The Church and the State are essentially distinct. They both receive their task from God, but that task is different in each. The task of the church is to lead men to God; the task of the State is to secure the earthly development of a people in conformity with its peculiar character. There are certain bounds, traced by the particular spirit of each nation within which the state should confine itself; while the church, whose limits are co-extensive with the human race, has a universal character, which raises it above all national differences. These two distinctive features should be maintained. A state which aims at universality loses itself; a church whose mind and aim are sectarian falls away. Nevertheless, the church and the state, the two poles of social life, while they are in many respects opposed to one another, are far from excluding each other absolutely. The church has need of that justice, order, and liberty, which the state is bound to maintain; but the state has especial need of the church. If Jesus can do without kings to establish his kingdom, kings cannot do without Jesus, if they would have their kingdoms prosper. Justice, which is the fundamental principle of the state, is continually fettered in its progress by the internal power of sin; and as force can do nothing against this power, the state requires the Gospel in order to overcome it. That country will always be the most prosperous where the church is the most evangelical. These two communities having thus need one of the other, we must be prepared, whenever a great religious manifestation takes place in the world, to witness the appearance on the scene not only of the little ones, but of the great ones also, of the state. We must not then be surprised to meet with Henry VIII, but let us endeavour to appreciate accurately the part he played. [Sidenote: CHURCH AND STATE.] If the Reformation, particularly in England, happened necessarily to be mixed up with the state, with the world even, it originated neither in the state nor in the world. There was much worldliness in the age of Henry VIII, passions, violence, festivities, a trial, a divorce; and some historians call that _the history of the Reformation in England_. We shall not pass by in silence these manifestations of the worldly life; opposed as they are to the Christian life, they are in history, and it is not our business to tear them out. But most assuredly they are not the Reformation. From a very different quarter proceeded the divine light which then rose upon the human race. To say that Henry VIII, was the reformer of his people is to betray our ignorance of his. The kingly power in England by turns opposed and favoured the reform in the church; but it opposed before it favoured, and much more than it favoured. This great transformation was begun and extended by its own strength, by the Spirit from on high.