1st. It is providential. He administers his providential gov- ernment over the universe with the design of accomplishing there- by the support, defence, enrichment and glorification of his people. 2d. It is accomplished by the dispensation of his Spirit effectually calling, sanctifying, comforting, preserving, raising, and glorifying his people, John xv., 26 ; Acts ii., 33-36. 3d. It is accomplished by his prescribing the form, and order, and functions of his church, the officers who are to act as the organs of those functions, and the laws which they are to administer, Matt, xxviii., 18, 19, 20 ; Eph. iv., 8, 11. 4th. By designating the persons who are successively to assume those offices, by means of a spiritual call, expressed in the witness of the Spirit, the leadings of providence,
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and the call of the brethren, Acts i., 23, 24 ; vi., 5 ; xiii., 2, 3 ; xx., 28 ; 1 Tim. I, 12 ; iv.5 14.
Under this administration this kingdom presents two aspects, 1st, as militant, Eph. vi., 11-16 ; 2d, as glorified, Kev. iii., 21. And accordingly Christ presents himself as fulfilling, in his ad- ministration of the affairs of his kingdom, the functions of a great Captain, Rev. xix., 11, 16, and of a sovereign Prince reigning from a throne, Rev. xxi., 5, 22, 23.
The throne upon which he sits and from which he reigns is presented in three different aspects, corresponding to the different relations he sustains to his people and the world ; as a throne of grace, Heb. iv., 16 ; a throne of judgment, Rev. xx., 11-15 : and a throne of glory, compare Rev. iv., 2-5 with Rev. v., 6.
7. In ivhat sense is Clwist's kingdom spiritual ?
1st. The King is a spiritual and not an earthly sovereign, Matt, xx., 28 ; John xviii., 36. 2d. His throne is at the right hand of God, Acts ii., 33. 3d. His sceptre is spiritual, Is. liii., 1 ; Ps. ex., 2. 4th. The citizens of his kingdom are spiritual men, Phil, iii., 20 ; Eph. ii., 19. 5th. The mode in which he ad- ministers his government is spiritual, Zech. iv., 6, 7. 6th. His laws are spiritual, John iv., 24. 7th. The blessings and the pen- alties of his kingdom are spiritual, 1 Cor. v., 4-11 ; 2 Cor. x., 4 ; Eph. i., 3-8 ; 2 Tim. iv., 2 ; Tit. ii., 15.
8. What is the extent of the powers which Christ has vested in Ms visible church $
In respect to the civil magistrate the church is absolutely in- dependent. In subjection to the supreme authority of Christ her head the powers of the church are solely, 1st, declarative, i. e., to expound the Scriptures, which are the perfect rule of faith and practice, and thus to witness to and promulgate the truth in creeds and confessions, by the pulpit and the press. And, 2d, minis- terial, i. e., to organize herself according to the pattern furnished in the "Word, and then to administer, through the proper officers, the sacraments, and those laws and that discipline prescribed by the Master, and to make provision for the proclamation of the gospel of the kingdom to every creature, Is. viii., 20 ; Deut. iv., 2 ; Matt, xxviii., 18-20 ; Heb. xiii., 17 ; 1 Pet, ii., 4,
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9. What are the conditions of admission into Christ's king- dom ?
Simply practical recognition of the authority of the sovereign. As the sovereign and the entire method of his administration are spiritual, it is plain that his authority must be understood and embraced practically, according to its spiritual nature. This is that spiritual faith which involves spiritual illumination, John hi., 3, 5 ; L, 12 ; 1 Cor. xii., 3.
10. What is the Romish doctrine of the relation of the Church to the State ?
According to the strictly logical Komish doctrine, the state is only one phase of the church. The whole nation being in all its members a portion of the church universal, the civil organization is comprehended within the church for special subordinate ends, and is responsible to the church for the exercise of all the au- thority delegated to it.
11. What is the Erastian doctrine as to the relation of the Church to the State ?
This doctrine, named from Erastus, a physician resident in Heidelberg in the sixteenth century, is precisely contrary to that of the Komanists, i. e., it regards the church as only one phase of the state. The state, being a divine institution, designed to pro- vide for all the wants of men, spiritual as well as temporal, is consequently charged with the duty of providing for the dissemi- nation of pure doctrine, and for the proper administration of the sacraments, and of discipline. It is the duty of the state, there- fore, to support the church, to appoint its officers, to define its laws, and to superintend its administration.
12. What is the common doctrine of the Reformed Church on this point ?