Chapter 3. The Monarchical Form of the Kingdom of God.

THE third reason why it is called a " Kingdom" is, because there alone is to be found a perfect form of government. There

is this difference between a kingdom and a republic : in the former the supreme power is possessed by one person : in the latter it is divided amongst many. Bat in the kingdoms of this world, supreme power in the true and proper sense of the word, cannot exist. For although a king, without the advice or consent of others, can com mand something to be done ; yet it cannot be accomplished without the approbation of his subjects. It even often happens that he cannot give a command, or at least will not dare to do so, should all his subjects be against him. How many great kings and emperors have there been, who were either deserted by their army, or put to death ! History is full of such examples. Supreme power therefore is useless to the kings of this world, because they can never execute any thing, unless their subjects approve of it. But the power of God, who is truly and essentially King of kings, dependeth upon no one, but His own will : and since He is omnipotent, He can do all things ; neither doth He stand in need of soldiers, arms, or any external aid. And when He makes use of the ministration of angels, men, or even inanimate things, He does so because He wills, not because he requires them. For He who without any assistance made heaven and earth, and all things therein, by His only word, and who pre serves them by His will, can also govern them by His power alone. But God reigus

in the truest sense of the word, not only because He possesses supreme power ; but also because He alone knows how to govern: He stands not in need of any council, or ministers of state. ''Who hath known the mind of the Lord? or who hath been his counsellor?" says St. Paul: and be fore him the prophet ^ Isaias : ' Who hath forwarded the Spirit of the Lord? or who hath been his counsellor, and hath taught him? With ^ whom hath he consulted, and who hath instructed him, and taught him the path of justice, and taught him knowledge, and showed him the way of understanding?" (chap. xl. 13, 14;) Wherefore a monarchy, which is the best form of government, is to be found in God alone in its true and perfect nature. He is not only " terrible over all the king? of the earth," as it is said in the Psalms; but He is also " King above all gods," as it is expressed in another place. Others are false gods — or rather devils, according the prophet : " All the gods of the Gentiles are devils." (Psalm xcv.) Some are gods by participation, as the kings of the earth and the angels of heaven, thus — " I have said : You are gods and all of you the sons of the Most High." (Psalm Ixxxi.) But all these gods are under the power of that God, who reigneth in heaven : He alone then is truly a great king. This Nabuchodonosor, king of Babylon, acknowledged in these words, after he had suffered

a most severe punishment for his pride: " Now at the end of the days, I Nab itch odonosor lifted up my eyes to heaven, and my sense was restored to me : and I blessed the most High, and I praised and

florified Him that liveth for ever : for his ingdorn is an everlasting power, and his kingdom is to all generations. And all the inhabitants of the earth are reputed as nothing before him : for He doth according to his will, as well with the powers of heaven, as among the inhabitants of the earth : and there is none that can resist His hand, and say to him: Why hast thou done it?" (Daniel, chap. iv. 31, &c.) Thus he spoke, giving us all an example to humble ourselves under the powerful hand of God, as St. Peter admonishes us : and to be more delighted with serving the King of kings, that we may experience His good ness, than proudly to resist His will, lest we be forced to feel the weight of His avenging hand.