also ascribed to Messiah as a part of His exaltation. The eternal Son, as God, is not capable of elevation from a humbled to an exalted state. This honor belongs to Him as our Representative. So do all the parts of it; and that His headship over the nations is included in His exaltation, and consequently belonging to the official character, cannot be denied without offering violence to these texts:

   He raised him from the dead, to set him at his right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come (Eph. 1:20-21).

   Wherefore God also hath highly exalted him and given him a name, which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth (Phil. 2:9-10).

2. The authority is represented as a gift made to Him: "All power is given unto me in heaven and in earth" (Matt. 28:18). "Thou hast put all things in subjection under his feet" (Heb. 2:8). It is only as Mediator, that Christ could receive a gift from the Father. As God, all things were necessarily His own. Blessed Jesus! Hasten the period, when the nations shall acknowledge thee as Messiah, their Prince.

Objection 5. "The power of the Mediator extends over the nations, but He does not generally exercise it. The Deity alone directs natural causes to their natural ends. Messiah never interferes with the government of the nations, but when it is necessary to alter the order of nature, and to use supernatural means for supernatural purposes."

Answer. There is a specious appearance of refinement in this sentiment, and because it is novel, it is apt to impose on the itching ear. The eagle-eyed believer, however, who considers it in the light of truth, instantly perceives that the principles of the objection are self-destructive and unscriptural. Listen, my brethren, while I also show my opinion.

1. The sentiments of the objection are self-contradictory. You acknowledge the mediatory authority to be paramount to the powers which rule among men; and you grant that the agency of Messiah actually regulates all movements which are directed to spiritual and supernatural ends; but you nevertheless believe that in ordinary events the mediatory character is not concerned. I would remind you, however, that all things ultimately tend to a supernatural and spiritual end; consequently, upon your own principles, all things must be under the direction of the Redeemer.

   Will you admit subserviency to the glory of the Head of the church, and the salvation of her members to be a supernatural end? If you neglect this, I am at a loss to find such an end among all the objects of thought. To this very end, all things connected with human life are directed. There is not a single exception. Inquire of Him who has the words of eternal life. The Scriptures testify of Him. His word to the church is, "Let no man glory in men, for all things are yours" (1 Cor. 3:21); "And we know that all things work together for good to them that love God, to them who are the called according to his purpose" (Rom. 8:28).

2. The distinction you make between the ordinary course of events and miracles, with design to teach that the latter only is the effect of the Mediator's power, is unscriptural. You would teach that some things are put under the power of Christ. The Scriptures teach, that all things are placed in that situation. "For in that he put all in subjection under him, he left nothing that is not put under him" (Heb. 2:8).
3. Natural causes, in the production of natural effects, are also under the direction of the Mediator of the better testament. These all have an ultimate supernatural end to answer; and not only in this, but the mediatory efficiency is exercised in every step leading to that end.

   Nothing is more natural to God than the exercise of distributive justice. Not to punish sin would be inconsistent with divine perfection. "Shall not the Judge of all the earth do right?" (Gen. 18:25). "And the Father himself judgeth no man, but hath committed all judgment unto the hands of the Son" (Jn. 5:22). Yea, Messiah is the judge of the quick and the dead. All mankind shall be arraigned before the tribunal of the exalted Son of man, and from His mouth hear their sentence pronounced and the ground on which it rests explained. All punishment in this life, and in that which is to come, is inflicted by Him. "The Father hath given him authority to execute judgment also, because he is the Son of man" (Jn. 5:27).

   There are two grand establishments, agreeably to which God deals with the human family, the covenant of works, and the covenant of grace. There is no transaction of God with men individually or collectively, but passes through the medium of the one or the other of these establishments. Christ is the administrator of both covenants. The fulness of the covenant of grace is in His possession. Out of it believers receive from Him grace for grace. He dispenses the curses of the old covenant as well as the blessings of the new. All that remains to be transacted, upon the footing of the covenant of works, is of a penal nature. The condition is violated; the promise is forfeited; and, consequently, the threatening must be executed. The Father hath given the Mediator authority to execute judgment. The whole bond of the covenant of works was put into His hand. He subscribed this bond, in behalf of His elect, as their surety. He has paid their debt, and administers to them purchased blessings. He exacts payment of the reprobate in His Father's name. He arrests them, and judges them, and condemns them. He executes the sentence, and inflicts upon them death eternal.

   Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation (Jn. 5:28-29).

   Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels (Matt. 25:41).

   You must, therefore, discover, among the movements of natural causes, and the succession of natural events, things which have no reference to either covenant, or else admit that the mediatory power extends to all. O blessed Father, thou hast given Him power over all flesh, that He might give eternal life to as many as thou hast given Him.

Objection 6. "The admission of Christ's headship over the nations would involve us in a dilemma from which we could not be extricated. If Messiah be King of nations, and Christians have sworn allegiance to Him, they cannot consistently be in allegiance to any civil government which is opposed to the kingdom of Christ. No man can serve two masters. And yet the Scriptures command every soul to be subject to the higher powers, and teach that the powers that be are ordained of God" (Rom. 13:1).

Answer. This is an objection with which I have often met. It appears to be a formidable one; and it has assuredly influenced many serious minds to call in question the duty of contending for the doctrine of Christ's headship over the nations as a part of that faith which was once delivered to the saints. Minds, unused to deep thoughtfulness, and devoid of accurate habits of discrimination, are shocked at the seeming inconsistency, and take neither pains nor delight in ascertaining the very truth on this important subject. Such will have their opinions modified by education, connections, interests, and worldly honors. It is difficult to learn not to confer with flesh and blood about religious truth. In answering this objection, I propose to show that your difficulty cannot be diminished by embracing any other hypothesis, and that there is really no inconsistency in this doctrine with the command to be subject to the higher powers.

1. The difficulty in which you are involved, by admitting that Messiah rules the nations, will not be diminished by the supposition that God, essentially considered, governs them.

   My Christian brethren, you have sworn allegiance to God as well as to the Redeemer. You are baptized in the name of the Father, and of the Son, and of the Holy Ghost. Those nations that oppose Jesus, oppose the Father also. God and Messiah have precisely the same friends and the same foes. If your allegiance, ye heirs of glory, to the rulers of this earth induces you to reject the exalted Jesus from the throne of the nations, you must, in order to be consistent, deny the government of the world even to the Father. Yes, in this case, as well as in the former, ye cannot serve two masters.

   It is impossible such a dilemma could exist, because you must necessarily renounce obedience to the Prince of the kings of the earth, or transgress the commands of His heavenly Father. God's precepts are not contradictory. Whatever He has appointed is in subserviency to the Mediator. He does not approve and cannot sanction with His authority, that government which is constituted upon immoral principles. To an immoral constitution He never shall require the obedience, the allegiance, the subscription, or the support of His subjects.

   Such powers as oppose God or Christ are not ordained of God in any other sense than the prince of the power of the air whom they serve; nor does God require that every soul should obey them. The authority which He sanctions, and to which He demands conscientious allegiance, is one which is a "terror to them who do evil, and a praise to them who do well" (Rom. 13:3). Submission to such is submission to God; allegiance to governments of a contrary character is rebellion against Heaven.

   God is, however, a God of order, and your weapons, Christians, are not carnal. Conformity to the general order of society is a duty, provided this can be done without violating the divine law.

   If this be all that is meant by submission to government, there is no inconsistency in it, with allegiance to the King of nations. And, perhaps, the conscientious obedience of most men to the powers that be, includes no more than this, except what arises from mere selfish principles. You will, however, easily perceive that if the constituted authorities of the nations are in a state of voluntary subserviency to the Mediator, they must have the approbation of God and be entitled to your faithful and conscientious support; you will perceive, although they be of a contrary description, that for the sake of peace and order, for the sake of contributing as much as possible to the ease and the happiness of society, and from a spirit of resignation to the Divine Providence, and in oder to make legitimate provision for yourselves and your relatives, so much conformity to the prevailing system as is consistent with the oath of your allegiance to Messiah, is a duty conscientiously to be practised, although very distinct from that obedience for conscience sake, which you would render to the government of your choice, to the authority which has the sanction of the divine approbation. And, I trust, brethren, that you will al l perceive that there is no validity in the objections made to the doctrine of this discourse, and will cheerfully join me in prayer, that our dear Saviour may speedily be owned as the King of nations as well as the King of saints.

IV. CONCLUSIONS

Suffer me, before I conclude, to suggest some considerations upon this subject, in order to assist you in the proper application of the doctrine of this discourse.

In this I shall take for granted the truth of it and suggest some inferences which necessarily flow from it.

1. If Messiah be the ruler of nations, civil society, in its constitution and administration of government, should bow to Him and honor Him.

   For this very purpose He was exalted, "that every knee should bow to him, whether of things in heaven, or of things on earth" (Phil. 2:10). Man is a moral agent: he is, therefore, under a moral law. His entering into society does not free him from its obligation; but in that relation he is also bound to an obedience that is intelligent, active, and voluntary. It is not a negative submission, so as not directly to declare war against the Redeemer that is required and expected of civil rulers in their official capacity, but a direct, explicit, and voluntary profession of submission to the Prince of the kings of the earth, and a firm and faithful course of consistent conduct,

   Mere neutrality, were it possible, would not be acceptable service to an earthly superior. And shall men, in the formation of their national society, boast of their neutrality, while Messiah is their Prince? This is an insult offered to Majesty, which the exalted Savior cannot permit with impunity from the kings of the earth. These should be nursing fathers to His church; and although employed for this purpose, shall they receive the illegitimate offspring of every malignant adversary to their equal embraces? "Righteousness exalteth a nation, but sin is a reproach to any people" (Prov. 13:34). And shall the vicious and the vile, the debauchee and the infidel, the Mahommedan and the atheist, while they go on unsettling the faith of thousands, unbridling the licentiousness of passion, removing the foundation of morality, and destroying every motive to benevolence, to piety, and to virtue, receive from you as much countenance and support as you shall afford to the ambassadors of the King of kings, and all the faithful votaries of His gospel, who do good on earth, and prepare men for usefulness here and glory hereafter? "Awake, awake, put on strength, O arm of the Lord" (Isa. 51:9). Let the mountain of the Lord's house be established upon the tops of the mountains (Micah 4:1)! Yes, Lord, thou hast past the decree: "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever" (Rev. 11:15). "Yea, all kings shall fall down before him: all nations shall serve him" (Ps. 72:11).

2. The ministers of the gospel are bound in duty to demand of the constituted authorities direct obedience to their King.

   Ministers are ambassadors for Christ. They are commissioned by Him to go unto all nations. The Bible contains their instruction--"Teach them to observe all things whatsoever I have commanded you" (Matt. 28:20). He has addressed commands to rulers--"Be wise...Kiss the Son" (Ps. 2:10, 12). He has pointed out their personal and official character--"just, ruling in the fear of God" (2 Sam. 23:3). He has described their relation to the church--"nursing fathers and mothers" (Isa. 49:23). And say, ye ambassadors of the King, will you compliment His enemies by sacrificing to their prejudices these directions? Will you dare to negotiate the treaty by holding back any of the whole council of God? Will you separate His priestly and His kingly office?

   The prophets taught salvation in the name of Jesus; but they conveyed instruction to kings and all that were in authority. While you profess to love the dear Redeemer, and lead sinners to His cross for pardon and peace, will you not exalt Him, and demand obedience to Him from the kings of the earth? God's Word is not only to be the substance, but it should be the general model of your sermons. Here are taught the doctrines of grace; but here also, all nature and providence appear full of God. Remarkable periods of history are observed with a discriminating eye, the influence of political movements upon the church delineated; and the wickedness of agents directly specified and reprobated, while what is commendable is held up for imitation. What would be thought of the ambassador who would sacrifice the dignity of the government of his native country to the prejudices of a foreign court?

   Who would negotiate without insisting on compliance with every article in his instructions? Shall you fear the face of man, and endeavour to act so as not to offend? Beware of being deceived. Do your duty, leave the consequence to God. You will not grieve the generation of the righteous. Rise superior to petty party politics. Leave to the ambitious and the carnally minded contentions for places and for pensions. Banish from your intimacy the immoral and the irreligious of every political sect. While you expose the impiety of one and unmask the hypocrisy of another, take heed you are not, even indirectly, serving the cause of a third of the same description.

   Stand upon higher ground than they occupy who contend for the loaves and fishes. Then shall you act agreeably to your commission; then shall the virtuous bear testimony to your integrity; the mouths of blasphemers will then be shut; your arrows shall sharply pierce the hearts of the King's enemies; the people shall be brought in subjection to Immanuel; the haters of the Lord shall feign submission to Him, and the saints shall possess the kingdom.

3. It argues despicable cowardliness in the disciples, to see the crown of the nations taken from the Mediator's head, and not resent it.

   Christians, Jesus is your Lord. He is your Saviour and your Lawgiver. Jehovah has placed on the head of your exalted friend and brother the crown of the nations. But, alas! the nations have endeavoured to pluck it off. They have publicly, practically, and explicitly declared, that He shall not rule over them. As far as lay in their power, they have taken away His glory. But they have prevailed only apparently; and apparent motions are often retrograde, while the moving bodies proceed directly in their course.

   Fear not, neither be dismayed. Fight the good fight of faith; contend earnestly for the faith once delivered to the saints. Under the banner of the Captain of your salvation you are certain of victory. Give not up to the pleasure of men the doctrine of Christ's headship. Strengthen not the hands of those who relinquish it. For the honor of your religion; for your love to the Savior; for your desire to further the peace, the order, the happiness of society; for your attachment to the memory of the martyrs whose foot-steps you profess to follow; for the sake of defeating the schemes of the grand adversary; for your love to the divine law, and for your desire to transmit a faithful testimony to posterity, be vigilant, be diligent, and by your conversation, your profession, and your prayers, prepare the way of the Lord, and make His path straight. Go through, go through the gates, prepare ye the way of the people, cast up, cast up the high way, gather out the stones, lift up a standard for the people.

   Attempt not the delusive and vain task of supporting thrones which are to perish in the day of God's wrath. Shelter not yourselves under the wings of an authority against which the Lord has decreed destruction, but follow your Savior among those who are called, and chosen, and faithful, until He shall have overturned the anti-Christian empire, until the Jews shall be brought into the fulness of the gentiles, until your King shall reign in Jerusalem, and over His ancients gloriously.

In his days shall the righteous flourish; and the abundance of peace so long as the moon endureth. He shall have dominion from sea to sea, and from the river unto the ends of the earth. They that dwell in the wilderness shall bow before him, and his enemies shall lick the dust.... His name shall endure for ever, and all nations shall call him blessed.... And blessed be his glorious name for ever and for ever, and let the whole earth be filled with his glory. Amen, and Amen (Ps. 72:7-9, 17, 19).

Part 1 of this two part article appeared in the March - April 2002 issue of The Christian Statesman

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