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Library  of  Br.  A.  A.  Hodge.      Presefited. 


sec  10,758 
Nixon,  William 
All  and  in  all 


THE  RELATIONS  OF  CHRIST 


GOD:  CREATOR;  AND   REDEEMER. 


,..i? 


BAIXANTYNE,    HANSON    AND   c6. 
EUINBURGH   AND    LONDON- 


ALL    AND    IN    ALL. 


THE  RELATIONS  OF  CHRIST, 


GOD:   CREATOR;  AND  REDEEMER. 


BY 


REV.    WILLIAM    NIXON, 

Formerly  at  Montrose. 


EDINBURGH: 

JOHNSTONE,    HUNTER    &    CO. 

AND  JAMES    GEMMELL. 

1882. 


(\/s    i:-<iMi<.W^^ /3^''^^^ 


PREFACE. 


fpHIS  volume  has  been  prepared  more  immediately 
for  the  purpose  of  placing  in  the  hands  of  the 
members  of  the  congregation  to  whom  the  author  so 
long  ministered,  a  summary  of  the  great  truths  which 
he  endeavoured  to  explain,  illustrate,  and  enforce.  It 
was  always  his  aim  to  express  these  truths  of  the 
]-)ible  as  much  as  possible  in  its  own  language ;  while, 
as  occasion  occurred,  using  both  the  ideas  and  the 
phraseology  of  others,  when  he  found  it  difficult  or 
impossible  otherwise  to  set  the  point  under  con- 
sideration in  so  clear  -and  satisfactory  a  light.  Of  a 
number  of  the  discourses,  each  is  the  substance  of 
more  than  one  as  they  were  actually  delivered ;  and 
some  who  heard  them  will  probably  miss  much  of  the 
practical  and  especially  the  extemporaneous  matter  that 
constituted  considerable  portions  of  them  as  spoken. 
The  contents  of  the  volume  have  received  their  pre- 
sent shape,  in  order  to  form  a  sort  of  series,  embracing 
many  particulars  on  which,  in  his  earlier  days,  the 
author  had  his  difficulties,  and  containing  such  solu- 
tions as  satisfied  himself;  in  the  hope  that  they  may 
help  a  little  in  saving  some  from  the  popular  deceits 
that  are  being  taught  and  received  as  the  highest 
wisdom,  since  the  best  provision  against  such  deceits 
is  to  fill  the  teachable  with  those  truths  that  lie  before 


vi  Preface. 

us  in  the  Book  which  God  has  given  as  the  reveLation 
and  the  record  of  His  mind  and  will. 

The  discourse,  XIV.,  on  National  Duty  to  Christ, 
is  in  substance,  though  in  an  altered  form,  a  reprint 
of  one  delivered  before  the  General  Assembly  of  the 
Free  Church,  when  retiring  from  the  Moderatorship  in 
1869.  It  is  inserted  here  because  the  subject  deeply 
concerns  Christ's  relations,  will,  and  glory ;  because 
our  church  has  taken  herself  solemnly  bound  to  place 
her  principle  in  reference  to  it  in  the  forefront  of  all 
her  contendings  ;  and  because  this  principle  must  be 
embodied  in  any  legal  settlement  of  the  question  that 
is  being  agitated,  and  likely  to  be  agitated  more  and 
more,  it'  that  settlement  is  to  have  the  divine  blessing 
resting  on  it,  and  to  operate  for  the  nation's  well- 
being. 

The  author  has  only  to  add  that  the  volume  as  a 
whole  is  an  earnest  however  imperfect  effort  to  show, 
that  redemption  in  Christ  through  His  blood,  involv- 
ing His  deity  and  humanity,  and  the  mysterious 
never-ending  union  of  the  two  natures  in  His  one  per- 
son, as  well  as  His  creative  preserving  and  governing 
supremacy  over  the  universe,  is  the  one  great  theme 
of  all  the  divine  revelations  and  records  of  which  the 
Bible  is  composed,  and  that  this  glorious  gospel  and 
the  Holy  Scriptures,  as  the  record  of  it,  exhibit  at 
once  a  harmony  and  a  grandeur  corresponding  to 
the  grace  which  they  breathe. 

Edinburgh,  Btc.  1S81. 


CONTENTS. 


THE   UNAVOIDABLE   ALL-IMPORTANT   QUESTION. 

pace' 
Matt.  xxii.  42  :  "  ]V7iat  think  ye  of  Christ?  " — Circumstances  in  which 
the  question  was  asked.  Answers  bj' :  I.  Word  of  God  :  II.  Dif- 
ferent classes  :  I.  Avowed  adversaries  ;  2.  Inconsistent  professors 
— the  indifferent  and  earthly-minded — orthodox  formalists— broad- 
churchinen  ;  3.   Faithful  followers  of  Christ .  ....     l-lS 

II. 

THE   DOCTRINE  OF   THE   TRINITY,   WITH   ITS   PRACTICAL   BEARINGS 
ON   REDEMPTION   BY  CHRIST. 

Matt,  xxviii.  19  :  "  In  the  name  of  the  Father,  of  the  Son,  and  of  the  Hob/ 
Ghost." — I.  Oneness  of  God.  II.  God  in  three  Persons — the 
Father,  the  Son,  and  the  Holy  Ghost— Three  distinct  Persons — 
One  God.  III.  This  doctrine  alone  suitable  to  the  perfection  and 
blessedness  of  God.  IV.  Eminently  practical ;  as  revealed  in  re- 
demption— and  as  set  forth  in  baptism — and  the  apostolic  blessing. 
Conclusion 19-37 

III. 

DIVINITY   OF   CHRIST  :    HIS   RELATIONS   WITHIN   THE  GODHEAD. 

John  i.  I  :  "In  the  beginning  was  the  Word,  &c.;"  verse  18:  "  TJie 
only-begotten  Son,  &c." — Matt.  iii.  17  ;  Col.  i.  13  ;  Heb.  i.  3  ;  Col. 
i.  15;  Phil.  ii.  2.  Importance  of  subject.  Evidences  of  Christ's 
divinity  :  ascriptions  to  Him  of  the  names,  perfections,  works,  and 
worship  of  God  :  I.  "  The  Word."  II.  "  The  Son  of  God  ; " 
"  only -begotten  " — "in  the  bosom  of  the  Father" — "dear"  and 
"beloved."  III.  Terms  of  similar  import:  "brightness  of  the 
Father's  glory  " — "  express  image  of  His  person  " — "  image  of  the 
invisible  God  " — "  in  the  form  of  God."  Practical  importance  of 
subject 38-53 


Contents. 


IV. 

RELATIONS   OF   CHRIST   TO   CREATION,   AS   ITS   MAKER   AND 
PRESERVER. 

PAGE 

John  i.  3 :  "  AU  things  were  made  hy  Him,  &c."  Colos.  i.  i6  :  "  For  bi/ 
Him  were  all  things  orated,  &c." — Creation  ;  reasons  for  it.  Work 
of  God ;  Father,   Son,   and  Holy   Spirit  ;  especially  of  the  Son  : 

1.  Natural  relations  of  Christ  to  the  created  universe  :   I.  Maker  ; 

2.  Preserver ;  3.  Owner  ;  4.  Ruler  ;  5.  Entitled  to  all  homage  ; 
6.  The  First-Born.  II.  Practical  reflections  :  I.  Events  of  Christ's 
birth  thus  explained  ;  2.  His  movements  when  on  earth  ;  3.  The 
attractiveness  of  creation  ;  4.  The  hopes  held  out  for  it.  En- 
couragement to  come  to  Christ 54^72 


CHRIST   IN   THE   LAW   OF  MOSES. 

Luke  xxiv.  44  :  "  AU  things  must  be  fulJUled  ivhich  were  written  in  the 
law  of  Moses  .  .  .  concerning  me." — Preliminary  truths  :  I.  From 
Adam  to  Moses  ;  Christ  the  life  of  the  saved  from  the  beginning. 
II.  In  Moses'  time  ;  Deliverance  from  Egypt ;  Israel  a  typical 
nxt'on  ;  their  dedication,  sins,  and  mercies.  Transactions  at  Sinai  ; 
the  law  ;  the  covenant.  Sacrificial  blood  the  central  reality.  Ob- 
jection ;  "  a  religion  of  blood."  Practical  spiritual  effects  on  Moses 
personally  ;  on  the  generation  trained  by  him     .         .         ,  73-110 

VI. 

CHRIST   IN    THE   PROPHETS, 

Luke  xxiv.  44  :  "  AU  things  .  .  .  in  the  prophets  .  .  .  concerning 
me." — I.  Testimony  to  Christ  in  the  historical  books.  Promising 
beginning  of  the  nation  in  Canaan  ;  Declension  and  divine  deal- 
ings ;  Gracious  interpositions  ;  Change  of  government  to  mon- 
archy ;  Indications  of  a  spiritual  consumm.ation  in  Christ.  II. 
Testimony  to  Christ  in  the  teachings  and  predictions  of  the  pro- 
phets :  I.  How  called,  qualified,  and  employed;  2.  Their  predic- 
tions. Jonah,  Joel,  Amos,  Hosea,  Isaiah,  Micah,  Jeremiah,  Daniel, 
Ezekiel,  Obadiah,  Zechariah,  Haggai,  Malachi.  Practical  reflec- 
tions               ......         111-136 

VII. 

CHRIST   IN   THE   PSALMS. 

Luke  xxiv.  44  :  "  AU  things  .  .  .  in  the  Psalms  concerning  me." — First. 
Psalms   containing    more   formal    predictions.      Second.  Psalms 


Contents.  ix 


PAGE 

quoted  in  New  Testament  as  referring  to  Christ.  Third.  Psalms 
referring  to  Israel's  typical  history.  Fourth.  Psalms  referring  to 
ceremonial  observances.  Fifth.  Psalms  full  of  evangelical  uses  of 
the  law.  Sixth.  Psalms  full  of  Christ's  creative  power,  wisdom, 
and  goodness.     Finally,  Christ  in  the  Song  of  Solomon  .         137-149 


VIII. 

THE   WORLD   LEFT   TO   PROVE   ITS   NEED   OF  CHRIST, 

Gen.  iv.  4  :  "  The  fidness  of  the  time." — Mankind  allowed  to  show  their 
hopelessly  self-destroyed  condition  :  I.  Course  of  things  after  the 
fall.  II.  After  the  separation  of  Abraham  and  Israel  from  the 
rest  of  the  world.  History  of  Gentiles  and  Jews  as  proving  the 
need  of  Christ :  I.  The  Gentiles,  Egypt,  Tyre,  Nineveh,  Babylon, 
Persia,  Greece,  Rome  ;  2.  The  Jews.  III.  Other  con.siderations  that 
indicated  preparation  for  Christ's  advent.  IV.  Lessons  :  i.  God 
will  fulfil  His  promises ;  2.  The  limited  results  of  the  incarnation 
proclaim  the  greatness  of  human  depravity  and  of  divine  grace  ;  3. 
Similar  lessons  about  to  be  still  more  solemnly  and  affectingly 
taught   .         .         .         , 150-174. 


IX. 

THE   INCARNATION  :   ITS   NATURE   AND   MANNER,   DESIGNS 
AND   RESULTS. 

Gal.  iv.  4  :  "  Made  of  a  woman,  made  under  the  laiv,  to  redeem  them  that 
were  undo'  the  law,  that  ive  might  receive  the  adoption  of  sons.'^ — 
Needful  for  redemption.  Set  forth  in  Scripture :  I.  Nature  and 
manner  of  it  :  i.  Actually  our  nature  ;  2.  Born — of  Mary — with- 
out sin — yet  really  of  her  substance  ;  3.  Union  of  Christ's  divine 
and  human  natures  differs  from  (l)  union  of  three  persons  in 
the  Godhead  ;  (2)  union  of  man's  soul  and  body  ;  (3)  union  by 
mixing  or  converting  substances  ;  (4)  union  of  Christ  with  be- 
lievers. 4.  Communion  between  Christ's  two  natures:  (l)  in 
respect  of  communications  of  the  divine  to  the  human  ;  (2)  in 
respect  of  things  which,  though  in  different  ways,  are  common  to 
both  natures.  5.  Diverse  and  seemingly  conflicting  utterances  in 
Scripture  occasioned  and  explained  by  this  union.  II.  Designs 
and  results  of  incarnation :  i.  Made  under  the  law,  to  obey, 
suffer,  and  save  from  sin  ;  2.  to  purchase  and  secure  the  adop- 
tion of  sons.  III.  Great  message  to  the  world.  Central  event  of 
history.     Efforts  of  infidelity  vain 175-197 


Conte7iis. 


DEATH    ABOLISHED   AND   LIFE   AND   IMMORTALITY   BROUGHT 
TO   LIGHT   BY   CHRIST. 

PAOK 

2  Tim.  i.  10  :  "  Our  Saviour  Jesus  Christ,  who  hath  abolished  death, 
&c." — I.  He  hath  abolished  death  ;  in  four  particulars.  II.  Life 
brought  to  light.  I.  Favour  of  God  ;  2.  Holiness  ;  3.  A  life 
differing  from  other  kinds  of  life  in  its  fountain — channel — 
agent  —  means  —  aim — hidden  nature — progressive  character — 
duration.  III.  Immortality  brought  to  light.  Freedom  from 
V  gin — from  guilt  and  fear — from  ignorance  and  error — from  Satan 

S-  from  wicked  men — from  sufferings  caused  by  present  state   of 

0  the  church — from  calamities  that  come  on  the  earth — no  longer 

r  separated  from  Christ — have  God's  continual  presence — life  eter- 

^  nal.     Practical  reflections  :   I.   Proper  effect  of  these  realities  ;  2. 

salvation  only  in  Christ ;  3.  to  many  these  realities  as  an  idle  tale  ; 

4.  time  to  awake  ;  5.  fatal  to  mistake  the  change  required         .   198-219 

XI. 

BEARINGS   OF  THE   DEATH   OF   CHRIST. 

Luke  ix.  31  :  "And  spake  of  His  decease  which  He  should  accomplish  at 
Jerusalem  ; "  I  Cor.  ii.  2,  "  For  I  determined  not  to  knotv  anything 
among  you,  save  Jesus  Christ,  and  Him  crucijied"  Subject  of  con- 
versation on  the  mount  of  transfiguration  ;  and  of  Paul's  preach- 
ing. I.  Christ's  death  chief  manifestation  of  God  :  I.  Of  His 
perfections  :  His  sovereignty— wisdom — holiness — justice— love — 
truth— and  power;  2.  Of  the  manner  of  His  existence  as  the 
Three-One  God  ;  3.  Of  His  providence  toward  this  world.  II. 
Christ's  death  essential  to  all  parts  of  His  m.ediatorial  work.  III. 
Only  channel  :  i.  Of  all  good  to  men  ;  first,  only  channel  of  sav- 
ing blessings,  justification — adoption— sanctification— holiness — 
confidence  in  God — peace  of  conscience — progress — perseverance — 
divine  pity — heavenly  life — heavenly  hopes  ;  second,  only  channel 
of  efficiency  to  outward  ordinances  —  the  scriptures  —  prayer  — 
baptism — Lord's  supper ;  2.  Only  channel  of  all  power  of  doing 
good — self-denial — repentance — dying  to  sin — living  to  righteous- 
ness— living  to  the  praise  of  God — confessing  Christ— running 
the  Christian  race — loving  others— exercising  Christian  liberality 
— discharging  relative  duties  of  life.  IV.  Influence  of  Christ's 
death  over  heaven  and  hell:  i.  Over  heaven;  (i)  Chief  source 
of  its  happiness  to  the  redeemed  ;  (2)  Angels  powerfully  affected 
by  it ;  (3)  Its  influence  throughout  the  blessed  universe  ;  2.  Over 
hell ;  (l)  Lost  men  treated  as  enemies  of  cross  of  Christ ;  (2)  His 
terrible  power  over  doom  of  fallen  angels.  Practical  reflections  : 
(i)  Practical  importance  of  Christ's  death  ;  (2)  It  decides  the  vir- 
tuous or  vicious  character,  and  happy  or  miserable  state  of  men,  220-245 


Contents. 


XII. 

MEDIATORIAL   GLORY  OF   CHRIST. 

Matt.  xvii.  2:  ^^  And  was  transfigured  before  them." — Transfigura- 
tion symbolised  the  glory  flowing  to  Christ  from  His  death.  I. 
Its  reality  and  certainty.  II.  Its  divine  nature.  III.  The  con- 
nection between  His  sufferings  and  His  glory.  IV.  The  corres- 
pondence between  His  humiliation  and  His  glory — His  present 
glory — His  glory  in  the  day  of  judgment — His  glory  throughout 
eternity.     Blessed  ends  served  by  a  believing  view  of  this  glory    246-261 

xiir. 

Christ's  kingdom  on  earth. 
John  xviii.  36  :  "My  lingdom  is  not  of  this  ivorld." — False  ideas  of  the 
Jews.  The  true  idea.  I.  Character  of  the  King :  i.  Inferior  to 
earthly  kings  ;  2.  infinitely  exalted  above  them.  II.  Subjects  of 
the  kingdom:  l.  Made  by  "the  truth;"  2.  their  consequent 
character.  III.  Laws  of  the  kingdom,  heavenly  in  their  origin — 
sanctions— end.  IV.  Subordinate  rulers  in  it,  spiritual  men.  V. 
Its  spiritual  privileges  and  blessings  :  I.  More  outward  ;  2.  sav- 
ing. VI.  Extent  of  kingdom :  i.  Does  not  take  in  all  within  a 
given  territory ;  2.  not  confined  to  any  land  ;  3.  power  of  its 
King  extends  over  earth  and  heaven.  VII.  Mode  of  its  intro- 
duction, maintenance,  and  advancement.  VIII.  Its  history:  I. 
Past  history,  everlasting  counsels  and  covenant ;  Abel,  &c.,  Abra- 
ham, &c.,  Moses  and  Israel,  Jesus  and  Apostles  ;  Last  eighteen 
hundred  years ;  2.  present  position  ;  3.  future  destiny,  practical 
lessons;  (i)  every  man's  own  wellbeing ;  (2)  duty  of  every  be- 
liever ;  (3)  sad  state  of  visible  churches  ;  (4)  danger  of  earthly 
rulers  ;  (5)  the  one  alternative  ;  (6)  certain  survival  and  triumph 
of  Christ's  kingdom 262-289 


XIV. 

RKLATION   OF   CHRIST   TO    NATIONS   AND   THEIR   RULERS. 

Rev.  i.  5  :  "  Prince  of  the  kings  of  the  earth ;  "  Ps.  xxii.  23  :  "  Governm- 
among  the  nations ;  "  John  xviii.  36,  37  :  "My  kingdom  is  not  of  this 
world  .  .  .  Every  one  who  is  of  the  truth  hear eth  my  voice. '^ — Summary 
of  the  subject :  I.  Relations  which  civil  rulers  are  required  by  Christ 
to  occupy  to  His  truth  and  kingdom  ;  I.  Apart  from  duty  to  His 
Church,  they  are  bound  (i)  to  make  His  Word  their  rule  ;  (2)  to 
offer  homage  officially  to  Him  ;  (3)  to  perform  official  religious  acts 
according  to  His  will ;  (4)  as  His  servants,  to  repress  immoralities 
and  crimes  ;  (5)  to  suppress  open  profaneness  and  blasphemy  ;  (6) 
to  secure  religious  instruction  for  the  young ;  (7)  for  soldiers  and 


Contents. 


PAGE 

sailors  ;  (8)  for  prisons,  penitentiaries,  and  poorhouses  ;  (9)  for  the 
poor;  (10)  to  aid  in  spreading  sound  religious  instruction  among  the 
people  under  their  control.  2.  Their  duty  to  Christ's  church  and 
kingdom;  (i)  to  recognise  it;  (2)  to  distinguish  between  true 
churches  and  all  other  communities  ;  (3)  to  honour  most  the  most 
faithful ;  (4)  to  fence  by  law  their  spiritual  freedom  ;  (5)  to  seek 
their  aid  in  national  religious  acts  ;  (6)  to  take  an  active  interest 
in  countenancing  and  upholding  their  religious  ministrations.  II. 
False  relations  of  church  and  state  to  be  avoided:  I.  Popish 
claims  ;  2.  False  connections  found  in  Protestant  countries  ;  such 
as  (i)  Erastian  relation;  (2)  indiscriminate  support;  (3)  favour- 
itism ;  (4)  over-assistance.  3.  Position  of  official  neutrality;  (l) 
absolute  non-legislation  in  favour  of  true  religion — nine  reasons 
for  this  considered ;  (2)  special  opposition  to  State  aid  in  every 
form  and  degree — arguments  for  this  considered.  III.  Obliga- 
tion lying  on  us  to  bear  our  testimony  to  the  relation  of  nations 
and  their  rulers  to  Christ,  and  His  truth  and  kingdom       .         .  290-334 

XV. 

THREEFOLD   WORK   OF   THE   HOLY   SPIRIT    ON   THE   DAT   OP 
PENTECOST. 

Acts  ii.  I,  &c. :  "And  lolien  the  day  of  Pentecost  loas  fiMy  come,  &c." 
— I.  The  position  of  Christ  and  His  apostles  when  this  out- 
pouring of  His  Spirit  took  place.  II.  The  threefold  manner  in 
which  the  Spirit  came  down  :  I.  His  miraculous  gifts ;  2.  His 
common  operations  ;  3.  His  saving  power.  III.  History  of  His 
work:  i.  In  patriarchal  and  Jewish  times;  (l)  given  from  the 
beginning  ;  (2)  to  comparatively  few  ;  (3)  in  limited  measure  ;  (4) 
with  promises  of  a  fuller  outpouring.  2.  His  work  on  day  of  Pen- 
tecost and  through  all  ages  of  gospel  dispensation.  IV.  His  work 
under  the  present  dispensation  :  I.  Miraculous  gifts  have  ceased  ; 
2.  Still  given  (l)  in  common  operations  ;  (2)  in  saving  power.  3. 
Manner  of  His  saving  work  :  ( i )  no  new  revelations,  (2)  acts 
through  written  word  ;  (3)  His  work  realised  in  its  effects.  V. 
Practical  remarks:  i.  The  Spirit' s  work  enters  into  all  christian 
faith  and  duty  ;  2.  Ordinances  vain  without  the  Spirit ;  3.  Christ 
revealed  to  the  soul  only  by  the  Spirit  ;  4.  The  Spirit  needed  for 
all  gracious  aflfections  and  acts  ;  5.  Success  of  Christ's  work  in 
the  hands  of  the  Spirit ,       335  354 

XVI. 

REST  IN   CHRIST   FOR   THE   LABOURING  AND   HEAVY  LADEN, 

Matt.  xi.  28  :  "  Come  unto  Me,  all  ye  that  labour  and  are  heavy  laden, 
and  I  will  give  you  rest.  Take  my  yoke  upon  you  and  learn  of  Me 
.  .  .  And  ye  shall  find  rest  to  your  souls." — I.  Persons  addressed, 


Co7itents. 


Labouring  and  heavy  laden  :"  I.  Jews  (i)  who  were  enslaved  by 
traditions  of  elders  ;  (2)  who  felt  the  law  of  Moses  a  heavy  j'oke  ; 
2.  Those  still  addressed.  First,  the  many  who  seek  rest  in  the 
world  ;  Second,  those  burdened  by  a  sense  of  sin,  and  fearing  its 
consequences.  II.  Rest  promised  :  i.  Rest  from  previous  life-long 
sin  and  misery  ;  2.  Rest  in  future  while  bearing  Christ's  yoke,  and 
learning  of  Him.  Rest,  ^;-s<,  from  remaining  spiritual  ignorance; 
second,  from  remaining  corruption  ;  third,  from  Satan's  wiles  and 
violence  ;  fourth,  from  troubles  from  the  wicked  ;  fifth,  from  tem- 
poral anxieties  and  sufferings  ;  sixth,  from  divine  chastenings  ; 
seventh,  from  fears  and  liabilities  connected  with  death.  Conclud- 
ing remarks  :  I.  This  rest  experienced  from  first  coming  to  Him  in 
faith,  and  second  while  bearing  His  yoke  and  learning  of  Him  all 
through  life  ;  2.  The  reason  why  some  who  seem  so  far  in  earnest 
have  not  yet  found  rest         .......         355-370 


XVII. 

LOVE   OF   THE   REDEEMED   TO   CHRIST. 

I  Pet.  1.  8 :  "  Whom  having  not  seen,  ye  love." — I.  The  object  of  this 
love — the  unseen  Saviour.  II.  Who  they  are  that  love  Him. 
III.  Nature  and  causes  of  their  love  :  I.  His  benefits  ;  (i)  His 
words  of  grace  ;  (2)  His  deeds  of  mercy  ;  (3)  their  interest  in  both. 
2.  His  personal  character;  (l)  Divinity;  (2)  humanity;  (3) 
Union  of  both  in  Him.  IV.  Necessity  of  this  love  to  Christ,  in 
order  to — i.  likeness  to  God  and  fellowship  with  Him  ;  2.  a 
place  in  His  family.  V.  Evidences  and  manifestations  of  this 
love.  VI.  Practical  reflections :  I.  love  due  to  Him  greater 
than  can  be  expressed  or  felt ;  2.  Christians  to  mourn  over  their 
coldness,  and  seek  a  fresh  baptism  of  the  Spirit ;  3.  God  alone 
implants  and  cherishes  this  love ;  4.  to  be  cultivated  as  the 
greatest  excellence  and  the  nearest  likeness  to  God      .         .         371-392 

XVIII. 

RELATION   OF   LORD'S   SUPPER   TO   HIS   SECOND   COMING. 

I  Cor.  xi.  26  :  "  As  often  as  ye  eat  this  bread,  and  drinlc  this  cup,  ye  do 
show  the  Lord's  death  till  He  come." — I.  The  Lord's  supper  a 
pledge  of  His  coming.  II.  Observing  it  a  declaration  by  be- 
lievers of  their  desire  and  hope  of  His  coming.  III.  A  procla- 
mation through  all  ages  of  His  coming.  IV.  This  proclamation  a 
security  that  there  shall  be  a  church  on  earth  till  He  comes.  V. 
A  proclamation  of  the  connection  between  His  first  and  His  second 
coming.  VI.  A  proclamation  of  the  contrast  between  His  first 
and  second  advent.  VII.  A  proclamation  of  the  objects  and 
designs  of  His  second  coming  :  I .  To  manifest  His  glory  ;  2.  to 


XIV 


Contents. 


PAGE 

sit  in  judgment  on  mankind  ;  3.  to  separate  the  redeemed  from 
others,  and  complete  the  salvation  of  the  redeemed  by  (i)  extin- 
guishing sin  in  their  whole  nature  ;  (2)  raising  their  bodies  in 
glory  ;  (3)  freeing  them  from  all  the  evil  results  of  sin,  from 
guilty  dread— from  bodily  ills— from  presence  of  the  wicked— from 
power  of  Satan— from  all  connection  with  an  evil  world  ;  and  by 
completing  or  supplanting  what  is  good  yet  imperfect  in  their  con- 
dition here  by  what  is  perfect ;  4.  to  complete  the  ruin  of  the 
wicked  as  needful  to  the  welfare  of  the  universe         .         .         -393-413 


XIX. 

THE   SONG   OF  THE   REDEEMED,   OF   ANGELS,   AND   OF   EVERY 
CREATURE. 

Rev.  V.  8-13  :  "^nd  wAen  He  had  taken  the  hook,  the  four  leasts  and 
four  and  twenty  elders  fell  doivn  before  the  Lamb  .  .  and  they  samj 
a  new  song  .  .  And  I  beheld,  and  I  heard  the  voice  of  many  angels 
round  about  the  throne,  saying  with  a  loud  voice  .  .  And  every 
creature  .  .  heard  I  "saying,'''  &c. — Parts  performed  :  I.  By  the 
redeemed.  II.  By  the  native  hosts  of  heaven.  III.  By  other 
intelligent  creatures.  IV.  By  the  inanimate  creation.  Conclusion  : 
Duty  to  be  now  learning  and  practising  this  work  of  praise     .      414-433 


XX. 

CHRIST  ALL   AND   IN   ALL. 

Colos.  iii.  1 1 . — I.  In  His  relations  to  the  Father,  and  the  Holy  Spirit 
within  the  Godhead.  II.  In  His  relations  to  the  created  universe. 
III.  In  His  special  relations  to  the  redeemed.  Conclusion  :  The 
condition  in  which  all  men,  as  sinners,  are  without  Him  ;  and  the 
condition  into  which  they  are  brought,  when  by  His  Spirit  given 
to  them  a  vital  union  is  formed  between  Him  and  them  .      434-448 


ALL   AND    IN   ALL. 


1. 

THE  UNAVOIDABLE   ALL-IMrORTANT  QUESTION. 

"What  think  ye  of  Christ?'' — Matt.  xxii.  42. 

n^HE  last  week  of  Christ's  ministry  on  earth  was  running 
-^  out.  He  had  thrown  off  all  reserve,  and,  in  the  midst 
of  His  enemies,  was  giving  open  testimony  to  His  own 
dignity  and  claims.  On  the  first  day  of  that  week  He  made 
His  public  entry  into  Jerusalem,  and  returned  at  night  to 
Bethany.  On  the  second  day,  after  blasting,  by  His  word, 
the  fruitless  fig-tree,  to  which  He  came  on  His  way  to  the 
city,  He  returned  to  the  Temple,  and  summarily  expelled 
the  traffickers  who  were  defiling  it.  On  the  third  day, 
which  was  the  most  solemn  of  all  the  days  of  His  public 
teaching,  amidst  a  variety  of  addresses,  full  both  of 
tenderness  and  of  terror,  He  uttered  awfully  awakening 
testimonies  against  the  husbandmen  of  God's  vineyard,  for 
their  violence  to  His  servants,  and  their  approaching  murder 
of  His  Son^ — against  the  faithless  builders  of  God's  house 
for  rejecting  its  Chief  Corner-Stone^ — and  against  their 
wilful  blindness  to  the  prophetic  words  concerning  Himself 
as  at  once  the  Lord  of  David  and  David's  son.^  He  then 
returned  to  Bethany;  remained  there  all  the  fourth  day; 
returned  on  the  fifth  to  keep  the  Passover,  and  to  institute 
the  Supper ;  was  taken  that  night  by  His  enemies ;  was 
crucified  on  the  sixth  ;  lay  in  the  grave  on  the  seventh ; 
and  on  the  first  day  of  the  week  rose  again. 

So   ignorant    even    of   their   own  Scriptures  were  these 
proud  Pharisees  who  had  gathered  around  Jesus,  that,  when 

1  Matt.  xxi.  2  ]vjatt.  xxi.  ^  jyjatt.  xxii. 

A 


The  All-Important  Question. 


He  asked  tliem  how  David's  son  could  also  be  called  by 
David  his  Lord,  "  no  man  was  able  to  answer  Him  a  word ; 
neither  durst  any  man,  from  that  day  forth,  ask  Him  any 
more  questions."  Similar  ignorance  of  Christ  as  set  forth 
in  His  Word — ignorance  having  its  seat  in  darkening, 
corrupting  pride,  and  in  other  depraved  passions  of  the 
human  heart — has  been  at  the  foundation  of  all  the  dis- 
honouring opinions,  entertained  and  spread  by  learned  and 
unlearned  adversaries  of  the  gospel,  concerning  His  charac- 
ter and  work.  Probably,  too,  there  never  was  a  period  in 
which  deeper,  more  prejudiced,  and  more  wilful  ignorance 
of  Christ  prevailed,  than  prevails  at  present,  and  that  in  the 
midst  of  such  overweening  conceit  of  a  more  thorough  and 
perfect  knowledge  of  Him.  And  as  the  prominent,  and  in 
most  cases  self-constituted,  guides  and  leaders  of  the  world 
grow  still  wiser  in  their  own  imaginations  on  this  divine 
subject,  we  shall  be  fouud  drawing  nearer  and  nearer  to  the 
crisis,  of  which  we  are  forewarned  by  Him  who  seeth  the 
end  from  the  beginning,  in  the  words,  "When  the  Son  of 
Man  Cometh,  shall  He  find  faith  on  the  earth  ? "  Not  the 
less  true  is  it,  at  the  same  time,  that  the  judgments  which 
men  form,  and  the  dispositions  which  they  cherish,  .and 
the  words  which  they  utter,  and  the  conduct  which  they 
pursue,  with  reference  to  the  person  and  work  of  Christ, 
His  character  and  claims,  are  deciding,  and  shall  continue  to 
decide,  unalterably,  their  relations  to  God,  and  their  final 
destiny.  Hence  the  unutterable  importance  of  the  ques- 
tion to  all  to  whom  the  Word  of  God  comes,  "  What  think 
ye  of  Christ  ?  " 

I.  The  answer  given  to  this  question  by  the  Word 
OF  God. 

According  to  the  Scriptures,  Christ  is  God  equally  with 
the  Father.     He  is  the  Word  that  was  in  the  beginning, 


The  All- Important  Question. 


that  was  with  God,  and  that  was  God.  By  Him  all  things 
were  created  that  are  in  heaven  and  on  earth,  and  by  Him 
all  things  consist.  There  is  none  other  name  given  under 
heaven  among  men  whereby  we  must  be  saved,  but  the 
name  of  Christ.  No  man  hath  seen  God  at  any  time ;  the 
only-begotten  Son,  who  is  in  the  bosom  of  the  Father,  He 
hath  declared  Him.  All  the  visions  of  Gfod  from  the 
beginning  are  visions  of  His  Son.  All  divinely  appointed 
prophets,  priests,  and  kings  were  types  of  Christ.  All 
acceptable  sacrifices  from  the  beginning  were  types  of  His 
sacrifice.  The  Spirit  that  was  in  the  prophets  was  the 
Spirit  of  Christ.  The  main  subjects  of  their  predictions 
were  His  person  and  work.  The  temple  in  Jerusalem  was 
His  temple.  The  heavenly  glory  above  the  mercy-seat  was 
His  glory.  The  temple  typified  His  humanity,  in  which  the 
fulness  of  the  Godhead  dwelt  bodily.  And  the  ancient 
people  whom  He  separated  from  the  rest  of  the  world,  typi- 
fied the  holy  nation  of  the  saints,  whom  He  has  redeemed, 
and  is  now  from  age  to  age  gathering  out  of  the  world  to 
Himself. 

When  the  fulness  of  the  time  was  come,  God  sent  forth  His 
Son,  made  of  a  woman,  made  under  the  law,  to  redeem  them 
that  were  under  the  law,  that  we  might  receive  the  adoption 
of  sons.  As  God  manifested  in  the  flesh,  by  His  obedience 
unto  death,  He  provided  for  sinners  of  mankind  complete 
and  everlasting  redemption.  He  proved,  and  continues  to 
prove  Himself  mighty  to  save.  Even  in  His  state  of 
humiliation.  He  showed  His  knowledge  and  control  of  all 
things  in  nature,  including  the  hearts  of  men,  the  powers  of 
darkness,  and  the  angels  of  light.  In  His  dying  agonies, 
He  shook  the  earth,  covered  the  face  of  the  heavens  with 
blackness,  and  forced  from  creation  around,  such  acknow- 
ledgments of  His  divinity,  as  made  an  onlooking  lloman- 
officer  to  say,  "  Truly  this  was  the  Son  of  God." 


The  All- Important  Question, 


Then  the  God  of  our  Lord  Jesus  Christ,  the  Father  of 
glory,  having  raised  His  Son  Jesus  from  the  dead,  set  Him 
at  His  own  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,  and  hath  put  all  things  under  His  feet, 
and  gave  Him  to  be  Head  over  all  things  to  the  Church, 
which  is  His  body,  the  fulness  of  Him  that  filleth  all  in  all. 
In  the  exercise  of  His  Headship,  He  appoints  all  the  means 
of  salvation,  and  gives  the  Holy  Spirit  to  render  them 
effectual,  and  thus  regenerates,  calls,  pardons,  renders  right- 
eous, sanctifies,  and  brings  to  glory,  all  who  are  redeemed 
from  the  ruined  world;  and  He  is  also  about  to  clear  the 
earth  of  His  adversaries,  and  to  make  a  blessed  change  on 
the  condition  of  mankind,  by  making  bare  His  holy  arm  in 
the  eyes  of  the  nations,  and  so  causing  all  ends  of  the  earth  to 
see  the  salvation  of  our  God.  Finally,  when  He  has  accom- 
plished the  salvation  of  all  who  have  been  given  to  Him  in 
the  everlasting  covenant.  He  will  rend  the  heavens  and  come 
down,  fill  the  great  white  throne  of  judgment,  raise  the 
dead,  gather  the  whole  human  race  before  His  tribunal, 
separate  the  righteous  from  the  wicked,  welcome  the  right- 
eous to  the  kingdom  of  the  Father,  and  cause  the  wicked  to 
depart  into  everlasting  fire ;  and  then  consummate  the  won- 
derful history  of  this  world  throughout  the  whole  course  of 
time,  in  the  unceasing  homage  of  the  redeemed  and  obedient 
universe  before  the  throne  of  God  and  of  the  Lamb.  In 
a  word,  in  respect  of  His  deity  and  His  relations  within 
the  Godhead,  as  the  Eternal  Word  and  Son  of  God,  the 
same  in  substance  and  equal  in  power  and  glory  with  the 
Father  and  the  Holy  Ghost ;  in  respect  of  His  being  the 
Creator  and  Preserver  of  the  universe,  filling  it  with  the 
tokens  of  His  infinite  power,  and  wisdom,  and  goodness ; 
and  in  respect  of  His  being  the  only  Piedeenier  of  men, 


The  A II- Important  Question. 


saving  them  from  all  sin  and  misery,  and  raising  them  to 
all  holiness,  and  happiness,  and  by  His  redeeming  work 
exercising  a  supreme  and  blessed  influence  over  the  bound- 
less universe  for  ever  and  ever : — in  respect  of  these,  the 
relations  and  actings  of  Christ,  He  is  indeed  all  and  in  all. 

II.  The  answeks  given  by  different  classes  of  men 
TO  the  question,  "  What  think  ye  of  Christ  ? " 

I.  The  answer  given  by  open,  adversaries  of  Christ  and 
His  gospel. 

This  question  is  at  present  getting  much  of  their  attention. 
Evidently  they  are  confident  in  their  ability,  as  they  are 
actively  labouring,  to  root  out  from  the  earth  the  ordinary 
faith  of  all  true  Christians  in  their  great  Saviour  and  Lord. 
Although  the  ignorance  of  the  Scripture  testimony  to  Christ 
which  these  adversaries  display,  is  only  equalled  by  their 
enmity  to  Him,  their  ignorance  and  enmity  are  equalled  by 
the  airs  of  knowledge  and  authority  with  which  they  take 
up  and  dispose  of  this  whole  question.  And  so  from  seats 
of  learning,  from  lecture-rooms,  and  even  from  pulpits ; 
through  pamphlets  and  periodicals,  and  still  more  pretentious 
volumes;  through  the  newspaper  press  in  every  shape  and 
form ;  and  in  a  spirit  and  in  terms  of  the  utmost  boldness, 
self-confidence,  and  daring,  there  are  being  poured  over  this 
and  other  lands,  the  most  ill-informed,  erroneous,  profane, 
and  blasphemous  opinions  and  sentiments  as  to  the  person 
and  work  of  Jesus  Christ. 

The  principle  underlying  much  of  this  treatment  of  these 
divine  truths  and  realities  is,  that  nothing  is  to  be  received 
as  true,  except  that  of  which  we  can  take  knowledge  by  our 
external  senses,  or  that  which  our  natural  understandings 
can  thoroughly  examine,  comprehend,  and  approve.  Self- 
confidence,  self-consciousness,  and  self-worship  are  thus 
supplanting  the  homage  due  to  the  unseen  and  unsearcU- 


The  A II- Important  Question. 


able  God,  and  He  is  still  and  even  increasingly  disowned 
by  the  same  pride  of  heart,  through  which,  since  his  fall, 
man  has  all  along  refused  to  know,  acknowledge,  and  honour 
the  High  and  Holy  One.  An  evil  state  of  mind  like  this, 
when  patronised  and  made  popular  by  votaries  of  mere 
natural  knowledge  and  human  wisdom,  and  when  permitted 
by  God  in  just  judgment  to  prevail,  spreads  like  wildfire, 
till  multitudes  discard  all  fixed  and  effective  belief  in  the 
most  important  teachings  of  the  Divine  Word,  in  its  pecu- 
liar doctrines,  in  heaven  and  hell,  in  the  moral  and  even 
natural  attributes  of  deity,  in  the  reality  or  the  perfection  of 
His  moral  law  and  government,  in  the  difference  between 
religious  truth  and  error,  in  the  nature  and  consequences 
of  sin,  in  the  nature,  necessity,  and  reality  of  a  true  and 
proper  atonement  for  transgression,  and  in  tlie  character  and 
work  of  the  Divine  Eedeemer.  And  so  as  men  do  not  like 
to  retain  God  in  their  knowledge,  He  gives  them  over  to  a 
mind  void  of  judgment,  and  sends  them  strong  delusions,  so 
that  they  believe  a  lie. 

As  a  matter  of  course,  the  enmity  thus  prevailing  against 
evangelical  doctrine  is  specially  directed  against  the  scrip- 
tural view  of  Christ's  person  and  work,  which  is,  in  fact,  the 
source  and  centre  of  all  evangelical  truth.  For  right  views 
of  His  person  are  bound  up  wdth  right  view^s  of  His  redeem- 
ing work.  Eight  views  of  His  redeeming  work  involve  right 
views  of  the  ruined  condition  of  men  as  sinners.  Eight 
views  of  the  ruined  state  of  man,  involve  right  views  of  the 
perfection  and  claims  of  the  divine  law,  of  which  all  sin  is 
the  transgression.  Eight  views  of  the  divine  law  depend 
on  right  views  of  the  perfections  of  God,  from  which  His 
law  emanates.  Take  away  the  truth  as  to  Christ's  person 
and  work,  and  all  correct  views  of  the  other  truths  just 
stated,  and  of  all  kindred  vital  truths,  will  perish  from  the 
minds  of  men.     Moreover,  as  both  the  fundamental  doctrine 


The  All-Important  Question. 


of  Christ's  person  and  work,  and  the  whole  fabric  of  truth 
that  rests  upon  it,  depend  on  the  divine  authority  of  the 
Bible  as  a  revelation  from  God,  we  have  in  these  facts  the 
reason  of  the  deadly  efforts  making  to  destroy  man's  faith 
in  the  divine  inspiration  of  the  Scriptures,  as  well  as  in 
their  revelation  of  Christ  as  God  the  Saviour. 

This  active  enmity  to  Christ  and  His  Word  is  bearing  bitter 
fruits.  Not  a  few  are  drinking  in  infidel  opinions.  Many 
more  are  encouraged  and  strengthened  in  their  apathy  and 
indifference  to  Christ  and  His  gospel,  seek  their  satisfaction 
in  the  gains  and  pleasures  of  earth,  and  live  practically  as 
enemies  of  His  cross. 

Way  is  being  made  for  the  active  progress  of  this  prevail- 
ing opposition  to  the  truth,  by  carrying  it  on  under  insidious 
pretensions  of  only  teaching  the  truth  under  higher  forms 
and  more  advanced  aspects  of  it.  The  teachings  and 
authority  of  the  Bible  are  set  aside,  under  pretence  of  only 
casting  aside  interpretations  of  it  that  are  at  length  found 
to  be  untenable  and  obsolete,  and  of  retaining  or  recovering, 
and  presenting  for  acceptance,  all  that  is  found  in  it  in 
accordance  with  purer  reason  and  a  more  perfect  know- 
ledge. And  so,  under  pretence  of  preserving  all  that  is 
entitled  to  belief  in  regard  to  Christ,  in  reality  His  person 
and  work  are  being  stripped  and  robbed  of  the  highest  and 
most  vital  of  all  their  characteristics,  and  presented  in 
a  light  that  would  render  Him  unworthy  of  love  or  of 
confidence. 

This  enmity  to  Christ  is  an  old  enmity,  and  will  prove, 
as  hitherto,  unavailing.  In  vain  His  adversaries  say,  "  We 
will  not  have  this  Man  to  reign  over  us."  In  vain  they  take 
counsel  together  against  Him :  He  shall  sit  as  King  on  His 
holy  hill  of  Zion ;  and  the  heathen  shall  be  given  to  Him 
for  His  inheritance,  and  the  uttermost  parts  of  the  earth  for 
His  possession.     He  will  frustrate  the  tokens  of  liars,  and 


The  A II- Important  Question. 


make  diviners  mad,  turn  wise  men  backward,  and  make 
their  knowledge  foolish.  He  will  dash  His  enemies  in 
pieces  like  a  potter's  vessel.  In  the  face  of  all  the  hostility 
that  is  being  shown  to  the  truth  as  it  is  in  Jesus,  its  friends 
may  feel  assured  that,  while  in  the  wisdom  of  God  the 
world  by  wisdom  knows  not  God,  it  shall  still  please  God 
by  the  foolishness  of  preaching  to  save  them  that  believe. 
While  the  preaching  of  Christ  and  Him  crucified,  continues 
to  be  to  adversaries  a  stumbling-block  and  foolishness,  it 
shall  continue  to  prove  to  believers  the  power  of  God  and  the 
wisdom  of  God.  It  is  a  gladdening  fact  that  the  truth  as 
it  is  in  Jesus  is  being  taught  in  many  lands,  and  is  being 
embraced  by  greater  numbers  than  ever.  Moreover,  in  con- 
nection with  the  revealed  purpose  of  God,  that  all  nations 
shall  be  brought  to  the  feet  of  Jesus,  to  be  blessed  in  Him 
and  to  call  Him  blessed,  that  the  earth  may  be  filled  with 
His  g]ory,  it  is  sustaining  to  think,  that  the  divine  pro- 
vision which  the  gospel  contains,  is  so  perfectly  adapted  to 
meet  and  remove  the  sins  and  miseries  and  sore  necessities 
of  the  human  spirit,  that  its  calls  and  promises,  and  the 
conviction  of  its  heavenly  origin,  cannot  be  rooted  out  of 
the  minds  and  memories,  the  consciences  and  hearts,  of  the 
children  of  men,  or  fail  of  securing  more  and  more  accept- 
ance, the  more  diligently  and  extensively  they  are  taught  to 
mankind. 

Further  still,  this  very  enmity  to  Christ  is  itself  a  signal 
testimony  to  the  magnitude  of  the  question  of  His  character 
and  claims.  More  than  that,  blessed  be  God,  as  a  matter 
of  fact,  the  vanity  of  aU  attempts  to  bury  the  truth  as  it  is 
in  Jesus  under  endless  loads  of  misrepresentation  continues 
to  prove  that  its  opponents  are  unable,  however  determined, 
to  shake  the  world,  or  even  themselves,  free  of  it.  The 
testimony  regarding  Christ  refuses  to  be  buried.  It  refuses 
even  to  take  the  place  of  obscurity  or  of  disrepute  which  its 


The  A II- Important  Question. 


adversaries  would  assign  to  it.  When  at  any  time  for  a 
little  its  enemies  fancy  that  they  have  consigned  it  to  the 
grave  of  oblivion,  its  speedy  resurrection  in  greater  power 
than  ever,  startles  them,  as  would  a  spectre  from  the  regions 
of  the  dead.  And  neither  in  the  counsels  of  apostate  or 
apostatising  ecclesiastics,  nor  in  the  senates  of  nations,  nor 
in  halls  of  literature,  science,  or  philosophy,  nor  in  the 
meetings  of  free-thinking  masses  of  men,  nor  anywhere  else 
on  earth,  as  the  most  commanding  of  all  inquiries,  can  the 
question  be  avoided,  or  will  it  become  possible  to  avoid  the 
question,  "What  think  ye  of  Christ?"  This  is  a  question 
destined  to  force  itself  more  and  more  on  the  attention  of 
all  men  upon  the  face  of  the  earth,  on  men  in  every  condi- 
tion and  in  every  place,  destined  to  compel  an  answer,  and 
destined  to  place  and  keep  men  for  time  and  for  eternity 
under  awful  responsibility  for  the  answer  which  they  give. 
For  the  answer  to  this  question,  that  is  forced  from  all  men, 
shall  decide  for  good  or  for  evil  the  fate  of  Churches,  the 
fate  of  nations,  and  the  fate  of  every  human  being,  as 
indeed  it  shall  also  decide  the  fate  of  the  angels  of  light 
and  the  fate  of  the  spirits  of  darkness. 

Proper  conduct  towards  adversaries. 

With  reference  to  the  open  adversaries  of  Christ  and  His 
gospel  who  are  multiplying  on  every  hand,  the  following 
things  ought  to  be  carefully  kept  in  view,  Fi7'st,  The  more 
thoroughly  the  matter  is  inquired  into  as  a  ^natter  of  fact, 
the  more  clearly  will  it  be  seen  that  their  opposition  springs 
from  the  carnal  mind,  which  is  enmity  against  God;  and  that 
in  most  cases  it  is  fostered  by  immoral  habits.  They  are  not 
in  the  condition  of  men  to  be  pitied  more  than  blamed. 
They  are  not  pure  in  their  motives  or  disinterested  or 
candid  in  their  judgments.  Learned  as  well  as  unlearned 
scoffers  walk  after  their  own   lusts,  and  furnish,  in    their 


The  A II- Important  Question. 


vicious  passions  and  habits,  the  chief  causes  of  their  infi- 
delity. And  so  ordinarily  the  proper  way  of  dealing  with 
them  is  to  proclaim  and  exemplify  the  truth  rather  than  to 
argue  it,  remembering  that  if  they  are  to  be  brought  to  a 
better  mind,  it  will  not  be  by  human  reasoning  the  most 
conclusive,  so  much  as  by  the  divine  blessing  on  simple 
statements  of  the  truth,  and  practical  exhibitions  of  its 
power.  Second,  Even  if  cases  occur  of  adversaries  whose 
opposition  to  the  truth  is  seemingly  owing  to  intellectual 
rather  than  to  moral  causes,  still  insidious  pride  of  heart,  or 
the  inward  bias  to  evil  which  is  fostered  by  circumstances, 
will  be  found  at  the  bottom  of  their  enmity  ;  so  that  what 
adversaries  in  every  case  require,  is  the  divine  renewal  of 
their  moral  nature  and  tastes  by  the  gospel  of  God's  blended 
righteousness  and  love,  as  embodied  in  the  person  and  work 
of  Christ.  Third,  A  fearful  responsibility  is  incurred  by 
professed  friends  of  truth  who,  under  whatever  plea,  so 
handle  the  authority  and  claims  of  the  Divine  Word  as  to 
give  countenance  and  confirmation  to  the  scepticism  which 
rejects  it  altogether.  Fourth,  A  not  less  solemn  responsi- 
bility is  incurred  by  such  as,  while  contending  for  the  forms 
of  gospel  truth,  discredit  their  doctrinal  orthodoxy  by  their 
careless,  sinful  lives,  and  so  put  it  in  the  power  of  adver- 
saries plausibly  to  deny  any  essential  superiority  in  a  faith 
which  is  thus  seen  in  its  professors  to  yield  no  better  fruit 
than  its  opposite.  Fifth,  They  only  are  owned  by  the  Lord 
Jesus  as  faithful  servants  who,  while  contending  for  the 
whole  counsel  of  God,  demonstrate  the  divine  origin  and 
power  of  the  gospel  by  the  purity  of  their  life,  and  can  say, 
"  We  speak  that  we  do  know  and  testify  that  we  have 
seen,"  ^  and  so  explain  rather  than  argue,  declare  rather 
than  prove,  and  testify  rather  than  debate ;  and  thus  probe 
the  slumbering  conscience,  and  offer  peace  to  the  troubled 

^  John  iii. 


The  A II- Important  Question. 


heart,  rather  than  attempt,  by  mere  argument,  to  conquer 
and  to  satisfy  the  proud  and  perverse  intellect. 

2.  The  answer  given  by  inconsistent  and  unfaithful  pro- 
fessors of  the  gospel  to  the  question,  "  What  think  ye  of 
Christ  ?  "  Of  these  professors  of  the  gospel  there  are  three 
distinct  classes  who  respectively  answer  this  question  in  a 
characteristic  manner. 

(i.)  There  are  careless  professors,  who,  while  bearing  the 
name  of  Christ,  are  earthly  minded  men,  and  live  habitually 
in  a  state  of  indifference  to  His  whole  character  and  claims. 
They  have  never  seriously  and  sufficiently  acquainted  them- 
selves with  the  truth  to  form  any  definite  ideas  of  it,  and 
are  living  contented  with  the  faintest  and  most  fleeting 
impressions  in  reference  to  the  whole  subject.  Any  attempt 
on  their  part  to  answer  the  question,  "  What  think  ye  of 
Christ  ? "  would  only  prove  that  they  have  scarcely  formed 
a  single  correct  and  definite  idea  as  to  His  person  and  work. 
Some  things  in  His  history  indeed  do  probably  somewhat 
impress  even  them.  The  extraordinary  events  connected  with 
His  birth ;  the  miracles  which  He  wrought ;  the  piety, 
purity,  and  love  that  breathed  in  His  words  and  actions ; 
the  testimonies  given  from  heaven  to  Him  at  His  baptism ; 
His  conflict  with  Satan  in  the  wilderness ;  the  glory  in 
which  He  appeared  on  the  mount  of  transfiguration;  the 
darkness,  and  earthquakes,  and  other  supernatural  events 
connected  with  His  death,  resurrection,  and  His  ascension 
into  heaven ;  and  the  outpouring  of  His  Spirit  on  the  day 
of  Pentecost — these  and  other  facts  of  the  history  of  Christ 
will  arrest  the  attention  of  the  most  careless  professors  of 
the  gospel  on  the  character  of  Christ,  and  force  them  to  feel 
a  difference  between  Him  and  others,  even  the  best  but  still 
merely  human  servants  of  God.  Nevertheless,  if  put  to  it, 
they  could  give  but  a  sorry  account  of  wherein  the  difference 
lies.     And  even  their  impressions  in  His  favour  are  greatly 


The  A II- Important  Question. 


counteracted  by  what  they  have  heard  or  read  of  the  mean- 
ness of  His  human  origin,  and  the  poverty  of  His  lot,  and 
the  sufferings  of  His  life,  and  the  shame  and  agony  of  His 
crucifixion.  So  that,  on  the  whole,  they  regard  the  earthly 
history  of  Christ  without  much  sympathy;  and  so  far  at 
least  as  they  are  concerned,  they  decidedly  prefer  that  such 
a  life  should  remain  peculiar  to  Himself.  Insomuch  that, 
while  desirous  in  their  own  way  to  share  in  any  benefits 
which  His  shame,  and  sufferings  and  death  may  be  supposed 
to  yield,  they  have  no  desire  for  fellowship  with  Him  in  the 
endurance  by  which  these  benefits  were  secured.  On  the 
contrary,  the  only  portion  which  they  relish  and  labour  for 
daily  is  a  portion  in  the  present  life.  And  in  their  frame 
of  mind,  and  so  long  as  it  continues,  nothing  can  be  further 
from  their  thoughts  or  more  alien  to  their  feelings  than  to 
glory  daily  in  the  cross  of  Christ,  as  that  by  which  the  world 
is  crucified  to  them  and  they  are  crucified  to  the  world. 
Such  careless,  carnally  minded  professors  of  the  gospel  are  in 
reality  enemies  of  the  cross  of  Christ,  and,  continuing  so,  their 
end  is  destruction.  Yet  even  to  them,  as  He  looks  upon  them, 
turning  away  from  Himself  and  seeking  satisfaction  to  their 
souls  where  they  can  never  find  it,  Jesus  is  standing  near, 
and  crying,  "  If  any  man  thirst,  let  him  come  unto  me  and 
drink."  ^  "  Ho,  every  one  that  thirsteth,  come  ye  to  the  waters, 
and  he  that  hath  no  money  ;  come  ye,  buy  and  eat ;  j'^ea,  buy 
wine  and  milk  without  money  and  without  price,"  &c.^ 

(2.)  There  are  unspiritual  professors,  who  caU  themselves 
by  the  name  of  Christ,  but  are  nothing  more  than  ortho- 
dox lifeless  formalists.  In  answer  to  the  question,  "  What 
think  ye  of  Christ  ? "  they  can  show  that  they  have 
learned,  speculatively,  a  great  deal  more  than  the  former 
class  about  His  character  and  work,  and  that  their  reli- 
gious  beliefs   are  sound  and  scriptural.      They  can  speak 

1  John  vii,  *  Isa.  Iv. 


The  All-hnportaJit  Question.  13 

accurately  of  the   divinity  of   Christ,    of   His   incarnation, 
of  His  mediatorial   work,  and   of  its   benefits.     Yet   they 
are  not  renewed  and  purified  by  their  faith.     The  truth  is 
not  light  and  life  to  them,  but  a  dead  letter.     They  impri- 
son it  within  them  in  unrighteousness.     Sin  has  still  domi- 
nion in  and  over  them.     The  consequence  is,  that  with  their 
religious  views  and  convictions  on  the  one  hand,  and  their 
still  unsubdued  evil  inclinations  on  the  other  hand,  they  are 
tossed  about  by  contradictory  influences :  they  believe  the 
truth  and  they  doubt  it,  they  hold  it  fast  and  they  let  it 
go,  according  as  their  right  convictions  or  their  wrong  in- 
clinations for  the  time  prevail.     Lukewarm  at  best,  having 
a  form  of  godliness  yet  denying  its  power,  Christ  speaks 
to  them  as  without  His  Spirit  and  none  of  His,  and  declares 
Himself  ready  to  spue  them  out  of  His  mouth.    As  the  only 
way  by  which  they  may  yet  experience  His  love.  He  calls 
on  them  to  hear  His  rebukes,  and  submit  to  His  chasten- 
ings,  and  be  zealous  and  repent.     And  to  show  what  mar- 
vellous love  is  in  that  call,  He  adds  the  soul-quickening 
words,  "  Behold,  I  stand  at  the  door,  and  knock;  if  any  man 
hear  my  voice  and  open  the  door,  I  will  come  in  to  him, 
and  sup  with  him,  and  he  with  me.     To  him  that  over- 
cometh  will  I  grant  to  sit  with  me  on  my  throne ;  even  as 
I  also  overcame,  and  am  set  down  with  my  Father  on  His 
throne."  ^ 

(3.)  A  third  class  of  professors  have  again  risen  up  pro- 
minently among  us,  who  are  known  by  the  names  of  ration- 
alists and  hroacL  churchmen.  They  affect  to  be  men  of 
wider  sympathies  and  of  more  enlarged  views  than  even  the 
princes  of  orthodoxy,  learning,  and  godliness,  that  have,  age 
after  age,  appeared  in  our  Israel.'  The  men  of  whom  we 
speak,  affect  not  only  juster  views  of  Christian  truth,  but 
higher  general  enlightenment  and  culture.      It  is,  no  doubt, 

^  Rev.  iii. 


14  The  A II- Important  Question. 

often  difficult  to  know  what  men  of  this  class  really  believe 
about  Christ  and  His  work.  But  numbers  of  them  are  great 
in  their  speech  about  the  human  side  of  Christ's  character, 
and  about  the  self-sacrifice  which  marked  His  life  on  earth, 
and  about  the  purpose  of  His  mission  and  His  gospel  to 
redeem  us  from  our  selfish,  sinful  life  and  tendencies,  by  call- 
ing us  to  the  cultivation  and  practice  of  a  similarly  self- 
sacrificing  spirit.  And  they  tell  us  that,  by  meditating  on 
His  virtues  and  imitating  them,  we  are  to  catch  His  spirit, 
and  so  rise  out  of  our  low  and  self- indulging  disposition  into 
conformity  to  His  mind  and  will,  and  thus  become  one 
with  Him  in  judgment,  affection,  and  conduct,  until  we 
reflect  His  likeness  and  are  meet  for  His  presence. 

This  is  a  fine-looking  theory,  and  one  very  flattering  to 
human  capabilities,  and  well  fitted  to  captivate  the  hearts 
of  natural  men,  especially  of  a  young  and  rising  generation. 
But  in  reality  it  is  just  the  old  moderatism  or  deism  of  the 
last  century  showing  itself  again  in  our  pulpits,  and  coming 
back  among  us  in  all  the  more  dangerous  a  form  that  it 
wears  a  smiling,  conceited  face  of  affected  Christian  light 
and  earnestness.  For  it  is  a  theory  that  denies  by  ignoring 
the  true  person  and  work  of  Jesus,  and  those  necessities  of 
men's  condition  that  require  His  intervention  as  a  Saviour. 
It  leaves  out  of  account,  and  so  sets  aside,  the  doctrine  of 
man's  fallen,  guilty,  depraved,  and  perishing  condition — the 
Scripture  doctrine  of  the  evil  and  deceit  of  sin — the  doctrine 
of  the  perfection  and  demands  of  the  law  and  government 
of  God — the  doctrine  of  a  true  and  proper  atonement  as 
needful  to  satisfy  divine  justice,  and  secure  the  salvation  of 
sinners  in  consistency  with,  and  to  the  glory  of  the  divine 
character  and  law — the  doctrine  of  the  divinity  of  Christ  as 
that  which  alone  gives  worth  and  efficacy  to  His  atonement 
— the  doctrine  of  the  Holy  Ghost  as  the  regenerator  and 
sanctifier,  the  teacher,  guide,  and  comforter  of  the  redeemed 


The  All-hnp07'tant  Question.  15 

— and  the  doctrine  of  salvation  by  faith  alone,  a  faith  which 
is  always  followed  by  good  works,  by  a  holy  life,  in  that  it 
always  operates  to  purify  the  heart  and  to  overcome  the 
world.  The  denial  of  all  these  grand  and  vital  characteristic 
doctrines  of  the  gospel,  is  the  logical,  and,  in  fact,  sooner  or 
later,  the  actual,  result  of  the  plausible  but  hollow  and  decep- 
tive representation  of  the  character  and  work  of  Christ,  that 
is  so  popular  with  not  a  few  in  the  present  day.  It  is 
therefore  a  theory  which  robs  the  Lord  Jesus  Christ  of 
infinitely  the  greatest  portion  of  His  glory,  leaving  nothing 
in  Him  but  a  human  love  to  lean  upon,  and  nothing  in  His 
gospel  but  a  sight  of  human  virtue  for  His  followers  to 
imbibe  and  imitate,  in  order  to  their  own  well-being.  For 
teachers  and  guides  of  others  to  set  up  such  a  Christ  is  to 
deny  the  Christ  of  God,  and  to  present  to  us,  not  a  rock  to 
be  our  strength,  but  a  covered  pitfall  to  ensnare  us  to  our 
ruin. 

Having  alluded  to  the  Bible  representations,  or,  in  other 
words,  God's  thoughts  of  Christ — to  the  opposition  given  to 
His  character  and  claims  by  open  enemies — and  then  to  the 
treatment  that  He  is  receiving  from  different  classes  of  in- 
consistent professors  of  His  gospel — let  us, 

3.  Consider  the  answer  to  the  question,  "  What  think  ye 
of  Christ  ?  "  that  is  given  by  His  true  and  faithful  followers. 
Their  reply  to  the  question  is  very  much  an  echo  of  God's 
own  revealed  thoughts  of  Him.  There  is  a  blessed  multitude, 
daily  increasing,  who  have  received  the  truth  as  it  is  in 
Jesus  in  the  love  of  it.  Ask  them,  "  What  think  ye  of  Christ  ? " 
and  their  answer,  their  ready,  full-hearted,  grateful,  joyous 
answer  is,  "  My  Lord  and  my  God  ;  all  my  salvation,  and  all 
my  desire;  my  light  and  life;  my  righteousness  and  strength; 
my  all  in  all ;  my  maker  and  my  husband ;  my  Redeemer, 
and  the  Holy  One  of  Israel ;  fairer  than  the  sons  of  men,  the 
chief  among  ten  thousand,  and  altogether  lovely.     He  is  the 


1 6  The  A II- Important  Question. 

Son  of  the  living  God,  by  whom  all  things  were  created,  and 
are  upheld  ;  the  Euler  and  Lord  of  all.  He  was  in  the  form 
of  God,  and  thought  it  not  robbery  to  be  equal  with  God  ;  but 
made  Himself  of  no  reputation,  and  took  on  Him  the  form 
of  a  servant,  and  was  made  in  the  likeness  of  men :  and 
being  found  in  fashion  as  a  man,  He  humbled  Himself,  and 
became  obedient  unto  death,  even  the  death  of  the  cross ; 
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  on  earth,  and  things  under  the  earth ;  and  that  every 
tongue  sliould  confess  that  Jesus  Christ  is  Lord,  to  the  glory 
of  God  the  Father.  His  name  is  the  only  name  given  under 
heaven  among  men  whereby  we  must  be  saved.  His  name 
shall  endure  for  ever ;  it  shall  be  continued  as  long  as  the 
sun ;  and  men  shall  be  blessed  in  Him  ;  all  nations  shall  call 
Him  blessed.  Blessed  be  the  Lord  God  of  Israel,  who  only 
doeth  wondrous  things  ;  and  blessed  be  His  glorious  name  for 
ever,  and  let  the  whole  earth  be  filled  with  His  glory.  Amen 
and  amen.  The  Lord  is  my  shepherd  ;  I  shall  not  want :  He 
maketh  me  to  lie  down  in  green  pastures  :  He  leadeth  me 
beside  the  still  waters.  He  restoreth  my  soul :  He  leadeth 
me  in  the  paths  of  righteousness  for  His  name's  sake.  Yea, 
though  I  walk  through  the  valley  of  the  shadow  of  death, 
I  will  fear  no  evil ;  for  Thou  art  with  me ;  Thy  rod  and 
staff  they  comfort  me.  Thou  preparest  a  table  before  me  in 
the  presence  of  mine  enemies ;  Thou  anointest  my  head 
with  oil ;  my  cup  runneth  over.  Surely  goodness  and  mercy 
shall  follow  me  all  the  days  of  my  life ;  and  I  shall  dwell 
in  the  house  of  the  Lord  for  ever.  Him,  having  not  seen, 
we  love ;  in  Him,  though  now  we  see  Him  not,  yet  believ- 
ing, we  rejoice  with  joy  unspeakable,  and  full  of  glory.  I 
count  all  things  but  loss  for  the  excellency  of  the  know- 
ledge of   Christ  Jesus,  my  Lord.  ...  I    count  them  but 


The  All- Important  Question.  17 

dung  that  I  may  win  Christ,  and  be  found  in  Him,  not 
having  mine  own  righteousness,  which  is  of  the  hiw,  but 
that  which  is  through  the  faith  of  Christ,  the  righteous- 
ness which  is  of  God  by  faith ;  that  I  may  know  Him, 
and  the  power  of  His  resurrection,  and  the  fellowship 
of  His  sufferings,  being  made  conformable  unto  His  death, 
if  by  any  means  I  may  attain  unto  the  resurrection  of  the 
dead.  Not  as  though  I  had  already  attained,  or  were  already 
perfect :  but  I  follow  after,  if  that  I  may  apprehend  that 
for  which  also  I  am  apprehended  of  Christ  Jesus.  Brethren, 
I  count  not  myself  to  have  apprehended  :  but  this  one  thing 
I  do ;  forgetting  the  things  which  are  behind,  and  reaching 
forth  unto  those  things  which  are  before,  I  press  toward  the 
mark,  for  the  prize  of  the  high  calling  of  God  in  Christ  Jesus. 
Our  conversation  is  in  heaven ;  from  whence  also  we  look 
for  the  Saviour,  the  Lord  Jesus  Christ ;  who  shall  change 
our  vile  body,  that  it  may  be  fashioned  like  unto  His  glorious 
body,  according  to  the  working  whereby  He  is  able  even  to 
subdue  all  things  unto  Himself."^ 

Of  all  these  faithful  followers  of  the  Lamb  on  earth,  the 
daily  song  is,  "  Unto  Him  that  loved  us,  and  washed  us 
from  our  sins  in  His  own  blood,  and  hath  made  us  kings  and 
priests  unto  God  and  His  Father ;  to  Him  be  glory  and 
dominion  for  ever  and  ever,  Amen."  Unable,  as  they  feel 
themselves  to  be  while  on  earth,  duly  to  magnify  the  Lord 
Jesus,  they  rejoice  in  the  thought  of  the  loftier  adorations 
and  thanksgivings  that  are  being  constantly  offered  to  Him 
by  the  redeemed  in  heaven.  "  Thou  art  worthy,  .  .  .  for 
Thou  wast  slain,  and  hast  redeemed  us  to  God  by  Thy  blood, 
out  of  every  kindred,  and  tongue,  and  people,  and  nation." 
They  rejoice  in  the  tributes  of  homage  and  of  praise 
unceasingly  rendered  by  the  myriads  of  angels  that  stand 

1  Phil.  iii. 


The  A II- Important  Question. 


around  the  throne  and  around  the  redeemed,  saying,  "  Worthy- 
is  the  Lamb  that  was  slain  to  receive  power,  and  riches, 
and  wisdom,  and  strength,  and  honour,  and  glory,  and  bless- 
ing." And  it  is  still  further  gladdening  to  believers  to 
remember  and  realise  the  fact,  that  every  creature  which  is 
in  heaven,  and  on  the  earth,  and  under  the  earth,  and  such 
as  are  in  the  sea,  and  all  that  are  in  them,  are  to  be  heard, 
saying,  "  Blessing,  and  honour,  and  glory,  and  power,  be 
unto  Him  that  sitteth  upon  the  throne,  and  unto  the  Lamb, 
for  ever  and  ever."  i 

To  those  who  know  Christ  as  revealed  in  the  Holy  Scrip- 
tures, He  is  thus  All  in  All,  the  alpha  and  omega,  the 
beginning  and  the  ending,  the  first  and  the  last  of  all  their 
thoughts  and  desires,  of  all  their  aims  and  actions,  of  all 
their  longings  and  labours ;  of  the  life  which  they  lead  on 
earth,  and  of  the  unending  life  which  they  are  looking  and 
preparing  for  beyond  the  skies. 


Rev.  iii. 


II. 


THE  DOCTEINE  OF  THE  TEINITY— ITS  PEACTICAL 
BEAEING  ON  EEDEMPTION  BY  CHEIST. 

"  In  the  name  of  the  Father,  of  the  Son,  and  of  the  Holy  Ghost." 
Matt,  xxviii.  19. 

IVTANKIND,  not  liking  to  retain  God  in  their  knowledge, 
have  been  given  over  to  a  reprobate  mind,  to  the 
service  of  abominable  idols,  and  the  practice  of  vile  affec- 
tions.^ Multitudes,  even  with  a  Christian  name,  live  in 
unrighteousness  and  sin,  because  they  have  not  the  know- 
ledge of  God.  To  such,  on  the  other  hand,  as  have  the 
knowledge  of  God,  grace  and  peace  are  multiplied  :  they  are 
called  to  a  "life  of  virtue  here,  and  to  a  life  of  everlasting 
glory  hereafter.^  But  it  is  only  when  God  gives  any  a 
heart  to  know  Him  that  they  become  His  people  and  He 
becomes  their  God.^  And  when  the  earth  is  filled  with 
this  knowledge  of  the  Lord,  it  shall  be  full  of  truth  and 
righteousness,  of  peace  and  love,  and  of  adoring  praise. 

The  duty  laid  on  all  who  are  entering  on  the  work  of 
their  life  on  earth,  is  to  know  the  God  of  their  fathers,  and 
to  serve  Him  with  a  perfect  heart  and  a  willing  mind.* 
The  duty  laid  on  His  children  and  servants  is  to  increase  in 
the  knowledge  of  God,  that  they  may  be  increasingly  fruitful 
in  every  good  work.^ 

None  indeed  can  thoroughly  find  out  God ;  none  can 
find  Him  out  unto  perfection.  Parts  of  His  ways  are  made 
known,  and  may  be  seen  and  apprehended  as  shown  in  His 

^  Rom.  i.  ^  Jer.  xxiv.  ^  Col.  L 

2  2  Pet.  L  *  2  Chron.  x.xix. 


20  The  Three- One  God. 

works  of  creation  and  providence ;  but  nothing  beyond  a 
little  portion  is  heard  of  Him.  The  thunder  of  His  power 
none  can  understand :  nor  can  any  understand  the  number 
of  His  years.  He  doeth  great  things  which  we  cannot  com- 
prehend. His  greatness  is  unsearchable.  His  thoughts  are 
an  unfathomable  depth.  His  way  is  in  the  sea,  and  His 
path  in  the  great  waters,  and  His  footsteps  are  not  known. 

And  yet  the  life  of  our  souls  now,  and  our  entrance  into 
eternal  life  at  last,  depend  on  our  really  knowing  God  and 
His  Son  Jesus  Christ.  As  regards  all  who  have  fellowship 
with  Him  on  earth,  and  are  preparing  for  His  presence  in 
heaven,  God,  who  commanded  the  light  to  shine  out  of 
darkness,  shines  in  their  hearts,  to  give  them  the  light  of 
the  knowledge  of  His  glory  in  the  face  of  Jesus  Christ. 

I.  The  oneness  of  God  is  plainly  revealed  to  us.  "  There 
is  none  other  God  but  one."  "  Hear,  0  Israel,  the  Lord  our 
God  is  one  Lord."  ^  "  The  Lord,  He  is  God :  there  is  none 
else."  ^  "  Besides  me  there  is  no  God  ;  I  know  not  any."  ^ 
He  is  "  the  King  eternal,  immortal,  and  invisible,  the  only 
wise  God."  *  "  Thou,  whose  name  alone  is  Jehovah,  art 
the  Most  High  over  all  tlie  earth."  ^  There  is  thus  only 
one  Being  in  the  universe  who  is  infinite,  eternal,  and 
unchangeable  in  His  being,  wisdom,  power,  holiness,  justice, 
goodness,  and  truth.  He  alone  has  existed  eternally  in  and 
of  Himself.  There  is  no  God  before  Him,  with  Him,  or  after 
Him.  There  is  no  being  to  be  likened  to  Him  or  compared 
with  Him.  He  who  knoweth  all  things,  and  filleth  eternity 
and  immensity  with  His  presence,  knows  not  any  being  that 
is  entitled  to  share  with  Himself  the  honours  of  divinity. 

The  oneness  of  God  thus  taught  in  Scripture,  is  also  pro- 
claimed  in   the  works   of  creation  and  providence.       The 

^  Deut.  vi.  ^  Isa.  xliv.  ^  Ps.  Ixxxiii. 

2  Deut.  iv.  ^  I  Tim.  i. 


The  Th7'ee-07ie  God.  2\ 

harmony  that  is  seen  to  prevail  among  them  all,  evidences 
that  they  proceed  from  one  great  Creator,  and  are  governed 
by  Him  as  their  only  supreme  Euler.  The  unity  of  design 
which  they  display,  proves  them  to  have  been  all  planned 
by  the  same  infinite  Mind,  to  have  sprung  from  one  universal 
Parent,  to  be  pervaded,  preserved,  and  disposed  of  by  one 
God.  And  it  may  here  be  added,  that  so  far  as  our  reason 
is  capable  of  judging,  and  so  far  as  it  is  rightly  exercised  on 
this  subject,  its  conclusion  also  is,  that  there  is  but  one 
only,  the  living  and  the  true  God. 

According,  then,  to  the  declarations  of  Scripture,  the  indi- 
cations in  the  universe,  and  the  dictates  of  reason,  there  is 
at  the  head  of  creation  one  infinitely  perfect  Being,  from 
•whom  all  creatures  receive  their  existence ;  on  whom,  as  their 
Preserver,  they  unceasingly  depend  ;  to  whom,  as  their  Euler 
and  Judge,  they  are  continually  subject;  by  whom  a  divine 
supremacy  is  exercised  from  His  throne  of  universal  dominion 
over  all  His  works ;  between  whom  and  the  highest  of  His 
creatures  there  is  an  impassable  distance,  and  before  whom 
they  continually  prostrate  themselves  in  adoration  of  His 
unsearchable  greatness,  awful  majesty,  and  holiness,  and  offer 
up  their  praises  for  His  goodness,  which  endureth  for  ever. 

II.  The  Scriptures  as  plainly  reveal  that  tin's  one  living 
and  true  God  exists  in  Tliree  Persons,  the  Father,  the  Son, 
and  the  Holy  Ghost.     Thus — 

I.  The  Father  is  God.  "To  us  there  is  but  one  God, 
the  Father,  of  whom  are  all  things."  ^  "  There  is  but  one 
God,  the  Father  of  all,  who  is  above  all,  and  through  all, 
and  in  you  all."  ^  "  Have  we  not  all  one  Father  ?  Hath 
not  one  God  created  us  ?"^  "  One  is  your  Father,  who  is 
in  heaven."*      He  is  the  "holy  Father,"^  "the  righteous 

1  Rom.  ix.  ^  Mai.  ii.  *  John  xvii. 

2  Eph,  iv.  *  Matt,  xxiii. 


2  2  The  Three-One  God. 

Father,"^  "the  Father  of  mercies,"^  "the  Father  of  lights 
with  whom  is  no  variableness,  neither  the  least  shadow  of 
turning."^ 

2.  The  Son  is  God. 

(i.)  The  names  of  God  are  given  to  Him:  "  The  Word 
was  God;"*  "God  blessed  for  ever;"^  "  He  is  the  true, 
GOD,"^  "the  great  GOD,""^  "the  mighty  God,"®  "the  God 
of  Israel,"  ^  "  Jehovah  on  His  throne,  high  and  lifted 
np."^° 

(2.)  The  perfections  that  belong  to  God  alone  are  ascribed 
to  the  Son.  He  is  "  the  first  and  the  last"  that  is,  the 
Eternal}^  "  set  up /ro??i  everlasting"^'^  "whose  goings  forth 
have  been  of  old  from  everlasting!'^^  He  is  omnipotent: 
"  Alpha  and  Omega,  the  beginning  and  the  ending,  who 
was,  and  is,  and  is  to  come,  the  Almighty, "^'^  "to  whom  all 
power  is  given  in  heaven  and  on  earth."  ^^  He  is  omniscient : 
"  He  searcheth  the  reins  and  the  heart." ^^  He  is  omnipresent: 
"  Where  two  or  three  are  gathered  together  in  my  name, 
there  am  I  in  the  midst  of  them ; "  ^^  "  Lo,  I  am  with  you 
alway,  even  to  the  end  of  the  world."  ^®  And  He  is  immtit- 
able :  "  Jesus  Christ,  the  same  yesterday,  to-day,  and  for 
ever."  ^^ 

(3.)  The  works  of  God  are  all  performed  by  the  Son. 
He  is  the  Creator,  "  All  things  were  made  by  Him."^*'  He 
is  the  Preserver,  "  By  Him  all  things  consist."  ^^  He  is  the 
Governor,  "  Thy  throne,  0  God,  is  for  ever  and  ever;"^^  "At 
the  name  of  tTesus  every  knee  shall  bow,  .  .  .  and  every 
tongue  .  .  .  confess  that  he  is  Lord."^^ 


1  John  xvii.  '   Tit.  ii.  ^^  j^ev.  i.  "  Heb.  xiii. 

2  2  Cor.  i.  "  Isa.  ix.  i*  Matt,  xxviii.  ^"  John  i. 

*  Jas.  i.  ^  Comp.  Exod.  xxiv.  lo  ;  Ps.  Ixviii.  1 8  ;  Eph.  iv.  8. 

*  John  i.  ■■"  Comp.  Isa.  vi. ;  John  xii.  ^i  Qq[^  j 

5  Rom.  ix.  "  Rev.  i.  is  Rev.  ii.  '"  Ps.  xlv. ;  Heb.  i. 

^  I  John  V.  ''-  Prov.  viii.  '^  Matt,  xviii.  ^^  Phil.  ii. 

'^  Mic.  v.  1^  Matt,  xxviii. 


The  Three-One  God. 


23 


(4.)  The  worship  belonging  to  God  only,  is  due,  and 
given  to  the  Son.  "  The  Father  hath  committed  all  judg- 
ment to  the  Son,  that  all  men  should  honour  the  Son,  even 
as  the  Father;"^  "  When  God  bringeth  in  the  First-begotten 
into  the  world.  He  saith,  Let  all  the  angels  of  God  worship 
Him;"^  "And  every  creature  which  is  in  heaven,  and  in 
the  earth,  and  under  the  earth,  and  such  as  are  in  the  sea, 
and  all  that  are  in  them,  heard  I  saying,  Blessing,  and 
honour,  and  glory,  and  power  be  unto  Him  that  sitteth 
upon  the  throne,  and  unto  the  Lamb,  for  ever  and  ever."  ^ 

3.  The  Holy  Ghost  is  God.  To  lie  to  Him  is  to  lie 
unto  God.*  When  the  Holy  Ghost  spake  by  David,^  it  was 
God  who  spake  by  him.^  The  Holy  Spirit  is  "  the  Spirit 
of  holiness;"^  "the Eternal  Spirit;"^  the  omnipresent  Spirit, 
from  whom  we  cannot  flee ;  ^  the  omniscient  Spirit,  who 
"  searcheth  all  things;"^*'  "the  Spirit  of  grace  ;"^^  "the 
Comforter,  the  Spirit  of  Truth  ;  "^-  "  the  Spirit  of  glory ; "  " 
"  the  good  Spirit  ;"^*  "  the  Spirit  of  power  ;"^^  the  Spirit  who 
"moved  on  the  face  of  the  waters." ^^  He  "garnished  the 
heavens;""  He  "revealed  the  truth  to  holy  prophets  and 
apostles  ;"^^  He  gave  the  power  to  work  miracles  ;^^  He 
inspired  the  sacred  writers;^*'  He  strives  with  men;  He 
testifies  of  Christ;  He  quickens  the  spiritually  dead;  He 
guides  into  all  truth;  He  helps  the  infirmities  of  true 
suppliants ;  He  makes  intercession  within  them,  with  groan- 
ings  that  cannot  be  uttered ;  He  dwells  in  them  as  His 
temples ;  He  makes  them  fruitful  in  all  gracious  affections 
and  habits.  Such  as  resist  and  quench  Him,  grieve  and 
provoke  Him  till  He  ceases  to  strive  with  them.  Such  as 
cherish  Him  are  guided  by  Him  to  the  land  of  uprightness. 


^  John  V. 

6  Acts  iv. 

"  Heb.  X. 

i«  Gen.  i. 

2  Heb.  i. 

7  Rom.  i. 

^■^  John  xiv. 

"  Job  xxvi. 

^  Rev.  V. 

8  Heb.  ix. 

i»   I  Pet.  iv. 

18  Eph.  iii. 

4  Acts  V. 

^  Ps.  cxxxix. 

!•»  Neh.  ix. 

19  Rom.  XV.  19. 

5  Acts  i. 

1"  I  Cor.  ii. 

18  Rom,  XV. 

2»  2  Pet.  i. 

24  The  Three-One  God. 

The  Holy  Spirit,  of  whom  all  this  is  true,  is  equally  with 
the  Father  and  the  Son  a  divine  person. 

4.  The  Father,  Son,  and  Holy  Spirit  are  distinct  persons 
of  the  Godhead.  They  are  not  one  divine  person  under 
different  names  or  different  manifestations ;  they  are  distin- 
guished from  each  other  by  their  respectively  personal  pro- 
perties within  the  Godhead.  Thus  it  is  the  property  of  the 
Father  to  beget  the  Son ;  it  is  the  property  of  the  Son  to  be 
begotten  of  the  Father ;  and  it  is  the  property  of  the  Holy 
Spirit,  as  the  Spirit  of  the  Son  as  well  as  of  the  Father, 
eternally  to  proceed  from  both.  And  in  relation  to  the 
created  universe,  they  are  also  distinguished  from  each 
other  by  their  severally  appropriate  and  characteristic 
actings ;  for  it  is  characteristic  of  the  Father  that  He  sends 
the  Son  to  save  sinners  ;  it  is  characteristic  of  the  Son 
that  He  comes  into  the  world,  takes  our  nature,  and  works 
out  our  redemption  ;  and  it  is  characteristic  of  the  Spirit 
that,  being  sent  by  Christ,  He  applies  redemption  to  the 
soul. 

5.  While  distinct  persons,  the  Father,  Son,  and  Holy 
Spirit  are  one  God.  They  are  one  in  nature  and  in  essence. 
They  are  the  same  in  substance,  equal  in  power  and  glory. 
They  are  not  three  Gods,  but  the  one  living  and  true  God. 
The  Father  is  the  one  God,  the  beginning  and  the  end  and 
the  Lord  of  all  things ;  the  Son  is  the  one  God,  the  begin- 
ning and  the  end  and  the  Lord  of  all  things ;  and  the 
Holy  Spirit  is  the  one  God,  the  beginning  and  the  end  and 
the  Lord  of  all  things.  To  us  there  is  but  this  one  God,  one 
God  in  three  persons,  three  persons  in  one  God, — the 
Triune  Jehovah. 

This  is  the  God  of  the  Bible,  the  God  of  all  true  Chris- 
tians. Of  this  truth  the  following  are  a  few  of  the  proofs 
and  illustrations  furnished  by  Scripture : — 

In  the  Book  of  Isaiah  occur  the  words,  "  Come  ye  near 


The  Three-One  God.  25 

unto  ME  and  hear  ye  this ;  I  have  not  spoken  in  secret  from 
the  beginning ;  from  the  time  that  it  was,  there  AM  I :  and 
the  Lord  God  and  His  Spirit  hath  sent  me."  ^  "  Seek  out 
of  the  book  of  the  Lord  and  read ;  for  my  mouth  and  His 
Spirit  it  hath  gathered  them."  ^ 

There  is  the  threefold  form  of  blessing  of  the  ancient 
Church:  "The  Lord  bless  thee,  and  keep  thee;  the  Lord 
make  His  face  to  shine  upon  thee,  and  be  gracious  unto 
thee ;  the  Lord  lift  up  the  light  of  His  countenance  upon 
thee,  and  give  thee  peace."  ^ 

There  is  the  thrice-repeated  ascription  to  God  of  the  holi- 
ness displayed  in  the  work  of  redemption :  "  Holy,  holy, 
holy  is  the  Lord  of  Hosts  ;  the  whole  earth  is  full  of  His 
glory."  ^  In  this  ascription  of  praise  all  admit  that  the 
Father  is  addressed  and  adored.  But  so  is  the  Son  ;  for 
John  in  his  Gospel  ^  expressly  says  that  the  glory  seen  by 
the  prophet  on  this  occasion  was  the  glory  of  Christ,  And 
the  Holy  Spirit  was  also  concerned  in  this  adoration;  for 
in  Acts  xxviii.  it  is  said  of  the  words  divinely  spoken  in 
connection  with  the  vision,  "  Well  spake  the  Holy  Ghost 
by  Esaias,"  &c. 

Still  more  plainly  do  the  New  Testament  Scriptures  direct 
our  faith  to  the  three-one  God.  Thus,  First,  there  is  the 
form  of  Christian  baptism  ;  "  Make  disciples  of  all  nations, 
baptizing  them  in  the  name  of  the  Father,  the  Son,  and  the 
Holy  Ghost."  ^  Second,  There  is  the  record  of  Christ's  own 
baptism,  when  they  saw  the  Spirit  of  God  descending  like 
a  dove,  and  lighting  upon  Him  :  "  And  lo !  a  voice  from 
heaven,  saying,  This  is  my  beloved  Son,  in  whom  I  am 
well  pleased."  ^  Third,  There  is  the  form  of  prayer  used  by 
the  Apostle  to  conclude  his  Epistle  :  "  The  grace  of  the 
Lord  Jesus  Christ,  and  the  love  of  God,  and  the   com- 

1  Isa.  xlviii.  ^  Num.  vi.  *  John  xii.  ^  Matt.  iii. 

2  Isa.  xxxiv.  ■*  Isa.  vi.  ^  Matt,  xxviii. 


26  The  Three- One  God. 

munion  of  the  Holy  Ghost  be  with  you  all,  Amen."  ^ 
Fourth,  There  are  the  words  of  Jesus  :  "  The  Spirit  of  Truth, 
which  proceedeth  from  the  Father,  He  (that  is,  the  Spirit) 
shall  testify  of  me."^  Fifth,  There  is  the  prayer  for  the 
Thessalonians :  "  The  Lord  {i.e.,  the  Spirit)  direct  our  hearts 
into  the  love  of  God  {i.e.,  of  God  the  Father),  and  into  the 
patient  waiting  for  Christ."  ^  Sixth,  There  are  the  words 
of  the  Apostle  to  the  Ephesians  :  "  For  through  Him  we  have 
access  by  one  Spirit  unto  the  Father."*  Seventh^  And 
there  is  the  prayer  of  John  for  the  Churches :  "  Grace  be 
unto  you,  from  Him  who  is,  and  who  was,  and  who  is  to 
COME ;  and  from  the  seven  Spirits  {i.e.,  the  Holy  Spirit,  in 
the  fulness  of  his  perfections  and  grace),  and  from  Jesus 
Christ,  who  is  the  faithful  witness."  ^ 

III.  This  doctrine  of  the  Trinity  being  revealed  in  Scrip- 
ture, human  reason  can  discern  its  suitableness,  or  even  its 
necessity  to  the  absolute  perfection  and  blessedness  of  God. 
For  God  is  the  source  of  all  the  excellence  and  all  the 
happiness  of  His  creatures ;  and  His  Word  and  our  own 
reason  lead  us  to  suppose,  that  whatever  is  good  in  His 
intelligent  creatures  will  be  found  to  reflect  a  corresponding 
infinite  goodness  in  Himself;  that  the  characteristics  of  the 
divine  nature  will  be  reflected  in  those  characteristics  of  His 
intelligent  offspring  in  which  their  virtue  and  happiness  are 
found. 

Now  the  virtue  and  happiness  of  intelligent  creatures 
greatly  depend  on  two  things :  first,  the  way  in  which  they 
stamp  tlieir  virtues  on  each  other ;  and,  second,  the  sympathy, 
communion,  and  fellowship  which  they  have  with  each  other 
in  the  love  and  practice  of  virtue.  If,  being  created,  they 
were  isolated  from  and  kept  in  ignorance  of  each  other,  and 

^  2  Cor.  xiii.  *  2  Thess.  iii.  ^  Rev.  i. 

2  John  XV.  *  Eph.  ii. 


The  Three-One  God.  27 

required  each  to  live  in  a  state  of  absolute  solitude,  the 
greater  number  of  their  virtues  would  have  no  existence, 
and  their  happiness  would  be  utterly  marred.  In  a  condi- 
tion of  entire  separation  from  all  creatures  of  the  same 
nature  and  species,  even  the  presence  of  God  and  the 
fellowship  of  creatures  of  a  different  order  would  probably 
fail,  in  any  adequate  manner,  to  call  forth  their  virtues  or 
secure  their  happiness.  It  is  in  fellowship  with  others  of 
his  own  kind,  that  any  intelligent  creature  has  his  piety 
and  virtue  called  forth,  and  his  blessedness  secured.  And 
so  it  commends  itself  to  our  highest  reason,  when  revealed, 
that  the  great  God,  who  made  man  in  His  own  image,  instead 
of  living  throughout  the  past  eternity  what  would  seem  to 
us  the  cheerless  life  of  a  solitary  person,  has  ever  existed, 
self-exists,  in  a  plurality  of  persons,  who  have  ever  enjoyed 
inexpressibly  and  inconceivably  perfect  and  blessed  com- 
munion with  each  other,  in  the  absolute  unity  of  the  divine 
nature  and  essence,  as  the  three-one  God. 

Contemplate  the  Father  eternally  saying  to  the  second 
person  of  the  Trinity,  "  Thou  art  my  Son ;  this  day  have  I 
begotten  Thee."  Contemplate  the  Son  as  eternally  "  in  the 
bosom  of  the  Father."  Contemplate  the  Father  and  the  Son 
as  eternally  delighting  in  those  perfections,  of  which  the 
Father  is  the  natural  fountain,  and  the  Son  the  uncreated 
inheritor.  Eealise  in  any  measure  this  combined  oneness 
and  distinctness  of  the  Father  and  the  Son,  and  a  view  of 
Deity  is  obtained,  infinitely  more  worthy  of  the  all-perfect 
and  blessed  God,  than  can  be  in  the  minds  of  those  who 
consider  Him  to  be  as  strictly  one  in  personality  as  in 
Godhead. 

But  it  adds  to  the  inexpressibly  blessed  and  glorious 
character  of  the  Deity,  to  know  that,  besides  the  co-existence 
of  the  Father  and  the  Son,  there  is  a  third  person  in  the 
Godhead — the  Holy  Ghost — who  is  the  co-equal  and  co- 


The  Three-One  God. 


eternal  partaker  of  the  same  uncreated  and  infinite  perfec- 
tions. For  by  this  fact  there  is  secured  a  joint  contempla- 
tion and  enjoyment  of  the  divine  perfections  as  exhibited  by 
each  person  in  the  Godhead  to  the  others.  In  other  words, 
the  Son  and  the  Holy  Spirit  jointly  contemplate  and  enjoy 
the  perfection  of  the  Father ;  the  Father  and  the  Holy  Spirit 
jointly  contemplate  and  enjoy  the  perfections  of  the  Son ; 
and  the  Father  and  the  Son  jointly  contemplate  and  enjoy 
the  perfections  of  the  Holy  Spirit. 

This  revelation  of  the  relations  and  communion  of  the 
Father,  the  Son,  and  the  Holy  Ghost  within  the  Godhead 
presents  to  us  the  Deity  as  indeed  all  light,  and  life,  and 
love,  and  blessedness,  and  glory.  God  is  thus  all  "  light :" 
light  which  is  in  the  Father  as  its  source,  and  in  the  Son  as 
"  the  brightness  of  the  Father's  glory,"  and  in  both,  perfectly 
and  infinitely  co-existent.  God  is  thus  all  life :  life  which 
is  in  the  Father  as  its  fountain-head,  and  in  the  Son  in 
virtue  of  His  eternal  generation  from  the  Father,  and  in  the 
Holy  Spirit  in  virtue  of  His  eternal  procession  from  the 
Father  and  from  the  Son,  and  in  each  in  the  same  un- 
created and  everlasting  fulness.  God  is  thus  all  love :  love 
which  finds  in  each  of  the  three  persons  of  the  Godhead 
infinite  occasion  for  its  exercise,  and  its  satisfaction,  from 
everlasting  to  everlasting.  God  is  thus  all  blessedness:  a 
blessedness  of  which  the  perfections  of  each  of  the  persons 
of  the  Godhead,  and  their  mutual  relations  and  fellowship 
within  the  divine  nature,  are  the  ever-existing  boundless 
source.  And  God  is  thus  all  glory  too,  as  the  glory  of  the 
Father  rests  on  the  Son,  and  is  reflected  back  upon  the 
Father,  while  the  same  glory  is  the  glory  of  the  Holy  Spirit, 
inasmuch  as  He  is  one  with  the  Father  and  with  the  Son  in 
the  infinite  perfections  and  everlasting  counsels  of  the  God- 
head, and  is  also  ever  prepared  to  exhibit  these  perfections, 
and  execute  these  counsels  in  the  works  of  the  divine  hand. 


The  Three-One  God.  29 

and  to  secure  from  the  created  universe  the  glory  due  to 
the  Eternal. 

If  any  object  to  this  doctrine  of  the  existence  of  God  in 
three  persons,  that  it  is  incomprehensible,  they  may  on  the 
same  ground  object  to  belief  in  an  uncreated,  an  eternal, 
and  a  self-existing  Being  altogether.  For  certainly  there  is 
nothing  in  the  fact  and  manner  of  existence  of  a  three-one 
God,  that  is  more  incomprehensible,  than  in  the  fact  of  the 
divine  existence  at  all.  If  we  take  in  the  doctrine  of  the 
existence  of  a  self-existing,  infinitely  perfect,  everlasting, 
personal  God — and  only  the  fool  (who  is  all  the  greater  a 
fool  if  a  philosophical  one)  denies  this — instead  of  its  beino- 
more  difficult  to  realise  such  a  Being  as  existing  in  three 
persons,  than  as  existing  in  one  person  only,  the  very  nature 
which  God  has  imparted  to  us  as  rational  and  moral  creatures, 
made  in  His  own  image,  leads  us  to  the  conclusion  that  the 
fellowship  of  created  intelligences,  which  is  so  essential  to 
their  nature,  their  constitution,  their  well-being,  has  its  in- 
finitely perfect  ideal  in  the  existence  and  fellowship  of 
Father,  Son,  and  Holy  Ghost,  as  the  one  living  and  true 
God. 

IV.  The  doctrine  of  the  three-one  God,  Father,  Son, 
and  Holy  Ghost,  is  an  eminently  practical  doctrine. 

I.  This  is  proved  by  the  fact  that  it  is  revealed  to  us 
only  in  connection  with,  and  as  essential  to,  the  plan  of 
redemption  set  forth  in  the  gospel.  It  is  not  for  us  to 
decide  to  what  extent  this  doctrine  might  or  might  not 
have  been  made  known,  apart  from  the  scheme  of  salvation. 
Enough  for  us  to  know  that  it  is  in  and  by  means  of  that 
scheme  of  grace  that  the  subsistence  of  God  in  three 
persons  comes  to  light,  comes  clearly  out  to  view,  and  that 
this  doctrine  of  the  Trinity  enters  into  the  heart  and  sub- 
stance of  the  provision  made  for  the  redemption  of  sinners 


30  The  Three- One  God. 

by  Jesus  Christ.  For  God  the  Father  is  revealed  as  having 
possessed  Christ,  under  the  name  of  Wisdom,  in  the  beginning 
of  His  way,  before  His  works  of  old ;  as  having  set  Him 
up  from  everlasting  in  order  to  the  redemption  of  sinners  ; 
as  having  chosen  them  in  Him  before  the  foundation  of  the 
world ;  as  having  eternally  had  it  as  the  good  pleasure  of 
His  will  that  in  due  time  Christ  should  make  His  soul  an 
offering  for  sin,  and  thus  see  a  seed — see  of  the  travail  of 
His  soul  and  be  satisfied,  and  accomplish  the  Fathers 
pleasure  in  the  actual  salvation  of  those  for  whom  he  died ; 
and  on  these  accounts  delighting  in  Him  for  ever  and 
ever,  and  so  loving  Him  as  to  have  given  all  things  into 
His  hands.  God  the  Son  is  revealed  as  one  brought  up 
with  the  Father,  as  in  constant  counsel  and  communion  with 
Him  anent  the  purposes  and  plans  of  divine  sovereignty, 
wisdom,  righteousness,  and  grace ;  especially  anent  the  plan 
of  redeeming  love ;  as  thus  rejoicing  in  the  habitable  parts 
of  the  earth,  and  having  His  delights  with  the  sons  of  men  ; 
as  (when  other  sacrifices  for  sin  were  unavailing)  causing 
His  voice  to  be  heard,  saying,  "  Lo,  I  come ;  in  the  volume 
of  the  book  it  is  written  of  me ;  I  delight  to  do  Thy  will, 
0  my  God  :  yea,  the  law  is  within  my  heart."  And  not  less 
distinctly  does  God  the  Holy  Ghost  stand  forth  to  view, 
as  fitting  the  human  nature  of  Christ,  when  taken  into  union 
with  His  divine,  for  the  work  to  be  finished  by  Him,  and  as 
now  carrying  out  this  finished  work  to  all  its  blessed  results, 
in  its  application  to  the  souls  of  men,  for  their  actual  and 
eternal  salvation.  The  whole  character  and  efficacy  of  the 
plan  and  work  of  redemption  are  thus  bound  up  with  the 
doctrine  of  the  three-one  God,  and  with  the  parts  which  are 
severally  performed  by  the  distinct  persons  of  the  Godhead, 
in  the  determining,  arranging,  and  actual  accomplishment 
of  that  work;  the  Father  planning  it,  the  Son  executing 
it ;  and  the  Holy  Spirit  carrying  it  into  effect  in  the  souls 


The  Three-One  God.  31 

of  men.  These  considerations  show  that  there  is  no  doctrine 
of  greater  practical  importance  in  the  whole  Word  of  God. 
For  with  such  a  provision,  and  with  such  pledges  on  the 
part  of  the  Triune  Jehovah  to  secure  from  first  to  last  the 
salvation  of  men,  there  cannot  possibly  be  a  failure  at  any 
point,  in  the  history  of  the  accomplishment  of  this  work, 
even  until  the  copestone  of  the  whole  building  is  brought 
forth  with  shoutings  of  Grace  !  grace  !  unto  it.  On  the  other 
hand,  if  God  were  such  a  Being  as  Deists  and  Unitarians 
represent  Him,  a  scheme  of  redemption  such  as  the  gospel 
reveals  were  impossible.  The  claims  of  divine  justice  and 
the  commandments  of  a  perfect  law  could  not  be  recon- 
ciled with  the  salvation  of  sinners.  And  either  evil 
must  be  permitted  to  dwell  with  God,  or  those  who  com- 
mit it  must  be  consigned  to  hopeless  misery  or  to  absolute 
annihilation. 

2.  The  practical  importance  of  this  doctrine  is  seen  in 
the  fact  that  the  first  public  profession  of  Christianity,  which 
separates  a  man  from  the  world  and  introduces  him  into 
the  Church  of  Christ,  is  a  profession  of  faith  in  the  three- 
one  God,  or  the  God  of  salvation.  The  beginning,  the  first 
act  of  a  public  profession  of  Christianity,  is  receiving  the 
initiatory  rite  of  baptism.  By  the  reception  of  that  rite, 
all  to  whom  it  is  warrantably  administered,  are  formally 
separated  from  the  world,  and  recognised  as  members  of  the 
Church  of  Christ.  They  stand  forth  as  sinners  saved  in 
Christ — saved  from  the  devil,  the  world,  and  the  flesh — and 
dedicating  their  present  and  their  whole  future  being  to  the 
service  of  God.  The  water  in  baptism  symbolises  the  sin- 
cleansing  virtue  of  Jesus's  blood,  the  heart-purifying  power 
of  the  Holy  Spirit.  And  the  reception  of  the  ordinance  in- 
volves a  solemn  engagement  to  glorify  God  with  soul,  body, 
and  spirit,  wdiich  are  His.  This  solemnly  significant  and 
eventful  act  is  performed  in  the  name  of  the  Father,  the 


32  The  TJwee-One  God. 

Son,  and  the  Holy  Ghost ;  and  that  fact  is  full  of  meaning 
and  of  instruction  of  the  most  practical  nature  and  of  the 
highest  importance.  For  it  implies  that  baptism  is  ad- 
ministered under  such  conditions  as  the  following : — First, 
As  an  ordinance  appointed  by  the  three- one  God,  to  represent 
participation  of  the  redemption  of  the  gospel.  Second,  As  an 
ordinance  in  observing  which  the  blessing  of  the  three-one 
God  is  supplicated  and  expected  on  those  who  receive  it. 
Third,  As  an  ordinance  in  which  the  participators  avow  their 
faith  in  God  the  Father,  Son,  and  Holy  Ghost,  as  the  one 
living  and  true  God.  Fourth,  As  an  ordinance  in  which  the 
participators  renounce  the  devil,  the  world,  and  the  flesh, 
and  yield  themselves  up,  soul,  body,  and  spirit,  to  God,  as 
thus  revealed  and  believed  in,  to  do  His  will,  and  to  seek 
their  happiness  in  His  favour.  Fifth,  As  an  ordinance  in 
which  we  dedicate  ourselves  to  the  three-one  God ;  to  GoD 
THE  Father,  the  Father  of  the  Eternal  Sou,  the  Father  of 
all  creatures,  whom  He  made  and  keeps  in  being  ;  the  recon- 
ciled and  gracious  Father  of  all  who  are  in  Christ  by  faith ; 
to  God  the  Son,  the  Eternal  Son,  the  Son  of  God  incarnate, 
who  in  our  nature  lived  and  died  on  earth,  and  now  pleads 
and  reigns  in  heaven,  for  the  salvation  of  all  given  to  Him 
in  covenant  by  the  Father ;  and  to  God  the  Holy  Ghost, 
as  entering,  inhabiting,  and  working  in  all  the  saved,  apply- 
ing redemption  to  their  souls,  enlightening,  purifying,  and 
gladdening  them,  and  so  preparing  them  for,  and  leading 
them  to,  the  land  of  uprightness. 

3.  The  practical  nature  and  importance  of  the  doctrine 
of  the  Trinity  is  seen  in  the  blessing  prayed  for  by  the 
Apostle  to  the  Churches;  prayed  for,  ever  since,  by  all 
Christian  assemblies  for  eighteen  hundred  years,  and  which 
every  rightly  exercised  Christian  feels  that  he  needs  to  be 
continually  supplicating  at  the  throne  of  grace,  and  always 
realising,  as  the  very  life  and  well-being  of  his  soul :  "  The 


The  Three- One  God.  33 

grace  of  the  Lord  Jesus  Christ,  and  the  love  of  God,  and 
the  communion  of  the  Holy  Ghost,  be  with  you  all, 
Amen."^ 

"  The  grace  of  the  Lord  Jesus  Christ "  includes  all  that 
He  can  become  to  His  people,  and  do  for  them,  as  their 
Eedeemer.  It  includes  His  infinite  fulness  as  He  who 
fiUeth  all  in  all.  When  He  manifests  Himself  exalted  a  Prince 
and  a  Saviour  to  give  to  His  people  repentance  and  forgive- 
ness of  sins;  when  He  scatters  their  darkness  and  makes 
them  to  walk  in  the  light ;  when  He  becomes  to  them  the 
foundation  on  which  they  are  enabled  to  build  their  hopes; 
when  they  live  by  Christ  living  in  them ;  when  they  find 
Him  delivering  them  out  of  the  hand  of  all  their  enemies, 
and  making  them  more  than  conquerors,  His  grace  is  with 
them ;  "  it  is  made  sufficient  for  them,  and  His  strength  is 
made  perfect  in  their  weakness."  Now  this  fellowship  with 
Christ,  this  communication  of  all  the  power  and  all  the  help 
which  His  followers,  in  all  ages,  and  in  all  parts  of  the  earth, 
require  at  His  hands,  would  be  simply  impossible — it  would 
even  be  idolatry  and  blasphemy  to  expect  it  from  Christ — if 
He  were  not  a  divine  person,  God  the  Son,  and  so  the  all- 
sufficient  Saviour.  And  all  this  is  included  in  the  prayer 
which  Christians  of  all  generations,  in  all  parts  of  the  earth, 
are,  in  all  conditions  and  at  all  times,  to  offer,  "  The  grace  of 
the  Lord  Jesus  Christ  be  with  you." 

The  next  part  of  this  prayer  is,  "  The  love  of  God  be  with 
you."  This  love  of  God  is  the  love  in  the  exercise  of  which 
the  Father  eternally  chose  sinners  to  salvation.  In  the 
exercise  of  this  love  He  laid  help  for  sinners  on  His  own 
Son,  as  one  mighty  to  save.  In  the  fulness  of  time  He  sent 
Him  into  the  world,  made  of  a  woman,  made  under  the  law, 
to  redeem  them  that  were  under  the  law,  that  we  might 

^  2  Cor,  xiii. 


3  + 


The  Three- One  God. 


receive  the  adoption  of  sons.  In  the  exercise  of  this  love 
He  spared  not  even  His  own  Son,  but  gave  Him  up  to  die 
for  our  offences,  and  then  raised  Him  for  our  justification. 
In  and  by  tlie  living  and  reigning  Eedeemer,  the  love  of  the 
Father  to  believers  secures  their  pardon,  acceptance,  and 
holiness,  and  grants  to  them  a  place  in  His  own  family,  and 
animates  them  with  the  spirit  of  adoption,  and  invests  them 
with  all  the  privileges,  dignities,  and  blessedness  of  the 
children  of  God  for  ever.  And  the  love  that  does  all  this 
for  all  believers,  is  supplicated  in  the  prayer,  "  The  love  of 
God  be  with  you." 

Then  the  prayer  is  added,  "  The  communion  of  the  Holy 
Ghost  be  with  you."     The  Lord  Jesus,  having  finished  on 
earth  the  work  given  to  Him  by  His  Father  to  accomplish, 
and  having  left  the  world  and  ascended  to  His  Father,  the 
Holy  Spirit  being  sent  down  according  to  His  promise,  came 
to  be,  as  He  now  is,  in  all  the  redeemed,  their  sanctifier 
and  comforter,  in  all  ages,  till  the  Lord  returns  to  judgment. 
And  now  all  the  gifts  and  graces  of  true  believers  are  be- 
stowed by  Him.     He  teaches  them  all  things,  and  brings  all 
things  to  their  remembrance.     He  glorifies  Christ  by  taking 
the  things  that  are  His,  and  showing  them  to  such  as  be- 
lieve.     He  sheds  abroad  the  love  of  God  in  their  hearts. 
He  prompts  all  their  holy  desires  and  heavenly  longings. 
He  fills  them  with  peace  and  joy  in  believing,  and  makes 
them,  by  the  working  of  His  power  within  them,  to  abound 
in  hope.     They  are  warned  not  to  resist,  grieve,  and  quench 
Him,  but  rather  to  cherish  His  presence  and  motions,  to 
preserve  their  very  bodies  as  His  temples,  to  live  and  walk 
in  Him,   and   to  bear   His   fruits,   love,  joy,   peace,   long- 
suffering,  gentleness,  goodness,  faith,  meekness,  and  temper- 
ance.     If  it  is  the  duty  of  believers  to  receive  such  com- 
munications of  the  Spirit,  and,  in  their  character  and  history, 
to  exemplify  the  enlightening,   purifying,   and  gladdening 


The  Three- One  God,  35 

effects  of  His  inworking  power,  all  this  proves  that  they 
are  habitually  to  realise  the  divine  personality  of  the  Holy 
Ghost,  and  the  divine  nature  of  His  gracious  dealings  with 
their  souls,  in  the  habitual  utterance  of  the  prayer,  "  The 
communion  of  the  Holy  Ghost  be  with  you." 

Conclusion. 
First,  These  considerations  show  that  a  true  understand- 
ing, a  believing  reception,  a  cherished  remembrance,  a  prayer- 
ful improvement,  and  a  happy  experience  of  the  respective 
parts  performed  in  our  salvation  by  the  three  persons  in  the 
Godhead,  are  essential,  all-important  requisites  of  all  true 
godliness  and  of  all  christian  virtue.  Without  dwelling  on 
other  evidences  that  might  be  adduced  to  the  same  purpose, 
we  shall  only  add,  that  so  far  as  concerns  the  establishment 
of  the  kingdom  of  Christ  on  this  earth,  when  at  length 
Christ  possesses  the  glory  and  dominion  ascribed  and  prayed 
for  to  Him,  as  the  result  and  reward  of  His  having  loved 
His  people,  and  washed  them  from  their  sins  in  His  blood, 
and  made  them  kings  and  priests  unto  God  and  His  Father, 
this  kingdom  of  righteousness,  and  peace,  and  joy  in  the 
Holy  Ghost  shall  owe  its  consummation  to  the  bestowment 
of  the  blessings  supplicated  from  the  three- one  God — to 
"  grace  and  peace  from  Him  which  is,  and  which  was,  and 
which  is  to  come ;  and  from  the  seven  Spirits  which  are 
before  His  throne ;  and  from  Jesus  Christ,  who  is  the  faith- 
ful Witness,  and  the  first-begotten  of  the  dead,  and  the 
Prince  of  the  kings  of  the  earth."  ^  And  indisputably  the 
same  Triune  Jehovah  shall  be  adored  in  the  ascriptions 
for  ever  made  by  the  redeemed  in  heaven  of  "  salvation 
to  our  God,  who  sitteth  upon  the  throne,  and  unto  the 
Lamb."  ^ 

1  Rev.  i.  -  Rev.  vii. 


36  The  Three- One  God. 

Second,  Do  not  fancy  you  can  safely  shelter  yourselves 
from  your  duty  to  the  three- one  God  by  the  mystery  of  His 
being.  Mystery !  What  is  not  full  of  mystery  ?  The 
bread  you  eat  is  full  of  mysteries ;  yet  you  eat  and  live  by 
it.  The  water  you  drink  is  full  of  mysteries ;  yet  you  refresh 
and  purify  your  frames  by  it.  The  air  you  breathe  is  full 
of  mysteries ;  but  you  do  not  the  less  use  it  as  a  means  of 
life.  The  shining  light  is  full  of  mysteries  ;  but  you  do  not 
on  that  account  refuse  its  guiding  and  enlivening  beams. 
The  heavens  over  your  heads  are  full  of  mysteries  ;  but  you 
do  not  therefore  the  less  ascertain,  as  far  as  possible,  the 
laws  that  govern  them,  for  your  own  instruction  and  guid- 
ance. The  earth  on  which  you  tread  is  full  of  mysteries ; 
but  you  do  not  therefore  the  less  pry  into  its  ascertainable 
secrets,  because  there  may  be  myriads  that  are  impenetrable. 
The  future  is  for  you,  and  for  all,  full  of  mystery ;  but  are  you 
on  that  account  to  shut  eternity,  heaven,  and  hell  from  your 
thoughts  ?  Your  present  life  is  full  of  mystery ;  but  are 
you  therefore  daily  to  spend  it  in  utter  forgetfulness  of  the 
warning  that  it  will  profit  a  man  nothing  if  he  gain  the 
whole  world  and  lose  his  soul  ?  All  things  are  full  of  mys- 
tery ;  but  they  are  also  more  or  less  filled  with  revealed 
facts  and  realities ;  and  it  were  madness  not  to  make  use  of 
these  facts  and  realities  because  of  so  much  in  all  things 
that  is  beyond  your  ken.  So,  as  regards  the  mysteries  of 
the  divine  nature  and  workings,  enough  is  revealed  to 
awe,  instruct,  enlighten,  renew,  control,  and  bless  for  ever, 
the  simplest  souls  that  are  willing  to  receive  the  truth.  If 
you  are  to  live  before  Him,  and  to  live  for  ever  with  Him, 
you  must  now  know  Him  as  He  is  revealed  and  related  to 
all  who  believe  in  and  experience  the  redemption  of  the 
gospel.  In  that  case,  God  the  Father  is  your  reconciled 
and  gracious  God  and  Father  in  Christ  Jesus ;  God  the 
Son,  as  incarnate,  is  your  God   and  Eedeemer ;  and  God 


The  Three- One  God.  37 

the  Holy  Ghost  is  your  indwelling  Sanctifier.  "  Know  thou 
then  the  God  of  thy  fathers,  and  serve  Him  with  a  perfect 
heart  and  with  a  willing  mind ;  for  the  Lord  searcheth  all 
hearts,  and  understandeth  all  the  imaginations  of  the 
thoughts.  If  thou  seek  Him,  He  will  be  found  of  thee  ;  but 
if  thou  forsake  Him,  he  will  cast  thee  off  for  ever."  ^ 

^  I  Chron.  xxviii. 


III. 


THE  KELATIONS  OF  CHRIST  WITHIN  THE 
GODHEAD. 

"  111  the  beginning  was  THE  WORD,  and  the  Word  was  ivith  God,  and 
THE  Word  ivas  God.  The  same  was  in  the  beginning  with  God." — 
John  i.  i.  "The  only-begotten  Son,  who  is  in  the  bosom  of  the 
Father.'" — John  i.  i8.  "My  beloved  Son." — Matt.  iii.  17.  "His 
dear  Son."— Col.  i.  13.    "  The  brightness  of  hls  glory  and  the 

EXPRESS  image  OF  HIS  PERSON." — HEB.  i.  3.      "The  IMAGE  OF  THE 

INVISIBLE  God."— Col,  i.  15.    "  In  the  form  of  God." — Phil.  ii.  6. 

THE  revelations  in  Holy  Scripture  concerning  the  divinity 
of  Christ,  and  concerning  His  relations  to  the  Eather 
and  the  Holy  Ghost  within  the  Godhead,  are  of  the  deepest 
importance ;  for  with  His  personal  character  and  position, 
as  the  second  person  of  the  Triune  Jehovah,  are  bound  up 
God's  perfection  and  blessedness ;  the  execution  of  the 
divine  purposes  is  committed  to  the  Son;  the  works  of 
creation  and  providence  are  His  works ;  and  the  whole 
scheme  of  redemption  is  given  into  His  hands.  From  the 
beginning  of  time  the  government  of  the  world  and  of  the 
Church  was  carried  on  by  Him  for  four  thousand  years,  to 
prepare  for  His  advent.  By  His  incarnation  in  the  fulness 
of  time,  by  His  personal  ministry  on  earth,  and  His  obedience 
unto  death,  by  His  rising  again,  and  His  exaltation  to  the 
right  hand  of  the  Father,  He  has  secured  the  present  and 
eternal  salvation  of  all  the  redeemed.  As  Head  of  the 
Church,  and  Head  over  all  things  for  the  Church's  sake,  He 
has,  and  wields,  all  power  in  heaven  and  on  earth.  Every 
blessing,  as  such,  comes  through  the  channel  of  His  blood. 
The  proper  motive  to  every  duty,  and  the  power  to  perform 
it,  are  found  in  His  grace.  Every  saint  is  in  His  keeping ; 
every  sinner  is  under  His  absolute  control.     The  fate  of 


Christ  within  the  Godhead. 


39 


nations  hangs  on  His  breath.  The  Churches  that  are  faith- 
less perish  in  His  anger.  His  true  kingdom  shall  advance 
until  it  fills  the  earth.  The  great  day  shall  find  Him  on 
the  judgment- seat,  with  the  whole  human  race  on  eitlier 
side  of  Him,  receiving  their  sentence  of  welcome  or  of  woe. 
Angels  adore  Him  as  the  determiner  of  their  destiny,  and 
devils  feel  His  resistless  power,  and  are  finally  shut  up  by 
Him  in  darkness  and  fire.  And  the  absolute  eternity  that 
follows  all  His  previous  dispensations  shall  be  filled  with 
the  services  and  songs  of  the  unfallen  and  the  ransomed 
myriads  that  worship  at  His  feet.  If  such  are  the  relations 
of  Christ  to  the  created  universe,  as  the  Maker  of  all  things 
and  the  Eedeemer  of  ransomed  men,  in  order  to  see  aright 
the  foundation  of  all  these  relationships,  it  is  to  the  last  degree 
important  to  ascertain,  understand,  and  hold  fast  the  doctrine 
of  Scripture  concerning  His  divine  nature  and  His  place 
within  the  Godhead. 

As  regards  the  divinity  of  Christ,  the  Scriptures  bear 
testimony  to  two  things :  first,  they  furnish  clear  and  con- 
clusive evidence  that  He  is  a  divine  person ;  and,  second, 
they  indicate  by  the  titles  and  terms  applied  to  Him  the 
relations  in  which  He  eternally  is  to  the  other  persons  of 
the  Godhead,  the  Father  and  the  Holy  Spirit. 

As  to  the  first  of  these  topics,  the  Scripture  evidence 
that  He  is  a  divine  person,  the  direct  proofs  are  such  as 
these: — The  Names  of  God  ake  given  to  Him.  He  is 
called  "  God  ;  "  "  God  blessed  for  ever  ;  "  the  true  God  ;  the 
great  God  ;  "  the  mighty  God  ;"  "  Jehovah  on  His  throne  high 
and  lifted  up."  ^  The  perfections  of  God  are  ascribed  to 
Him.  He  is  "  the  first  and  the  last ;  ^  Almighty  ;  ^  Omni- 
scient ;  *  Omnipresent  ;  ^  immutable.^     The  WORKS  OF  God  are 

1  Rom.  ix,  ;   l  John  v.  ;  Tit.  ii.  ;  Isa.  ix.  ;  Isa.  vi.    Comp.  John  xii. 

2  Rev.  i.  ■*  Rev.  ii.  '  Matt,  xviii.  ^  Heb.  xiii. 

3  Rev.  i. 


40  CJij'ist  zvithin  the  Godhead. 

PERFOKMED  BY  HiM.  He  is  the  Creator,  the  Preserver,  and 
the  Governor  of  the  universe}  And  the  worship  belonging 
TO  God  only  belongs  to  Christ,  and  is  given  to  Him  : 
"  All  men  should  honour  the  Son,  even  as  the  Father;"  ^  "Let 
all  the  angels  of  God  worship  Him  ; "  ^  "  Blessing,  and  honour, 
and  glory,  and  power  be  unto  Him  that  sitteth  upon  the 
throne,  and  unto  the  Lamb,  for  ever  and  ever."  * 

At  present,  let  us  confine  our  attention  to  the  other  topic 
I  have  mentioned  as  set  forth  in  Scripture,  viz.,  the 
eternal  relations  of  Christ  within  the  divine  nature — His 
relations  to  the  Father  and  the  Holy  Ghost.  There  are 
various  titles  and  terms  applied  to  Christ  in  the  Bible,  which, 
while  implying  His  divinity,  describe  so  far  His  relations 
to  the  Father  and  the  Holy  Spirit  within  the  Godhead. 

I.  He  is  "  the  Word." 

I.  The  meaning  of  this  statement.  The  words  of  men 
are  the  expressions  of  their  thoughts,  and  Christ,  as  the 
Word,  is  the  expression  of  the  entire  nature  of  God.  And 
so,  as  the  Word,  He  is  eternal  and  self-existing :  "  In  the 
beginning  was  the  Word."  ^  When  creation  began,  He 
already  was ;  He  was  not  created ;  He  was  in  the  be- 
ginning, and  therefore  had  no  beginning ;  He  existed 
eternally.  He  is  the  self-existing  One.  The  Word  and 
God  co-exist :  "  The  Word  was  tuith  God."  They  exist 
together ;  the  Word  eternally  shared  with  God  the  divine 
nature.  The  Word  is  essentially  and  personally  divine : 
"  He  was  God."  He  is  the  same  in  substance  with  the 
Father,  and  equal  in  power  and  glory.  The  Word  is 
eternally  distinct  from  God ;  that  is,  from  God  the  Father, 
as  well  as  from  God  the  Holy  Spirit :  "  The  same  was  in  the 
beginning  with  God,"     He  has  a  personal  subsistence  in  the 

1  John  i.  ;  Col.  i.  ;  Heb.  i.  »  Heb.  L  *  John  i. 

-  John  V.  ■*  Rev.  v. 


Christ  within  the  Godhead.  41 

Godhead,  distinct  from  the  personal  subsistence  of  the  other 
persons  in  it :  He  and  the  Father  and  the  Holy  Ghost  are 
three  distinct  persons  in  the  one  God. 

2.  The  'practical  importance  of  the  statement.  .  The  Bible 
sets  forth  this  view  of  Christ  as  full  of  instruotidn,  warn- 
ing, and  encouragement. 

As  "  the  Word  of  God,"  Christ  reveals  the  invisible  Deity 
in  the  works  of  creation :  "  All  things  were  made  by  Him  " 
(that  is,  by  Christ  as  the  Word),  "  and  without  Him  was  not 
anything  made  that  was  made."  ^ 

In  the  same  character  of  the  Word,  Christ,  as  the  Ee- 
deemer,  is  the  life  and  light  of  men.  To  be  the  Redeemer, 
"the  Word  was  made  flesh,  and  dwelt  among  us,  and  we 
beheld  His  glory,  the  glory  of  the  only-begotten  of  the 
Father,  full  of  grace  and  truth."  ^  The  inspired  writings 
are  His  luritten  word,  which,  as  accompanied  by  His  own 
divine  presence  and  power,  Christ,  as  the  personal  Word, 
renders  profitable  for  doctrine,  reproof,  correction,  and  in- 
struction in  righteousness.  That  written  word  is  thus  made 
by  Him  quick  and  powerful,  sharper  than  a  two-edged 
sword,  piercing  to  the  dividing  asunder  of  the  soul  and 
spirit,  and  proving  a  discerner  of  the  thoughts  and  intents 
of  the  heart ;  until,  under  its  power,  under  His  power,  put 
forth  in  it  and  by  it,  the  spiritually  dead  are  quickened 
and  made  alive,  the  proud  are  humbled,  the  hardest  hearts 
are  softened,  the  most  self-deceived  have  their  own  character 
and  condition  revealed  before  their  eyes,  and  fall  down  be- 
fore Him  and  acknowledge  that  as  the  personal  Word  He  is 
in  His  written  word,  of  a  truth. 

Not  only  in  the  salvation  of  those  who  thus  receive  Him, 
but  in  the  overthrow  of  all  who  reject  Him,  Christ  acts  as 
the  resistless  Word.     John  saw  Him  in  vision,  on  a  white 


1  John  i.  -  John  i. 


42  Christ  within  the  Godhead. 

horse,  as  the  faithful  and  true,  judging  and  making  war  in 
righteousness,  with  eyes  as  a  flame  of  fire,  and  many  crowns 
upon  His  head,  and  a  vesture  dipped  in  blood,  followed  by 
the  armies  of  heaven,  and  with  the  sharp  two-edged  sword 
of  His  written  revelations  going  out  of  His  mouth,  that 
with  it  He  may  smite  the  nations,  and  rule  them  with  a 
rod  of  iron,  and  tread  them  in  the  wine-press  of  the  fierce- 
ness and  wrath  of  Almighty  God.  And  in  this  still  pending 
conflict,  in  which  the  enemies  of  His  kingdom  shall  look  so 
formidable  because  of  their  numbers,  rank,  resources,  and 
power,  and  because  of  the  earthly  wisdom,  the  superstition, 
the  spiritual  delusions,  the  craft  and  the  malignity,  that  are 
combined  against  Him,  the  name  by  which  He  is  called 
and  known  in  the  army  of  the  faithful  who  follow  Him  is 
that  of  "  THE  Word  of  God."  In  that  name  He  shall  by 
His  crushing  victories  justify  the  additional  name  that  is 
seen  written  on  His  vesture  and  thigh,  "  King  of  kings, 
and  Lord  of  lords."  ^ 

II.  The  divinity  of  Christ  and  His  relations  within  the 
Godhead  are  set  forth  in  His  title  of  the  Son  of  God,  and 
in  the  characteristics  of  His  Sonship  as  the  only-legotte.n  Son; 
the  only-begotten  Son,  who  is  in  the  bosom  of  the  Father ; 
His  "  beloved  Son ; "  and  His  "  dear  Son." 

I.  He  is  "the  Son  of  God,"  and  the  most  impressive 
manifestations  and  evidences  of  His  divine  perfections  and 
glory  are  associated  with  His  name  as  the  Son  of  God. 
( I .)  John  wrote  His  Gospel  "  that  ye  might  believe  that 
Jesus  is  the  Son  of  God,  and  that  believing,  ye  might  have 
life  through  His  name."^  (2.)  The  Jews  declared,  and  Jesus 
never  denied,  that  in  calling  God  His  Father  He  made 
Himself  equal  with  God.^     (3.)  As  the  Son,  He  is  one  in 

1  Rev.  xix.  2  John  XX.  *  John  v. 


Christ  within  the  Godhead.  45 

nature  and  in  jiintnal  in-leing  with  the  Father :  "  The  Father 
is  in  the  Son,  and  the  Son  is  in  the  Father,  and  they  are 
onc."^  (4.)  Being  the  Son,  Christ  is  "  the  true  God  and 
eternal  life." ^  (5.)  As  the  Son,  He  is  unsearchable:  "No 
man  knoweth  who  the  Son  is  but  the  Father."'  (6.)  As  the 
Son,  He  has  perfect  knowledge  of  the  Father  :  "  As  the  Father 
knoweth  me,  even  so  know  I  the  Father."^  (7.)  The  Father 
and  the  Son  are  one  in  worlcing :  "  My  Father  worketh 
hitherto,  and  I  work  ;  what  things  soever  the  Father  doefh, 
these  also  doeth  the  Son  likewise."^  (8.)  The  Father  lovcth 
the  Son  with  an  altogether  peculiar  love,  with  a  love  with 
which  His  love  to  His  creatures  cannot  be  compared  :  "  Thou 
lovedst  me  hefore  the  foundation  of  the  world  ;  "^  He  is  "  in 
the  bosom  of  the  Father ;  "^  "  The  Father  showeth  Him  all 
things  that  He  Himself  doeth  ;"^  "  The  Father  loveth  the 
Son,  and  hath  given  all  things  into  His  hands."®  (9.)  The 
gift  which  God  has  made  of  His  Son  infinitely  exceeds  all 
other  possible  gifts ;  and  no  other  love,  even  in  God,  is  to 
be  compared  with  that  which  this  gift  displays :  "  God  so 
loved  the  world,  that  He  gave  His  only-begotten  Son,"  &c.;^" 
"  He  that  spared  not  His  own  Son,  ...  how  shall  He  not 
with  Him  also  freely  give  us  all  things  ?"^^  (10.)  The 
divine  glory  was  manifested  in  special  connection  with  the 
Sonship  when  His  glory  was  beheld  as  the  glory  of  the 
only-begotten  of  the  Father,^^  and  when  "  from  the  excellent 
glory  on  the  mount "  of  transfiguration  the  Father's  voice 
was  heard  saying,  "This  is  my  beloved  Son."^^  (11.)  To 
Christ  as  the  Son  of  God  belongs  life-giving  power :  "As  the 
Father  quickeneth  the  dead,  even  so  the  Son  quickeneth 
whom  He  will."^"^     (12.)  To  Him,  as  the  Son  of  God,  belongs 


1  John  X. 

*  John  X. 

8  John  xvii. 

12  John  i. 

2  I  John  V. 

6  John  V. 

*  John  iii. 

13  2  Pet.  i. 

3  Luke  X. 

*  John  xvii. 

I*  John  iii. 

w  John  V. 

7  John  i. 

^'  Rom.  viii. 

44  Chidst  within  the  Godhead. 

the  knoivledge  of  things  that  are  seen  hy  no  mortal  eye :  "  When 
thou  wast  under  the  fig-tree,  I  saw  thee.  .  .  .  Thou  art 
the  Son  of  God.""^  (i3-)  ^s  the  Son  of  God,  He  sends  the 
Spirit :  "  He  who  baptizeth  with  the  Holy  Ghost  ...  is 
the  Sou  of  God."^  (14.)  By  Christ,  as  the  Son  of  God, 
alone  are  men  made  to  know  the  Father :  "  No  man  hath 
seen  God  at  any  time ;  the  only-begotten  Son,  who  is  in 
the  bosom  of  the  Father,  He  hath  declared  Him ;  "^  "  He 
that  hath  seen  me  hath  seen  the  Father."^  In  short,  (15.) 
to  confess  Jesus  Christ  as  the  Son  of  God  is  the  sum  of 
all  duty  and  the  source  of  all  blessedness :  "  This  is  His 
commandment "  (as  if  there  were  no  other,  or  rather  because 
it  includes  all  others),  "  This  is  His  commandment,  that  ye 
believe  in  the  name  of  His  Son  Jesus  Christ ;  "^  "  Whoso- 
ever believeth  that  Jesus  is  the  Son  of  God,  God  dwelleth 
in  him,  and  he  in  God;"^  "He  that  believeth  that  Jesus 
is  the  Son  of  God  overcometh  the  world;"'  "This  is  the 
record  that  God  hath  given  us  eternal  life,  and  this  life  is 
in  His  Son ; "  "  He  that  hath  the  Son  hath  life ;  "^  "  He 
that  believeth  on  the  Son  hath  everlasting  life."^ 

Thus  every  divine  prerogative  and  work  of  the  Eedeemer 
are  so  bound  up  with  His  Sonship  as  to  show  that  it  had  a 
far  higher  origin  than  His  incarnation  ;  that  He  was  the 
Son  of  God  lefore  the  world  was  made,  or  time  began,  or 
any  creature  existed  ;  that  His  Sonship  belongs  to  Him 
eternally,  to  His  nature  and  subsistence  as  the  second  per- 
son in  the  Godhead,  as  the  uncreated  God ;  that,  in  short, 
it  is  a  divine,  eternal  Sonship. 

2.  This  view  of  Christ's  Sonship  is  confirmed  by  the 
terms  employed  in  Scripture  to  characterise  Him  as  the  Son 
of  God.     For— 


*  John  i.  *  John  xiv.  ^   i  John  iv.  ^  I  John  v. 

-  John  i.  *   I  John  iii.  ^   i  John  v.  ^  John  viii. 

3  John  i. 


Christ  within  the  Godhead.  45 

First,  He  is  "  the  onhj-hegotten "  Son  of  God/  Not 
because  God's  immediate  jpower  formed  His  human  body  in 
His  virgin  mother,  for  similar  acts  of  power  formed  Adam's 
body  from  the  dust  of  the  earth,  and  Eve's  out  of  a  rib 
taken  from  Adam's  side,  and  have  indeed  called  all  crea- 
tures into  being;  and,  besides,  in  reference  to  the  body 
which  Christ  thus  received.  He  is  called  "  the  Son  of  man," 
from  which  fact  the  proper  inference  is  that  it  is  rather 
with  reference  to  the  fact  and  the  manner  of  the  divine 
nature  eternally  flowing  to  Him  from  the  Father,  and  within 
the  Godhead,  that  He  is  termed  "  the  o^LY-hegotten  "  Son  of 
God.  The  angel,  indeed,  said  to  Mary,  "  The  power  of  the 
Highest  shall  overshadow  thee ;  therefore  also  that  holy 
thing  that  shall  be  born  of  thee  shall  be  called  the  Son  of 
God  ;"^  but  that  does  not  mean  that  the  whole  Sonship  of 
Christ  originated  in  or  commenced  with  His  incarnation; 
on  the  contrary,  as  the  overshadowing  refers  to  the  cloud  of 
glory  in  which  the  Divine  Eedeemer  so  long  dwelt  above 
the  mercy-seat,  and  as  He  is  elsewhere  called  "  the  Power 
of  God,"  and  may  here  be  called  "  the  Power  of  the  Highest," 
so  the  promise  in  these  words  may  be  taken  to  mean  that 
when  the  Holy  Spirit  prepared  in  Mary  a  body  for  the 
Divine  Eedeemer,  He  would  take  it  into  union  with  His 
divine  person,  and  so  her  offspring  would,  in  respect  of  His 
divinity,  be  called  the  Son  of  God.  The  title  "  only-legotten  " 
may  thus  be  considered  as  applying,  not  to  His  human 
nature,  but  to  His  divine ;  and  as  applying  to  His  divine 
nature  because  of  His  eternal  generation  from  the  Father, 
a  generation  which  is  peculiar  to  Himself,  and  in  virtue  of 
which  He  is  of  the  Father,  fovm  the  Father,  with  the  Father, 
This  view  of  the  title  is  strengthened  by  the  fact  that  it  is 
in  connection,  not  with    ordinary  matters,  but    only  with 

^  John  i.  3  ;  I  John  iv.  ^  Luke  i. 


46  Christ  within  the  Godhead. 

great  realities  that  the  title  is  used.  Thus,  to  express  God's 
unsearchableness,  the  intimacy  of  the  Father  and  the  Son,  the 
perfect  manifestation  of  the  Deity  in  Christ,  and  the  majesty 
of  gospel  truth,  it  is  said,  "  No  man  hath  seen  God  at  any- 
time ;  the  only-begotten  Son,  who  is  in  the  bosom  of  the 
Father,  He  hath  declared  Him."  -^  To  exalt  the  glory  of  "  the 
WoKD  made  flesh,"  it  is  styled  "  the  glory  as  of  the  only- 
begotten  of  the  Father."^  To  give  the  highest  possible  view 
of  the  love  of  God,  it  is  said,  "  In  this  was  manifested  the 
love  of  God  toward  us,  because  that  God  sent  His  only- 
begotten  Son,  that  we  might  live  through  Him ;  "^  and  to 
proclaim  His  divine  existence  before  He  appeared  in  our 
nature  on  earth,  to  set  forth  His  human  nature  as  but 
the  earthly  tabernacle  of  His  divine  majesty,  and  to  describe 
such  displays  as  He  made  of  His  sovereign  power  and  mercy, 
in  saying  to  the  stormy  sea,  "  Peace,  be  still ; "  to  the  diseased 
leper,  "  I  will,  be  thou  clean ; "  to  the  trustful  paralytic, 
"  Thy  sins  be  forgiven  thee,"  it  is  said,  "  The  Woed  was 
made  flesh,  and  we  beheld  His  glory,  the  glory  as  of  the 
only-begotten  of  the  Father;"  that  is,  we  beheld  in  Him 
such  glory  as  became  Him  who  eternally  dwelt  in  the  un- 
created light  as  one  with  the  Father,  as  His  co-equal  and 
co-eternal  Son. 

Second,  As  the  only-begotten  Son  He  "  is  in  the  hosom  of 
the  Father."  These  words  express  the  most  intimate  rela- 
tion and  the  tenderest  affection  between  the  Father  and 
the  Son.  They  express  the  Son's  perfect  oneness  with  the 
Father,  His  consequent  direct,  full,  and  everlasting  insight 
into  the  divine  nature,  and  a  corresponding  love  to  the 
Father,  which  is  as  infinite  as  are  the  perfections  which 
occasion  this  love. 

Third,   He   is   "  God's   dear   Son,"*   and   "  the   Father's 

1  John  i.  "  John  i.  ^  I  John  iv.  ^  Col.  i. 


Christ  witlmi  the  Godhead.  47 

heloved  Son."^  The  only  proper  interpretation  of  these 
phrases  is,  that  being  God's  co-equal,  co-eternal  Son,  He  is 
the  infinite  object  of  the  Father's  infinite  love.  The  whole 
love  of  God,  His  boundless  love,  finds  in  His  Son  a  bound- 
less object,  and  so  a  capacity  to  contain  and  to  comprehend 
it  all,  as  well  as  an  object  worthy  of  it  all.  And  so  it  seems 
to  be  eminently  on  account  of  the  Father's  love  to  the  Son 
that  it  is  said  of  the  Deity  in  His  own  Word,  "  God  is 
Love." 

3.  We  cannot  overrate  the  practical  importance  to  our- 
selves of  knowing  and  believing  in  Jesus  Christ  as  thus 
"  the  Son  of  God,"  the  owlj -leg otten,  the  "  dear  "  and  "  he- 
loved" Son  of  God,  who  is  in  the  losom  of  the  Father.  ( i)  As 
such.  He  it  is  that  reveals  God  to  us;  for  as  no  man  knoweth 
the  Son  but  the  Father,  so  "  no  man  knoweth  who  the  Father 
is  but  the  Son,  and  he  to  whom  the  Son  will  reveal  Him."" 
"  No  man  hath  seen  God  at  any  time ;  the  ouly-begotten 
Son,  who  is  in  the  bosom  of  the  Father,  He  hath  declared 
Him." '  Hence  His  words,  "  Glorify  Thy  Son,  that  Thy  Son 
also  may  glorify  Thee ;  as  Thou  hast  given  Him  power  over 
all  flesh,  that  He  should  give  eternal  life  to  as  many  as 
Thou  hast  given  Him :  and  this  is  life  eternal,  that  they 
might  know  Thee,  the  only  true  God,  and  Jesus  Christ,  whom 
thou  hast  sent,"  &c.*  (2)  The  Son  of  God  is  the  only  way  for 
us  to  the  knowledge,  love,  and  enjoyment  of  God.  Says  He,  "  I 
am  the  way,  the  truth,  and  the  life ;  no  man  cometh  to  the 
Father  but  by  me ; "  ^  "  Whosoever  denieth  the  Son,  the 
same  hath  not  the  Father."  ^  To  know  the  Son  of  God  and 
to  believe  in  Him  brings  us  into  a  gracious  relationship  to 
the  Father :  "  If  ye  had  known  me,  ye  should  have  known 
my  Father  also.  ...  He  that  hath  seen  me  hath  seen  the 
Father  also."  ^    (3)  The  Sonship  of  Christ  is  a  ground  of  perfect 

^  Matt.  iii.  *  John  i.  ^  John  ii. 

-  Luke  X.  ■*  John  xvii.  ''  John  xiv. 

^  John  xiv. 


48  Christ  within  the  Godhead. 

confidence  in  the  all-sufficiency  of  His  redeeming  work :  "  As 
the  Father  knoweth  me,  even  so  know  I  the  Father ;  and  I 
lay  down  my  life  for  the  sheep ;  .  .  .  therefore  doth  my 
Father  love  me,  because  I  lay  down  my  life,  that  I  may 
take  it  again.  No  man  taketh  it  from  me ;  I  have  power  to 
lay  it  down,  and  I  have  power  to  take  it  again :  this  com- 
mandment have  I  received  of  my  Father."  ^  (4)  His  Sonshi}) 
sustains  the  faith  of  believers :  "  We  know  that  the  Son  of 
God  is  come,  and  hath  given  us  an  understanding  that  we 
may  know  Him  that  is  true ;  and  we  are  in  Him  that  is 
true,  even  in  His  Son,  Jesus  Christ ;  this  is  the  true  God, 
and  eternal  Life."  ^  Hence  (5  )  the  certain  salvation  of  all  who 
believe  in  Christ  as  the  Son  of  God  and  the  Eedeemer ;  for 
"  God  so  loved  the  world,  that  He  gave  His  only-begotten 
Son,  that  whosoever  believeth  in  Him  should  not  perish,  but 
have  everlasting  life."^  And  hence  (6)  the  importance,  the  pre- 
ciousness  of  the  Bible  as  the  written  Word  of  God  to  tts  ;  for 
"  these  things  are  written  that  ye  may  believe  that  Jesus 
Christ  is  the  Son  of  God,  and  that,  believing,  ye  might 
have  life  through  His  name."  * 

It  is  well  remarked  by  Treffrey,  to  whom  we  are  indebted 
for  a  number  of  our  present  observations,  that  these  two 
titles  of  Christ,  "  the  Word  of  God  "  and  "  the  Son  of  God," 
combine  to  give  a  more  complete  view  than  either  of  them, 
separately,  would  have  afforded  of  His  relations  within  the 
Godhead.  They  alike  suggest,  indeed,  the  idea  of  relations 
within  the  Godhead,  and  the  further  idea  of  a  production 
flowing  from  a  producer  within  it.  But  while  the  idea  of 
distinct  personal  subsistence  in  the  Deity  is  not  suggested 
by  the  title  "  tlie  Word  of  God,"  this  idea  is  involved  in  the 
title  the  Son  of  God.  Again,  while  the  absolute  oneness  of 
the  Deity  is  but  obscurely  conveyed  by  the  title  "  the  Son 

1  John  X.  -  I  John  v.  ^  jo^n  iii. 

*  John  XX. 


Christ  withiji  the  Godhead. 


49 


of  God,"  that  oneness  is  more  clearly  set  forth  in  the  title, 
'  the  Word  of  God.'  Further,  while  the  title,  '  the  WoiiD 
of  God,'  sets  forth  a  relation  within  the  Godhead  of  an  intd- 
lectual  character,  the  title  '  the  Son  of  God '  sets  forth  the 
active  love,  and  the  occasions  for  its  exercise,  eternally  exist- 
ing in  the  essence  of  the  Deity.  And  still  further,  as 
regards  the  fact,  that  the  different  persons  in  the  Godhead 
are  the  same  in  substance,  and  equal  in  power  and  glory, 
while  that  fact  is  not  so  manifestly  exhibited  in  the  title 
of  Christ  as  the  Son  of  God,  it  is  clearly  suggested  by  His 
title  of  "  the  Word  of  God." 

III.  Other  terms,  akin  to  those  already  dwelt  upon,  are 
employed  in  Scripture,  to  set  forth  the  relation  of  Christ, 
as  a  divine  person,  to  the  other  persons  in  the  Godhead. 
Thus— 

First,  He  is  called  "  the  brightness  of  God's  glory."  "  God 
is  light,"  and  Christ  is  that  light  shining  out.  The  glory 
which  is  the  source  and  centre,  and  the  brightness  flowing 
from  it,  eternally  exist  together.  The  sun  in  the  heavens 
and  its  radiating  beams  are  the  same  light ;  and  the  Father 
and  the  Son  are  the  same  in  substance.  Eternally  begotten 
of  the  Father,  the  Son  is  of  the  same  essence  with  the 
Father,  as  the  light  of  the  sun  is  of  the  same  essence  with 
the  sun  itself.  Yet  the  rays  are  distinct  from  the  sun ;  and 
Christ,  as  the  Son  of  God,  is  distinct  from  God  the  Father. 
But  as  the  natural  sun  cannot  exist  without  the  brightness 
that  flows  from  it,  and  the  brightness  cannot  exist  without 
the  fountain  from  which  it  flows,  so  the  flrst  person  in  the 
Godhead,  the  Father,  cannot  exist  without  the  Second,  the 
Son;  or  the  second,  the  Son,  without  the  Father,  the  first. 
Thus  the  Father  and  the  Son  are  alike  everlasting.  They 
are  alike  uncreated  and  eternal. 

Second,  Christ  is  called  "  the  express  image  of  God's  per- 

D 


50  Ch7'ist  within  the  Godhead. 

son,"  ^  and  "  the  hnagt  of  the  invisible  God.  "  ^  The  coin 
takes  the  likeness  of  the  die ;  the  wax  the  likeness  of  the 
seal ;  and  in  either  case  the  correspondence  is  exact  in 
respect  of  the  whole  likeness,  and  of  each  of  its  parts :  and 
so  there  is  a  perfect  likeness  between  the  Son  of  God,  as 
the  image  of  the  Father,  and  the  Father's  person  or  substance. 
The  Son  answers  to  the  Father,  as  the  form  in  the  wax 
to  the  seal ;  He  is  the  perfect  image  of  the  Father ;  in  respect 
of  power,  wisdom,  and  goodness,  and  other  perfections.  He  is 
one  with  the  Father ;  in  other  words,  He  is  of  the  same 
nature ;  He  is  the  exact  resemblance  of  the  Father's  sub- 
stance, of  His  eternal,  infinite,  ineffable  essence  :  "  the  image 
of  the  invisible  God  ; "  a  likeness  in  which  He  existed  before 
anything  was  created,  and  when  God  alone  existed  as  Father, 
Son,  and  Holy  Ghost. 

Third,  and  finally,  He  is  set  forth  in  Philip,  ii.  as  "  in 
the  form  of  God."  Although  the  word  translated  "form  " 
properly  denotes  the  shape  or  outline  of  an  object,  and  not 
directly  its  substance  or  nature ;  yet  it  presupposes  the 
nature  of  which  the  form  is  the  manifestation,  just  as  the 
figure  or  shadow  of  any  object  implies  a  body  or  substance 
which  determines  the  figure  or  outline.  To  say  then  that 
Christ  had  the  form  of  God,  is  to  say  that  He  had  the 
nature  of  God  ;  just  as  to  say,  as  it  is  immediately  after- 
wards said  by  the  Apostle,  that  "  He  took  the  form  of  a 
servant"  is  to  say  that  He  took  the  nature  as  well  as  the 
place  of  a  servant.  Hence  the  force  of  the  whole  sentence, 
Being  in  the  form  of  God,  He  counted  it  not  robbery  to  he 
equal  with  God.  That  is,  as  the  clause  may  be  translated, 
He  did  not  deem  His  equality  with  God  a  thing  to  grasp 
at ;  He  did  not  refuse  to  part  with  the  outward  manifesta- 
tion of  His  Godhead ;  He  willingly  veiled  it  under  a  human 

1  Heb.  i.  2  Col.  i. 


Christ  within  the  Godhead.  51 

form,  by  taking  our  nature  and   appearing  as  "  the  Son  of 
Man"  upon  the  earth. 

We  have  already  noticed  the  practical  importance  of  a 
due  knowledge  and  remembrance  of  Christ  as  the  eternal 
Word  and  Son  of  God.  Not  less  manifest  is  the  practical 
value  of  a  spiritual  sight  and  apprehension  of  Him  as  "  the 
brightness  of  the  Father's  glory,  and  the  express  image  of 
His  person,"  and  as  "  in  the  form  of  God."  As  sinners  we 
are  lost  and  need  salvation.  Christ  is  revealed  as  our 
Redeemer.  But  we  may  be  ready  to  say,  What  is  there  in 
His  lowly  condition,  and  suffering  life,  and  final  crucifixion, 
to  bring  us  to  Him  for  the  salvation  that  we  need  ?  The 
answer  is,  that  because  of  what  He  did  and  endured  in  our 
nature,  in  connection  with  what  was  veiled  behind  and  under 
His  humanity,  there  is  everything  in  Christ  to  fix  and  rivet 
our  attention,  to  draw  out  our  desires  and  longings  toward 
Him,  to  awaken  and  sustain  our  confidence  in  His  grace  and 
power,  and  to  render  Him  the  supreme  object  of  our  reve- 
rence and  love,  our  gratitude  and  joy.  For  in  this  wearer 
of  the  form  of  a  servant  we  behold  Him  who  was  in  the 
form  of  God.  In  this  man  of  sorrows  we  see  the  brightness 
of  the  uncreated  glory.  In  this  servant  of  the  Father, 
whose  visage  was  so  marred  more  than  any  man,  and  His 
form  more  than  the  sons  of  men,  we  behold  the  express 
image  of  the  Father's  person.  His  actual  power  to  save  us, 
as  a  Eedeemer,  therefore,  is  equal  to  His  apparent  weakness. 
His  glory  in  saving  us  is  equal  to  the  shame  which  He 
suffered  in  our  behalf.  His  blood,  which  He  poured  out  as  a 
sacrifice,  is  precious  and  powerful  enough  to  cleanse  us  from 
all  sia  The  obedience  which  He  rendered  for  us,  furnishes 
to  us  a  resistless  title  to  all  the  blessings  of  the  divine 
favour  and  of  eternal  life.  His  intercession  within  the  vail 
saves  to  the  uttermost  all  that  come  unto  God  by  Him.  His 
throne  in  the  heavens  makes  all  things  work  together  for 


5  2  Christ  witJiin  the  Godhead. 

good  to  His  redeemed,  and  secures  to  them  the  fittest  place 
in  all  the  universe  for  their  perpetually  showing  forth  the 
praises  of  God.  The  light  of  the  knowledge  of  the  divine 
glory  shining  into  them  from  the  face  of  Christ,  prepares 
them  for  the  greatest  possible  nearness  for  ever  to  the  God 
of  glory.  And  Christ's  fulness  of  grace  and  truth  as  the 
only  begotten  of  the  Father,  out  of  which  they  are  filled,  at 
length  prepares  them  for  finding  their  own  fulness  of  joy  in 
God's  immediate  presence,  and  pleasures  at  his  right  hand 
for  evermore. 

The  titles  and  terms  applied  to  Christ  in  Scripture,  which 
we  have  in  this  discourse  endeavoured  to  explain,  not  only 
combine  to  furnish  conclusive  evidence  of  His  supreme 
divinity,  and  an  impressive  view  of  His  personal  relation 
to  the  Father  and  to  the  Holy  Spirit  within  the  Godhead ; 
they  do  more :  they  cast  a  flood  of  light  on  the  work  of 
Christ  as  the  Eedeemer,  and  on  our  solemn  and  affecting  and 
eventful  relations  to  that  work.  They  show  the  force  of  the 
words,  "  This  is  life  eternal,  that  they  might  know  Thee  the 
only  true  God,  and  Jesus  Christ,  whom  Thou  hast  sent ; " 
"  He  that  hath  the  Son,  hath  life ;  he  that  hath  not  the 
Son,  hath  not  life,  but  the  wrath  of  God  abideth  on  him ; " 
"  Search  the  Scriptures,  for  in  them  ye  think  ye  have  eter- 
nal life,  and  they  are  they  which  testify  of  me."  "  The  tes- 
timony of  Jesus  is  the  spirit  of  prophecy : "  "  Whosoever 
denieth  the  Son,  the  same  hath  not  the  Father ; "  "  Whoso- 
ever shall  confess  that  Jesus  is  the  Son  of  God,  God  dwelleth 
in  him,  and  he  in  God." 

Considering  who  Christ  is,  the  declaration  is  seen  to  be  a 
just  and  necessary  one,  "  No  man  can  say  that  Jesus  is  Lord 
but  by  the  Holy  Ghost."  When  any  man,  with  a  spiritiial 
discernment  and  love  of  the  truth  which  he  expresses,  can 
say,  "  Thou  art  the  Christ,  the  Son  of  the  living  God,"  to 
that  man  Christ  is  saying,  "  Blessed  art  thou,  for  flesh  and 


Christ  witJiin  the  Godhead. 


blood  liath  not  revealed  it  unto  thee,  but  my  Father  which 
is  in  heaven." 

Here,  too,  comes  into  view  the  preciousness  of  Christ's 
word.  "  When  the  Comforter  is  come,  whom  I  will  send 
unto  you  from  the  Father,  even  the  Spirit  of  truth,  which 
proceedeth  from  the  Father,  He  shall  testify  of  me.  .  .  . 
He  will  guide  you  into  all  truth.  .  .  .  He  shall  glorify  me; 
for  He  shall  receive  of  mine,  and  shall  show  it  unto  you." 

Finally,  if  after  all  that  is  thus  revealed  concerning  Christ, 
He  continues  to  be  regarded  by  any  to  whom  these  words 
have  come,  "  as  a  root  out  of  a  dry  ground,"  and  as  "  with- 
out form  or  comeliness,"  and  they  still  "  see  no  beauty  in 
Him  why  they  should  desire  Him,"  such  fatal  blindness  and 
insensibility  ought  to  alarm  them,  and  rouse  them  up  to  cry 
mightily  to  Him  for  His  Spirit,  to  come,  and,  through  the 
Word,  reveal  to  them  the  things  that  concern  His  person 
and  His  work,  until  with  their  whole  mind  and  heart  they 
cling  to  Him,  and  rest  upon  Him,  in  faith  and  love,  in 
gratitude  and  gladness. 

And  the  life-long  business  of  all  whose  eyes  are  divinely 
opened  on  His  greatness,  and  whose  hearts  are  tilled  with 
experience  of  His  redeeming  love,  is  to  grow  in  grace  and  in 
the  knowledge  of  their  Lord  and  Saviour  Jesus  Christ,  and 
to  be  daily  preparing  to  dwell  and  to  serve  for  ever  in  the 
presence  of  His  glory. 


IV. 


RELATION  OF  CHRIST  TO  CREATION,  AS  ITS 
MAKER  AND  PRESERVER. 

"All  things  were  made  by  Him  ;  and  without  Him  Avas  not  any  thing 
made  that  was  made." — John  i.  3. 

T>Y  whom  is  it  here  said  that  all  things  were  made  ?  By 
-^  "  the  Word,"  who  "  was  in  the  beginning,"  who  "  was 
with  God,"  who  "  was  God,"  and  who  "  was  in  the  beginning 
with  God."  He  Himself  is  before  all  things,  that  is,  before 
all  created  things  ;  the  uncreated,  everlasting,  self-existing 
One,  as  are  the  Father  and  the  Holy  Ghost ;  the  second  person 
of  the  Triune  Jehovah  ;  the  eternal  Word  of  God ;  the  only 
begotten  Son,  who  is  in  the  bosom  of  the  Father.  "  All 
things  were  made  by  Him  ;  and  without  Him  was  not  any 
thing  made  that  was  made." 

Creation  springs  from  what  may  be  called  the  blessed 
necessity  on  the  divine  nature  to  communicate  itself.  "  God 
is  Light ; "  and  it  is  of  the  nature  of  light  to  diffuse  its 
brightness.  "  God  is  Love  ;  "  and  love  does  not  coop  itself 
up,  but  flows  forth  by  a  necessity  of  its  nature.  This  in- 
clination in  the  divine  nature  to  communicate  itself  operates 
everlastingly,  in  the  generation  of  the  eternal  Son  from  the 
eternal  Father,  and  in  the  procession  of  the  eternal  Spirit 
from  the  Father  and  the  Son.  These  three  divine  persons, 
who  are  the  one  living  and  true  God,  have  from  all  eternity 
a  mutual  fellowship  of  light  and  love ;  of  which,  all  the 
communion  which  created  spirits  can  have  with  God,  or 
with  each  other,  is  but  a  faint  and  shadowy  resemblance. 

The  glory  of  God,  as  thus  infinitely  perfect  and  infinitely 


Christ  the  Creator.  5  5 

blessed,  required  the  making  of  creatures  in  His  own  image, 
to  contemplate,  reflect,  and  enjoy  His  glory.  "  Thou  art 
worthy,  0  Lord !  to  receive  glory,  and  honour,  and  power ; 
for  Thou  hast  created  all  things ;  and  for  Thy  pleasure  they 
are  and  were  created."  In  this  work  of  creation,  no  doubt, 
each  person  of  the  Godhead  performed  His  part.  The 
Father  did  so,  for  "  have  we  not  all  one  Father  ?  Hath 
not  one  God  created  us?"^  So  did  the  Holy  Spirit;  for 
"  The  Spirit  of  God  hath  made  me."  ^  "  Thou  sendest 
forth  Thy  Spirit,  they  are  created ;  and  Thou  renewest  the 
face  of  the  earth."  ^  But  it  specially  devolved  on  the  eternal 
"  Word,"  and  "  Son  of  God,"  to  carry  forth  the  divine  per- 
fections from  within  the  divine  nature,  and  to  stamp  them, 
so  far  as  that  was  possible,  on  the  works  that  were  created 
and  made.  "  For  by  Him  were  created  all  things  that  are 
in  heaven  and  that  are  in  earth,  visible  and  invisible, 
whether  they  be  thrones,  or  dominions,  or  principalities,  or 
powers ;  all  things  were  created  by  Him,  and  for  Him ;  and 
He  is  before  all  things ;  and  by  Him  all  things  consist."* 

Let  us  consider  shortly  the  natural  relations  of  Christ  to 
the  created  universe,  and  then  some  of  the  more  important 
practical  reflections  which  they  suggest. 

L  The  Natural  Relations  of  Christ  to  the  created 
Universe. 

I.  Christ  is  the  maker  of  all  things.  "  For  by  Him  were 
all  things  created  that  are  in  heaven  and  in  earth."  ^ 
All  things,  literally  all  things  great  and  small,  all  things 
that  are  found  in  existence,  all  derived  their  being  from 
Christ.  The  meanest  insect,  and  the  mightiest  of  the 
heavenly  host,  equally  owe  to  Christ,  receive  from  Him, 
the  existence  which  they  have.      The   relation   which   all 

1  Malachi  ii.  ^  Ps.  civ.  s  Qq\    i 

2  Job  xxxiii.  ■•  Col.  i.  i6,  17,  18. 


56  Christ  the  Creator. 

things  have  to  their  Creator  is  a  relation  which  they  have 
to  God  alone.  Tor  in  the  beginning  God  created  the 
heavens  and  the  earth.^  He  is  "  the  great  God  that  formed 
all  things."  ^  "  Thou,  even  Thou,  art  Jehovah  alone  ;  Thou 
hast  made  heaven,  the  heaven  of  heavens  with  all  their  host ; 
the  earth  and  all  things  that  are  therein ;  the  sea  and  all 
that  is  therein ;  and  Thou  preservest  them  all,  and  the  host 
of  heaven  worshippeth  Thee."  ^  Yet  Christ  is  He  "  by  whom 
and  for  whom  all  things  were  created."  He,  therefore,  is 
the  God  of  infinite  wisdom,  power,  and  goodness,  to  whom 
all  creatures  owe  their  being,  and  to  whom  they  are  bound 
to  dedicate  all  that  they  are  and  have. 

2.  Christ  is  the  preservek  of  all  things.  "  By  Him  all 
things  consist ; "  *  "  upholding  all  things  by  the  Word  of 
His  power."  ^  In  order  to  His  acting  as  the  preserver  of  all 
things,  Christ  must  be  omniscient.  He  must  know  all 
things  in  order  that  He  may  be  continually  and  thoroughly 
acquainted  with  all  His  creatures  and  all  their  circumstances, 
and  thus  provide  for  their  wants,  and  preserve  them  in  their 
appointed  lots,  and  in  their  acting  out  their  appointed 
destiny.  He  requires  also  to  be  possessed  of  omnipotence ; 
possessed  of  a  power  that  pervades  and  upholds  all  the 
works  of  His  creative  hand,  and  regulates  and  controls  all 
their  movements,  and  retains  them  in  entire  and  perpetual 
subjection  to  His  will.  And  He  needs  not  less  to  be  all- 
ivise,  in  order  to  assign  to  them  their  endlessly  varied  posi- 
tions, and  the  endlessly  varied  capacities  by  which  they  are 
fitted  to  fill  their  positions,  and  to  serve  the  ends  of  their 
creation. 

3.  Christ  is  the  OWNER  of  all  things.  Creation  belongs 
to  its  Maker.  The  earth  is  the  Lord's,  and  the  fulness 
thereof;  the  world,  and  they  that  dwell   therein;  for  He 

1  Gen.  i.  »  Neh.  ix.  »  Heb.  i. 

*  Prov.  xxvi.  10.  *  Col.  i. 


CJu'ist  the  Creator.  5  7 

hath  founded  it  upon  the  seas,  and  established  it  upon  the 
floods.-^  But  "  all  things  were  made  by  the  Word,"  by  the 
Word  that  was  "  made  flesh  and  dwelt  among  us,"  that  is, 
by  Christ.  "  All  things  were  made  by  Him,  and  without 
Him  was  not  anything  made  that  was  made."  And  so,  on 
that  as  well  as  on  other  accounts,  He  says,  "  All  things 
which  the  Father  hath  are  mine ; "  ^  and  again  He  says  to 
the  Father,  "  All  mine  are  Thine,  and  Thine  are  mine."  ^ 

4.  Christ  is  the  divine  kuler  of  the  universe.  "  He  has 
all  power  in  heaven  and  on  earth  ; "  *  He  is  "  Governor 
among  the  nations."  ^  "  King  of  kings  and  Lord  of  lords."  ® 
"  God  over  all  blessed  for  ever."  ^  "  The  head  of  all  prin- 
cipality and  power."  ^  He  hath  "  a  name  that  is  above 
every  name,  that  at  the  name  of  Jesus  every  knee  should 
bow,  of  things  in  heaven,  and  things  in  earth,  and  things 
under  the  earth,  and  that  every  tongue  should  confess  that 
Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father."  ^  "  It 
is  the  goodness  of  Christ  that  prompts,  and  His  justice  that 
directs,  and  His  knowledge  that  discerns,  and  His  power 
that  executes,  whatever  is  right,  wise,  and  good,  and  prevents 
whatever  is  not."  ""^  It  was  Christ  who,  as  the  Supreme 
Euler,  gave  the  law  from  Sinai.^^  It  is  His  Spirit  who 
hath  inspired  the  Scriptures  as  the  word,  according  to 
which  men  shall  be  justified  or  condemned.  It  was  Christ 
that  Isaiah  saw  as  Jehovah  on  the  Throne  high  and  lifted 
up.^^  It  is  Christ  who  is  about  to  judge  the  world  in  right- 
eousness.^^ Angels  and  principalities  and  powers  are  made 
subject  to  Him.^^  Every  creature  which  is  in  heaven  and 
on  earth  is  to  ascribe  to  Him  blessing,  and  honour,  and 
glory,  and  power.^^ 


1  Ps.  xxiv.  5  pg_  xxii.  9  Phil.  ii.  ^^  Acts  xvii. 

2  John  xvi.  8  Rev.  xix.  ^"  Dwight.  "  i  Peter  iii. 
2  John  xvii.  ''  Rom.  ix.  "  Ps.  Ixviii. ;  Eph.  iv.  ^^  Rev.  v. 

^  Matt,  xxviii.  *  Col.  ii.  1=*  Isa.  vi. ;  John  xii. 


58  Christ  the  Creator. 

5.  To  Christ  as  Creator,  Preserver,  Owner,  and  Euler  of 
all  things,  as  well  as  to  Christ  as  Eedeemer,  all  homage  from 
all  creatures  is  due. 

The  universe  is  made,  upheld,  and  governed  for  the  glory 
of  Christ.  All  things  were  "  created  for  Him,"  as  well  as 
"  by  Him."^  He  is  "  Alpha  and  Omega,  the  beginning  and 
the  ending,  who  is,  and  who  was,  and  who  is  to  come,  the 
Almighty."^  But  it  is  "Jehovah"  who  "has  made  all 
things  for  Himself"  ^  And  as  all  things  are  made  by 
Christ,  and  for  Himself,  He  is  and  must  be  Jehovah,  to 
whom  all  glory  from  the  universe  is  due. 

And  the  glory  due  to  Christ  is  rendered  willingly  by  the 
good,  unwillingly  by  the  evil.  "  All  men  are  required  to 
honour  Him  as  they  honour  the  Father."  ^  All  the  angels 
of  God  are  required  to  worship  Him.*  "  Every  knee  shall 
bow  to  Him,  and  every  tongue  shall  confess  Him  Lord."  ^ 
Abraham  worshipped  Christ  under  the  tree  at  Mamre.^ 
Manoah  and  his  wife  worshipped  Him.^  David  worshipped 
Him.^  The  seraphim  worship  Him.^"  Stephen,  when  being 
martyred,  worshipped  Him.^^  Paul  worshipped  Him.^^  John 
worshipped  Him.-'^  All  Christians  worship  Him  in  bap- 
tism.^* All  Christians  worship  Him  in  the  prayer  that  con- 
cludes their  public  assemblies.^*  All  Christians  are  known 
by  their  calling  on  His  name.^^  The  whole  Church  is 
commended  to  own  Him  as  her  Lord,  and  to  worship  Him." 
And  "  every  creature  which  is  in  heaven,  and  on  the  earth, 
and  under  the  earth,  and  such  as  are  in  the  sea,  and  all  that 
are  in  them  "  are  to  be  heard  saying,  "  Blessing,  and  honour, 
and  glory,  and  power,  be  unto  Him  that  sitteth  upon  the 
throne,  and  unto  the  Lamb  for  ever  and  ever."  ^^ 


1  Col.  i. 

«  Phil.  ii. 

"  Acts  vii. 

IS  2  Cor.  13. 

2  Rev.  i. 

^  Gen.  xviii. 

i«  I  Thes.  iii.  11, 

12  ;  2  Cor.  xii.  8. 

3  Prov.  xvi.  4. 

®  Judg.  xii. 

^3  2  John  iii. 

16  Acts  ix.  14. 

*  John  V. 

»  Ps.  xlv.,  Ixxii., 

,  cii. 

17  Ps.  xlv. 

s  Heb.  i.  6. 

"  Isa.  vi. 

"  Matt,  xxviii. 

18  Rev.  5. 

Christ  the  Creator.  59 

Title,  of  First-Born. 

6.  There  is  a  title  given  to  Christ  in  Scripture  which, 
while  it  implies  His  divinity  and  His  place  within  the  God- 
head, more  properly  describes  His  place  as  first  the  Head  of 
all  creation,  and  next  the  Head  of  the  redeemed.  The  title 
is  that  of  "  the  first-begotten,"  or  "  the  first-born  of  every 
creature,"  and  "  the  first-born  from  the  dead." 

This  title  of  "  first-born,"  "  first-born  of  every  creature," 
does  not  directly  set  forth  His  eternal  generation  as  the 
Son  of  God,  for  in  that  generation  no  one  else  has  any  part. 
In  respect  of  it  He  is  not  "  the  _^rsi{-begotten,"  but "  the  only- 
begotten  of  the  Father."  Neither  does  the  title  apply  to 
His  taking  His  human  nature  of  the  Virgin  Mary,  for 
though  "  her  first-born,"  that  would  not  have  made  Him 
"  the  first-born,"  "  the  first-born  of  every  creature."  So  that 
the  title  of  "  first-born  "  is  not  applied  to  Christ  in  virtue 
of  the  origin  of  either  His  divine  or  His  human  generation. 

The  meaning  of  the  title  in  question  seems  to  be  this. 
The  first-born  of  a  family  was  looked  to  as  the  head  of  the 
family,  and  the  heir  of  all  the  inheritance,  and  in  that  way 
had  a  pre-eminence  over  all  the  other  members  of  the 
family,  and  so  the  pre-eminence  of  Christ  over  all  things 
is  indicated  by  his  title  of  "  the  first-born."  This,  accord- 
ingly, is  the  view  given  of  Him  in  the  passages  in  which 
the  title  occurs.  Thus,  in  Heb.  i.  6,  it  is  said,  "  When  He 
bringeth  in  the  first-begotten  into  the  world,  he  saith.  And 
let  all  the  angels  of  God  worship  Him."  That  is,  let  their 
attitude  and  homage  be  such  as  become  His  universal  supre- 
macy. Again,  it  is  said,  in  Col.  i.  18,"  He  is  the  first-born 
of  every  creature,  for  by  Him  were  all  things  created  that 
are  in  heaven  and  in  earth,  visible  and  invisible,  whether 
they  be  thrones,  or  dominions,  or  principalities,  or  powers, 
all  things  were  created  by  Him,  and  for  Him ;  and  He  is 


6o  Christ  the  Creator. 

before  all  things,  and  by  Him  all  things  consist."  The 
meaning  of  these  words  is,  that  He  is  at  the  head  of  the 
universe,  being  its  Maker  and  Preserver. 

Further,  in  Col.  i.  1 8,  it  is  said  that  He  is  "  the  first-born 
from  the  dead,"  or  from  among  the  dead,  "  that  in  all  things 
He  might  have  the  pre-eminence."  The  words  cannot  mean 
that  He  was  the  first  in  point  of  time  to  rise  from  the  dead. 
For  He  was  not  so.  But  they  mean  that  by  rising,  through 
His  own  power,  from  the  grave.  He  secures  the  resurrection 
to  eternal  life  of  all  who  are  in  Him  by  faith.  As  the  Liv- 
ing One,  who  was  dead,  and  is  alive  again  for  evermore, 
and  hath  the  keys  of  hell  and  death.  He  hath  supreme  power 
over  the  unseen  regions ;  and  He  will  raise  up  all  His  ran- 
somed to  live  together  with  Him.  In  other  words.  He  is 
at  the  head  of  all  whom  He  makes  to  partake  of  His  resur- 
rection. In  this  way  the  three  variations  of  the  title  given 
to  Him,  as  "the  first-born,"  "  the  first-born  of  every  creature," 
and  "  the  first-born  from  the  dead,"  represent  respectively 
His  general  supremacy,  His  supremacy  over  creation,  and 
His  supremacy  over  the  redeemed. 

His  headship  over  creation,  as  set  forth  in  the  title,  "  the 
first-born,"  and  "  the  first-born  of  every  creature,"  is  what 
we  have  more  directly  to  do  with  at  present.  That  head- 
ship is  founded  in,  and  flows  from,  two  great  facts :  First, 
that  He  is  the  actual  maker,  preserver,  owner,  and  ruler  of 
the  wide  universe,  and  of  everything  which  it  contains ;  and 
second,  that  He  is,  equally  with  the  Father  and  the  Holy 
Spirit,  possessed  of  all  divine  perfections,  and  so  fitted  to 
take  and  keep  the  place  which  He  holds  as  head  of  all  the 
works  of  God,  as  well  head  of  the  redeemed. 

II.   Let  us  now  notice  some  of  the  important  practical 

REFLECTIONS  that  are  suggested  by  the  truth  now  before  us. 

I.  A  variety  of  events  connected  with  the  birth  of  Christ 


Christ  the  Creator.  6 1 

indicated  that  the  Creator  had  become  a  creature.  The  fact 
that  it  was  the  Maker  of  the  universe  who,  in  the  fuhiess  of 
time,  appeared  on  earth  as  a  child  born,  and  a  Son  given  to  us, 
was  evidenced  by  the  command  of  God  when  He  thus  "brought 
His  first  begotten  into  the  world,"  that  "  all  the  angels  of 
God  should  worship  Him."  This  event,  accordingly,  received 
its  appropriate  acknowledgment  from  both  angels  and  men. 
An  angel  from  heaven  came  to  Zacharias  to  announce  the 
birth  of  a  Son  to  him  as  the  forerunner  of  the  Messiah. 
Then  an  angel  came  to  Mary  to  announce  the  divine  con- 
ception of  Jesus  Himself.  Afterwards  an  angel  came  from 
heaven  to  announce  to  the  shepherds  of  Bethlehem  His 
actual  birth.  At  the  same  time  "  there  appeared  in  the 
heavens  a  multitude  of  the  heavenly  host,  praising  God,  and 
saying,  Glory  to  God  in  the  highest,  peace  on  earth,  good- 
will to  men."  Then,  too,  devout  believers  at  Jerusalem 
were  filled  with  the  Holy  Ghost,  to  enable  them,  in  the 
highest  and  holiest  strains,  to  welcome  and  proclaim  His 
advent ;  and  wise  men  from  the  east  were  brought  by  a 
guiding  star  to  present  their  costly  offerings  and  their 
adoring  homage  at  His  feet ;  and  hell  itself  was  moved  to 
its  depths,  with  the  aid  of  the  most  powerful  of  wicked 
men  upon  the  earth,  to  attempt  to  rid  the  world  of  its 
Creator,  Preserver,  Euler,  and  Judge,  as  well  as  Eedeemer, 
in  the  person  of  the  child  Jesus. 

2.  "While  He  was  in  His  humble  human  form  on  the 
earth,  the  relation  of  Christ  to  this  world,  and  to  all  worlds 
as  their  Maker  and  Governor,  explains  much  that  He  did, 
and  much  that  occurred  to  Him,  which  otherwise  would 
have  been  unintelligible.  Even  in  the  days  of  His  humilia- 
tion. He  moved  about  with  mingled  majesty  and  ease,  among 
the  works  of  creation,  making  them  all  obedient  to  His 
word.  The  very  nature  of  the  creatures,  as  the  creatures 
of  His  hands,  was  changed  by  the  silent  workings  of  His 


62  Christ  the  Creator. 

power ;  as  when  He  changed  the  water  into  wine.  Acts  of 
creative  might  were  performed  by  Him,  acts  that  were  as 
truly  divine  as  was  the  calling  of  the  universe  out  of  nothing 
into  being,  when  again,  and  again.  He  multiplied  a  handful 
of  loaves  and  fishes  into  food  for  thousands.  All  manner 
of  sickness  and  of  disease,  and  such  as  it  would  have  baffled 
all  human  skill  to  cure ;  blindness,  deafness,  want  of  speech, 
deadly  fevers,  loathsome  leprosies,  and  other  maladies  were 
healed,  not  by  a  power  superior  to  His  own,  but  by  His  own 
power,  by  an  act  of  His  own  sovereign  will ;  and  that  some- 
times when  the  sufferers  were  before  Him,  to  receive  a  word 
from  His  mouth  or  the  touch  of  His  hand  ;  and  at  other  times, 
when  the  sufferers  were  absent,  and  only  their  friends  pleaded 
with  Him  for  His  interposition,  and  then  returned  to  find 
that,  according  to  His  word,  the  deliverance  pleaded  for  had 
been  bestowed.  Death  itself  at  His  bidding,  again  and 
again,  yielded  up  its  prey.  As  He  who  hath  His  way  in 
the  sea,  and  His  path  in  the  great  waters.  He  walked  on  the 
bosom  of  the  deep  as  on  the  firm  earth ;  and  when  it  was 
tempest-tossed,  the  billows,  at  the  hearing  of  His  voice, 
ceased  their  raging,  and  the  storm  was  changed  into  a  calm. 
When  He  came  to  the  fig-tree  covered  with  leaves,  but 
destitute  of  fruit,  and  pronounced  upon  it  His  blighting 
sentence,  it  instantly  withered  away.  Unclean  spirits,  de- 
mons of  darkness,  legions  of  devils,  trembled  at  His  presence, 
left  their  victims  at  His  bidding,  and  even  begged  for  pity 
at  His  hands.  The  enemies  that  came  to  seize  Him  in  the 
garden  recoiled  from  His  look,  went  backwards  from  before 
Him,  and  fell  prostrate  and  powerless  at  His  feet,  to  show 
with  what  infinite  ease  He  could  have  rid  Himself  of  them 
for  ever.  When  He  yielded  Himself  to  death  as  the  atoning 
substitute  of  sinners ;  amidst  the  sufferings  of  His  human 
nature,  soul,  body,  and  spirit,  by  which  He  satisfied  divine 
justice  for  their  offences  ;  the  heavens  grew  black  and  clothed 


Christ  the  Creator. 


themselves  with  sackcloth,  in  the  presence  of  His  crucified 
humanity ;  the  earth  was  rent  with  earthquakes ;  and  many- 
graves  of  departed  saints  were  opened,  and  sent  forth  their 
dead.  When  He  rose  again  from  the  grave,  angels  waited 
at  His  empty  tomb  to  proclaim  His  resurrection.  And 
when,  in  the  presence  of  His  disciples,  He  went  up  from 
the  mount  of  Olives,  myriads  of  angels  received  Him  with 
their  praises  as  He  ascended  to  His  glory.  Thus,  all  through 
the  history,  even  of  His  humiliation,  from  its  commence- 
ment to  its  conclusion,  His  glory  was  ever  and  anon  breaking 
through  the  lowly  form  that  veiled  it,  revealing  the  pre- 
sence of  the  Creator,  Controller,  and  Disposer  of  all  things. 

3.  The  universe  ought  to  appear  to  believers  in  a  very 
attractive  light,  when  looked  upon  as  having  come  from 
under  the  creative  hand  of  Christ,  as  dependent  on  His 
supporting  power,  and  as  provided  for  out  of  His  inexhaust- 
ible goodness.  To  realise  "  the  Word  of  God,"  "  God's 
only  begotten  Son,  the  brightness  of  His  glory,  and  the 
EXPRESS  IMAGE  OF  His  PERSON,"  coming  forth  from  His  posi- 
tion within  the  Godhead,  to  call  into  being  the  universe 
of  creatures,  and  to  stamp  on  them  the  traces  of  His  own 
divine  perfection.  His  wisdom,  power,  and  goodness,  is  to 
invest  them  in  our  eyes  with  an  exceeding  yet  softened 
brightness,  with  an  unspeakable  beauty,  which  they  would 
not  otherwise  possess.  At  the  same  time  it  seems  greatly 
to  enhance  His  work  of  redemption,  to  look  to  Him  as 
accomplishing  it,  on  so  many  of  His  creatures  who  had 
ruined  themselves,  and  in  the  midst  of  all  the  other  works 
that  first  came  frome  His  creative  hand. 

Many  Christians  fail  to  realise  aright  creation  as  the  work 
of  Christ.  They  too  generally  separate  in  their  minds  the 
work  of  creation  from  that  of  redemption,  as  if  His  work  of 
creation  were  as  nothing  to  them,  and  His  work  of  redemp- 
tion were  that  alone  with  which  to  engage  their  minds.    But 


64  Christ  the  Creator. 

they  engage  their  minds  with  the  work  of  redemption  to 
much  less  purpose,  so  long  as  they  set  the  works  of  creation 
and  redemption  in  an  attitude  of  opposition  to,  or  of  aliena- 
tion from  each  other,  or  if  they  but  leave  creation  out  of 
view,  and  occupy  themselves  only  with  redemption. 

This  too  common  practice  of  Christians  renders  inappli- 
cable and  strange  to  their  minds  the  very  psalms  which  God 
Himself  has  provided  for  them  to  sing  through  all  ages,  as 
His  redeemed.  Take  as  a  specimen  the  95th  Psalm:  "0 
come,  let  us  sing  unto  the  Lord ;  let  us  make  a  joyful  noise 
to  the  rock  of  our  salvation.  Let  us  come  before  His  pre- 
sence with  thanksgiving,  and  make  a  joyful  noise  unto  Hnn 
with  psalms.  For  the  Lord  is  a  great  God,  and  a  great 
King  above  all  gods.  In  His  hand  are  the  deep  places  of 
the  earth ;  the  strength  of  the  hills  is  His  also.  The  sea  is 
His,  and  He  made  it ;  and  His  hands  formed  the  dry  land. 
0  come,  let  us  worship  and  bow  down  ;  let  us  kneel  before 
the  Lord  our  Maker.  For  He  is  our  God,  and  we  are  the 
people  of  His  pasture,  and  the  sheep  of  His  hand."  A  simi- 
lar though  fuller  song  of  praise  to  God  for  the  display  which 
He  gives  of  His  power  and  wisdom  and  goodness,  in  the 
works  of  creation  and  providence,  is  furnished  in  the  104th 
Psalm.  In  that  song,  provided  for  the  redeemed  to  sing  to 
the  Lord  their  God,  they  bless  Him  as  very  great — as 
clothed  with  honour  and  majesty — as  making  the  clouds 
His  chariots,  and  walking  on  the  wings  of  the  wind — as 
making  His  angels  ministers,  laying  the  foundations  of  the 
earth,  and  setting  bounds  to  the  waters  of  the  ocean — as 
providing  the  mountain  springs  and  streams  and  rivers,  to 
give  drink  to  the  beasts  of  the  field  and  of  the  sandy  deserts, 
and  to  feed  and  cover  with  foliage  the  trees  in  which  the 
birds  have  their  habitation,  and  sing  among  the  branches — 
as  watering  the  earth,  and  making  it  fruitful  of  food  for 
cattle,  of  bread  for  man,  of  wine  to  gladden  his  heart,  and 


Christ  the  Creator.  65 

of  oil  to  make  his  face  to  shine — as  sending  the  darkness, 
in  which  the  beasts  of  the  forest  go  forth  to  seek  their  meat 
from  God,  and  then  the  light  in  which  man  goes  forth  to 
his  labour  till  the  evening — as  forming  the  great  and  wide 
sea,  bearing  on  its  bosom  the  ships  which  unite  the  ends  of 
the  earth,  and  containing  the  myriads  of  creatures  that  live 
within  its  waters — and  as  causing  these  endless  races  of 
animated  beings,  in  air,  and  earth,  and  ocean,  to  wait  on 
Himself  for  their  necessary  food  from  His  opened  hand,  and 
to  die  when  He  takes  away  their  breath,  No  wonder  if,  in 
meditation  of  these  works  of  God  their  Saviour,  His  redeemed 
are  called  on  to  adore  Him,  saying,  "  0  Lord,  how  manifold 
are  Thy  works ;  in  wisdom  Thou  hast  made  them  all ;  the 
earth  is  full  of  Thy  riches.  .  .  .  The  glory  of  the  Lord  shall 
endure  for  ever;  the  Lord  shall  rejoice  in  all  His  works. 
He  looketh  on  the  earth,  and  it  trembleth :  He  toucheth  the 
hills,  and  they  smoke.  I  will  sing  unto  the  Lord  as  long 
as  I  live ;  I  will  sing  praise  to  my  God  while  I  have  my 
being.  My  meditation  of  Him  shall  be  sweet :  I  will  be 
glad  in  the  Lord,  Let  the  sinners  be  consumed  out  of  the 
earth,  and  let  the  wicked  be  no  more.  Bless  the  Lord,  0 
my  soul ;  praise  ye  the  Lord." 

If  any  followers  of  the  Lamb  regard  as  uncongenial  the 
worship  of  the  Creator,  Preserver,  and  Governor  of  the  uni- 
verse, they  cannot  be  connecting  Christ  with  His  own  works, 
and  must  be  fancying  that,  by  keeping  out  of  view  His  pre- 
sence and  agency  in  creation,  they  all  the  more  honour  Him 
in  His  work  of  redemption.  How  much  this  imagination 
contradicts  His  word,  must  appear  from  the  psalms  to  which 
we  have  just  referred.  But  the  New  Testament  writings 
give  no  more  countenance  than  the  Old  to  such  conduct. 
The  great  Epistle  to  the  Hebrews  begins  with  saying  of 
Christ  that  He  "  made  the  worlds,"  that  He  "  is  upholding 
all  things  by  the  word  of  His  power,"  and  that  He  is  the 

E 


66  •         Christ  the  Creator. 

appointed  "  heir  of  all  things."  In  the  Epistle  to  the  Colos- 
sians,  it  is  said  of  Christ,  "  For  by  Him  were  all  things 
created  that  are  in  heaven  and  in  earth,  .  .  .  and  He  is 
before  all  things,  and  by  Him  all  things  consist."  And  John, 
in  the  commencement  of  His  gospel,  says  of  Christ  as  "  the 
Word,"  "  all  things  were  made  by  Him,  and  without  Him  was 
not  any  thing  made  that  was  made." 

The  friends  of  Christ  ought  thus  to  find  continual  matter 
for  praise  to  Him,  in  His  works  of  creation  and  providence. 
For  how  safe  may  they  thus  see  themselves  in  His  keeping. 
How  certainly  He  will  make  all  things  to  work  together  for 
their  good.  With  what  ease  He  restrains  and  will  over- 
whelm all  His  and  their  enemies.  With  what  unerring 
certainty  and  resistless  force  He  will  maintain  and  advance 
His  kingdom  of  peace,  until  He  fill  the  earth  with  His 
glory.  How  surely  and  safely,  in  His  own  time  and  way, 
He  will  bring  each  of  His  redeemed  safe  through  the  troubles 
and  dangers  of  time,  to  the  place  prepared  for  them  in  His 
eternal  kingdom.  How  swiftly  He  will  at  length  cast  out  of 
His  kingdom  all  things  that  offend,  and  them  that  do  iniquity, 
burn  up  the  earth  with  all  its  works,  introduce  the  new 
heaven  and  new  earth,  wherein  dwelleth  righteousness,  send 
all  His  enemies  into  the  regions  of  sin  and  woe,  and  gather 
to  Himself  the  myriads  of  the  redeemed  and  the  holy,  to 
dwell  for  ever  before  the  throne  of  God  and  of  the  Lamb. 
Considerations  like  these,  that  concern  alike  the  honour  of 
Christ  and  their  own  and  others'  salvation  in  and  through 
Him,  ought  to  make  His  presence  in  all  His  works,  a  con- 
tinued occasion  for  praising  Him  with  higher  intelligence, 
and  with  loftier  feelings  of  trust  and  love,  of  gratitude  and 

joy. 

]\Ioreover,  the  deeply-felt  inadequacy  of  all  their  praises 
to  set  forth  His  glory  aright,  ought  to  make  them  eager  and 
slad  to  call  for  the  aid  of  all  His  creatures  and  His  works 


Christ  the  Creator.  67 

to  join  with  them  in  giving  to  Him  the  glory  due.  An 
instinctive  feeling  of  that  kind  in  the  heart  of  a  devout 
husband,  in  the  midst  of  a  deep  religious  awakening  in  the 
west  of  Scotland,  above  forty  years  ago,  broke  forth  in  the 
following  manner :  The  good  man  had  been  much  troubled 
by  the  apparent  indifference  of  his  wife  to  the  work  of  God 
going  on  around  her.  Perhaps  she  had  not  been  quite  so 
callous  as  her  outward  appearance  seemed  to  indicate.  At 
any  rate,  one  day  the  husband  was  visited  by  a  minister, 
when  his  wife  was  in  a  neighbouring  house,  and  he  went  to 
bring  her  home.  Being  asked  by  her  why  he  was  so 
pressing  for  her  immediate  return,  with  a  heart  full  of 
divine  realities,  and  of  concern  for  her  interest  in  them,  his 
reply  was,  "  Come  away,  for  the  Master  calleth  for  thee." 
These  words,  when  uttered,  went  at  once  with  divine  power  to 
her  heart,  broke  down  her  spirit,  and  laid  her  at  the  feet  of 
Jesus,  not  only  a  stricken  penitent,  but  a  believer  and  glad 
confessor ;  and  with  faith,  and  love,  and  gratitude,  and  joy- 
fulness,  she  proclaimed  her  acceptance  of  Christ,  and  her 
unreserved  surrender  of  herself  to  His  service.  On  witness- 
ing the  sudden  blessed  change,  as  he  stood  over  her,  the 
soul  of  her  partner  in  life  was  filled  with  feelings,  which 
instinctively  found  vent  in  the  commencing  words  of  the 
148th  Psalm,  "  Praise  ye  the  Lord.  Praise  ye  the  Lord 
from  the  heavens ;  praise  Him  in  the  heights.  Praise  ye 
Him  all  His  angels ;  praise  ye  Him  all  His  hosts.  Praise 
ye  Him,  sun  and  moon ;  praise  Him  all  ye  stars  of  light." 
Yes,  and  if  we  experience  and  realise  aright  the  riches  of 
the  Eedeemer's  grace  in  our  own  and  others'  salvation,  in 
our  conscious  inability  to  praise  Him  adequately,  we  too 
will  call  on  all  His  creatures  and  works  around,  to  help,  by 
joining  with  us,  in  His  praise.  Taking  up  the  psalm,  whose 
commencing  words  we  have  just  quoted,  with  a  full  heart 


68  Christ  the  Creator. 

we  will  say,  "  Praise  Him,  ye  heaven  of  heavens,  and  ye 
waters  that  be  above  the  heavens.  ,  .  .  Praise  the  Lord 
from  the  earth,  ye  dragons  and  all  deeps ;  fire  and  hail ; 
snow  and  vapour ;  stormy  wind  fulfilling  His  word ;  moun- 
tains and  all  hills  ;  fruitful  trees  and  all  cedars  ;  beasts  and 
all  cattle ;  creeping  things  and  flying  fowls  ;  kings  of  the 
earth,  and  all  people ;  princes  and  all  judges  of  the  earth ; 
both  young  men  and  maidens ;  old  men  and  children ;  let 
them  praise  the  name  of  the  Lord,  for  His  name  alone  is 
excellent,  His  glory  is  above  the  earth  and  heaven.  He 
also  exalteth  the  horn  of  His  people ;  the  praise  of  all  His 
saints,  even  of  the  children  of  Israel ;  a  people  near  unto 
Him.      Praise  ye  the  Lord." 

4.  There  is  another  great  consideration  which  renders 
this  relation  of  Christ  to  creation  as  its  Maker  and  Preserver, 
deeply  interesting  to  all  believers,  and,  not  only  to  them,  but 
to  other  intelligent  creatures,  the  consideration,  viz.,  that  in 
carrying  out  to  its  completion  His  redeeming  work.  He  will 
repair  the  evils,  which  the  sin  of  man  has  wrought  upon  the 
works  of  God  around  us,  and  bring  them  into  a  higher, 
holier,  and  happier  harmony,  than  even  that  which  the 
entrance  of  sin  into  this  world  destroyed. 

Writing  in  the  eighth  chapter  of  the  Epistle  to  the 
Eomans,  of  the  deliverance  of  believers  in  Christ  from  sin 
and  ruin,  of  their  restoration  to  spiritual  and  eternal  life, 
and  of  their  final  entrance  into  glory,  and  of  the  participa- 
tion of  the  creation  around,  first  in  the  ruin  and  then  in  the 
redemption  of  man,  the  Apostle  says,  "  Por  the  earnest 
expectation  of  the  creature"  (the  creation)  "waiteth  for  the 
manifestation  of  the  sons  of  God.  For  the  creature  "  (the 
creation)  "  was  made  subject  to  vanity,  not  willingly,  but 
by  reason  of  Him  who  hath  subjected  the  same  in  hope; 
because   the   creation   itself  shall    be    delivered   from   the 


Christ  the  Creator.  69 

bondage  of  corruption,  into  the  glorious  liberty  of  the  chil- , 
dren  of  God.    For  we  know  that  the  whole  creation  groaneth 
and  travaileth  in  pain  together  until  now." 

The  creation,  of  which  this  shaded  picture  is  here  pre- 
sented to  us,  when  it  came  first  from  under  the  forming 
hand  of  its  Maker,  was  a  scene  of  unmingied  light  and  life, 
and  order  and  beauty,  a  fitting  habitation  for  him,  who  was 
made  in  the  image  of  God,  and  invested  with  deputed  lord- 
ship over  it.  But  when  sin  entered,  the  awful  sentence 
came  forth,  "  Cursed  is  the  ground  for  thy  sake ;  in  sorrow 
shalt  thou  eat  of  it  all  the  days  of  thy  life.  Thorns  also 
and  thistles  shall  it  bring  forth  to  thee."  Yet  the  proper 
end  of  the  works  of  God  is  to  proclaim  His  perfections  and 
glory ;  and  they  are  diverted  from  that  end  by  the  wicked- 
ness of  men,  for  so  the  creature  was  made  subject  to  vanity. 
It  is,  however,  thus  made  subject,  "  not  willingly."  And 
it  groans  and  travails  in  pain  by  being  thus  prostituted  to 
purposes  so  different  from  the  end  of  its  existence,  and  so 
dishonouring  to  its  Maker  and  Preserver. 

But  Christ  came  to  redeem  not  only  the  sinners  that  are 
saved,  but  the  creation  which  they  have  filled  with  defile- 
ment and  disorder.  Therefore,  while  on  the  one  hand  He 
turns  a  fruitful  land  into  barrenness  for  the  wickedness  of 
them  that  dwell  therein,  on  the  other  hand,  when  He  has  a 
people  to  provide  for,  He  turneth  the  wilderness  into  stand- 
ing water,  and  the  dry  ground  into  water  springs.^  When 
His  way  is  known  on  the  earth,  and  His  saving  health 
among  all  nations,  then  shall  the  earth  yield  her  increase.^ 
When  all  ends  of  the  earth  have  experienced  His  salvation, 
the  sea  shall  roar  and  the  fulness  thereof,  the  floods  shall 
clap  their  hands,  and  the  hills  shall  be  joyful  together ;  the 


Ps.  cvii.  "  Ps.  Ixvii. 


Christ  the  Creator, 


fields  shall  be  joyful  and  all  that  is  therein  ;  and  all  the  trees 
of  the  wood  shall  rejoice  before  the  Lord;  for  He  cometh, 
He  cometh  to  judge  the  earth :  He  shall  judge  the  world 
with  righteousness,  and  the  people  with  His  truth.^ 

Successive  changes  happily  wrouglit  by  Christ  on  the 
very  visible  creation  around,  in  harmony  with  the  successive 
stages  of  advancement  reached  by  His  reign  of  grace  in  and 
over  His  redeemed,  shall,  however,  be  but  earnests  of  the 
srand  final  consummation.  For  when  His  ransomed  and 
risen  myriads  are  being  all  gathered  around  Him,  the 
heavens  being  on  fire  shall  be  dissolved  and  pass  away 
with  a  great  noise,  and  the  elements  shall  melt  with  fervent 
heat ;  and  the  earth  also,  and  the  works  that  are  therein, 
shall  be  burned  up.  And  when  even  the  visible  creation, 
which  sin  has  defiled,  is  thus  overtaken  by  the  last  conflagra- 
tion, out  of  its  ashes  there  shall  stand  forth  to  view  a  re- 
deemed and  holy  creation,  even  the  new  heavens  and  the 
new  earth,  wherein  dwelleth  righteousness.^ 

This  renewal  of  the  visible  creation  in  a  more  glorious 
form  than  that  which  has  been  marred  by  sin,  and  a  form 
which  He  will  never  again  permit  moral  evil  to  pollute  and 
derange,  shall  put  the  copestone  on  the  works  of  Christ's 
creative  hand,  and  give  peculiar  force  and  sweetness  to  the 
chorus  of  the  universe,  when  every  creature  which  is  in 
heaven,  and  on  the  earth,  and  under  the  earth,  and  such  as 
are  in  the  sea,  and  all  that  are  in  them,  shall  be  heard  say- 
ing, "  Blessing,  and  honour,  and  glory,  and  power,  be  unto 
Him  that  sitteth  upon  the  throne,  and  unto  the  Lamb,  for 
ever  and  ever."  ^ 

5.  And  finally,  much  may  be  gathered  from  these  rela- 
tions  of  Christ  to   creation,  as  its  Maker,    Governor,   and 

1  Ps.  xcviii.,  xcvi.  ^  2  Pet.  ^  Rev.  v. 


Christ  the  Creator. 


Eedeemer,  to  encourage  earnest  inquirers  in  coming  to  Him 
for  salvation. 

Christ  is  their  Creator,  from  whom  they  have  departed ; 
but  instead  of  treating  them  as  marred  vessels  to  be  cast 
away,  or  dashed  in  pieces,  He  is  at  hand  in  the  character  of 
the  Eedeemer,  to  re-create,  to  renew  them,  in  His  own  image, 
and  so  to  turn  them  into  vessels  of  mercy  filled  with  the 
treasures  of  His  grace.  Christ  is  their  Preserver,  in  enmity 
to  whom  they  have  spent  the  life  preserved  by  His  ceaseless 
care ;  yet  He  is  at  hand  in  readiness  to  quicken  them  to  a 
new  life  hidden  with  Himself  in  God  for  ever.  Christ  is 
their  Lawgiver  and  Judge,  whose  laws  they  have  daily 
broken,  and  whose  condemnation  they  have  incurred ;  but 
He  has  in  their  nature  Himself  fulfilled  that  very  law  for 
such  as  they  are,  and  endured  and  exhausted  its  curse ;  and, 
on  the  footing  of  this  His  finished  work.  He  offers  a  full  and 
free  forgiveness,  and  all  the  blessings  of  spiritual  and  eternal 
life.  Christ  is  their  Owner;  and  they  are  His  rightful 
property,  and  His  alone ;  and  although  they  have  renounced 
His  service,  and  sold  themselves  to  the  service  of  sin  and 
Satan,  He  has  purchased  redemption  for  them  with  the 
price  of  His  own  precious  blood,  and  He  invites  their  return 
to  His  service,  to  their  duty  and  their  happiness,  that  He 
may  replace  them  for  ever  amid  His  renovated  works.  Can 
any  considerations  be  imagined,  that  are  more  fitted  to  touch 
the  hearts  of  burdened  and  anxious  seekers  after  safety  and 
rest,  to  touch  their  hearts  with  a  sense  of  their  misery  away 
from  Christ,  and  to  animate  them  with  the  strongest  desires 
of  embracing,  and  being  embraced  by  Him  ?  If  Christ,  their 
maker,  preserver,  lawgiver,  judge,  owner,  and  redeemer,  is 
searching  for  them  as  the  woman  searched  for  her  lost  piece 
of  silver,  and  ready  to  rejoice  when  He  has  found  them ;  if 
He   has  come   after   them  into  the  wilderness  of  sin  and 


72  Christ  the  Creator. 

misery,  like  the  shepherd  after  his  lost  sheep,  and  will  rejoice 
to  bear  them  back  to  His  fold ;  if  He  is  sure  to  see  them, 
when  they  have  but  turned  their  faces  toward  Him,  at  how- 
ever great  a  distance,  and  to  meet  them  with  a  forgiving 
and  rejoicing  welcome  to  their  home,  as  the  father  did  his 
prodigal  son :  ah !  surely,  nothing  should  keep  them  from 
being  found  believing,  and  so  accepted,  penitents  at  Jesus' 
feet. 


V. 

CHEIST  "  IN  THE  LAW  OF  MOSES." 

"  All  things  must  be  fulfilled  which  were  written  IN  THE  LAW  OF 
Moses  .  .  .  concerning  me." — LUKE  xxiv.  44. 

Preliminary  truths  to  he  kept  in  view. 
TN  finding  out  what  is  "  written  in  the  law  of  Moses,  and 
-*-  in  the  prophets,  and  in  the  Psalms,  concerning  "  Christ, 
we  are  to  be  guided  by  the  light  which  is  cast  on  these 
writings  by  the  revelations  contained  in  the  New  Testament 
records ;  and,  accordingly,  such  truths  as  the  following  are 
to  be  kept  in  view : — First,  Christ,  as  the  Word,  was  in  the 
beginning  with  God,  and  was  God  ;  the  only-begotten  of  the 
Father,  the  brightness  of  His  glory,  and  the  express  image 
of  His  person ;  ^  the  Father's  co-equal,  co-eternal  Son.^ 
Second,  By  Christ  "  were  all  things  created  that  are  in  heaven 
and  on  earth ;  and  by  Him  all  things  consist."  ^  Third, 
Adam,  as  our  common  father  and  representative,  being 
created  in  the  image  of  God,  was  placed  under  the  divine 
law,  requiring  perfect  obedience  as  the  condition  of  life,  and 
having  death  attached  to  it  as  the  penalty  of  transgression.^ 
Fourth,  Adam  broke  the  law,  and  brought  his  posterity  with 
himself  into  a  state  of  sin  and  ruin ;  so  that  now  all  are 
by  nature  children  of  wrath,  dead  in  trespasses  and  sins.^ 
Fifth,  As  is  the  relation  of  Adam  to  all  mankind  as  fallen, 
so  is  the  relation  of  Christ  to  all  the  saved.  "  The  first 
Adam  was  made  a  living  soul ; "  partaker  of  a  life  which  he 


1  John  i.  ;  Heb.  i.  ^  Col.  i.  ^  Ephes.  ii. 

2  John  i.  *  Bom.  v. 


Christ  "  in  the  Law  of  Moses." 


forfeited  for  himself  and  his  race :  "  the  second  Adam,  the 
Lord  from  heaven,  is  a  quickening  Spirit ;"  the  giver  of  a  life 
to  all  the  redeemed  that  cannot  be  lost,  except  His  ability 
to  preserve  it  fails.^  Sixth,  "  Without  the  shedding  of  blood 
there  is  no  remission :  "  ^  divine  justice  requires  the  sacrifice 
of  life  for  sin ;  therefore  Christ  appeared  to  put  away  sin 
by  the  sacrifice  of  Himself;  and  the  final  everlasting  song 
of  all  the  saved  shall  be,  "  Thou  hast  redeemed  us  to  God 
by  Thy  blood,  from  every  kindred,  and  tongue,  and  people, 
and  nation."  ^  Seventh,  The  eternal  life  to  which,  from  the 
beginning,  ransomed  sinners  have  been  brought,  was  pro- 
mised to  Christ,  as  their  Surety,  before  the  world  began.* 
In  respect  of  the  efficacy  of  His  death,  He  was  "  a  Lamb 
slain  from  the  foundation  of  the  world."  ^  He  was  the  light 
and  life  of  the  redeemed  from  the  beginning  of  time.  All 
through  this  world's  history  the  Father  judgeth  no  man,  but 
has  committed  all  judgment  to  the  Son.^  "  No  man  hath 
seen  God  at  any  time,"  since  time  began ;  "  the  only- 
begotten  Son,  who  is  in  the  bosom  of  the  Father,  He  hath 
declared  Him."  ^  All  gracious  manifestations  of  God  have 
ever  been  made  by  His  Son  alone ;  and  "  no  man  knoweth 
who  the  Father  is  save  the  Son,  and  he  to  whom  the  Son 
will  reveal  Him."  ^  Eighth,  The  second  person  in  the  God- 
head having  eternally  undertaken  the  work  of  Eedeemer, 
and  having  actually  carried  it  on  from  the  moment  of  the 
Fall,  is  revealed  in  Scripture  as,  in  anticipation  of  His 
incarnation,  assuming,  time  after  time,  a  visible  and  even  a 
human  form,  in  His  gracious  dealings  with  men.  Of  this 
fact  abundant  proof  will  be  given  in  this  discourse,  when 
we  come  to  speak  of  His  appearance  to  Abraham,®  to  Jacob,*** 
to  Moses,^^  and  to  other  servants  of  God.    In  these  passages 

1  1  Cor.  XV.  ■»  2  Tim.  i.  ^  John  i.  ^"^  Gen.  xxxii. 

2  Heb.  ix.  5  jiev_  xiii.  »  Matt.  xi.  ^^  Exod.  iii.  23. 

3  Rev.  V.  6  John  v.  ^  Gen.  xvii. 


Christ  "  ill  the  Law  of  Moses."  75 

also,  and  in  others,  He  is  set  before  us  as  Jehovah  God,  the 
Angel  of  Jehovah,  the  Angel  of  God,  the  Angel  in  whom 
the  name  of  God  is,^  the  Angel  of  Jehovah's  presence,^  the 
Angel  of  the  Covenant,^  the  Angel  that  redeems  from  all 
evil.*  We  ought  to  have  these  truths  in  our  view  when 
endeavouring  to  ascertain  the  testimony  given  to  Christ  as 
Eedeemer  in  the  writings  of  the  Old  Testament.  At  present 
we  confine  our  attention  to  the  witness  borne  to  Christ  in  the 
law  of  Moses.     This  witness  divides  itself  into  two  parts. 

T.  Things  written  in  the  law  of  Moses  concerning 
Christ  from  Adam  to  Moses. 

When  our  first  parents  fell,  they  heard  "  the  voice  of  the 
Lord  God  walking  in  the  trees  of  the  garden."  "Tlie  voice, 
of  the  Lord  "  may  be  rendered  "  the  Word  of  the  Lord,"  and 
so  viewed  as  referring  to  Christ  as  "  the  Word  "  who  "  was 
in  the  beginning  with  God,  and  was  God,"  "  by  whom  all 
things  were  made."  ^  But  apart  from  that  rendering,  and 
on  the  grounds  already  stated  of  Christ's  relation  to  the 
redeemed,  as  fixed  in  the  everlasting  covenant,  and  as  ope- 
rative from  the  moment  of  the  Fall,  we  are  warranted  to 
conclude  that  it  was  in  the  person  of  the  Son,  as  Mediator, 
that  the  Lord  God  appeared  to  our  fallen  parents,  and  at 
once  revealed  the  redeeming  mercy  prepared  for  them  and 
for  their  race.  "  The  Lord  God  said  unto  the  serpent  .  .  . 
I  will  put  enmity  between  thee  and  the  woman,  and  between 
thy  seed  and  her  seed :  it  shall  bruise  thy  head,  and  thou 
shalt  bruise  his  heel."  ^  The  words  foretold  that  "  the  Son 
of  God  "  taking  our  nature  into  union  with  His  divine,  and 
becoming  "  the  son  of  man,"  would,  in  due  time,  be  "  mani- 
fested to  destroy  the  works  of  the  devil,"  ^  by  "  suffering,  the 

1  Exod.  xxiii.  '  Mai.  i.  ^  John  i.  ^  I  John  iii. 

^  Isa.  Ixiii.  ^  Gen.  xlviii.  ®  Gen.  iii. 


76  Christ  "  in  the  Law  of  Moses." 

just  for  the  unjust,"  and  by  putting  forth  His  mighty  power, 
to  save  them  from  sin  and  death,  and  to  raise  them  to 
spiritual  and  eternal  life.  The  bruising  of  the  heel  of  the 
woman's  seed,  that  is,  the  suffering  which  Christ  would 
endure  from  Satan,  in  delivering  sinners  from  his  power, 
and  the  deliverance  thus  accomplished,  became,  from  that 
moment,  the  great  object  of  desire  and  hope,  and  the  lead- 
ing subject,  in  all  God's  revelations  in  type  and  prophecy, 
of  His  saving  grace ;  just  as,  since  the  crucifixion,  Christ 
and  Him  crucified  has  been  the  great  theme  of  the  gospel, 
and  will  be  for  ever  the  song  of  the  redeemed. 

A  suffering  and  a  conquering  Saviour  was  thus  held  forth 
to  sinful  men  as  their  hope,  from  the  beginning.  But  it 
never  could  have  occurred  to  themselves,  to  seek  in  the 
meantime  to  propitiate  God  by  the  blood  of  animals,  as  it 
would  have  been,  and  must  have  been  seen  to  be,  only  an 
offence  to  the  Most  High,  to  offer  such  blood  as  in  itself,  a 
price  for  their  redemption.  Therefore,  the  offering  of  such 
animal  sacrifices  at  the  first  must  have  been  by  divine 
appointment ;  and  so  they  derived  all  their  value  from 
being,  and  from  being  treated  as,  divinely  authorised  types 
and  shadows  of  the  one  great  sacrifice  that  was  at  length 
offered  on  the  cross.  This  view  of  the  divine  origin  and 
atoning  nature  of  animal  sacrifices,  is  set  forth,  more  or  less 
plainly,  in  all  parts  of  Scripture,  and,  with  special  fulness,  in 
the  Epistle  to  the  Hebrews.  Accordingly,  it  is  probable 
that  the  coats  of  skin  in  which  the  holy  and  merciful  One 
clothed  our  fallen  and  stricken  parents,  were  taken  from  the 
animals  whose  blood  had  been  shed  as  a  typical  atone- 
ment ;  and  that  the  Lord's  clothing  of  them  was  designed 
to  show  His  gracious  nearness,  to  clothe  them  with  the 
righteousness  and  salvation  which  these  sacrifices  shadowed 
forth. 

When  Abel  offered  the  firstlings  of  his  flock,  and  Cain 


Christ  ''in  the  Law  of  Moses  T  jy 

the  mere  fruits  of  the  ground,  the  reasonable  view  of  the 
different  results  is,  that  the  acceptance  and  the  rejection 
which  their  offerings  respectively  met  with  from  God,  was 
owing  to  the  acknowledgment  by  Abel,  and  the  denial  by 
Cain,  of  the  need  of  a  sacrifice  for  sin,  and  of  an  atoning 
Saviour ;  ^  the  presence  and  active  working  in  Abel  of  true 
faith  in,  and  love  to,  the  holy  yet  gracious  God  to  whom  he 
approached,  and  with  whom  he  was  brought  into  conscious 
fellowship ;  ^  and  the  presence  and  working  in  Cain  of  that 
pride,  on  account  of  which  God  rejected  his  offering,  and 
frowned  upon  himself.  Further,  as  "two  cannot  walk 
together  except  they  be  agreed ;  "  and  as  reconciliation  and 
fellowship  with  God  are  the  experience  only  of  such  as 
"make  a  covenant  with  Him  by  sacrifice;"^  the  fact  that 
"  Enoch  walked  with  God  "  when  mankind  generally  were 
departing  from  Him ;  the  fact  that  he  foretold  "  the  coming 
of  the  Lord  "  (that  is  of  Christ)  "  to  judge  the  ungodly ; "  * 
and  the  fact  of  His  bodily  translation  to  heaven,  combine  to 
exhibit  him  as  a  memorable  trophy  of  Christ's  redeeming 
grace  and  power.  Further  still,  as  regards  Noah,  he  was  a 
just  man,  and  perfect  in  his  generation,  and  also  walked 
with  God,  and  being  warned  of  God  of  things  not  seen  as 
yet,  believed  them,  and,  moved  with  fear,  prepared  an  ark 
to  the  saving  of  his  house,  by  the  which  he  condemned  the 
world,  and  became  heir  of  the  righteousness  which  is  by 
faith.  And  as  he  was  "  a  preacher  of  righteousness,"  both 
by  his  personal  conduct  and  by  his  words  of  warning ;  so 
we  are  expressly  told  in  Scripture  that  it  was  "  Christ  who, 
by  His  Spirit"  in  Noah,  employed  him  in  warning  that 
generation  of  coming  wrath,  and  also  employed  the  ark  as  a 
type  of  Himself,  for  the  salvation  of  Noah  and  his  family. 
Moreover,  no  one  who  knows  the  Scriptures,  can  reasonably 

1  Gen.  iv.  2  Heb.  xi.  3  p^.  j^  4  j^jg^ 


78  Christ  "in  the  Law  of  Moses" 

doubt  the  typical  significance  of  those  propitiatory,  thanks- 
giving, and  self-consecrating  sacrifices,  which  Noah  offered 
subsequently,  when  God  established  His  covenant  of  grace 
with  him  and  with  his  seed  after  him.-^ 

After  the  flood,  Noah's  posterity  so  rapidly  fell  away  from 
the  worship  of  God  that,  but  for  His  extraordinary  dealings 
with  Abraham  and  his  descendants,  idol-worship  would 
liave  quickly  become  universal  among  mankind.  There  were, 
indeed,  for  generations,  instances  to  be  found  of  true  faith 
and  piety.  There  was  such  a  case  as  that  of  Job.  In  one 
of  these  early  ages,  and,  so  far  as  appears,  in  a  region  dis- 
tinct from  that  in  which  Abraham  and  his  believing  offspring 
were  found,  lived  that  patriarch,  who,  by  the  habitual 
offering  of  sacrifice,  kept  up  his  gracious  relation  to  the 
Most  High;^  and  was  sustained  in  his  sore  affliction  by  the 
truth  embodied  in  His  words,  "  I  know  that  my  Redeemer 
liveth,"^  &c.  Not  less  noticeably,  in  the  time  of  Abraham, 
there  lived  near  to  him,  in  the  heart  of  Canaan,  Melchizedek, 
whose  name  meant  "  King  of  Righteo^isness"  and  who  was 
"  King  of  Salem"  which  means  "  King  of  Peace ; "  while  he 
was  at  the  same  time  "  F7-iest  of  the  Most  High  God : "  and 
of  this  greatest  of  all  the  types  of  Christ,  as  the  Church's 
Priest  and  King,  it  is  said  that  his  greatness  consisted  in 
being  "  made  like  to  the  Son  of  God,"  and  "  abiding  a  priest 
continually."^  Instances  like  these,  however,  belonging  to 
different  lands  and  ages,  were  but  a  few  lingering  lights, 
provided  by  God  to  shine  in  the  midst  of  general  and 
growing  darkness;  and  that  darkness  would  speedily  have 
become  entire  and  final,  but  for  the  provision  divinely  made 
through  Abraham,  and  through  the  favoured  family  and 
nation  descending  from  him,  to  preserve  the  knowledge,  fear, 
and  worship  of  God  in  the  world,  until  the  Messiah  came. 

1  Gen.  ix.  ;   i  Pet.  iii.  ^  Job  i. 

2  Job  xix.  *  Gen.  xiv.  ;  Heb.  vii. 


Ch^'ist  ''in  the  Law  of  Moses"  79 

The  call  of  Abraham  commenced  a  great  era  in  the 
history  of  redemption.  He,  and  after  him  Isaac,  the  son 
specially  promised  to  him  and  long  waited  for,  and  then 
the  family  of  Jacob,  one  of  the  two  sons  of  Isaac,  and  at 
length  the  nation  into  which  the  family  of  Jacob  grew,  were, 
by  the  divinely  appointed  rite  of  circumcision,  separated 
and  set  apart  from  all  other  individuals,  families,  and 
nations,  and  successively  dealt  with  in  a  very  marvellous 
and  memorable  manner,  with  a  view  to  direct  their  faith  to 
the  promised  Deliverer,  to  preserve  the  knowledge  and  fear, 
the  worship  and  service  of  the  true  God  upon  the  earth,  and 
to  prepare  for  the  sending  forth  of  His  Son  in  the  fulness  of 
time;  as  well  as  to  form  the  line  of  descent,  in  which  He 
would  take  the  nature  of  man,  when  He  became  God  mani- 
fested in  the  flesh.  "  The  gospel  was  preached  to  Abraham," 
when  he  received  the  promise,  "  in  thee  shall  all  nations  be 
blessed."  The  blessing  which  comes  on  the  Gentiles  through 
Jesus  Christ,  is  the  blessing  promised  in  the  covenant  which 
God  made  and  repeatedly  renewed  with  that  patriarch.^ 
Salvation  in  Christ  was  the  blessing  thus  given  to  him  and 
his  seed,  and  through  that  channel  to  all  nations.  And  the 
blood  of  sacrifice  that  sealed  God's  covenant  of  blessing 
\vith  Abraham,  typified  "  the  blood  of  the  everlasting 
covenant,"  which  makes  sure  its  promises  to  all  that 
believe.^ 

Now  there  is  abundant  evidence  that  it  was  Christ,  who, 
as  Jehovah-God,  appeared  to  Abraham,  time  after  time, 
renewing,  once  and  again,  the  covenant  of  blessing,  of  which 
the  rite  of  circumcision  was  appointed  to  form  the  seal. 
This  Jehovah,  Son  of  God,  Eedeemer  of  the  world,  was  "  The 
Lord  "  who,  as  one  of  "  three  men "  apparently,  came  to 
Abraham  on  the  plains  of  Mamre.^      On  that  occasion  two 

^  Gal,  iii.  ;  Gen.  xv.,  xviii.,  xix.,  xxii.  ^  Qai_  jj;  .  jj^b  xiii. 

3  Gen.  xviii. 


8o  Christ  "  hi  the  Laiv  of  Moses T 

of  these  visitors,  who  proved  to  be  created  angels,  soon  went 
on  their  way  to  Sodom :  while  the  third,  who  remained  to 
speak  with  Abraham,  proved  to  be  Jehovah,  the  Almighty 
and  Faithful  Promiser,  and  the  sovereign  righteous  Euler 
and  Disposer,  who,  long  after,  in  the  days  of  His  flesh,  said 
to  the  Jews,  "  before  Abraham  was,  I  am."  ^  Abraham's 
faith  in  this  divine  Eedeemer  was  counted  for  righteousness ; 
and  his  faith  was  so  counted,  as  making  the  patriarch  one 
with  Him,  in  whom  all  that  believe  are  made  the  righteous- 
ness of  God."  ^ 

As  Jacob,  when  fleeing  from  Esau,  lay  out  all  night  at 
Bethel,  he  saw  a  ladder  reaching  from  earth  to  heaven,  with 
angels  descending  and  ascending  on  it,  and  Jehovah  his 
Eedeemer  at  the  top ;  who,  as  his  and  his  father's  God, 
promised  then  and  there,  to  protect  and  bless  him  in  his 
exile,  and  to  bring  him  home,  at  length,  in  safety :  ^  and, 
alluding  to  that  vision,  Jesus  said  to  Nathaniel,  "  Hereafter 
ye  shall  see  the  angels  of  God  ascending  and  descending  on 
the  Son  of  Man  ; "  ■*  and  so  declared  Himself  to  be,  with  the 
ministry  of  angelic  and  other  agencies,  the  Preserver,  under 
whose  care  Jacob  was  secure.  Again,  on  his  return,  being 
alarmed  at  the  approach  of  Esau,  and  having  retired  to  a 
solitary  place  for  prayer,  he  soon  found  "  a  man  wrestling 
with  him,"  in  whom  he  speedily  recognised  his  almighty 
Protector  and  Guide ;  to  whom  therefore  he  clung  until  he 
obtained  His  blessing,  and  with  a  lightened  grateful  heart 
could  say,  "I  have  seen  GOD  face  to  face,  and  am  preserved."^ 
Hence  the  words  in  Hosea  (chap,  xii.),  "  Yea  he  {i.e.  Jacob) 
had  power  over  the  Angel  and  prevailed :  he  wept  and 
made  supplication  to  Him:  he  found  him  in  Bethel,  and 
there  he  spake  with  us,  even  the  Lokd  of  hosts,  the  Lord 
is  his  Memorial."      In  reference  to  these  events  in  his  life, 

1  John  viii.  ^  j^om.  iv.  ;  2  Cor.  v.  ;  Gal.  iii.  ^  Gen.  xxviii. 

^  John  i.  *  Gen.  xxxii. 


Christ  "  in  the  Law  of  Moses' 


toward  tlie  end  of  it,  Jacob  praying  for  the  sons  of  Joseph 
said,  "  God,  before  whom  my  fathers  Abraham  and  Isaac  did 
walk,  the  God  who  fed  me  all  my  life  long  unto  this  day, 
the  Angel  who  redeemed  me  from  all  evil,  bless  the  lads."  ^ 
"  Jehovah,"  "  God,"  "  the  Angel,"  "  the  Eedeemer,"  who  ap- 
peared to  him  in  the  form  of  "  a  man,"  and  was  "  the  God 
of  his  fathers,"  was  the  Son  of  God  who  became  man,  that 
He  might  be  Christ  Jesus,  Saviour,  and  Lord. 

The  same  Eedeemer  who  had  dealt  so  graciously  with 
Jacob,  was  looked  to,  and  lived  upon  by  Joseph,  as  his  guide 
and  strength,  all  through  his  eventful  history.  By  faith  in 
this  Divine  Eedeemer  as  the  God  of  his  fathers,  and  the 
fear  of  God  that  filled  him,  and  the  blessing  of  God  that 
rested  on  him,  he  proved  ^  a  truthful  and  obedient  son,  a 
faithful  and  trusted  bond-servant  in  the  house  of  Potiphar,^ 
a  successful  manager  of  all  the  concerns  committed  to  him 
in  the  prison  to  which  he  was  unjustly  consigned,*  and  the 
ablest  and  wisest  administrator  possible  of  the  interests  of  a 
great  kingdom,  when  given  into  his  hands.^  He  showed  the 
power  of  his  faith,  and  the  piety,  rectitude,  and  benevolence 
of  his  character,  by  refusing  to  sin,  when  strongly  tempted  in 
the  house  of  Potiphar,  by  giving  glory  to  the  true  God,  when 
he  first  stood  before  Pharaoh,  by  his  forgiving  and  loving 
treatment  of  his  brethren  when  they  were  wholly  in  liis  power, 
by  realising  and  acting  out  his  mission  as  the  divinely-pro- 
vided preserver  of  his  father's  house,  by  giving  names  to 
his  sons,  which  proclaimed  his  gratitude  to  the  God  of  his 
fathers  as  the  Author  of  his  mercies,  and  the  God  of  his 
confidence  and  hopes,  and  by  placing  his  brethren  under 
the  most  solemn  obligation,  when  he  was  dying,  to  look  for- 
ward to  their  redemption  from  all  the  troubles  that  were 
coming  on  them  in  Egypt,  and  to  carry  out  of  it  his  bones 

^  Gen.  xlviii.  '  Gen.  xxxix.  *  Gen.  xli. 

2  Gen.  xxxvii.  *  Gen.  xxxix. 


Christ  ''in  the  Laiv  of  Moses' 


and  bury  them  beside  those  of  his  fathers,  when  their  re- 
demption was  accomplished. 

Christ  the  life  of  the  saved,  from  the  first. 
The  redeeming  power  of  the  truth  in  and  over  believers  to 
whom,  in  those  early  ages,  it  was  by  the  Spirit  made  effectual 
for  their  salvation,  is  evidenced  practically  by  what  is  recorded 
of  their  personal  character  and  actual  history,  in  contrast 
with  the  unbelieving  and  earthly  character  and  history  of 
the  larger  portions  of  the  successive  generations  to  which  they 
respectively  belonged.  Judging  of  the  truth  revealed  to  the 
generations  of  men  before  the  flood,  and  for  some  centuries 
after  it,  by  the  short  histories  which  we  have  of  distinguished 
servants  of  God  in  these  successive  ages,  as  well  as  by  the 
references  to  others  belonging  to  these  ages  who  lived  to 
themselves,  and  for  earth  and  time,  the  one  great  lesson 
taught  is,  that  while  in  Adam  all  died,  only  in  Christ  were 
any  made  alive.  Abel's  faith  in  the  typified  sacrifice, 
wrought  by  love,  purified  his  heart,  and  overcame  the  world  ; 
secured  for  him  the  tokens  of  the  divine  favour ;  and  made 
his  death  precious  in  the  sight  of  the  Lord,  and,  to  himself, 
gain  unspeakable.  The  Spirit  of  Christ,  in  the  believing 
men  of  the  days  of  Enos,  turned  them  into  public  asso- 
ciated worshippers  of  Jehovah,  on  whom  rested  His  grace, 
and  mercy,  and  peace.  Enoch's  divinely-countenanced  walk 
with  God  on  earth,  and  blessed  translation  to  heaven,  fur- 
nishes through  all  time,  the  most  powerfully- constraining 
guidance  and  strength  to  all,  to  whom  to  live  is  Christ,  and 
to  die  is  gain.  The  absence  of  this  faith  and  holy  life,  and 
the  worldly  enterprise  and  prosperity  and  indulgences  which 
Cain  and  his  race  .preferred,  as  they  rapidly  multiplied  in 
the  world,  strikingly  manifest  the  contrast,  which  has  ever 
since  been  manifested,  between  those  who  are  saved  by 
grace,  and  those  who  live  and  die  without  it.      The  unholy 


Christ  "  in  the  Law  of  Moses."  83 

marriages  which  the  jirofessed  servants  of  God  at  length 
made  with  the  fair  but  graceless  daughters  of  ungodly 
men,  rapidly  led  to  universal  corruption.  And  when  Noah, 
through  the  Spirit  of  Christ  in  him,  practised  openly  tlie 
righteousness  of  faith,  and  by  word  and  deed  proclaimed  to 
the  wicked  generation  around  him  their  sin  and  doom,  in 
their  combined  pride  and  blindness  of  heart,  they  laughed  him 
and  his  warnings  to  scorn,  iintil  the  day  that  he  entered 
into  the  ark,  and  the  flood  came  and  swept  them  all  away. 

The  descendants  of  Noah,  by  whom  the  earth  was  again 
rapidly  peopled,  speedily  became  as  prosperous  and  ungodly 
as  those  that  lived  before  the  flood.  Not  liking  to  retain 
the  knowledge  and  to  keep  up  the  worship  of  God,  they 
speedily  changed  His  truth  into  a  lie,  and  worshipped  the 
creature  more  than  the  Creator,  until,  from  paying  divine 
homage  to  the  heavenly  bodies,  they  came  to  worship  the 
idols  which  their  own  hands  had  made ;  and  only  here  and 
there  a  remaining  witness  like  Melchizedek,  the  most 
memorable  type  of  Christ,  and  Job,  who  knew  Christ  as  his 
Eedeemer,  and  kept  up  intercourse  with  God  by  sacrifice, 
were  found  to  uphold  a  testimony  for  God,  amidst  the 
ignorance  and  error,  the  image  worship  and  the  immoralities 
that  prevailed  among  the  populations  of  the  earth. 

In  this  state  of  things,  Abraham  was  raised  up,  that  in 
and  through  him  the  work  of  redemption  might  take  a  fresh 
start  on  a  new  path  of  progress,  and  that  the  Church  might 
assume  a  new,  advanced,  and  influential  form  and  position 
on  the  earth.  Under  the  call  of  God,  made  effectual  by 
His  grace,  Abraham  forsook  country,  kindred,  and  home, 
and  "  went  out,  not  knowing  whither  he  went,"  relying  on 
God  to  bring  him  to  a  place  which  he  should  afterwards 
receive  for  an  inheritance.  Brought  into  the  land  which 
God  promised,  and  failed  not,  in  His  own  time,  to  give  to  the 
posterity  of  Abraham,  the  patriarch  himself  and  his  sons 


84  Christ  "  in  the  Law  of  Moses." 

Isaac  and  Jacob  sojourned  in  it,  as  strangers  would  in  a 
strange  country,  having  no  ground  in  it  but  what  was  needed 
for  their  grave.  But  he  and  they  lived  in  it,  not  doubting 
that  it  would  one  day  be  the  earthly  portion  of  their  race ; 
and  as  regarded  their  own  personal  and  intervening  trials, 
they  lived  looking  in  faith  to  God  for  deliverance  out  of 
them  all.  The  promises  of  spiritual  and  eternal  blessings 
to  him,  however,  were  Abraham's  chief  treasure  and  support. 
The  promise  was  made  to  him  of  Christ  as  his  seed,  and  of 
a  blessing  from  that  seed  to  all  the  nations  of  the  earth. 
Thus  was  the  gospel  preached  to  Abraham.  Embracing 
the  promises  of  this  gospel,  Abraham,  Isaac,  and  Jacob,  and 
others  who  were  heirs  together  with  them  of  the  promises, 
confessed  themselves  pilgrims  and  strangers  on  the  earth, 
and  declared  plainly  that  they  desired  and  were  seeking 
another  and  a  better  country,  even  the  heavenly  city,  and 
the  rest  that  remaineth  there  for  the  people  of  God.  As 
the  result  of  these  wonderful  visions  of  Christ,  which  we 
have  noticed,  as  vouchsafed  to  these  patriarchs — of  their  faith 
in  the  promises  made  to  them,  and  which  are  all  yea  and 
amen  in  Him — and  of  the  hopes  of  eternal  life  to  which  they 
were  begotten,  Abraham  lived  a  life  of  self-sacrifice ;  and 
Isaac  lived  a  life  of  quiet  devout  meditativeness ;  and  Jacob 
lived  a  life  of  prayerful  struggles  with  the  outward  trials 
of  his  life,  and  the  inward  corruptions  of  his  nature ; 
acknowledging  at  the  last,  that  he  owed  all  past  blessings, 
and  looked  for  all  good  in  the  future,  to  the  Angel  that 
redeemed  him  from  all  evil.  And  as  Joseph  was  at  length 
left  with  the  whole  care  of  his  father's  numerous  family, 
and  that  family  was  about  to  grow  into  a  nation  in  Egypt, 
and  also  destined  at  once  to  deteriorate  in  their  spirit  and 
manners,  and  to  suffer  crushing  trials,  in  the  land  of  their 
sojourn;  a  signal  mercy  was  bestowed  upon  them,  in  the  godly 
as  well  as  otherwise  elevated  character  which  Joseph  dis- 


Christ  "  in  the  Law  of  Moses T  85 

played,  as  also  in  the  wise,  loving,  effective  provision  which, 
so  far  as  his  great  power  extended,  he  made  for  them.  The 
sufferings  which  he  endured  from  friends  and  foes,  and  the 
virtues  which  were  displayed  and  cherished  in  the  midst  of 
them,  and  the  way  which  opened  up  through  his  very 
sufferings  to  his  exaltation  to  authority  and  power  in  Egypt, 
and  the  use  which  he  made  of  his  position  for  the  benefit 
of  those  from  whom  he  suffered,  render  him,  and  will  to 
the  world's  end  render  him,  a  striking  type  of  Christ,  in 
His  humiliation  and  His  exaltation,  and  a  model  of  piety  and 
virtue  to  all  who  are  the  subjects  of  His  saving  grace. 

II.  Things  written  in  the  la.w  of  Moses,  concerning 
Christ,  in  connection  with,  and  relative  to,  the  dispen- 
sation UNDER  which  THE  CHILDREN  OF  ISRAEL  WERE  PLACED 
IN  THE  TIME  OF  MoSES,  AND  THROUGH  HIS  INSTRUMENTALITY. 

When  the  time  was  at  hand,  for  the  deliverance  of  Israel 
from  the  intolerable  bondage  to  which  they  had  been  reduced 
in  Egypt,  "  the  Angel  of  the  Lord  appeared  to  Moses,  at 
Horeb,  in  a  flame  of  fire  out  of  the  midst  of  the  bush.  And 
God  called  to  him  out  of  the  midst  of  the  bush,  and  said, 
I  am  the  God  of  thy  fathers,  the  God  of  Abraham,  the  God 
of  Isaac,  and  the  God  of  Jacob.     And  the  Lord  said,  I  have 

seen  the  affliction  of  my  people I  will  send  thee 

unto  Pharaoh  that  thou  mayest  bring  forth  my  people.  .  .  . 
I  AM  that  I  AM.  Thus  shalt  thou  say  unto  the  children  of 
Israel,  I  am  hath  sent  me  unto  you.  The  Lord  God  of  your 
fathers,  the  God  of  Abraham,  the  God  of  Isaac,  and  the  God 
of  Jacob  hath  sent  me  unto  you :  this  is  my  name  and 
this  is  my  memorial  for  ever,  unto  all  generations. "  ^  This 
Jehovah,  Angel,  God  of  Abraham,  Isaac,  and  Jacob,  tliis  I 
AM  that  I  AM,  i.e.,  the  ever-living  unchangeable  One,  we  have 

^  Exod.  iii. 


80  Christ  "  in  the  Law  of  Moses." 

already  seen  to  be  the  eternal  Son  of  God,  who  at  length 
and  in  due  time,  came  into  the  world,  in  our  nature,  as  the 
only  Eedeemer  of  God's  elect,  the  Lord  Jesus  Christ. 

Deliverance  from  Egijpt. 
When,  as  the  result  of  the  terrible  judgments  sent  on 
Pharaoh  and  his  people,  the  hour  of  Israel's  deliverance 
approached,  by  divine  command,  on  the  tenth  day  of  Nisan, 
which  was  afterwards  the  day  of  Christ's  public  entry  into 
Jerusalem,  they  selected  every  family  a  lamb ;  and  on  the 
fourteenth  day,  between  the  ninth  and  eleventh  hour,  which 
were  the  day  and  hour  of  Jesus'  death,  they  slew  the  latnb 
and  sprinkled  its  blood  on  the  lintels  and  posts  of  their 
doors;  that  the  destroying  angel  might  pass  their  dwellings, 
when  he  entered  every  house  of  the  Egyptians,  and  slew  the 
first-born  of  man  and  beast  in  all  the  land ;  and  then  with 
their  loins  girded,  with  their  shoes  on  their  feet,  and  with 
staff  in  hand,  as  ready  to  depart,  they  feasted,  each  family 
on  the  body  of  the  victim,  roasted  in  the  fire  and  eaten 
with  unleavened  bread  and  bitter  herbs,  and  at  once  went 
forth,  a  ransomed  nation,  free  to  serve  their  God  and  Saviour:^ 
thus  typifying  "  Christ  our  passover,  sacrificed  for  us ;  and 
our  feasting  on  Him,  not  with  the  leaven  of  malice  and 
wickedness,  but  with  the  unleavened  bread  of  sincerity  and 
truth."  ^  The  Egyptians  having  followed  them,  and  hemmed 
them  in,  between  the  horses  and  chariots  of  Pharaoh  be- 
hind, and  the  Eed  Sea  before  them,  tlie  people  became  at 
once  terrified  and  rebellious ;  when  their  divine  deliverer,  as 
"  THE  Lord,"  and  "  the  angel  of  God,"  went  in  the  pillar  of 
cloud  and  fire  between  them  and  their  enemies  ;  and  Moses 
having,  with  his  rod  in  hand,  by  divine  direction,  stretched 
out  his  hand  over  the  sea,  the  waters  parted,  the  children 

^  Exod.  xii.  2  I  Cor.  v. 


Christ  **  in  the  Law  of  Moses."  %'j 

of  Israel  crossed  in  safety,  and  their  pursuers  attempting  to 
follow  them,  were  overwhelmed  in  the  returning  waters : 
leaving  Moses  to  take  up,  and  put  into  Israel's  mouth,  the 
song :  "  The  Lord  is  my  strength  and  song,  and  He  is  be- 
come my  salvation :  He  is  my  God,  and  I  will  prepare  Him 
an  habitation ;  my  fathers'  God,  and  I  will  exalt  Him."  ^ 

Israel  a  typical  nation. 
These  words  of  Moses  are  quoted  by  Isaiah,  to  commence 
the  song  of  praise,  with  which  he  follows  a  wonderful  pro- 
phetic description  of  the  blessed  reign  of  Christ  at  length 
upon  the  earth.^  This  leads  us  here  to  notice  summarily 
what,  in  the  following  observations,  will  come  out  in  detail, 
viz.,  that  as  redemption  of  sinful  men  by  Christ,  was  the 
great  end  of  God's  providential  government  of  this  world 
from  the  beginning,  so,  in  particular,  to  the  nation  of  Israel, 
now  formally  commencing  its  national  existence,  the  events 
that  happened  to  it,  the  institutions,  ordinances,  and  laws 
given  to  it,  and  the  whole  of  the  divine  dealings  with  it, 
had  for  their  main  object,  to  set  forth  in  type,  and  symbol, 
and  prophecy,  the  person  and  redeeming  work  of  God's  in- 
carnate Son,  as  well  as  the  actual  presence  of  Christ  with 
the  nation,  as  the  God  of  Israel,  all  through  their  eventful 
history.  Circumcision,  practised  by  divine  command  from 
the  time  of  Abraham,  signified  "the  circumcision  of  the 
heart "  of  those  "  who  worship  God  in  the  spirit,  rejoice  in 
Christ  Jesus,  and  have  no  confidence  in  the  flesh."  ^  The 
passover,  as  we  have  already  seen,  typified  the  safety  to  be 
found  by  sinners  only  under  the  blood  of  Christ."  ^  And 
as  Christ  was  "Jehovah,"  "the  angel  of  God,"  who,  in  the 
pillar  of  cloud  and  fire,  preserved  and  conclusively  delivered 
the  children  of  Israel  when  pursued  by  the  Egyptians,  and 

^  Exod.  xiv.  15.  -  Isa.  xii.  '  Rom.  ii.  ;    Phil.  iii.  ''  I  Cor.  v. 


Christ  "  in  the  Law  of  Moses T 


proved  the  destruction  of  their  ioes ;  so  this  important  event 
in  Israel's  history,  was  a  type  or  symbol  of  the  redemption 
which  He  would  at  length  work  out  as  God  incarnate.^ 
Nothing  is  more  plainly  set  forth  in  Scripture  than  the 
designed  connection,  as  well  as  difference,  between  the  state 
of  Israel  under  the  law,  and  of  believers  under  the  gospel. 
"  The  law  was  Israel's  schoolmaster  to  bring  them  to  Christ, 
in  whom  we  become  sons  of  God."  ^  As  "  children  under 
tutors  and  governors,"  they  were  kept  "  in  bondage  "  under 
"  the  elements  of  the  world,"  under  the  rudimentary  educa- 
tion to  which  they  were  confined ;  being  placed  amidst 
rites  and  ceremonies  that  only  faintly  figured  forth  the  truth 
and  grace  at  length  revealed  in  Christ.^  Their  observing  of 
meats  and  drinks  and  sacred  seasons  formed  only  "  a  shadow 
of  good  things  to  come  ;  but  the  body  is  of  Christ."*  "  Tlie 
gifts "  which  their  "  priests  offered  according  to  the  law," 
merely  "  served  as  an  example  and  shadow  of  heavenly 
things.^  "  Their  ordinances  of  divine  service,  and  a  worldly 
sanctuary,  were  but  figures  for  the  time  being  of  the  blood 
of  Christ,  who  through  the  eternal  Spirit  offered  Himself 
without  spot  to  God,"  and  whose  blood  "  purges  our  con- 
science from  dead  works,  to  serve  the  living  God."^  The 
purifying  with  blood  of  almost  all  things  under  the  law,  as 
patterns  of  heavenly  things,  signified  the  purifying  of  these 
things  themselves  with  better  sacrifices.^  The  law,  there- 
fore, had  but  a  shadow,  an  imperfect  shadow  of  good  things 
to  come ;  but  by  one  offering  Christ  hath  for  ever  perfected 
them  that  are  sanctified ;  and  now  we  have  boldness  to 
enter  into  the  holiest  by  the  blood  of  Jesus.^  Thus,  in 
separating  the  children  of  Israel,  and  in  preserving  them 
separate  from  all  other  nations,  the  divine  purpose  was  to 


1  Luke  i.  68. 

2  Gal.  iii. 

3  Gal.  iv. 

^  Col.  iv. 
*  Heb.  viii. 
«  Heb.  ix. 

7  Heb.  ix. 

8  Heb.  x.j 

Christ  "  in  the  Law  of  Moses"  89 

make  the  dispensation  under  which  they  were  placed,  an 
impressive  and  an  enduring  representation  of  the  great 
realities  of  the  Gospel.  In  their  persons,  institutions,  and 
laws,  and  in  their  whole  circumstances  and  history,  they 
became,  like  a  vast  picture-gallery,  filled  with  types  of 
Christ  as  the  Redeemer,  and  of  the  redemption  to  be  found 
in  Him,  for  all  kindreds,  and  nations,  and  peoples,  and 
tongues.  But  that  purpose  could  be  served,  only  by  uphold- 
ing and  magnifying  the  holiness  of  God's  nature  and  govern- 
ment, in  the  very  provision  made  by  His  mercy  for  the 
salvation  of  sinful  men,  and  by  making  that  provision  of 
mercy  the  means  of  sanctifying  all  who  experienced  it,  and 
so  turning  and  elevating  them  into  spiritual  worshippers, 
faithful  servants,  and  rejoicing  children  of  God.  And,  as 
will  appear  more  clearly  as  we  proceed,  this  was  the  char- 
acter and  this  was  the  tendency  of  the  Mosaic  dispensation. 

Their  dedication,  sins,  and  mercies. 
In  passing  through  the  sea,  the  children  of  Israel  "  were 
all  baptized  unto  Moses  in  the  cloud  and  in  the  sea  ;^  they 
received  him,  and  yielded  themselves  up  to  him  as  their 
divinely-appointed  deliverer  and  leader,  and  as  mediator 
between  God  and  them,  who  would  communicate  to  them 
what  they  were  to  believe,  and  the  duty  required  at  their 
hands ;  and  so  in  that  condition  they  typified  all  who  are 
"  baptized  into  Christ,"  and  "  saved,  not  by  works  of  right- 
eousness which  they  have  done,  but  according  to  God's 
mercy,  by  the  washing  of  regeneration,  and  the  renewing  of 
the  Holy  Ghost,  shed  on  them  abundantly  through  Jesus 
Christ,"^  and  so  yield  themselves  unto  God  to  walk  in  new- 
ness of  life.  And  their  subsequent  history  is  a  history  of 
miseries,  and  murmurings,  and  mercies,  which  represent  the 

^  I  Cor.  X,  2  Tit.  iii. 


90  Christ  ''■in  the  Law  of  Moses." 

sins  and  miseries  of  even  the  professed  members  of  the 
Church  of  Christ,  and  the  salvation  which  is  experienced 
by  such  of  them  as  have  faith  in  a  once  crucified  but  now- 
exalted  Eedeemer.  Thus  they  come  to  Mara,  and  finding 
the  waters  too  bitter  to  drink,  they  murmur  against  Moses  ;^ 
and  God  provides  a  tree,  which  being  thrown  into  the  waters 
sweetens  them :  so  signifying  that  many  of  God's  appoint- 
ments prove  insupportably  bitter,  till  the  bitterness  is  taken 
from  them,  and  they  are  sweetened  to  believers,  by  the 
virtue  of  His  sufferings,  "  who  bare  our  sins  in  His  own 
body  on  the  tree."  ^  Again  they  break  out  into  murnmrings 
against  Moses  and  Aaron  for  want  of  food :  and  manna  is 
henceforth  daily  rained  upon  them  from  heaven  ;^  to  typify 
Christ  as  the  true  bread  which  cometh  down  from  heaven, 
and  givetli  life  to  the  world,"*  and  who  has  been  from  the 
beginning  the  spiritual  meat  of  all  believing  souls.^  Soon 
thereafter  they  are  again  murmuring,  and  almost  ready  to 
stone  Moses  for  want  of  water,  when,  by  divine  command, 
he  with  his  rod  smote  the  rock  in  Horeb  and  water  came 
out  of  it  that  the  people  might  drink  ;^  and  to  show  what 
infinite  realities  were  involved  in  these  outward  things,  we 
are  told  expressly  of  the  "  fathers  "  of  those  days,  that  they 
did  "  all  drink  the  same  spiritual  drink,  for  they  drank  of  the 
spiritual  Eock  that  followed  them,  and  that  Rock  was  Christ."^ 

Transactions  at  Sinai,  the  Law,  the  National  Covenant. 
In  the  third  month  after  their  departure  from  Egypt,  they 
came  into  the  wilderness  of  Sinai,  and  camped  before  the 
mount,  from  which,  amidst  such  awful  tokens  of  divine 
majesty,  the  law  was  about  to  be  delivered.  And  the  first 
thing  to  be  noticed  here  is  that  the  Lord  their  God,  who 
thus  gave  the  law,  was  no  other  than  the  Son  of  God.     This 

1  Exod.  XV.  »  Exod.  xvi.  ^   j  q^j.  x.  7   i  Cor.  x. 

2  I  Pet.  ii.  *  John  vi.  "  Exod.  xvii. 


Christ  "  m  the  Law  of  Aloses"  g  i 

is  proved  by  the  fact  that  the  Lawgiver  was  the  same  Divine 
Person  whom  we  have  already  seen  to  have  revealed  Himself 
to,  and  communed  with,  Adam,  and  Enoch,  and  Noah,  and 
Abraham,  and  Isaac,  and  Jacob,  and  Moses.  This  truth  is 
further  proved  by  comparing  what  is  said  in  the  68th  Psalm, 
with  the  use  made  of  its  words  in  the  4th  chapter  of 
Ephesians.  In  that  psalm  occur  the  words,  "  The  chariots 
of  God  are  twenty  thousand,  even  thousands  of  angels ;  the 
Lord  is  among  them  in  Sinai,  in  the  holy  place.  Thou  hast 
ascended  on  high,  Thou  hast  led  captivity  captive ;  Thou 
hast  received  gifts  for  men,  yea,  for  the  rebellious  also,  that 
the  Lord  God  might  dwell  among  them."  Now  in  the 
Epistle  to  the  Ephesians  (iv.  8,  &c.)  these  words  are  quoted 
and  applied  to  Christ,  as  exalted  to  give  all  grace  to 
believers,  "  Wherefore  He  saith,  when  He  ascended  on  high 
He  led  captivity  captive,  and  gave  gifts  unto  men."  And 
the  transactions  at  Sinai,  with  all  that  followed,  were  suit- 
able to  and  worthy  of  Him  who  was  "  set  up  from  ever- 
lasting," and  eternally  "  rejoiced  in  the  habitable  parts  of 
the  earth,  and  had  His  delight  with  the  sons  of  men."  ^ 
From  the  summit  of  Sinai,  the  Lord,  with  His  own  voice, 
published  the  law  of  the  ten  commandments  ;  the  law  which 
is  summed  up  in  two,  "  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  soul,  and  mind,  and  strength,  and 
thy  neighbour  as  thyself ;  "  that  law  which  is  the  transcript 
of  His  own  perfections  ;  which  is  and  must  be  the  unchange- 
able rule  of  His  moral  government;  and  which  requires 
perfect  obedience  from  His  creatures  as  the  condition  of  His 
favour ;  the  law  which,  early  in  His  public  ministry,  Jesus 
opened  up  in  His  Sermon  on  the  Mount,  in  all  its  spiritu- 
ality and  extent,  and  to  which,  on  behalf  of  all  His  re- 
deemed. He  rendered  the  perfect  obedience,  by  which  all 
who  believe  in  Him,  are  made  for  ever  righteous  in  the  sight 

^  Prov.  viii. 


92  Christ  "  in  the  Law  of  Moses" 

of  God.^  The  thunderings,  and  the  lightnings,  and  the 
noise  of  the  trumpet,  and  the  smoking  of  the  mountain, 
amidst  which  God  spake  His  law  to  the  people,  reminded 
them  in  an  awful  manner  of  the  wrath  overhanging  them 
as  transgressors,  and  made  them  so  afraid  that  they  entreated 
and  obtained  the  mediation  of  Moses  between  them  and 
God,  to  typify  their  access  to  God  as  gracious,  through  the 
blood  of  the  one  Mediator.  Then  they  received  at  once, 
through  the  mediation  of  Moses,  direction  as  to  the  altar 
they  would  make,  on  which  to  present  their  burnt  offerings 
and  peace  offerings  \^  and,  in  this  fact,  we  have  the  beginning 
of  that  Levitical  system  soon  after  set  up  in  the  midst  of 
them ;  to  typify  "  the  Son  of  God  sent  forth,  made  of  a 
woman,  made  under  the  law,  to  redeem  them  that  were  under 
the  law,  that  we  might  receive'  the  adoption  of  sons,"^ 
Further,  "  the  judgments  "  that  Moses  next  communicated 
to  them,^  were  the  first  portion  of  the  judicial  or  civil  laws, 
given  to  regulate  their  conduct  as  citizens,  the  tendency  of 
which  was,  to  separate  them  from  the  society  and  ways  of 
the  heathen,  and  to  bind  them  together  as  a  well-ordered, 
j)rosperous,  and  happy  community,  typical  of  the  state  of 
all  the  redeemed  of  the  earth  under  the  Gospel,  of  whom 
Jesus  said,  "  They  are  not  of  the  world,  even  as  I  am  not  of 
the  world."  ^ 

Here  has  to  be  noticed  the  covenant  into  which,  through 
Moses,  the  people  were  brought  with  God,  on  the  footing 
of  the  law  just  given,  and  afterwards  given  more  fully. 
Before  publishing  His  law,  the  Lord,  by  Moses,  said  to 
the  people,  "  Ye  have  seen  what  I  did  unto  the  Egyptians, 
and  how  I  bare  you  on  eagles'  wings,  and  brought  you  unto 
myself  Now,  therefore,  if  ye  will  obey  my  voice  indeed, 
and  keep  my  covenant,  then  ye  shall  be  a  peculiar  treasure 

1  Exod.  XX.  ;  Matt.  v.  ^  Gal.  iv.  «  John  xvii. 

2  Exod.  XX.  *  Exod.  xxi.-xxiii. 


Christ  '^171  the  Law  of  Moses"  93 

unto  me,  above  all  people.  .  .  .  And  ye  shall  be  unto  me  a 
kingdom  of  priests,  an  holy  nation."^  Accordingly,  after  the 
law  was  given  from  Sinai,  "  Moses  wrote  all  the  words  of 
the  Lord,  and  builded  an  altar,  and  offered  burnt-offerings 
and  peace-offerings,  and  sprinkled  half  of  the  blood  on  the 
altar,  and  read  the  book  of  the  covenant  to  the  people,  and 
received  their  promise  of  obedience,  and  sprinkled  the  blood 
on  the  people,  as  the  blood  of  the  covenant  which  the  Lord 
had  made  with  them ; "  ^  words,  these,  which  lead  us  to  see 
in  them  a  representation  of  all  whom  Christ  loves  and 
washes  from  their  sins  in  His  own  blood,  and  makes  kings 
and  priests  unto  God  and  His  Father,  makes  a  chosen  gene- 
ration, a  royal  priesthood,  a  holy  nation,  a  peculiar  (a  pur- 
chased) people."  ^  The  covenant  thus  entered  into  between 
God  and  Israel  was  a  national  covenant,  one  which  in 
respect  of  its  distinctive  character,  and  peculiar  provisions, 
was  of  a  temporary  nature,  and  confined  in  its  operations  to 
the  land  of  Canaan,  and  the  children  of  Israel  dwelling  there. 
No  doubt,  it  contained  the  great  moral  law  of  God,  which, 
as  broken  by  our  first  parents  and  all  mankind,  declares  and 
leaves  all  under  condemnation.  It  also,  in  its  provisions, 
shadowed  forth  the  salvation  found  only  in  Christ  by  faith, 
the  salvation  revealed  in  the  announcement  to  our  fallen 
parents,  of  the  seed  of  the  woman  that  should  bruise  the 
serpent's  head,  and  again  so  impressively  made  known  to 
Abraham,  in  the  covenant  of  promise  made  with  him,  and 
sealed  to  him,  when  he  received  the  good  news  of  a  seed  of 
blessing  for  all  nations  from  his  loins.  At  the  same  time, 
it  differed  in  its  distinctive  character  from  the  broken  law, 
or  covenant  of  works,  which  speaks  only  of  condemnation 
and  the  curse  to  all  who  continue,  and  are  left,  personally,  to 
face  its  demands  ;  and  it  differed  from  the  everlasting  cove- 

^  Exod.  xix.  '  Exod.  xxiv.  *  Rev.  i. ;  i  Pet.  ii. 


94  Christ  ''in  the  Law  of  Moses" 

iifint  of  grace,  in  which  alone  all  the  saved,  from  the  begin- 
ning to  the  end  of  time,  find  pardon  and  peace  with  God 
and  restoration  to  that  purity  of  heart  and  life  that  fits 
them  for  His  service  and  presence.  The  peculiarity  of  the 
national  covenant,  made  by  God  with  Israel  at  the  foot  of 
Sinai,  was  its  constituting  the  title  by  which  they  were  to 
receive  the  land  of  Canaan  as  their  inheritance,  and  remain 
in  it  in  peace  and  prosperity.  They  were  put  in  possession 
of  it  by  God,  and  promised  by  Him  to  be  kept  in  possession 
of  it,  not  for  their  own  earthly  ends,  but  as  a  national  church, 
a  nation  of  worshippers  of  the  living  and  true  God.  By  His 
appointment,  they  had  a  tabernacle  and  then  a  temple  as 
His  habitation  in  the  midst  of  them.  They  had  one  of  the 
twelve  tribes  set  apart  wholly  to  the  work  of  ministers  of 
religion.  They  had  to  offer  continually  a  vast  number  of 
animal  sacrifices.  They  were  placed  under  a  great  variety 
of  laws,  in  reference  to  the  outward  legal  uncleanness  which 
they  were  ever  ready  to  contract,  and  the  outward  ceremo- 
nial purifications  from  it,  which  they  had  to  observe.  And 
they  were  hedged  in,  by  no  end  of  ordinances  and  laws,  that 
barred  their  intercourse  with  other  nations,  and  required 
them  to  dwell  alone. 

Now,  while  they  outwardly  upheld  these  outward  insti- 
tutions and  obeyed  these  outward  laws,  their  outward  safety 
and  wellbeing  in  the  land  were  preserved  and  continued  by 
God,  and  wonders  of  power  and  mercy  were  wrought  in  their 
behalf.  On  the  other  hand,  when,  through  earthliness  and 
depravity,  they  neglected  these  ordinances,  or  even  fell  away, 
as  they  were  constantly  inclined  to  fall  away,  to  the  idola- 
tries and  abominations  of  the  heathen  around,  and  so 
incurred  the  forfeiture  of  the  land,^  that  forfeiture  was  sus- 
pended or  only  partially  put  in  force,  in  view  of  the  Messiah's 

^  Mai.  iv.  6. 


Christ  "  in  the  Law  of  Moses."  95 

coming,  and  until  at  length  He  came.  At  the  same  time, 
it  is  carefully  to  be  noticed  and  remembered,  that  this 
national  covenant  made  at  Sinai,  being,  so  far  as  its  peculiar 
provisions  were  concerned,  a  merely  outward  and  temporary 
covenant,  the  mere  observance  of  its  provisions  alone,  never 
secured  the  eternal  salvation  of  any  of  the  people,  neither 
did  their  neglect  of  its  provisions  alone,  cause  their  eternal 
condemnation.  All  who  perished  finally  under  it,  perished 
as  transgressors  of  the  great  moral  law,  which  was  and 
remains  in  force  against  all  mankind  in  their  natural  state ; 
and  all  who  were  saved  under  it,  were  saved  by  the  same 
promised  grace  in  Christ,  which  has  saved  and  will  continue 
to  save  all  true  believers,  from  the  moment  of  the  fall,  till 
the  end  of  time. 

At  the  same  time,  the  law  given  to  Israel  as  the  law  of 
this  their  national  covenant,  was  designed,  and  did  not  fail, 
to  operate  in  subserviency  to  the  covenant  of  grace  in  the 
case  of  all  of  the  nation  of  Israel  that  were  made,  by  grace, 
the  true  spiritual  Israel  of  God.  In  their  case,  the  outward 
institutions  and  ordinances  under  which  they  were  placed 
served  firs,t  to  fill  them  with  a  sense  of  their  sinfulness,  and 
then  to  lead  them  to  the  experience  of  the  great  salvation 
that  is  in  Christ.  That  implies  that  these  ceremonies  were 
figurative  representations  of  His  person  and  redeeming  work. 
And  so  we  find  the  matter  plainly  set  forth  in  Scripture. 
The,  tabernacle,  and  then  the  temple,  the  dwelling-place  of 
God  in  the  midst  of  Israel,^  typified  "  the  "Word  made  flesh, 
and  dwelling  among  us,"  ^  "  the  fulness  of  the  Godhead 
dwelling  bodily  in  Christ  Jesus."  ^  The  brazen  altar  typified 
Christ,  of  whom  it  is  said  "  we  have  an  altar."  *  The  golden 
altar  typified  Christ,  by  the  merits  of  whose  intercession  the 
prayers  and  praises  of  believers  are  presented  with  accept- 

^  Exod.  XX. ;  1  Kings  viii.  ^  Col.  ii. ;  Heb.  ix. 

*  John  i.  *  Heb.  xiii.  lo. 


g6  Christ  "  in  the  Law  of  Moses" 

ance  before  the  throne.^  The  laver  with  water,  at  the  door 
of  the  sanctuary,  in  which  the  priests  habitually  purified 
themselves  for  ministration  at  the  altar,^  typified  the  cleans- 
ing blood  and  purifying  grace  of  Christ,  by  which  alone 
believers  are  fitted  for  the  service  of  God.^  The  golden 
candlestick  *  typified  Christ  as  the  Light  of  the  world.^  The 
tables  of  shew-bread  ®  typified  His  fulness,  out  of  which 
believers  receive  grace  for  grace/  The  entering  of  the  high 
priest  once  a  year  into  the  holiest  court  of  the  tabernacle 
and  temple  with  atoning  blood,^  typified  Christ,  entering 
with  His  own  blood  into  the  holy  place  on  high  where  God 
dwells,  and  where  Christ  now  appears  in  the  presence  of 
God  for  us.^  And  the  ark  of  the  covenant,  containing  the 
tables  of  the  law  or  testimony,  with  the  mercy-seat  upon  it, 
and  the  cherubim  on  the  ends  of  the  mercy-seat,  stretching 
over  it  their  wings,  and  the  visible  cloud  of  the  glorious 
presence  of  God  hovering  above  the  mercy-seat,^°  typified 
Christ,  with  the  law  of  God  in  His  heart,  having  in  behalf 
of  His  redeemed,  perfectly  fulfilled  all  its  requirements,  set 
forth  by  God  to  be  a  propitiation  through  faith  in  His  blood ; 
in  whom  God  is  reconciling  the  world  to  Himself;  so  that 
having  Him  as  the  great  High  Priest  over  the  house  of  God, 
we  can  come  boldly  to  the  throne  of  grace,  that  we  may 
obtain  mercy,  and  find  grace  to  help  in  time  of  need/^ 

Sacrificial  blood  the  central  reality  of  the  law  of  Moses. 
The  access  of  the  chosen  people  to  God,  as  sin-forgiving 
and  gracious,  while  holy  and  just,  depended  on  their  con- 
stant resort  to  the  shedding  of  sacrificial  blood,  and  on  its 
application  to  His  worshippers,  and  to  the  very  vessels,  and 


1  Rev.  viii.  3  ; 

4  Exod.  XXV. 

*  Lev.  xvi. 

"  Rom.  iii.  ; 

Heb.  xiiL  15. 

^  John  viii. 

9  Heb.  ix. 

2  Cor.  v.; 

2  Exod.  XXX. 

«  Exod.  XXV. 

10  Exod.  XXV. 

Heb.  iv. 

3  Tit.  iii. ;  Eph.  v. 

^  John  i. 

Christ  "  ill  the  Law  of  Moses T  97 

the  whole  of  the  things  used  iu  His  service ;  all  this  typi- 
fying the  necessity  and  efficacy  of  the  blood  of  Christ,  as 
constantly  applied  by  the  Holy  Spirit  to  believers,  to  cleanse 
them  from  sin,  and  so  preserve  them  in  communion  with 
God,  and  in  fitness  for  His  service.  The  constant  shedding 
of  this  blood  was  the  heart  and  centre  of  the  religion  of  the 
Jews.  Their  priests  were  consecrated  by  blood  ;^  and  then 
continually  employed  in  offering  sacrifice  for  their  own  sins 
and  the  sins  of  the  people.^  The  altar,  reared  by  divine 
command,*  was  set  apart  by  atoning  blood.  On  this  altar, 
the  sacrifices  brought  by  the  people,  were  offered  by  the 
priests  continually.^  The  people,  by  laying  their  hands 
on  the  heads  of  the  sacrifices,  transferred  to  them  their  own 
sins.^  The  blood  was  sprinkled  on  the  book  of  the  law,  to 
show  that  only  through  a  constantly  operative  atonement, 
could  the  people,  consistently  with  divine  law,  be  kept  in 
covenant  with  God.  To  make  this  truth  more  manifest,  the 
blood  was  sprinkled  on  the  people.*  For  the  same  reason, 
it  was  sprinkled  both  on  the  tabernacle  and  on  all  the  ves- 
sels of  the  ministry ;  ^  since  in  this  way  only  could  the 
sanctuary  and  the  vessels  of  it,  be  purged  from  the  defile- 
ments which  they  suffered  from  the  sinning  worshippers, 
and  so  sanctified  still  for  the  service  of  the  Holy  One.  For 
the  same  reason,  in  fact,  almost  all  things  under  the  law 
were  purged  by  blood,  and  "  without  the  shedding  of  blood 
there  was  no  remission."^  As  regarded  the  burnt-offerings, 
the  sin-offerings,  the  trespass-offerings,  and  the  peace-offer- 
ings,^ which  were  being  continually  brought  to  the  altar; 
and  also  as  regarded  the  laying  of  the  hands  of  the 
offerers  on  the  heads  of  the  sacrifices,  and  the  sprinkling  of 
their  blood  round  about  the  altar,  and  otherw^ise,  as  directed  ; 


^  Exod.  xxix.  ;  Lev.  viii.  ^  Heb.  x.  "^  Heb.  ix. 

2  Heb.  V.  *  Lev.  i.,  iii.,  iv.,  xvi.       ^  Heb.  ix. 

3  Exod.  xxix.;  Deut.  xxvii.  ^  Heb.  ix.  ^  Lev.  i.-vi. 

G 


98  Christ  "  m  the  Law  of  Moses!' 

the  one  great  lesson  thus  inculcated  was,  that  the  High  and 
Holy  One  never  could  be  approached  by  His  people,  being 
sinful  creatures,  except  through  the  medium  of  atoning 
blood.  Hence  the  daily  morning  and  evening  sacrifice,^  the 
sacrifices  for  each  weekly  Sabbath,  for  the  new  moons,  for 
Pentecost,  for  the  feast  of  trumpets,  and  for  the  great  yearly 
atonement;"  and,  in  addition  to^  all  the  stated  sacrifices,  the 
still  greater  number  of  sacrificial  victims  that  were  brought 
by  individual  worshipped  as  voluntary  offerings. 

To  spiritually-minded  and  intelligent  Israelites,  however, 
it  must  have  appeared  that  the  mere  blood  of  bulls  and 
goats  could  not  take  away  their  sin;^  and  that  the  sacrifices 
of  the  law  were  but  a  shadow  of  good  things  to  come,^  the 
shadows  of  a  higher  sacrifice,  in  which-  they  would  at  length 
disappear.  So  said  Christ  Himself  prophetically,  "  Sacrifice 
and  offering  thou  didst  not  desire,  .  .  .  burnt-offering  and 
sin-offering  hast  thou  not  required,  .  .  .  lo,  I  come  :  in  the 
volume  of  the  book  it  is  written^  of  me."  ^  The  virtue^  of 
these  sacrifices  wholly  lay  in  their  reference  to  Him  who,  in 
the  end  of  the  world,  put  away  sin  by  the  sacrifice  of  Him- 
self.^ And  the  permission  to  the  High  Priest  alone,  ever  to 
enter  the  holiest  court  of  the-  temple,  and  to  him,  to  enter 
it  only  once  in  the  year,  viz.,  on-  the  great  day  of  atonement, 
and  then  to  enter  it,  only  by  carrying  the  blood  of  the 
typical  atonement,  and  sprinkling'  it  seven  times  before  the 
mercy  seat,^  impressively  taught  that  the  way  into  the 
presence  of  God  was  not  yet  made  manifest ;  ^  and  pointed 
to  the  new  and  living  way  of  access,  to  be  in  due  time 
opened  up  to  God  by  the  blood  of  Jesus  Himself.^ 

The  work  of  Christ  as  a  priest,  offering  Himself  a  sacri- 
fice, to  satisfy  divine  justice,  and  to  reconcile  us  to  God,  was 

1  Exod.  xxviii.  ■*  Heb.  x.  ^  Heb.  ix. 

"  Exod.  XXX.  ^  Ps.  xl.  ^  Heb.  ix. 

.  3  Heb.  X.  «  Heb.  ix.  ^  Heb.  x. 


Christ  "  171  the  Law  of  Moses"  99 

thus  set  forth  from  the  beginning,  and  especially  "  in  the 
law  of  Moses,"  in  all  the  typical  sacrifices  by  which  alone 
God  could  be  approached.  Their  language  was,  "  Behold 
the  Lamb  of  God,  which  taketh  away  the  sin  of  the 
world,"  "  If  the  blood  of  bulls  and  of  goats,  and  the  ashes  of 
an  heifer  sprinkling  the  unclean,,  sanctifieth  to  the  purifying 
of  the  flesh,  how  much  more  shall  the  blood  of  Christ,  who, 
through  the  eternal  Spirit,  offered  Himself  without  spot  to 
God,  purge  your  conscience  from  dead  works  to  serve  the 
living  God  ?"  "  Christ,  by  His  own  blood,  entered  in  once  into 
the  holy  place,,  having  obtained  eternal  redemption  for  us."^ 
And  so,  when  God  entered  into  covenant  with  the  nation 
of  Israel  at  Sinai,  He  required  burnt- offerings  to  be  offered, 
and  peace-offerings  to  be  sacrificed,  and  tlueir  blood,  as  "the 
blood  of  the  covenant,"  to  be  sprinkled  on  the  people,  as 
well  as  on  the  altar,  and  on  the  book  of  the  covenant.'^ 
They  were  thus  taught  that  their,  life,. forfeited  by  sin,  could 
be  regained  only  by  laying  their  sin  on  the  victims  that 
bled  and  died  in  their  stead,  while  at  the  same  time  re- 
minded that  the  blood  of  these  victims,  having  no  virtue  in 
itself  to  take  away  sin,  could  avail  for  their  forgiveness  and 
redemption,  only  as  typical  of  "  the  blood  of  Jesus  Christ," 
the  Son  of  God,  "  which  cleanseth  from  all  sin."  ^ 

According  to  the  view  which  we  have  given  of  the  Mosaic 
institutions,  they  are,  in  reality,  Christianity  itself  in  symbol, 
type,  and  figure.  The  Jewish  and  Christian  dispensations 
are  essentially  one.  And  the  central  truth  of  each  is  the 
redemption  of  men  by  a  sufficient  vicarious  atonement. 

The  objection  that  our  religion  is  a  relu/wn  of  blood. 

Such  as  stand  for  this  gospel  of  atonement,  as  the  gospel 
„of  the  Old  Testament  and  of  the  New,  are  being  tauntingly 

^  Heb.  ix.  ^  Exod.  xxiv.  '  i  John  i. 


ICO  Christ  ^' in  the  Law  of  Moses y 

told  that  their  religion  is  "  a  religion  of  blood."  This 
reproach,  rightly  understood,  is  the  glory  of  the  gospel,  as 
heaven's  proclamation  of  peace  on  earth,  from  the  fall  of 
man,  onward  to  the  end  of  the  world.  This  gospel  of  atone- 
ment was  realised  in  the  case  of  Abel,  when  he  found  the 
divine  favour  resting  on  him  for  the  bloody  sacrifice  of  the 
firstlings  of  his  flock;  just  as  the  bloodless,  and  therefore 
worthless,  religion  of  unitarians,  deists,  and  "  broad  church- 
men," has  its  proper  type  in  the  offering  of  Cain,  who,  as  if 
he  had  no  sin  to  confess  and  to  be  atoned  for,  presented  to 
God,  and  was  frowned  upon  for  presenting  merely  the  first 
fruits  of  the  ground.  Thus,  ever  since,  as  by  the  disobedience 
of  their  common  head,  all  mankind  were  made  sinners,  and 
as  salvation  was  to  be  found  only  in  a  promised  Redeemer, 
true  religion  ever  has  been,  and  must  continue  to  be,  a 
religion  of  blood.  That  fact,  rightly  viewed,  is  its  vital 
characteristic,  its  glory,  its  attractiveness,  its  majesty,  its 
purity,  its  loveliness,  its  blessedness.  Intelligent  offerers 
from  the  beginning,  in  pouring  out  the  life-blood  of  their 
sacrifices,  acknowledged  their  own  life  forfeited  by  sin, 
and  to  be  regained  only  by  the  sufferings  of  a  substitute, 
by  such  sufferings  as  would  satisfy  offended  justice,  vindicate 
infinite  holiness,  fill  them  with  the  peace  of  forgiveness,  free 
them  from  the  pollution  of  sin,  and  fit  them  for  the  fellow- 
ship of  God.  True  religion,  as  from  the  beginning  a  religion 
of  blood,  is  the  most  effectual,  the  only  effectual  destroyer 
of  moral  evil,  and  the  only  efficient  source  of  moral  ex- 
cellence in  sinful  men ;  inasmuch  as,  in  its  light,  sin  is  seen 
in  its  sinfulness  and  shunned,  and  love  to  God  and  goodness 
is  awakened  and  advanced  in  the  hearts  and  lives  of  those 
who  were  strangers  to  all  that  is  spiritually  good  before, 
until  they  attain  a  fitness  as  real,  as  their  right  in  Christ  is 
irrefragable,  to  take  their  place  for  ever  before  the  throne 
of  God  and  of  the  Lamb. 


Christ  '^  in  the  Laiv  of  Moses." 


lO] 


Yes,  it  is  a  religion  of  Llood.  And  as  snch  it  reveals  the 
love  of  God  the  Father  as  it  is  nowhere  else  revealed.  It 
reveals  the  love  of  God,  as  having  so  loved  the  world  as  to 
send  into  it  His  only-begotten  Son,  that  whosoever  believeth 
in  Him  should  not  perish,  but  have  eternal  life.  It  reveals 
the  love  of  God  the  Son,  in  taking  our  nature,  and  in  offering 
His  entire  life  on  earth,  in  obedience  and  suffering,  for  our 
redemption ;  in  rising  from  the  grave ;  in  ascending  to 
heaven ;  in  reigning  over  heaven,  earth,  and  hell ;  and  in 
pleading,  as  our  advocate,  with  the  Father ;  so  as  to  gather 
to  Himself,  and  to  bring  into  His  presence,  all  the  ransomed 
from  the  earth.  And  it  reveals  the  Holy  Ghost  as,  in  His 
equally  infinite  love,  making  known  this  salvation  in  every- 
thing said  of  it,  in  the  word  which  He  inspired ;  as  coming 
on  Christ  without  measure,  to  fit  Him  for  His  work,  and  to 
carry  Him  through  it ;  and  as  ever  moving  up  and  down  in 
the  world,  revealing  the  things  of  Christ  to  the  minds  of  men, 
applying  redemption  to  their  souls,  turning  them  into  His 
eternal  temples,  and  filling  them  with  the  fulness  of  God. 
Yes,  it  is  a  religion  of  blood.  And  being  such,  sinners 
who  are  made  to  understand  it,  and  know  themselves,  take 
refuge  under  this  blood,  and  are  forgiven  and  cleansed  from 
all  their  sins.  By  the  obedience  unto  death  rendered  for 
them,  they  are  made  righteous,  and  find  acceptance  and 
favour  with  God.  Under  the  power  of  the  Spirit  for  which 
the  shedding  of  that  blood  makes  way,  they  die  to  sin  and 
live  to  righteousness.  Eedeemed  from  the  curse  of  the  law 
by  Him  who,  in  the  shedding  of  His  blood,  was  made  a 
curse  for  them,  they  receive  the  adoption  of  sons.  They 
joy  in  God  through  Jesus  Christ,  by  whom  they  have 
received  the  reconciliation  which  His  blood  effects.  By  the 
cross  of  Christ  the  ^vorld  is  crucified  to  them,  and  they  are 
crucified  to  the  world.  They  are  made  willing  to  suffer 
with  Christ  on  earth,   that  they  may  reign  with  Him  in 


I02  Christ  "  in  the  Law  of  Moses!' 

heaven.  They  overcome  all  their  enemies  by  the  blood  of 
the  Lamb,  and  by  the  word  of  His  testimony.  And  under 
the  shelter  of  the  blood,  by  which  Christ  Himself  entered 
into  the  holy  place,  they  enter  after  Him.  Yes,  it  is  a 
religion  of  blood,  and  woe  shall  betide  all  who  live  and  die 
away  from  the  shelter  which  that  blood  affords.  For  to  all 
sucli  there  remaineth  no  more  sacrifice  for  sin,  but  a  certain 
fearful  looking  for  of  judgment,  and  of  fiery  indignation 
which  shall  devour  the  adversaries. 

Spiritual  effects  of  the  truths  as  revealed  to  Moses. 

A  proof  and  an  illustration  of  how  the  truth  as  it  is  in 
Jesus,  and  the  power  of  His  grace  wrought  in  and  through 
the  Mosaic,  dispensation,  are  furnished  in  the  iJcrsmial  charac- 
ter of  Moses  'himself,  and  of  the  generation  trained  hij  him  in 
the  ivilderness. 

First,  The  jjcrsonal  character  of  Moses  evidences  the  nature 
and  power  of  the  truth  revealed  to  him.  Moses,  whose 
appearance  .from  his  birth  seems  to  have  made  .the  impres- 
sion of  a  high  destiny  being  before  him,  having  been  provi- 
dentially adopted  by  Pharaoh's  daughter  as  her  son,  was 
trained  in  all  the  wisdom  of  Egypt,  as  well  as  in  all  the 
refinement  of  its  court,:  while  he  was  by  his  parents  not 
less  carefully  filkd  with  the  higher  knowledge  and  more 
ennobling  spirit  of  the  revelations  made  to  his  forefathers. 
When,  at  the  age  of  forty  years,  he  had  to  choose  between 
the  earthly  grandeur  .within  his  reach,  and  the  lot  of  his 
countrymen,  at  the  time  reduced  to  cruel  bondage,  "  he 
refused  "  longer  "  to  be  calledithe  son  of  Pharaoh's  daughter, 
choosing  rather  to  suffer  affliction  with  the  people  of  God, 
than  to  enjoy  the  pleasures  of  sin  for  a  season:  esteem- 
ing the  reproach  of  Christ  greater  riches  than  the  trea- 
sures in  Egypt;   for  he  had  respect  unto  the  recompense 


Christ  ^'  in  the  Laiv  of  Moses."  103 

of  the  reward."  ^  Having  had  to  flee  from  Egypt  into 
Midian,  he  lived  there,  as  a  shepherd,  for  other  forty  years, 
as  a  stranger  in  a  strange  land,  looking  to  God  as  his  help, 
and  undergoing  the  humbling,  purifying,  elevating  discipline 
which  prepared  him  for  what  followed.  He  then  found  him- 
self at  length  in  the  presence  of  Christ,  the  Jehovah- Angel, 
speaking  to  him  from  the  midst  of  th-e  burning  bush  in  Horeb, 
and  received  the  .commission  which,  with  a  strong  feeling  of 
his  own  insufficiency,  but  with  a  lively  trust  in  divine 
strength,  he  went  to  Egypt,  and  executed.  By  faith  he  not 
only  forsook  Egypt,  but  put  himself  at  the  head  of  his 
nation,  and  led  them  out  of  it,  "  not  fearing  the  wrath  of  the 
king ;  for  he  endured  as  seeing  Him  who  is  invisible ; " 
"  through  faith  he  kept  the  passover,  and  the  sprinkling  of 
blood,  lest  he  that  destroyed  the  first-born  should  touch 
them."  And  then,  having  "by  faith  passed  through  the 
Eed  Sea,  as  by  dry  land,"  the  people  received  from  him  a 
song,  in  which  to  celebrate  the  praises  of  God  their  Saviour. 
At  the  Mount  of  Sinai,  and  in  the  midst  of  awful  manifesta- 
tions of  divine  glory,  he  was  brought  into  such  close  and 
long-continued  communion  with  God,  as  implied,  on  the 
part  of  Moses,  extraordinary  depth  of  spiritual  life,  and 
strength  and  clearness  of  spiritual  vision :  and  again,  as  he 
stood  in  the  cleft  of  the  rock,  he  had  such  a  sight  of  the 
glory  of  Jehovah,  while  it  passed  by,  and  so  heard  His  voice 
proclaiming  Himself  the  Lord,  the  Lord  God,  merciful  and 
gracious,  as  to  be  filled  with  a  faith  which  wrought  by  love, 
purified  his  heart,  and  overcame  the  trials  that  beset  him 
throughout  all  his  life.  The  prayerful  calmness  and  ease 
with  which  he  crushed  the  enemies  of  Israel  in  the  wilder- 
ness ;  the  patience  with  which  he  bore  his  people's  pro- 
vocations ;  the  zeal  for  the  Lord's  honour  with  which  he 

1  Heb.  xi. 


104  Christ  "  in  the  Law  of  Moses" 

repressed  and  punished  their  rebellions  ;  the  disinterested 
entreaties  which  he  poured  out  for  their  forgiveness  and  for 
the  Lord's  continued  favour  to  them ;  the  pity  and  tender 
care  which  he  had  for  their  wants  and  weaknesses ;  and 
the  persevering  faithfulness  with  which  he  trained  them  to 
fear  and  serve  the  Lord,  both  such  of  them  as  had  to  die  in 
the  desert,  and  those  who  were  to  enter  the  land  of  Canaan 
— these  and  svich  like  characteristics  of  Moses,  evidence 
him  to  have  been  eminently  one  of  those  of  whom  it  is 
written,  "  they  drank  of  that  spiritual  Eock  that  followed 
them,  and  that  Eock  was  Chri-st."  ^  He  was  indeed  taught 
emphatically  that  only  by  grace  he  could  stand ;  for  the 
murmurers  for  water  having  tempted  him  to  speak  unad- 
visedly with  his  lips,  he  was  himself  shut  out  of  Canaan. 
But  not  the  less  truly  was  grace  made  sufficient  for  him, 
and  divine  strength  made  perfect  in  his  weakness. 

At  length,  at  the  termination  of  their  wanderings  and  of 
his  own  life,  in  the  midst  of  the  nation  assembled  on  the 
plains  of  Moab,  within  sight  of  Canaan,  and  with  only  the 
Jordan  between  it  and  them,  and  with  his  own  eye  turn- 
ing to  the  heavenly  Canaan  to  which  he  was  so  near, 
his  remaining  intercourse  was  a  fitting  conclusion  of  his 
ministry,  and  a  fitting  introduction  to  their  future.  In  the 
final  services  which  he  then  rendered,  his  character  shines 
out  like  the  sun  that  having  from  its  morning  dawn,  and  in 
its  pathway  through  the  heavens,  broken  out  in  its  brightness, 
through  the  clouds  that  sought  to  conceal  its  brilliance,  at 
evening  sets  in  unmingied  and  surpassing  glory.  As  we  learn 
from  Deuteronomy,  he  rehearsed  their  past  history — repeated, 
in  some  instances  in  more  or  less  altered  forms,  suited  to 
their  then  position,  the  laws  already  given  to  them — and 
proclaimed  their  obligations,  and  the  eventualities  for  good 

1  I  Cor.  X. 


Christ  "  in  the  Lazv  of  Moses"  105 

or  evil  before  them,  the  blessings  or  curses  that  would  rest 
on  their  obedience  or  disobedience — and  then  instructed 
them  to  engrave  on  stones,  for  a  lasting  testimony,  these 
blessings  and  curses,  and  also  to  pronounce  them  aloud,  in  the 
ears  of  all ;  the  blessings  on  Mount  Gerizim,  and  the  curses 
on  Mount  Ebal.  In  the  course  of  the  utterances  that  flowed 
from  his  lips,  his  soul  was  wrought  up  into  passionate  ear- 
nestness, till  he  was  all  on  fire,  with  love  to  God  and  to  His 
law,  and  with  the  deepest  affection  and  pity  for  His  people, 
as  he  foresaw  how  they  would  forget  the  good  and  incur  the 
evil  set  before  them.  As  the  most  effectual  way  of  giving 
vent  to  his  feelings,  and  of  perpetuating  the  impression  which 
he  longed  to  make,  he  embodied  them  in  a  song,  replete 
with  instruction,  admonition,  and  encouragement,  to  be  sun"- 
by  the  nation,  and  so  to  keep  in  their  remembrance  the 
blessing  and  cursing,  the  life  and  death,  which  he  had  set 
before  them,  when  they  should  see  his  face  and  hear  his 
voice  no  more.  One  thing  more,  and  his  work  was  done. 
With  the  prophetic  eye  of  a  dying  seer,  he  proclaimed  the 
future  of  the  nation,  tribe  by  tribe ; ,  and  in  figurative  lan- 
guage, foretold  as  the  happiness  of  the  upright,  that  they 
would  have  "  the  eternal  God "  as  "  their  refuge,"  and 
"  underneath  "  them  "  the  everlasting  arms."  And  then,  while 
yet  "  his  eye  was  not  dim,  nor  his  natural  force  abated," 
ascending  Mount  Nebo,  and  from  the  top  of  the  crag 
Pisgah  glancing  back  on  the  people  and  the  land  behind 
him,  while  the  body  which  he  dropped  was  laid  by  the 
Lord  in  a  grave  known  only  to  Himself,  his  spirit  with 
piercing  gaze  and  soaring  flight  passed  into  the  midst  of  the 
heavenly  glory. 

"  The  jrroiphet  like  unto  Moses.'" 
In  regard  to  the  character  of  Moses,  enough  has  been  said 
to  show  that  its   source  was  the  presence  of  the  Divine 


io6  Christ  ^'zn  the  Law  of  Moses." 

Eedeemer  accompanying  him,  and  the  Spirit  of  Christ  working 
in  and  with  him.  Evidence  has  already  been  given  of  that 
truth.  But  there  is  one  fact  in  the  history  of  Moses  specially 
bearing  on  this  matter,  to  which  we  may  allude.  He  received 
a  revelation  of  "  a  prophet  like  unto  himself,"  to  be  "  raised 
up  "  by  "  the  Lord  his  God  "  in  the  appointed  time,  to  whom 
the  people  were  to  be  required,  under  very  solemn  liabilities, 
to  hearken.^  That  prophet  was  Christ  Himself.^  The  revela- 
tion of  the  coming  prophet  had  been  made  to  him  at  Sinai, 
nearly  forty  years  before  he  mentioned  the  fact.  It  was 
made  to  him  when,  at  the  people's  request  and  by  divine 
appointment,  Moses  was  made  a  mediator  between  Jehovah 
and  the  people,  who  were  afraid  of  His  glory,  and  of  direct 
communication  with  Him.  Though  Moses  had  kept  this 
revelation  to  himself  for  nearly  forty  years,  no  one  can 
reasonably  doubt  that  it  bulked  largely  in  his  mind's  eye 
all  through  that  period,  and  had  a  great  influence  over  his 
life.  For,  according  to  the  pre-intimation  received  by  him, 
while  THE  prophet  promised  would  be  like  to  himself,  that  is, 
would  be  in  intimate  fellowship  with  God,  face  to  face  with 
Him — would  be  a  performer  of  mighty  signs  and  wonders 
— would  see  into  and  foretell  the  future — would  be  the 
great  Teacher  and  Light  of  the  world — would  be  the  pro- 
mulgator of  new  and  all-authoritative  laws — would  act  as  a 
priest — and  would  be  a  great  King — would  be,  in  these 
respects,  like  unto  Moses;  it  was  plainly  declared  further 
that  he  would  be  One  greater  than  himself.  It  was  declared 
that  having  the  words  of  the  Lord  put  into  His  mouth,  He 
would  speak  all  the  Lord  commanded  Him,  that  is,  have 
further  and  higher  revelations  to  make  than  even  those  by 
Moses — that  He  would  also  speak  with  more  authority ; 
this  being  implied  in  the  threatening  against  all  who  would 

1  Deut.  xviii.  '  Acts  iii.,  vii. 


Christ  "  ill  the  Law  of  Moses''  107 

not  hearken  to  His  words — that  He  would  be  the  revealer 
of  God  to  men,  the  Mediator  between  God  and  ns — and 
that  His  coining  would  be  the  signal  for  the  greatest  of  His 
forerunners  to  decrease,  that  He  might  increase.  The  words, 
in  short,  pointed  to  the  truth  so  emphatically  taught  in  the 
Epistle  to  the  Hebrews,  that  while  no  mere  human  prophet 
equal  to  Moses  ever  arose  in  Israel,^  Moses  himself  was  after 
all  but  a  servant  in  the  house,  while  the  promised  prophet 
had  proved  to  be  the  Son  of  God  over  it,  and  He  to  whom 
indeed  the  house  belonged.  To  what  extent  Moses  realised 
what  was  implied  in  his  words  we  cannot  determine ;  for  we 
know  that  the  prophets,  having,  under  the  Spirit,  given  forth 
their  predictive  testimony  to  Christ,  had  to  search  diligently 
into  the  signification  of  their  own  utterances.  But  this  the 
whole  history  of  Moses  makes  plain,  even  that  he  was  filled 
with  grace  out  of  the  fulness  of  Christ,  and,  in  a  higher 
degree  than  most  men,  reflected  His  image. 

Second.  A  word  as  to  the  effect  produced,  spiritually  and 
practically,  on  the  children  of  Israel,  by  the  dispensation 
under  which  they  were  thus  placed.  Did  they  to  any 
extent,  in  any  measure,  confirm,  by  their  life,  the  doctrine 
that  this  dispensation  rightly  improved  was  to  form  them  to 
a  character,  identical  with  that  to  which  believers  are  now 
formed  by  the  truth  and  grace  of  Christ  ?  The  answer  is, 
that  what  the  dispensation  introduced  by  Moses  accom- 
plished eminently  in  his  own  case,  it  accomplished,  though  of 
course  in  a  less  degree,  in  a  greater  or  smaller  number  of  the 
people.  This  is  the  conclusion  to  be  drawn  from  what  we  read 
of  the  spirit  and  conduct  of  the  second  generation,  the  genera- 
tion that  grew  up  in  the  wilderness,  and  survived  their  abode 
in  it,  and  entered  Canaan,  and  took  possession  of  it  under 
Joshua.     No  doubt  they  were  not  perfect.     That  was  mani- 

^  Deut.  xxxiv. 


io8  Christ  "  in  the  Law  of  Moses'' 

fest  from  the  manner  in  wbicli  many  of  them  were  tempted 
by  the  Moabites  and  Midianites  to  impurity  and  idol- wor- 
ship. But  the  readiness  with  which,  at  the  divine  call,  a 
body  of  armed  men,  formed  of  contingents  from  all  the 
tribes,  went  and  avenged  on  the  Midianites  the  insulted 
honour  of  Jehovah,  showed  how  comparatively  sound  at 
heart  the  nation  had  for  the  time  become.  On  their  return, 
too,  they  at  once  submitted  to  have  themselves,  and  the 
numerous  spoils  of  their  conquest,  purified  according  to  law, 
and  to  have  the  spoil  distributed  with  a  due  proportion  for 
the  priests  and  Levites,  and  for  the  service  of  the  Lord  at 
the  tabernacle.''  Then  the  two  tribes  of  Gad  and  Eeuben, 
and  the  half  tribe  of  Manasseh,  having  secured  the  land  of 
Gilead  and  the  neighbouring  region  for  their  inheritance, 
instead  of  trying  to  remain  there,  and  leave  to  the  other  tribes 
to  cross  the  Jordan,  and  fight  their  own  way  to  their  respec- 
tive allotments,  arranged  for  leaving  their  families  with 
their  cattle  behind  them,  that  they  might,  according  to  their 
promise,  accompany  their  brethren,  and  fight  side  by  side 
with  them,  until  they  had  conquered  and  taken  possession 
of  their  appointed  inheritance.  So  that  when  Joshua,  after 
Moses'  death,  reminded  these  two  and  a  half  tribes  of  their 
promise  and  their  duty,  their  instant  answer  was,  "  All  that 
thou  commandest  us  we  will  do,  and  whithersoever  thou 
sfendest  us  we  will  go.  According  as  we  hearkened  unto 
Moses  in  all  things,  so  will  we  hearken  unto  thee ;  only 
the  Lord  thy  God  be  with  thee  as  He  was  with  Moses. 
Whosoever  he  be  that  doth  rebel  against  thy  commandment, 
and  will  not  hearken  unto  thy  words  in  all  that  thou  com- 
mandest him,  he  shall  be  put  to  death ;  only  be  strong,  and 
of  a  good  courage." "  Further,  the  twelve  tribes  having 
deliberately  crossed  the  Jordan,  instead  of  at  once  rushing 

^  Num.  xxxi,  '  Josh,  i. 


Christ  "  in  the  Lazv  of  Moses!'  109 

to  battle  and  to  victory,  submitted  to  be  consecrated  to  God 
by  undergoing  the  rite  of  circumcision,  and  remaining  in 
their  tents  till  they  were  whole.  They  next  observed  with 
calmness  and  solemnity  the  feast  of  the  passover.  Even 
after  this,  instead  of  then  demanding  to  be  led  at  once  against 
the  enemy,  they  were  required  to  take  the  first  and  strongly- 
walled  town  of  Jericho,  to  which  they  were  nigh,  by  a  pro- 
cedure, which  made  nothing  of  their  prowess,  and  everything 
of  their  faith  in  God.  They  were  required  to  wear  their 
arms  unused,  and  to  walk  in  quietness  round  that  city  daily, 
following  the  priests  as  they  blew  their  rams'  horns,  and  to 
make  this  procession  once  daily  for  seven  days,  and  on  the 
seventh  to  repeat  this  idle-looking  march  seven  times.  And 
they  did  so,  and  did  it  undoubtedly  with  the  expectation  of 
what  followed :  for  when,  by  divine  command,  they  finished 
this  whole  proceeding  with  a  tremendous  shout,  the  walls  of 
Jericho  fell  fiat  before  them,  and  all  that  it  contained  became 
at  once  an  easy  prey.  If  the  sin  of  Achan,  in  coveting  and 
secreting  for  himself  an  attractive  portion  of  the  spoil,  which 
God  had  commanded  to  be  wholly  destroyed,  as  an  act  of 
homage  to  Himself,  if  that  sin  arrested  all  further  success, 
and  at  once  subjected  them  to  nothing  but  reverses,  till  it 
was  detected  and  punished,  there  was  one  consolation  con- 
nected with  it ;  it  brought  out  the  fact  that  his  sin  was  the 
only  sin  of  the  kind  committed,  amidst  the  spoils  that  had 
fallen  into  their  hands,  and  thus  proved  the  single-eyed 
uprightness  that,  for  the  time  being,  so  generally  animated 
the  tribes. 

The  same  spirit  they  seem  to  have  carried  with  them  in 
the  successive  conquests  by  which  they  possessed  themselves 
of  so  large  a  portion  of  the  land.  And  when  at  length  the 
Eeubenites,  being  honourably  dismissed  to  their  homes  on 
the  other  side  of  Jordan,  had  reached  the  point  of  crossing, 
and  erected  on  its  banks  an  altar  of  witness,  to  testify  that 


I  lo  Christ  "  ill  the  Law  of  Moses." 

they  remained  an  integral  part  of  the  chosen  nation,  though 
in  their  separated  homes  ;  the  conduct  of  the  other  tribes  on 
hearing  of  this  act,  in  rising  up  against  them  as  if  they 
meant,  in  opposition  to  the  law  of  Jehovah,  to  have  an  altar 
of  sacrifice  of  their  own ;  and  then  the  conduct  of  the 
accused,  in  carefully  and  earnestly  freeing  themselves  from 
all  suspicion ;  and  the  further  conduct  again  of  the  other 
tribes  in  at  once  carefully  and  joyfully  accepting  the  explana- 
tion ;  all  combine,  with  the  other  facts  we  have  mentioned, 
to  prove  the  faith  and  faithfulness  of  that  generation,  and 
to  show  that  there  are  good  grounds  for  the  affirmation,  that 
on  the  whole  it  was  probably  the  best,  morally  and  spiritu- 
ally, of  all  the  generations  of  Israel.  And  this  is  just  what 
the  Lord  Himself  said  of  it  long  afterwards,  by  the  prophet 
Jeremiah,  "  I  remember  thee,  the  kindness  of  thy  youth,  the 
love  of  thine  espousals,  when  thou  wentest  after  me  in  the 
wilderness,  in  a  land  that  was  not  sown.  Israel  was  holiness 
unto  the  Lord,  and  the  first  fruits  of  His  increase."^ 


Jer.  ii. 


VI. 

CHEIST  "IN  THE  PEOPHETS." 

"All  things  must  be  fulfilled  which  were  written  in  .  .  .  the 
Prophets    .     .     .     concerning  me." — LUKE  xxiv.  44. 

nno  raise  sinful  men  into  a  redeemed,  regenerated,  sancti- 
fied  condition,  is,  so  far  as  they  are  concerned,  neces- 
sarily the  great  design  of  any  revelation  which  God  makes 
of  Himself. 

This,  therefore,  was  the  purpose  of  God  in  the  dispen- 
sation which  Moses  was  employed  to  establish  among 
the  children  of  Israel.-^  The  moral  law  showed  to  them 
their  transgressions.  The  ceremonial  law  of  animal  sacri- 
fices and  outward  cleansings,  continually  set  forth,  in  type 
and  figure,  the  atonement  for  their  sins,  and  the  divine 
purification  that  their  hearts  and  lives  required.  The  constant 
calls  to  them  on  this  ground,  and  in  this  manner,  to  come  to 
God,  and  to  devote  themselves  to  His  service,  implied  that 
in  the  exercise  of  faith  in  God,  as  thus  approached  with 
acceptance,  and  in  the  exercise  of  love  to  Him  for  His  love 
to  them  as  thus  become  their  God  and  Eedeemer,  they  were 
to  live  before  Him  in  holy  and  new  obedience. 

At  the  same  time  the  figurative  rites  of  the  Mosaic 
economy  being  preparatory  to  the  clear  and  final  dispensa- 
tion of  grace  to  be  established  by  the  personal  ministry  of 
the  Son  of  God  incarnate,  all  spiritually-minded  believing 
Israelites  found  the  virtue  of  their  existing  outward  privi- 
leges to  flow  from  looking  forward   in  faith  to  the  coming 

^  Isa.  V. 


Christ  " in  the  Prophets' 


Messiah,  and  the  coming  redemption.  In  the  exercise  of 
this  faith,  they  found  peace  with  God,  and  obtained  from 
Him  grace  and  strength  to  serve  Him. 

But  a  holy  life  like  this  was  not  natural  to  the  children  of 
Israel,  any  more  than  it  has  ever  been  to  any  other  of  the 
sons  of  men.  They  had  in  them  the  carnal  mind  which  is 
enmity  against  God,  and  is  not  subject  to  His  law,  neither, 
indeed,  can  be.  And  they  showed  this  continually,  and  often, 
indeed,  in  the  saddest  possible  excesses,  throughout  their 
whole  history ;  in  all  manner  of  ungodliness,  unrighteous- 
ness, and  profligacy.  They  trampled  under  foot  the  com- 
mandments of  the  moral  law.  They  withheld  the  appointed 
sacrifices  and  offerings,  or  they  offered  the  lame  and  blind  of 
their  flocks.  Often  when  they  did  bring  any  of  the  gifts 
commanded,  they  made  a  virtue  of  their  scanty  and  heartless 
services,  looking  to  nothing  beyond  them,  and  making  tlum  a 
substitute  for  judgment,  mercy,  and  faith.  More  frequently 
they  forsook  the  worship  of  God  altogether,  and  took  up 
with  the  superstitious  and  abominable  ways  of  their  heathen 
neighbours,  and  became  mad  upon  their  idols,  finding,  in  such 
practices,  what  was  as  suited  to  their  depraved  tastes  and 
habits,  as  the  service  of  the  Holy  One  was  contrary. 

The  work  of  the  prophets  was  therefore  divinely  directed 
to  meet  the  ways  of  the  nation,  the  ways  of  all  classes,  of 
rulers  and  ruled,  of  high  and  low,  of  priests  and  people ; 
while  their  work  was  also 'regulated  by  the  divine  purpose 
to  bring  the  Mosaic  economy  to  an  end,  in  the  establishment 
of  that  to  which  it  was  ever  meant  to  be  subservient,  viz., 
the  dispensation  of  the  gospel  of  Christ,  These  observations 
may  prepare  us  for  understanding  what  is  included  in  the 
testimony  to  Christ  contained  in  the  insj^ired  books  here 
denominated  "  the  prophets." 

The  title  of  "  the  prophets,"  as  used  by  our  Lord  in  the 
words  before  us,  includes  such  historical  books  as  Joshua, 


C J  wist  "  in  the  Prophets'^  1 13 

Judges,  Kings,  and  Chronicles ;  as  well  as  the  books  of 
moral  and  spiritual  instruction,  and  of  predictive  utterances, 
that  in  our  English  Bibles  begin  with  Isaiah  and  end  with 
Malachi.      Consider — 

I.  The  testimony  to  Christ  in  the  historical  books,  in  the 
history  which  they  contain  of  the  nation  of  Israel. 

The  generation  that  under  Joshua  took  possession  of 
Canaan  was,  as  already  stated,  probably  the  best  of  all  the 
generations  of  Israel.  They  commenced  their  existence  in 
the  land  by  observing  circumcision  as  the  seal  of  their  cove- 
nant to  be  the  Lord's,  and  next  by  observing  the  passover 
as  the  seal  of  His  promise  to  protect  and  strengthen  them 
for  His  service  ;  these  ordinances  prefiguring  the  state  of  those 
who  are  circumcised  in  their  hearts  by  the  Spirit  of  Christ, 
and  who  live  on  His  sacrifice  as  the  source  of  their  peace, 
and  the  nourishment  of  their  spiritual  life.  More  noticeably 
still,  when  Joshua  was  about  to  begin  the  work  before  him, 
he  had  a  vision  that  impressively  told  him  in  whom  his  and 
his  people's  help  would  be  found.  When  near  Jericho,  there 
appeared  to  him  "  a  man  with  a  drawn  sword,"  who,  in 
answer  to  Joshua's  inquiries,  told  him  that  he  had  "  come 
as  captain  of  the  host  of  the  Lord,"  and  required  him  to 
loose  his  shoes  from  off  his  feet,  because  in  virtue  of  His 
presence,  who  was  now  speaking  to  him,  "  the  place  whereon 
he  stood  was  holy  ground."  Then  as  Jehovah,  He  said  He 
had  "given  into  Joshua's  hand,  Jericho,  and  the  king  thereof, 
and  the  mighty  men  of  valour."  ^  The  Jehovah,  Captain  of 
the  host  of  Jehovah,  of  whom  Joshua  had  this  vision,  is  He 
whom  Isaiah  foretells  as  "  the  Leader  and  Commander  of  the 
people,"  ^  and  whom  the  apostle  describes  as  "  the  Captain  of 
our  salvation,"  ^  that  is,  our  Lord  Jesus  Christ.  As  his  name, 
which  means  Saviour,  indicated,  Joshua  was  a  type  of  Jesus, 

^  Josh,  v.,  vi.  ^  Isa.  Iv.  ^  Heb.  ii. 


114  Christ  ''in  the  Prophets." 

the  Saviour  of  the  world.  He  liad  in  liim  the  Spirit,  that 
is,  the  Spirit  of  Christ ;  ^  and  the  book  that  bears  his  name, 
abundantly  proves  that,  in  the  conquest  of  the  land,  he  acted 
throughout  in  the  spirit  of  prayerful  dependence  on  the 
Lord,  while  it  is  equally  evident  that  the  people,  under  the 
divine  hand  upon  tliem,  had  been  wonderfully  respectful  to 
his  authority,  and  obedient  to  his  will.^  Moreover,  while 
the  tabernacle  in  which  the  Lokd  specially  dwelt  had  been 
set  up  in  Shiloh,  the  jealousy  of  the  tribes,  their  outbursting 
zeal  for  the  altar  of  the  Lord  before  His  tabernacle,  and  the 
corresponding  earnestness  of  the  two  tribes  and  a  half  in 
freeing  themselves  of  all  suspicion  of  any  thought  of  dis- 
honouring the  altar  or  the  Lord,  by  the  mere  memorial  altar, 
or  altar  of  witness,  which  they  erected  at  the  border  of 
Jordan,  when  about  to  cross  it  on  their  homeward  way, 
indicate  that  the  law  of  Moses  was  in  effective  operation, 
and  receiving  the  homage  of  the  people.^  And  the  readiness 
and  even  apparently  tender  feelings  with  which  they  entered 
into  the  covenant  made  with  them  by  Joshua,  when  old  and 
soon  to  die,  manifest  that  it  was  then  their  purpose  and 
resolution  to  serve  the  Lord.* 

Declensions  and  divine  dealings. 
Beginning  their  national  existence  in  the  land  so  promis- 
ingly, the  children  of  Israel  continued  to  run  well  for  a  time, 
although,  alas !  only  for  a  short  time.  "  Israel  served  the 
Lord  all  the  days  of  Joshua,  and  all  the  days  of  the  elders 
that  overlived  Joshua,  and  which  had  known  all  the  works 
of  the  Lord  that  He  had  done  for  Israel ; "  ^  but  the  book 
of  Judges  which  contains  a  summary  history  of  them  for 
about  three  hundred  years,  sadly  proves  how  soon  they 
deteriorated,  and  how  they  continued  to  backslide.  When 
they  had  conquered  enough  of  Canaan  to  supply  their  wants, 

1  Num.  xxvii.  ^  Josh.  xxii.  *  Josh.  xxiv. 

-  Josh,  xxii.j  xxiv,  ''  Josh.  xxiv. 


Christ  "  in  the  Prophets!'  1 1 5 

instead  of  clearing  the  country  of  its  doomed  inhabitants 
according  to  the  divine  command,  they  began  to  slacken  in 
their  appointed  work,  and  to  prefer  their  ease  and  self-in- 
dulgence to  continued  exertion  and  conquest.  They  allowed 
the  surviving  portion  of  the  Canaauites  to  remain,  while 
making  them  tributary.  As  might  have  been  expected  and 
was  indeed  foretold,  they  soon  formed  alliances  with  them, 
and  soon  learned  to  serve  their  idol-gods,  and  to  practise 
their  wicked  ways.  They  thus  provoked  the  Lord,  genera- 
tion after  generation,  and,  as  they  were  forewarned.  He  gave 
them  into  their  enemies'  hands  often  for  lengthened  periods ; 
and  when  they  were  reduced  ta  the  utmost  misery,  and 
groaned  under  it,  and  again  cried  to  the  Lord,  He  pitied 
their  wretchedness  time  after  time,,  and  raised  up  judges  one 
after  another  at  successive  periods,  by  whose  agency  they 
were  rescued  again  and  again,  and  restored  to  a  measure  of 
their  former  privileges,  but  only  to  backslide  and  be  punished 
anew,  and  then  to  be  sooner  or  later  delivered  again. 

Gracioivs  intei'positions,. 
In  the  course  of  these  dark  ages  of  Israel's  history,  God 
did  not  leave  Himself  without  witnesses  ta  His  power  and 
grace,  as  is  evidenced,  for  instance,  in  the  cases  of  Naomi, 
and  Ruth,  and  Boaz;  and  while  the  divine  presence  of  the 
LOED  was  made  known,  again  aaid  again,  to  the  faith,  if  not 
to  the  vision,  of  His  servants  whom  He  raised  up  in  succes- 
sion to  save  the  commonwealth  of  Israel  from  utter  wreck, 
at  times  He  made  His  presence  most  impressively  and 
mercifully  manifest.  Thus  at  the  time  v/hen  Israel  had 
been  for  years  utterly  impoverished  by  the  Midianites, 
Gideon  was  raised  up  to  work  for  them,  by  his  faith,  a  sig- 
nal deliverance,  and  the  commission  for  that  end  which  he 
received,  was  from  the  same  divine  Eedeemer  whom  we 
have  so  often  met  with  in  the  past  history  of  His  dealings, 


1 16  Christ  "  in  the  Prophets" 

and  who,  in  the  account  of  his  converse  with  Gideon,  is 
spoken  of  in  such  a  manner,  that  the  Angel  of  the  Lord 
speaking  to  Gideon,  and  the  LoED  Himself  speaking  to  him, 
are,  in  the  narrative,  identified,  and  the  several  utterances  are 
found  to  be  those  0/  the  same  divine  person.-^  At  a  future 
period  of  these  dark  ages,  when  the  Israelites  had  so  multi- 
plied their  offences,  and  hardened  themselves  in  depravity, 
that  the  Lord  left  them  in  the  hands  of  the  Philistines  for 
forty  years;  a  mighty  deliverer  was  to.  be  raised  up  in 
the  person  of  Samson,  who  seems,  in  his  own  person,  to  have 
embodied  both  the  corruption  of  the  period^  and  the  grace 
that  alone  could  save  from  it ;  and  the  announcement 
of  his  birth  was  made  to  his  parents  in  the  following 
manner,  A  person  visits  them  who  is  called  in  the  inspired 
record,  "  the  angel  of  the  Lord,"  "  a  man  of  God  "  with  "  a 
countenance  like  the  countenance  of  an  angel  of  God,  very 
terrible."  On  Manoah  asking  hi-s  name,  the  reply  was, 
"  Why  askest  thou  thus  after  my  name,  seeing  it  is  secret  ?  " 
the  word  translated  "  secret "  being  the  same  word  that  in 
Isaiah  ix.  is  rendered  "  Wonderful,'"  where  it  is  applied 
among  other  divine  names  to  Christ  as  God  incarnate. 
Accordingly  when  Manoah  laid  a  sacrifice  before  Him,  He 
kindled  the  fire  which  consumed  it,  and  ascended  in  the 
midst  of  the  flame  to  heaven.  "And  Manoah  said.  We  shall 
surely  die,  because  we  have  seen  God.  But  his  wife  said  unto 
him.  If  Jehovah  were  pleased  to  kill  us,  He  would  not  have 
received  a  burnt-offering  and  a  meat-offering  at  our  hands,"  "^ 
&c.  From  the  tyranny  of  the  Philistines,  who  in  his  day 
were  the  chief  oppressors  of  liiS'  country,  Samson  was  the 
main  instrumjcnt  of  its  deliverance,  both  while  he  lived  and 
in  his  death.  But  the  country  had  become  full  of  anarchy 
and  wickedness ;  and  though  Samuel,  the  last  and  best  of 

^  Judges  vi.  -  Judges  xiii. 


Christ  "  in  the  Prophets."  1 1 7 

the  judges,  was  at  that  period  raised  up,  by  a  long  life  of 
wise,  energetic,  and  upright  administration  of  the  nation's 
interests,  to  arrest  temporarily  the  workings  of  the  deep- 
seated  wide-spread  corruption  thq^t  prevailed,  too  evidently 
centuries  of  disobedience  to  the  divine  will  and  of  conse- 
quent miseries,  had  abundantly  proved  that  the  people  had 
not,  and  would  not  seek  after,  such  a  feeling  of  Jehovah's 
presence  as  ilidr  Idng  and  ruler,  as  well  as  their  God,  and 
would  not  cultivate  such  intelligent  and  holy  self-denial  and 
self-control,  as  their  republican  form  of  government  specially 
required,  to  render  it  a  successful  one,  and  as  might  have 
made  them,  under  God,  a  thoroughly  well-ordered  and  happy 
commonwealth. 

Change  of  government  to  a  monarchy. 
The  turning  of  the  nation  into  a  kingdom  governed  by  an 
earthly  king,  like  other  nations,  had  become  their  demand ; 
and  it  was  divinely  granted,  in  the  first  place,  to  punish 
them  for  the  ungodly  spirit  in  which  they  made  the  demand, 
by  placing  over  them  an  unhappy  monarch  in  the  person  of 
Saul.  But  this  change  in  the  form  of  their  government  was 
arranged  for  far  higher,  infinitely  higher  ends,  by  God,  even  that 
in  addition  to  all  the  other  prefigurations  which  the  Mosaic 
law  and  institutions  presented  of  Christ  and  His  church,  the 
kingship  and  kingdom  established  in  Israel  might  furnish 
new  and  impressive  foreshadowings  of  the  coming  Messiah 
and  of  His  spiritual  reign.  That  Samuel's  long  and  faithful 
ministry  was  to  lead  to  this  glorious  consummation,  was  pre- 
dicted in  the  inspired  song  of  his  mother,  when  devoting 
him  to  the  service  of  God  in  the  temple ;  "  The  Loed  shall 
judge  the  ends  of  the  earth ;  and  He  shall  give  strength 
unto  His  king,  and  exalt  tlie  horn  of  His  anointed."  ^      So 

^  I  Sam.  ii. 


1 18  Christ  "  in  the  Prophets" 

far  as  the  outward  typical  consummation  here  predicted  was 
concerned,  it  was  attained  conspicuously  in  the  monarchy, 
first  of  David,  and  then  of  Solomon,  and  after  that,  in  the 
perpetuated  exercise  or  right  of  sovereignty  in  the  house  of 
David,  till  Messiah  came.  But  the  antitypical  consumma- 
tion was  realised  only  in  Christ  and  His  kingdom.  The 
prophet  foretells,  accordingly,  a  child  born  and  a  Son  given, 

whose  "name  is  the  Mighty  God the   Prince  of 

Peace,  of  the  increase  of  whose  government  and  peace  there 
shall  be  no  end,  "sitting  upon  the  throne  of  David,  and 
upon  His  kingdom,  to  order  it,  and  to  establish  it,  with 
judgment  and  with  justice,  from  henceforth,  even  for 
ever."-^  Manifestly,  with  reference  to  that  finally  per- 
fected spiritual  state  .of  things  on  earth  under  Christ,  and 
to  the  Messiah  being,  as  to  His  human  nature,  of  the 
seed  of  David,  did  Nathan  bring  this  message  from  the 
Lord  to  David,  after  he  had  brought  up  the  ark  with 
rejoicing  to  its  place  in  Zion,  "  Thine  house  and  thy 
kingdom  shall  be  established  for  ever  before  thee :  thy 
throne  shall  be  established  for  ever."  ^  And  so  evidently 
did  David  realise  his  subjugation  of  all  his  enemies,  and  all 
the  internal  order  and  prosperity  of  his  kingdom,  to  be  sub- 
servient to  these  infinitely  higher  interests,  that,  keeping 
these  interests  in  view,  he  wished  to  build  a  proper  temple 
for  the  worship  of  Jehovah;  and,  when  prevented,  he  collected 
materials  exceeding  great  and  precious  for  its  erection  by 
Solomon ;  he  also  penned  psalms  that  will  continue  to  be  the 
vehicle  of  the  highest  and  holiest  praises  heard  in  the 
Church  on  earth,  even  until  the  kingdom  of  grace  has  passed 
into  the  kingdom  of  glory ;  and,  besides  giving  directions,  as 
well  as  providing  materials,  for  the  building  of  an  house  for 
God  to  dwell  in,  and  framing  regulations  for  the  work  of  the 

^  Isa.  i.v.  -  2  Sam.  vii. 


Christ  "  m  the  Prophets"  119 

Levites  and  priests,  he  introduced  for  the  first  time  an  elabo- 
rate service  of  song,  and  set  apart  a  body  of  Levites  for  its 
maintenance,  so  as  to  secure  the  constant  upholding  of  a 
complete  and  impressive  system  of  ordinances  of  worship  in 
the  temple  on  Zion.^  The  last  days  of  David  were  suitably 
spent  in  this  blessed  work — in  magnifying  the  Lord,  for  the 
ability  and  willingness  to  contribute  to  it  which  he  found 
in  himself,  and  which  was  manifested  by  all  classes  of  his 
people — in  solemnly  committing  the  whole  work  into  the 
hands  of  Solomon,  with  earnest  prayers  in  his  behalf — and 
in  then  offering  thousands  of  sacrifices,  with  drink-offerings. 
And  the  whole  was  crowned  by  all  the  congregation  blessing 
the  Lord  God  of  their  fathers,  bownng  down  their  heads  in 
the  worship  of  Jehovah,  and  in  ^offering  obeisance  to  their 
aged  king,  and  then  eating  and  drinking  on  that  day  with 
great  gladness.^  And  the  actual  accomplishment  of  this 
work  was  the  crowning  honour  put  upon  Solomon,  when  he 
"  sat  on  the  throne  of  the  Lord  as  king,  instead  of  David  his 
father,"  and  "  the  Lord  magnified  him  exceedingly  in  the 
sight  of  all  Israel,  and  bestow^ed  upon  him  such  royal  majesty 
as  had  not  been  on  any  king  before  him  in  Israel."  ^  All 
the  glory  that  accrued  to  him  from  the  greatness  of  his  wis- 
dom, and  the  temporal  prosperity  of  his  kingdom,  was  eclipsed 
by  the  honour  put  upon  Solomon  when  he  was  divinely 
employed  to  build  so  magnificent  a  temple  for  Jehovah — 
when,  the  ark  being  placed  in  it,  the  Lord  immediately 
filled  it  with  His  glory — when,  with  prayers  and  supplica- 
tions and  thanksgivings,  so  full  of  the  Spirit  of  God,  he 
dedicated  it,  in  the  midst  of  the  tens  of  thousands  of  sacri- 
fices with  which  king  and  people  consecrated  themselves 
along  -with  the  temple,  to  the  Lord  God  of  Israel^ — and 
when  Jehovah  appeared  to  him  that  night,  and  employed 

^  I  Chron.  xxi.-xxvi.  ^  I  Chron.  xxix. 

^  2  Chron.  xxviii.,  xxix.  ■*  i  Kings  viii. ;  2  Chron.  v.,  vi. 


I  20  Christ  "  in  the  P^^ophets." 

such  great  and  precious  promises  to  secure  steadfastness  in 
His  service,  as  well  as  such  solemn  threatenings  to  deter 
both  king  and  people  from  apostasy.^ 

Thus,  in  connection  with  the  occupancy  of  the  throne, 
first  by  David  and  then  by  Solomon  after  him,  a  more 
definite  revelation  than  ever  was  given  respecting  the  pro- 
mised Messiah.  To  our  first  parents  the  promise  was  given 
of  Christ  as  the  seed  of  the  woman  that  would  bruise  the 
serpent's  head.  That  promise  was  carried  forward  to  its 
fulfilment  in  the  line  of  Seth  the  son  of  Adam,  and  Enoch, 
and  Noah,  and  then  in  the  line  of  Shem  the  son  of  Noah, 
to  Abraham,  and  then  in  the  line  of  Isaac  and  Jacob  and  of 
Judah.  And  at  kngth  it  is  revealed  to  David  that,  in  the 
line  of  the  sovereign  descent  from  him,  the  Messiah  would 
take  his  human  (nature,  and  so  be  the  son  of  David  while 
at  the  same  time  his  Lord.^  The  very  land  in  which  the 
house  of  David  reigned  was  Immanuel's  land  ;  ^  that  is,  be- 
longed to  Christ  as  Immanuel,  God  with  us.*  The  temple, 
with  the  divine  glory  visible  abiding  in  it,  was  the  type  of 
His  body,^  in  which  "  the  fulness  of  the  Godhead  dwelleth 
bodily."  **  The  nation  from  the  outset  was  "  a  kingdom  of 
priests;"  that  is,  of  sacred  persons,  or  of  people  separated 
from  all  other  nations,  and  outwardly  consecrated  to  God,  as 
typical  of  all  the  redeemed  of  Christ,  who,  however  scattered 
among  other  people,  are  a  holy  nation  of  "  kings  and  priests 
to  God."  ^  And  now  at  length  the  children  of  Israel  are 
formed  into  a  kingdom,  under  a  race  of  kings,  all  of  them 
necessarily  in  direct  lineal  descent  from  David,  with  the 
express  announcement  that  this  form  of  their  government 
and  constitution  as  a  nation  would  not  be  changed,  would 
continue  as  the  only  divine  arrangement  for  them,  until  it 
terminated  in  Messiah's  coming,  and  kingdom,  and  reign. 

1  2  Chron.  vii.  *  Matt.  i.  «  Col.  ii. 

-  Ps.  cxxxii.,  ex.;  Matt.  xxii.         ^  John  ii.  "  Rev.  i.;  i  Pet.  ii. 

^  Isa.  vii.  and  viii. 


Chris i  "  in  the  Prophets.''  121 

"  Behold  the  days  come,  saith  the  Lord,  that  I  will  raise 
unto  David  a  righteous  branch,  and  a  king  shall  reign  and 
prosper,  and  shall  execute  judgment  and  justice  on  the  earth. 
In  His  days  Judali  shall  be  saved,  and  Israel  shall  dwell 
safely ;  and  this  is  His  name  whereby  He  shall  be  called, 
THE  Lord  our  Eighteousxess.^ 

Indications  of  a  spiritual  consummation  in  Christ. 
Many  things  in  the  history  of  the  children  of  Israel, 
plainly  indicated  that  their  whole  national  constitution  and 
the  workings  of  it,  were  but  introductory  to  another  and 
higher  state  of  things,  under  the  promised  and  coming 
Messiah.  The  promise  to  Abraham  that  in  his  seed  all 
nations  should  be  blessed,  pointed  to  higher  and  more 
extended  privileges  than  those  that  were  assigned  to  Israel 
apart  from  all  the  nations  of  the  world  and  that  were  in 
fact  confined  to  the  land  of  Canaan.  The  very  nature  of 
their  religious  rites,  as  outward  mateiial  observances,  could 
give  no  peace  to  the  conscience,  or  moral  purity  to  the 
heart,  except  by  leading  the  worshippers  in  faith  to  look 
beyond  them  to  the  divine  redemption  and  grace  which 
they  shadowed  forth;  and  that  fact,  in  connection  with 
the  constantly  remembered  and  renewed  predictions  of  the 
Messiah  and  His  salvation,  compelled  them,  if  they  had  any 
spiritual  discernment  at  all,  to  see  that  their  religious  system 
was  changeable  and  in  time  would  wax  old  and  vanish 
away.  And  when  at  length  they  were  formed  into  a  king- 
dom under  David  and  Solomon,  glorious  as  that  kingdom 
became,  under  these,  its  two  first  divinely  chosen  monarchs, 
the  history  of  it  soon  furnished  additional  proof  that  it  was 
but  a  new  form  of  their  typical  char.acter  as  a  nation, 
destined  to  figure  forth,  and  then  disappear  in,  the  coming 
Messiah's  reign.      For  after  quickly  rising  to  such  a  state 

^  Jer.  xxiii. 


122  Christ  "  in  the  Prophets^ 

of  glory  in  tlie  reigns  of  David  and  Solomon,  it  broke  into 
two  halves  in  the  reign  of  Solomon's  son,  two  tribes  re- 
maining with  him,  and  the  other  tribes  setting  up  as  an 
independent  kingdom  ;  a  kingdom  the  inhabitants  of  which, 
after  describing  an  unhappy  history  under  wicked  monarchs, 
were  swept  into  captivity,  and  disappeared  and  were  lost 
among  the  nations  of  heathenism.  The  two  tribes  of  Judah 
and  Benjamin,  from  the  period  of  the  separation  of  the 
other  tribes,  constituted  henceforth  the  kingdom  that  con- 
tained the  privileges  and  promises  of  the  then  kingdom  of 
God.  But  even  its  history  was  a  history  of  evils  that  fore- 
told its  decay  and  dissolution  ;  while  God's  dealings  with  it 
in  His  providence,  and  by  His  prophets,  afforded  continually 
increasing  evidence  that  it  was  preserved  from  dissolution, 
age  after  age,  only  because  the  Saviour  of  the  world  was  to 
be  born  as  one  of  its  royal  house  and  lineage,  and  because 
its  ordinances,  amidst  all  the  corruptions  beneath  which 
they  were  buried,  were  still  the  divinely-appointed  means 
of  raising  up  and  perpetuating  in  the  land  a  remnant 
according  to  the  election  of  grace,  a  remnant  of  "  Israelites 
indeed,"  like  Elizabeth,  and  Zecharias,  and  ]\Iary,  and  Simeon, 
and  Anna,  to  welcome  the  ]\Iessiah  when  He  came. 

And  this  view  of  the  state  of  things  will  prepare  us  for 
noticing  the  call  of  the  prophets  to  their  work,  the  way  in 
which  they  performed  it,  and  the  direct,  formal  testimony 
which  they  gave  to  Christ.      Consider — 

II.  The  testimony  to  Christ  in  the  books  of  moral  and 
spiritual  instruction,  and  of  predictive  utterances  that  are 
more  commonly  spoken  of  as  the  books  of  the  prophets. 

I .  The  call  of  the  propliets  to  their  more  special  work  as 
inspired  teachers. 

It  was  from  the  Lord  as  dwelling  in  His  temple  on  Zion, 
and  as  from  His  temple  putting  forth  His  power  over  His 


Christ  "  in  the  Prophetsy  1 23 

people  and  over  all  nations,  that  all  mercy  and  all  judgment 
proceeded.  "  Thou  that  dwellest  between  the  cherubim 
shine  forth,  stir  up  Thy  strength  and  come  and  save  us."  ^ 
The  judgment  of  God  on  His  and  His  people's  enemies,  was 
"  the  vengeance  of  His  temple."  ^  The  Lord  reigneth ;  let 
the  people  tremble  :  He  sitteth  between  the  cherubim ;  let 
the  earth  be  moved.  The  Lord  is  great  in  Zion,  and  He  is 
high  above  all  the  people.^  From  the  midst  of  the  glory  in 
which  He  dwelt  and  reigned  in  His  sanctuary,  He  called 
Samuel  to  his  work  as  a  prophet.*  All  the  prophets  were 
similarly  commissioned.^  But  that  Christ  is  the  Lokd  who 
thus  dwelt  between  the  cherubim,  and  reigned  over  Israel 
and  over  the  nations,  is  evident  from  these  facts  among 
others,  viz.,  that  the  "  glory  of  the  Lord  sitting  on  His 
throne  in  the  temple,  high  and  lifted  up,"  as  seen  by  Isaiah,^ 
was,  according  to  the  express  declaration  of  John,  the  glory 
of  Christ ;  ^  and  that  the  prediction  by  Malachi,  of  a 
messenger  sent  to  prepare  the  way  before  tlie  Lord,  and  of 
THE  Lord  suddenly  coming  to  His  temple,  even  the  mes- 
senger (angel)  of  the  covenant,^  is  expressly  declared  by 
Mark  ^  to  have  been  fulfilled  in  the  work  of  John  the  Bap- 
tist, and  the  coming  of  Jesus  Christ  to  claim  the  temple  as 
His  own.  From  Him,  therefore,  the  prophets  received  their 
commission.  Hence  the  following  facts  in  connection  with 
their  becoming  qualified  to  execute  their  commission. 

First,  They  had  discoveries  of  the  glory  of  Christ,  to 
humble  them  under  a  sense  of  their  unworthiness,  to  show 
them  and  lead  them  to  seek  the  spiritual  cleansing  that 
alone  could  fit  them  for  His  service,  and  to  render  them 
at  once  humble,  trustful,  and  firm  in  performing  their  duties. 
Jeremiah,  though  sanctified  from  the  womb,  was  so  oppressed 

^  Ps.  Ixxx.  ••  I  Sam.  iii.  ''  John  xii. 

2  Jer.  1.,  li.  ^  Jer.  vii.  25.  *  Mai.  iii. 

'  Ps.  xcix.  ^  Isa.  vi.  *  Mark  i. 


124  Christ  "  in  the  Prophets." 

witli  a  sense  of  his  unfitness  for  his  work,  that  the  Lord  put 
forth  His  hand  and  touched  his  mouth,  and  filled  it  with 
words,  and  made  him  strong  with  His  felt  presence."^ 
Ezekiel  had  a  vision  of  a  firmament  of  glory,  above  which 
was  the  likeness  of  a  throne,  and  on  the  throne  was  one 
with  "  the  appearance  of  a  man"  and  before  this  glory,  he 
fell  upon  his  face,  and  was  then  set  upon  his  feet,  by  the 
Spirit  entering  into  him,  and  strengthening  him  to  receive, 
and  go  and  deliver  the  divine  messages  to  the  rebellious 
Jews.^  At  the  side  of  the  river  Hiddekel,  Daniel  had  a 
vision  of  "  a  certain  man  clothed  in  linen,  whose  loins  were 
girded  with  fine  gold  of  Uphaz.  His  body  also  was  like 
the  beryl.  His  face  as  the  appearance  of  lightning,  and  His 
eyes  as  lamps  of  fire,  and  His  arms  and  feet  like  in  colour 
to  polished  brass,  and  the  words  of  His  voice  like  the  voice 
of  a  multitude."  When  seeing  the  vision,  Daniel  quaked 
greatly,  felt  his  strength  gone,  and  his  comeliness  turned  into 
corruption,  and  lay  unconscious  on  the  ground,  till  a  hand 
was  laid  on  him  and  raised  him  up,  and  touched  his  lips, 
and  opened  his  mouth,  and  gave  him  strength.^  Isaiah's 
vision  of  the  Lord,*  which  John  declares  ^  was  a  vision  of 
the  glory  of  Christ,  filled  the  prophet  with  an  overwhelm- 
ing sense  of  his  uncleanness ;  which  was  taken  away  by  a 
seraphim  taking  a  live  coal  from  off  the  altar,  instinct  with 
the  atoning  blood  of  sacrifice,  and  applying  it  to  the  pro- 
phet's lips,  and  so  taking  away  his  iniquity,  and  purging  his 
sin,  as  to  render  him  fit  and  ready  to  go  and  deliver  with 
firmness  the  Lord's  messages  of  judgment  to  His  rebellious 
countrymen.  Such  modes  of  preparing  the  prophets  for 
their  work,  represented  figuratively  the  cleansing  blood  and 
sanctifying  grace  of  Christ,  by  which  alone  sinful  men  have 
ever  been  prepared  for  the  service  of  God.     The  men  who 

1  Jer.  i.  ^  Dan.  x.  ^  John  xii. 

2  Ezek.  i.  4  Isa.  vi. 


Christ  "  in  the  Prophets!'  125 

were  employed  in  this  prophetic  work  were  thus  prepared 
by  being  made,  in  their  personal  character,  "  holy  men  of 
God."  ^ 

Second,  Thus  prepared,  they  "  spake  not  by  the  will  of 
man,"  not  as  out  of  their  own  mind  merely,  nor  as  directed 
by,  or  in  order  to  please,  high  or  low,  rulers  or  ruled  around 
them,  but  only  "  as  they  were  moved  by  the  Holy  Ghost." " 

Third,  The  Holy  Ghost,  by  whom  they  were  moved,  is 
declared  to  be  "  the  Spirit  of  Christ  which  was  in  them."^ 

Fourth,  And  the  chief  theme  of  their  utterances  was  the 
redemption  we  have  in  Christ  through  His  blood.  "  Of  which 
salvation  the  prophets  inquired  and  searched  diligently, 
searching  what  or  what  manner  of  time  the  Spirit  of  Christ 
which  was  in  them  did  signify,  when  it  testified  beforehand 
the  sufferings  of  Christ,  and  the  glory  that  should  follow."'* 

2.  With  this  as  the  main  end  in  view,  so  far  as  the 
divine  purpose  was  concerned,  the  ministry  of  the  prophets 
naturally  and  necessarily  fell  into  two  parts. 

(i.)  In  dealing  with  all  classes,  they  were  led,  with  great 
force  and  faithfulness,  to  vindicate  the  everlasting  principles 
and  interests  of  truth  and  righteousness.  They  exposed  and 
denounced  the  ungodliness  and  impiety,  the  idolatries,  the 
fraud  and  falsehood,  the  injustice  and  oppression,  and  the 
endless  moral  impurities  and  excesses  that  prevailed ;  they 
proclaimed  the  wrath  of  God  against  all  this  wickedness  ;  they 
declared  all  the  miseries  of  the  nation  to  have  flowed  from 
their  transgressions  and  sins;  they  called  the  nation  to 
repentance,  to  confession,  to  humiliation,  to  a  thorough 
reformation  of  their  hearts  and  lives  ;  they  held  forth  mercy 
only  to  such  as  forsook  their  wicked  ways  and  unrighteous 
thoughts ;  they  rebuked  both  the  neglect  of  outward  ordin- 
ances as  of  no  avail,  and  the  dependence  placed  on  them  as 

^  2  Pet.  i.  2  2  Pet.  i.  3  I  Pet.  i.  4  ,  pg^.  i. 


126  Christ  "  in  the  Prophets" 

if  they  were  everything,  as  if  the  mere  outward  observance 
of  them  would  suffice  as  a  substitute  for  faith  in  the  spiritual 
realities  which  they  shadowed  forth,  and  for  the  spiritual 
life  which,  by  the  blessing  of  the  Spirit  of  God  on  the 
proper  use  of  them,  they  were  meant  and  did  not  fail  to 
beget  and  nourish.  Only  in  connection  with  the  triumph 
of  such  high  spiritual  truths  could  deliverance  be  found  by 
the  nation  from  its  degradation  and  miseries.  Only  in  their 
triumph  would  the  enemies  of  Israel  be  swept  from  around 
them,  and  overtaken  by  the  destruction  for  which  they  had 
prepared  themselves. 

(2.)  While  on  these  grounds  immediate  reformation  was 
called  for  and  corresponding  blessedness  was  promised,  the 
triumph,  the  thorough  triumph  of  these  principles  was  to 
be  expected  only  when  the  Messiah  appeared,  for  then  a 
King  would  indeed  reign  in  righteousness,  and  princes  would 
rule  in  judgment,  and  the  Spirit  would  be  poured  out  from  on 
high,  and  the  work  of  righteousness  would  be  peace,  and  the 
effect  of  righteousness  quietness  and  assurance  for  ever.-^ 
To  that  coming  of  the  Messiah,  therefore,  the  prophets  had 
their  own  eyes  turned  by  the  Spirit  of  Christ  in  them,  and 
sought  to  turn  the  eyes  of  the  people.  And  this  prospect 
was  thus  held  forth,  not  to  make  them  forget  immediate 
duties  in  vague  and  uninfiuential  and  distracting  anticipa- 
tions, but  rather  from  the  very  nature  of  the  predicted 
results  of  the  Messiah's  appearing,  to  make  the  prospect 
react  with  enlightening,  spiritualising,  sanctifying,  and  com- 
forting power  on  their  whole  character  and  conduct  from 
day  to  day.  This  influence  from  what  is  expected,  is  a  kind 
of  influence  which  is  still  as  operative  and  as  important  as 
ever,  and  will  indeed  continue  so  till  time  is  swallowed  up 
in  eternity.      The  prospect  of  what  is  before  them  is  still 

^  Isa.  xxxii. 


Christ  "  in  the  Prophets."  127 

the  life  of  believers  for  the  present.  Christians  live  upon 
the  future.  They  are  "  saved  by  hope."  So  was  it,  in 
some  respects  still  more  was  it  so,  with  the  prophets,  and 
all  of  their  own  time  who  believed  and  profited  by  their 
teaching.  The  brightness  that  slione  upon  them  from  the 
future  furnished  the  light  in  which  they  sought  to  walk, 
and  walking  in  which  they  found  both  an  outward  blessing 
from  the  Lord  and  inward  peace.  Yea,  it  was  the  presence 
of  Christ  that  they  had  with  them  in  the  visible  cloud  in 
which  Jehovah  dwelt,  it  was  His  Spirit  that  was  in  them, 
and  by  whom  their  minds  were  divinely  directed  to  the 
coming  deliverer ;  and  so  no  end  of  particulars  is  found  in 
their  utterances  with  reference  to  His  power  and  work. 
Let  us  glance  at  some  of  them. 

Predictions  of  the  Prophets  with  reference  to  Christ. 

Jonah's  consignment  to,  and  deliverance  from,  the  fisli's 
belly,  foreshadowed  Christ's  lying  in  the  grave,  and  His 
rising  again. 

Joel  foretold  the  outpouring  of  the  Spirit  by  Christ,  the  judg- 
ments that  He  will  inflict  on  His  enemies,  and  the  peaceful 
prosperous  state  to  which  He  will  at  length  raise  His  church. 

Amos,  after  depicting  the  ruin  about  to  overtake  the 
kingdoms  both  of  Israel  and  Judah,  as  well  as  the  nations 
around,  predicted  the  blessings  to  be  bestowed  on  Jew  and 
Gentile  under  the  Messiah's  reign. 

Hosea  proclaimed  for  many  years  in  Israel,  God's  con- 
troversy with  the  ten  tribes  for  their  idolatrous  forsaking  of 
Him,  and  their  abounding  iniquities  and  crimes,  and  the 
destruction  which  they  were  bringing  on  their  own  heads, 
and  also  the  wrath  coming  on  the  princes  and  people  of 
Judah  for  their  impiety  and  unrighteousness ;  but  he  also 
took  refuge  and  sought  comfort  in  the  future  when  the 
people   would   seek  the   Lord   their  God,  and  David  {i.e., 


128  Christ  "  in  the  Prophets" 

Christ)  their  king  ^ — when  He  would  call  His  Son  out  of 
Egypt,"  and  redeem  His  people  from  the  grave,  and  swallow 
up  death  in  victory.^ 

The  book  of  Isaiah  contains  reiterated  exposures  of  the 
hypocrisy  and  manifold  transgressions  and  iniquities  of  his 
own  people,  of  threatenings  of  the  divine  judgments  which 
they  were  bringing  on  themselves, — ^and  of  calls  to  forsake 
their  wicked  ways  and  unrighteous  thoughts,  and  to  return 
to  the  Lord  for  mercy  and  abundant  pardon, — and  also  of 
predictions  of  the  overthrow  in  the  Lord's  own  time  of  all 
the  hostile  nations  of  the  Gentiles.  But  intermingled  with 
all  these  utterances,  there  are,  throughout  the  book,  such 
clear  and  impressive  representations  of  the  character,  offices, 
and  work  of  Messiah,  as  render  this  book  more  like  a  history 
of  Christ  after  He  had  come,  than  a  series  of  prophecies 
concerning  Him,  uttered  between  seven  and  eight  hundred 
years  before  His  advent.  The  following,  among  others,  are 
parts  of  Isaiah's  visions  and  utterances.  All  nations  flowing 
to  the  house  of  the  Lord  to  be  taught  His  ways  and  to  walk 
in  His  paths  * — the  Branch  of  the  Lord,  beautiful  and  glo- 
rious ;  the  filth  of  the  daughters  of  Zion  washed  away ;  all 
that  remain  in  Zion  and  Jerusalem  livmg  and  holy ;  a  cloud 
of  smoke  by  day  and  of  fire  by  night  on  every  dwelling  and 
solemn  assembly  ;  ^ — Jehovah  on  his  temple  throne  in  His 
revealed  glory  (which  John  declares  was  the  glory  of 
Christ  ^) ;  purifying  the  uncleanness  of  the  prophet  by  a  live 
coal  from  the  altar,  the  emblem  of  the  blood  of  sprinkling 
applied  by  the  Holy  Spirit ;  "^ — a  virgin  bearing  a  Sou  whose 
name  is  Emmanuel,  God  with  us ;  ® — a  child  born  and  a  Son 
given  whose  name  is  the  mighty  God,  and  of  the  increase 
of  whose  government  there  shall  be  no  end;^ — a  rod  out  of 


1  Hos.  iii. 

2  Hos.  xi.;  Matt.  ii. 

3  Hos.  xiii. ;  i  Cor.  xv. 

4  Isa.  ii. 

5  Isa.  iv. 

«  John  xii. 

7  Isa.  vi. 

8  Isa.  vii. 

9  Isa.  ix. 

Christ  "  in  the  Prophets"  r  29 

the  stem  of  Jesse,  and  a  Branch  out  of  his  roots ;  full  of  the 
Spirit  of  the  Lord ;  reigning  in  righteousness ;  slaying  the 
wicked ;  restoring  Israel ;  and  gathering  to  Him  the  Gen- 
tiles ^ — while  causing  nation  after  nation  of  the  Gentiles  to 
perish,^  making  a  feast  of  fat  things  for  His  people,  removing 
from  them  the  covering  of  condemnation,  and  the  vail  of 
ignorance,  and  swallowing  up  death  in  victory  ^ — sweeping 
away  refuges  of  lies,  and  laying  in  Zion  for  a  sure  founda- 
tion a  tried  stone,  a  precious  corner-stone* — a  King  reigns 
in  righteousness,  judging  rebellious  Jews  and  hostile  heathen, 
casting  out  all  the  impenitently  vile,  pouring  out  His  Spirit 
on  His  people,  and  filling  them  with  righteousness  and 
peace,  with  quietness  and  assurance  for  ever^^ — the  voice 
of  him  that  crieth.  Prepare  ye  the  way  of  the  Lord ;  His 
glory  revealed ;  coming  with  a  strong  hand ;  and  feeding 
His  flock  like  a  shepherd  ® — rivers  opened  in  high  places, 
and  fountains  in  the  midst  of  the  valleys  '^ — a  bruised  reed 
He  shall  not  break ;  the  smoking  flax  He  shall  not  quench  ^ 
— a  light  to  lighten  the  Gentiles ;  My  salvation  to  the  ends 
of  the  earth  ^ — My  servant  more  marred  than  any  man,  and 
His  form  more  than  the  sons  of  men  ^^ — He  hath  no  form 
nor  comeliness ;  when  we  shall  see  Him,  there  is  no  beauty 
that  we  should  desire  Him ;  despised  and  rejected  of  men, 
a  man  of  sorrows  and  acquainted  with  grief ;  wounded  for 
our  transgressions,  bruised  for  our  iniquities — all  we  like 
sheep  had  gone  astray ;  and  the  Lord  laid  on  Him  the  ini- 
quity of  us  all ;  brought  as  a  lamb  to  the  slaughter ;  and 
as  a  sheep  before  his  shearers  is  dumb,  so  he  opened  not 
His  mouth ;  it  pleased  the  Lord  to  bruise  Him ;  when  Thou 
shalt  make  His  soul  an  offering  for  sin,  He  shall  see  His 
seed  ;  see  of  the  travail  of  his  soul  and  be  satisfied  ^^ — arise, 

^  Isa.  xi.  ■*  Isa.  xxviii.  ^  Isa.  xli.  ^^  Isa.  Hi. 

-  Isa.  xili.-xxiv.       ^  Isa.  xxix.-xxxiii.      **  Isa.  xlii.  "  Isa.  liii. 

3  I,sa.  XXV.  ®  Isa.  xl.  ^  Isa  xlix. 

I 


130  Christ  ''in  the  Prophets." 

shine ;  for  thy  light  is  come,  and  the  glory  of  the  Lord 
is  risen  upon  thee ;  the  Gentiles  shall  come  to  thy  light, 
and  kings  to  the  brightness  of  thy  rising  ^ — the  Spirit  of 
the  Lord  is  upon  Me,  because  the  Lord  hath  anointed  Me  to 
preach  good  tidings  unto  the  meek  ^ — the  righteousness  of 
Zion  and  Jerusalem  shall  go  forth  as  brightness ;  and  the 
salvation  thereof  as  a  lamp  that  burneth.^ 

Micah  repeating  the  woes  threatened  to  all  classes,  as 
workers  of  iniquity,  calls  and  encourages  them  to  repent 
and  turn  to  God,  and  to  take  refuge  in  His  mercy,  by 
describing  the  happy  state  of  the  teachable  and  upright 
under  the  coming  "  Euler  in  Israel,"  who,  in  respect  of  His 
human  nature,  would  be  born  in  "  Bethlehem,"  while  in 
respect  of  His  divine  nature,  "  His  goings  forth  have  been 
of  old  from  everlasting."* 

Jeremiah,  though  naturally  retiring,  under  the  call  and  by 
the  grace  of  God,  stands  forth  with  uncompromising  fidelity 
and  firmness  in  the  midst  of  the  deadly  outrages  which  he 
suffered,  to  proclaim  the  wickedness  of  all  ranks,  while 
pathetically  deploring  the  miseries  of  his  country.  And  as 
the  chief  stay  which  he  leaned  upon,  and  presented  to  others 
to  lean  upon,  he  declared  that  when  the  ark  of  the  covenant 
ceased  to  be  looked  to  or  spoken  of  as  the  pledge  of  the 
divine  presence,  returning  penitents  would  find  salvation  in 
the  Lord  their  God  ^ — that  in  those  days  the  Lord  would 
make  a  new  covenant  with  them,  neither  to  depart  from 
.them,  nor  to  allow  them  to  depart  from  Him  ® — that  He 
would  Himself  become  Jehovah  their  righteousness  "^ — that 
He  would  cleanse  them  from  all  their  iniquity,  while 
pardoning  it  all,  and  fill  the  hearts  and  places  which  sin  had 
made  desolate  with  tokens  of  His  goodness,  and  with  the 
voice  of  joy  and  gladness.^ 

^  Isa.  Ix.  '  Isa.  Ixii.  ^  Jer.  iii.  ^  Jer.  xxiii. 

"  Isa.  Ixi.  *  Micah  iv.,  v.         ^  Jer.  xxxi.  *  Jer.  xxxiii. 


Christ  ^'in  the  Prophets."  131 

Daniel  foretells  that  the  stone  cut  out  of  the  mountain 
without  hands  shall  break  in  pieces,  and  annihilate  all  the 
great  kingdoms  of  the  earth,  and  become  itself  a  great 
kingdom,  to  stand  for  ever  1 — that  the  Son  of  Man  having 
received  from  the  Ancient  of  Days  an  universal  and  ever- 
lasting kingdom,  shall  fill  it  with  the  saints  of  the  Most 
High^ — that,  as  informed  by  the  angel  Gabriel,  within  so 
many  weeks,  prophetic  weeks,  weeks  of  years,  Messiah  the 
Prince  would  come  and  be  cut  off,  not  for  Himself,  but  to 
finish  the  transgression,  to  make  an  end  of  sin,  and  to  make 
reconciliation  for  iniquity,  and  to  bring  in  everlasting  right- 
eousness ' — and  that  at  the  appointed  time  many  of  them 
that  sleep  in  the  dust  of  the  earth  shall  awake,  some  to 
everlasting  life,  and  some  to  shame  and  everlasting  con- 
tempt.* 

Amidst  the  experiences  of  sin,  and  the  rejjroofs  and 
warnings  which  Ezchiel  uttered,  no  more  impressive  state- 
ments are  found  in  Scripture  than  those  which  he  made 
of  the  blessings  of  the  salvation  that  is  in  Christ  ° — of  the 
life-giving  power  of  His  Spirit^ — and  of  the  great  living 
temple  for  God  upon  the  earth  that  shall  be  at  length 
formed  of  the  redeemed  followers  of  the  Lamb7 

Obadiah,  in  the  short  record  of  his  prophecies,  connects  the 
providential  extinction  of  the  Edomites  and  the  restoration 
of  the  children  of  Israel  with  the  times  of  the  gospel,  when 
"  the  kingdom  shall  be  the  Lord's." 

Zechariah,  w^ho  was  contemporary  with  Haggai,  and  who 
also  returned  witli  the  captives  from  Babylon,  in  order  to 
encourage  the  Jews  to  rebuild  the  temple,  was  inspired  to 
repeat  visions  and  prophecies  one  after  another  that,  figura- 
tively, yet  impressively,  set  forth  Christ  coming  as  our  Kin<T 
and  High  Priest,  to  establish  His  kingdom,  build  His  spiritual 

^  Dan.  ii.  ^  Dan.  ix.  ^  Ezek.  xxxvi.  '  Ezek.  xl.,  &c. 

2  Dan.  vii.  *  Dan.  xii.  ^  Ezek.  xxxvii. 


132  Christ  "  in  the  Prophets y 

temple,  to  be  in  it  a  priest  upon  His  throne,  to  convert  the  Gen- 
tiles, and  to  enlarge  and  prosper  His  Church^ — amidst  re- 
proofs of  hypocrisy,  and  warnings  against  rebellion,  he  fore- 
tells prosperity  to  Jerusalem,  and  the  conversion  of  all  nations^ 
— predictions  of  ruin  to  the  nations  around,  and  of  mercy 
to  remnants  of  them,  are  followed  by  prophecies  of  Christ's 
entering  Jerusalem  on  an  ass's  colt;  of  the  benefits  of  His 
kingdom,  and  the  blood  of  His  covenant ;  of  the  victories, 
privileges,  and  joy  of  His  Church.^  In  the  midst  of  pro- 
mises and  threatenings  since  fulfilled,  or  still  fulfilling,  or 
destined  at  a  future  day  to  be  fulfilled,  we  have  set  before  us 
the  care  of  the  Grood  Shepherd  for  His  flock,  and  the  betrayal 
of  Christ  for  thirty  pieces  of  silver'* — the  wonderful  deliver- 
ance to  come  one  day  to  the  Jews,  when,  the  Spirit  being 
poured  out  upon  them,  they  shall  look  on  Christ  whom  they 
pierced,  and  mourn,  and  see  in  His  hands  the  wounds  that 
were  made  in  the  house  of  His  friends,  and  the  sword  of 
Jehovah's  justice  smiting  the  Good  Shepherd,  the  man  that 
was  Jehovah's  fellow,  as  He  gave  His  life  for  the  sheep ; 
when,  seeing  before  their  eyes  the  opened  fountain  filled 
with  His  blood,  they  shall  wash  in  it  and  be  clean ;  and 
when,  further,  in  His  character  of  God  their  Saviour,  He 
shall  be  as  plainly  revealed  to  them  as  if  His  feet  stood 
visibly  before  them  on  the  Mount  of  Olives ;  and  when,  in 
their  unreserved  surrender  of  themselves  to  His  cause,  they 
shall  emphatically  become  holiness  unto  the  Lord.^ 

To  stimulate  Zerubbabel  the  Governor,  and  Joshua  the 
High  Priest,  and,  through  them,  the  returned  Jews,  to  go  on 
with  their  rebuilding  of  the  second  temple,  the  prophet  Hag- 
gai  is  divinely  inspired  to  inform  them  that  "the  desire  of 
all  nations,"  who  could  be  no  other  tlian  Christ,  would  come 


1  Zech.  i.,  iv.,  vi.  ^  Zech.  ix.  *  Zech.  xii.,  xiii.,  xiv. 

"  Zech.  vii.,  viii.  •*  Zech.  xi. 


Christ  "  in  the  Prophets"  1 33 

to  that  temple  and  fill  it  with  His  glory,  and  so  make  the 
glory  of  it  to  be  greater  than  that  even  of  Solomon's  temple, 
by  reason  of  the  divine,  all-comprehensive,  eternal  peace,  of 
which  the  proclamation  would  be  made  within  its  courts, 
and  thence  carried  over  all  the  earth,  and  down  through  all 
generations. 

And  while  Haggai  urged  the  rebuilding  of  the  temple  by 
such  considerations,  Malachi,  the  last  of  the  prophets,  em- 
ployed the  same  prospects  to  give  point  to  his  rebukes 
of  the  people's  sin  in  neglecting  or  corrupting  the  ordi- 
nances of  the  temple,  and  force  to  his  calls  to  them  to 
present  the  sacrifices  and  offerings,  and  to  practise  the 
righteousness,  which  the  Lord  required  at  their  hands;  say- 
ing, "  Behold  I  will  send  my  messenger,  and  he  shall  pre- 
pare the  way  before  me ;  and  the  Lord  whom  ye  seek  shall 
suddenly  come  to  His  temple."  "  But  who  may  abide  the 
day  of  His  coming  ?  and  who  shall  stand  when  He  ap- 
peareth  ? "  The  day  that  cometh  shall  burn  up  all  the 
proud,  and  all  that  do  wickedly,  root  and  branch.  "  But 
unto  you  that  fear  My  name  shall  the  Sun  of  righteousness 
arise  with  healing  in  His  wings." 

Such  are  at  once  the  manifoldness,  the  oneness,  and  the 
clearness  of  the  predictive  utterances  concerning  Christ,  con- 
tained in  the  prophets. 

Practical  reflections. 
In  surveying  the  history  of  the  children  of  Israel  given 
in  the  books  styled  "the  prophets,"  the  truths  and  precepts 
which  they  taught,  and  the  predictions  which  they  uttered, 
and  in  looking  at  these  subjects,  in  connection  with  what  is 
predictive  in  the  Lokd's  dealings  with  His  servants  in  ante- 
diluvian and  patriarchal  times,  and  in  the  dispensation 
which  He  gave  to  the  children  of  Israel  by  the  hand  of 
Moses,  the  practical  reflections  that  are  suggested  may  be 


1 34  Christ  "  in  the  Prophet s'' 

thus  summarily  stated.  First,  The  promise  given  to  our 
first  parents  after  the  fall,  that  promise  of  promises,  con- 
taining within  it  all  other  promises,  refers  to  Christ,  and  to 
the  redemption  from  sin  to  be  found  in  Him  alone.  There- 
fore, all  grace  given  to  sinful  men  from  the  beginning,  all 
the  blessings  of  salvation,  pardon,  renewal,  sanctification, 
and  so  forth,  flowed  to  them  out  of  that  promise,  that  is, 
out  of  Him  in  whom  all  the  promises  are  yea  and  amen. 
And  all  the  personal  piety,  purity,  and  virtue  in  the  redeemed 
from  the  beginning,  flowed  out  of  that  promise,  and  from  the 
grace  conveyed  by  it.  Second,  All  the  divinely  appointed 
sacrifices,  purifications,  and  ceremonial  observances  of  what- 
ever sort,  had  no  meaning,  and  no  power  to  benefit,  except 
as  types  of  Christ's  redeeming  work,  types  that  led  up  to 
Him,  and  formed  channels  through  which,  from  Him,  the 
blessing  came.  Third,  The  publication  and  enforcement 
of  the  great  moral  law  had  two  objects  in  view,  which 
in  reality  combined  in  one  happy  result,  in  the  case  of  all 
whom  the  enforcement  of  it  properly  affected  and  influenced. 
For,  first,  one  object  of  its  enforcement  was  to  convince 
men  of  their  sinfulness,  and  so  lead  them  to  Christ  as  the 
end  of  the  law  for  righteousness  to  every  one  that  believeth: 
and  further,  having  served  this  purpose,  another  object  was, 
that  such  as  were  thus  led  to  Christ  might  receive  the  law 
anew  from  Him  as  their  Kedeemer,  not  now  for  the  impos- 
sible end  of  being  obeyed  in  order  to  their  salvation,  but  that, 
being  saved,  they  might  be  guided  by  His  law  in  living  to 
Him  who  had  saved  them  by  His  grace.  Fourth,  The 
nation  of  Israel  throughout  its  history  was  blessed  with 
outward  safety  and  prosperity,  or  visited  with  disasters  and 
desolation,  according  to  the  measure  of  its  public  fidelity 
or  faithfulness  in  its  treatment  of  the  divine  laws  and 
ordinances ;  while  the  number  of  the  truly  saved  in  each 
successive  generation,  consisted  of  those  who,  through  these 


Christ  ''in  the  Prophets."  135 

laws  and  ordinances,  were  led  to  embrace  and  live  upon  the 
promise  of  spiritual  redemption,  and  who  received  from  Him 
to  whom  the  promise  referred,  the  grace  that  saved  them. 
Fifth,  The  work  of  the  prophets  consisted,  first  of  all,  of 
zealous  endeavours,  in  the  midst  of  whatever  risks  and 
sufferings,  to  proclaim  and  enforce  the  spiritual  character 
and  ends  of  these  divine  laws  and  ordinances,  to  set  forth 
the  guilt  and  danger  of  all  classes,  from  the  highest  to  the 
humblest,  in  so  fearfully  transgressing  them  and  trampling 
them  under  foot,  and  to  bring  them  to  repentance  and 
reformation,  as  the  only  way  of  escaping  the  miseries  that 
had  come  or  were  coming  on  them.  And,  next,  as  the  fittest 
of  all  considerations  for  awakening  them  to  spiritual  realities, 
and  quickening  them  to  spiritual  life,  and  so  furnishing 
them  with  blessed  foretastes  and  earnests  of  the  spiritual 
redemption  to  be  brought  to  His  people  by  their  promised 
Messiah  when  He  came,  the  prophets  were  inspired  by  the 
Spirit  of  Christ  which  was  in  them,  to  foretell,  in  a  most 
impressive  manner.  His  union  of  the  divine  and  human 
natures  in  His  person ;  His  infinite  majesty  and  unspeak- 
able lowliness ;  His  unsearchable  greatness,  and  the  un- 
searchable riches  of  His  grace ;  His  manifold  works  of 
power  and  mercy;  His  unparalleled  sufferings  and  equally 
unparalleled  glory  ;  the  extent  and  perpetuity  of  His  reign  of 
righteousness  and  peace ;  and  the  immeasurable  blessings  of 
His  boundless  and  everlasting  kingdom.  Sixth,  The  dealings 
of  the  LoKD  with  His  chosen  people,  and  their  destiny,  and, 
not  less.  His  dealings  with  the  other  nations  of  the  earth, 
and  their  destiny,  were  arranged  and  determined  chiefly  in 
respect  of  their  several  relations  to  the  promised  Messiah, 
and  to  the  work  which,  when  He  came.  He  would  com- 
mence, and  which,  ever  after.  He  would  continue  to  per- 
form on  the  earth,  even  until  all  the  redeemed  from  among 
men  are  gathered  into  His  kingdom,  and  until  He  turns 


6  Christ  "  in  the  Prophet  si 


the  impenitently  wicked  into  hell,  with  all  the  nations  that 
forget  God.  These  are  at  least  some  of  the  leading  facts 
that  are  set  forth  in  the  writings  of  the  prophets,  or  the 
reflections  suggested  by  them,  and  that  combine  to  show 
how  truly  "the  testimony  of  Jesus  is  the  spirit  of  pro- 
phecy," how  Old  Testament  history,  institutions,  laws,  ordi- 
nances, and  prophecies  run  up  to  and  centre  in  Christ,  as 
He  who  "  filleth  all  in  all." 


VII. 

CHKIST  "IN  THE  PSALMS." 

"  All  things  must  be  fulfilled  which  were  written  in  the  .  .  .  PSALMS 
.  .  .  concerning  me." — Luke  xxiv.  44. 

A  SUMMAEY  view  of  the  way  in  which  the  psalms 
'^  testify  of  Christ  may  be  given  in  the  following 
manner.  Some  of  them  are  more  expressly  Messianic.  In 
others,  their  reference  to  Christ  is  declared  in  the  New 
Testament.  In  others  the  allusions  to  ancient  Israel  are 
figurative  representations  of  Christ  and  His  Church  under 
the  gospel.  In  others,  still,  the  spiritual  meaning  of  the 
references  to  the  Mosaic  ritual  is  declared  in  the  psalms 
themselves.  In  those  psalms  which  express  the  delight  of 
believers  in  the  holy  law  of  God,  there  is  implied  with 
regard  to  those  who  experienced  that  delight,  the  presence 
in  them  of  that  spiritual  life  and  liberty  which  are  found 
in  Christ  alone.  Further  still,  the  psalms  which  are  formed 
of  such  lofty  adorations  of  the  divine  perfections  as  displayed 
in  the  works  of  creation  and  providence,  are  adorations  of 
Christ,  by  whom  God  made  the  world,  who  upholdeth  all 
things  by  the  word  of  His  power,  and  who  is  redeeming 
creation  from  the  ruins  of  the  fall. 

First.  There  are  psalms  in  which  the  things  stated, 
while,  in  the  first  instance,  suggested  by,  and  having 
reference  to,  and  in  some  degree  verified  in,  the  actual 
history  and  experience  of  David,  or  Solomon,  or  Moses, 
or  any  one  else  connected  with  the  composition  of  them, 
cannot  be  viewed  as  having  been  fuUy  realised  in  any  mere 
human  creature,  but  plainly  apply  ultimately,  and  in  more 
or  fewer  particulars  exclusively,  as  they  are  for  the  most 


Christ  " in  the  Psalms': 


part  in  the  New  Testament  thus  applied  expressly,  to  the 
Messiah.  The  psalms  in  question  are  prophetic  representa- 
tions of  Christ  and  His  redeeming  work,  and  the  experiences 
which  His  people  have  of  His  grace.     Thus, 

According  to  Psalm  ii.,  as  quoted  in  Acts  iv.,  while  the 
powers  of  earth  combine  against  the  Lord  Jesus  Christ,  He 
pours  His  mockery  on  their  helpless  rage,  sits  as  King  in 
Zion,  dashes  to  pieces  all  His  enemies,  and  makes  His 
blessing  to  rest  on  all  who  submit  to  Him,  and  love  and 
serve  Him. 

In  Psalm  viii,,  as  quoted  in  Heb.  ii.,  Christ,  as  the  second 
Adam,  the  Lord  from  heaven,  regains  the  dominion  on  earth 
which  the  first  Adam  forfeited  by  disobedience. 

Psalms  xxii.,  Ixix.,  xvi.,  and  others,  as  quoted  or  referred  to 
in  Matt,  xxvii.,  Kom.  xi.,  Acts  i.,  ii.,  prophetically  represent 
Christ  as  suffering  every  kind  of  bodily  and  mental  distress 
from  human  enmity,  and,  at  length,  for  a  season,  forsaken 
even  by  God ;  and  yet,  though,  under  these  endurances,  He 
died  and  was  buried.  His  body  did  not  return  to  corruption: 
on  the  contrary.  He  rose  in  triumph  from  the  grave,  and  by 
the  path  of  life  ascended  to  fulness  of  joy  in  His  Father's 
presence. 

The  words  of  Psalm  xl.,  "  Sacrifice  and  offering,"  &c., 
"Lo,  I  come,"  &c.,  are  declared  in  Heb.  x.  to  be  the  words 
of  Christ  as  to  His  coming  to  terminate  animal  sacrifice 
and  to  take  away  sin  by  offering  Himself. 

In  Psalm  xlv.,  as  quoted  in  Heb.  i.,  Christ  stands 
forth  to  view,  fairer  than  the  children  of  men;  clothed  with 
glory,  and  girded  with  power;  to  conquer  enemies  into  willing 
submission;  to  bind  them  to  His  throne  and  service;  to  unite 
them  to  Himself  in  closest  bonds  of  reverence  and  love ; 
to  sanctify  them  into  His  likeness;  and,  finally,  to  bring 
them,  with  infinite  gladness,  to  dwell  in  His  immediate 
presence  for  ever. 


Christ  "  in  the  Psalms."  139 

In  Psalm  Ixviii.,  as  quoted  in  Eph.  iv.,  we  have 
Him  who  came  down  as  the  Lawgiver  in  such  majesty 
on  Sinai,  set  before  us  as  in  His  character  of  God  the 
Saviour,  ascending  gloriously  on  high,  leading  captivity 
captive,  and  receiving  gifts  for  men,  yea  for  the  rebellious 
also,  that  the  Lord  God  may  dwell  among  them,  and 
thus,  as  the  living,  life-giving  Head  of  the  Church,  filling 
all  its  true  members  with  His  presence,  grace,  and  Holy 
Spirit, 

In  Psalm  Ixxii.,  Christ  is  presented  before  us  as  pos- 
sessed of  a  universal  dominion,  which  He  exercises  for  the 
salvation  of  the  poor  and  needy,  and  so  as  to  multiply  His 
willing  and  devoted  subjects  and  servants,  until  all  nations 
are  blessed  in  Him  and  call  Him  blessed,  and  the  earth  is 
filled  with  His  glory. 

In  Psalm  ex.,  quoted  in  Mark  xii.,  Acts  ii.,  Heb. 
i.,  vii.,  it  is  said  that  Christ  is  made  a  priest  for  ever  after 
the  order  of  Melchizedec,  and  that  His  seat  is  at  Jehovah's 
right  hand,  from  whence  He  sends  forth  His  power  to  render 
His  people  willing  to  serve  Him  in  the  beauty  of  holiness, 
and  to  make  His  enemies  His  footstool. 

In  Psalm  cxviii.,  quoted  in  Matt,  xxi!,  Acts  iv.,  Eph, 
ii.,  it  is  declared  that  Christ  is  the  Stone  which  the  builders, 
the  rulers  of  the  people,  and  the  elders  of  Israel  refused, 
and  yet  which  is  become  the  headstone  of  the  corner,  that 
He  whom  they  rejected  and  crucified  God  hath  raised  up, 
and  that  in  Him  and  in  Him  alone  there  is  salvation. 

And  in  Psalm  cxxxii.,  we  have  the  promise  of  the 
fruit  of  David's  body  being  placed  on  his  throne,  which 
is  declared  in  Acts  ii,  to  have  been  fulfilled  in  Christ ; 
and  in  that  psalm  we  see  Christ  taking  up  His  rest  in 
the  Church ;  blessing  her  provision,  and  satisfying  her 
poor  with  bread ;  clothing  her  priests  with  salvation, 
and  causing  her  saints  to  shout  aloud  for  joy ;  and  ruling 


140  Christ  "  in  the  Psalms" 

with  such  light  and  strength,  that  His  enemies  are  clothed 
with  shame,  while  He  is  encompassed  and  crowned  with 
ever-increasing  glory. 

Second.  There  are  other  psalms  in  which,  from  a  first 
or  superficial  reading  of  them,  nothing  would  be  apt  to 
appear  as  referring  to  Christ,  but  in  which  passages  are 
found  that  in  the  New  Testament  are  declared  to  have  this 
reference  as  their  chief  meaning.  Thus,  passages  in  Psalms 
xviii.,  Ixvii.,  cxvii.,  are  quoted  in  Eomans  xv.,  to  prove  that 
the  Gentiles  would  joyfully  give  all  praise  and  glory  to 
God,  for  His  mercy  in  Jesus  Christ.  The  passage  in  Psalm 
xli.  9,  is  declared  in  John  xiii.  18,  to  have  been  fulfilled  in 
the  betrayal  of  Christ.  The  words  of  Psalm  xliv.  22  are 
said  in  Eomans  viii.  36  to  have  been  fulfilled  in  the  suf- 
ferings which  the  followers  of  Christ  endured  for  His  sake. 
It  is  said  in  Matthew  xiii.  that  Jesus  spake  in  parables,  to 
fulfil  that  which  is  recorded  in  Psalm  Ixxviii.  as  spoken  by 
"  the  prophet."  In  what  is  said  in  Psalm  xcv.  of  the  rest 
in  Canaan,  of  which,  through  unbelief,  the  first  generation 
of  Israel  fell  short,  we  are  told  in  Hebrews  iv.  that  the 
higher  and  principal  meaning  is  the  danger  of  those  who 
are  under  the  gospel,  falling  short,  through  unbelief,  of  the 
rest  found  in  Christ  on  earth,  and  at  length  in  heaven. 
The  words  of  Psalm  xcvii.,  "Worship  Him,  all  ye  gods," 
are  declared  in  Hebrews  i.  6  to  be  a  command  to  all  the 
angels  of  God  to  worship  Christ. 

Third.  The  nation  of  Israel,  as  we  have  already  seen, 
being,  throughout  its  history,  a  figurative  representation  of 
the  spiritual  condition  of  such  of  that  nation  as  were 
spiritually  minded,  and  also  of  all  the  redeemed  in  Christ 
under  the  gospel,  every  allusion  in  the  psalms  to  their 
national  character,  privileges,  and  blessings,  as  well  as  to 
their  sins  and  miseries,  is  fitted  and  intended  to  convey  a 
great  spiritual  truth,  or  a  great  spiritual  lesson,  to  the  Church 


Christ  "  in  the  Psalms"  141 

of  Christ  as  such,  and  to  its  families  and  members  severally. 
We  have  already  seen  that  their  observing  of  meats  and 
drinks,  and  sacred  seasons,  formed  only  a  shadow  of  good 
things  to  come,  a  shadow  of  which  the  body  or  substance 
was  to  be  found  only  in  Christ,  and  His  grace  and  salvation^ 
— that  the  gifts  which  the  priests  offered  according  to  the 
law,  served  merely  as  an  example  and  shadow  of  heavenly 
things  ^ — that  their  ordinances  of  divine  service  and  a 
worldly  sanctuary  were  but  figures,  for  the  time-being,  of 
the  blood  of  Christ,  who,  through  the  Eternal  Spirit,  offered 
Himself  without  spot  to  God  ^ — and  that  the  events  of 
their  history,  from  Abraham  to  Moses,  from  their  redemp- 
tion from  Egypt  till  the  end  of  their  wilderness  journey, 
and  throughout  the  ages  of  their  occupancy  of  Canaan,  were 
divinely  designed  to  typify  the  great  spiritual  realities  of  the 
redemption  of  the  gospel.'* 

Now,  many  of  the  psalms  are  full  of  allusions  to  events 
in  the  history  of  the  patriarchs,  to  the  redemption  from 
Egypt,  to  the  deliverance  of  the  Eed  Sea,  to  the  scene  at 
Sinai,  to  the  occurrences  that  took  place  in  the  course  of 
the  forty  years'  abode  in  the  desert,  to  the  entrance  into 
Canaan,  and  to  the  manifold  subjects  of  deepest  interest 
furnished  by  the  history  of  the  children  of  Israel  in  Canaan. 
There  are,  throughout  the  psalms,  references  to  promises 
and  covenants,  to  mercies  and  judgments,  to  sins  and  suffer- 
ings, and  penitence  and  prayers,  and  pardon  and  deliverance, 
and  the  overthrow  of  enemies,  to  triumphs  and  joys,  to 
sacrifices  and  purifications,  to  manna  from  heaven  aixl  water 
from  the  rock,  to  the  tabernacle  and  temple,  to  the  sanc- 
tuary and  the  courts  of  our  God,  to  Judah  and  Salem,  to 
Zion  and  Jerusalem,  to  the  mountains  round  about  Jerusa- 
lem, to  the  glorious  things  that  are  spoken  of  the  city  of 

^  Col.  iv.  3  Heb.  ix. 

2  Heb.  viii.  *  Rom.  iv. ;  i  Cor.  x. ;  Gal.  iv. ;  Heb.  passim. 


142  Christ  "  in  the  Psalms'' 

God,  and  to  the  Shepherd  of  Israel,  who  dwelleth  between 
the  cherubim.  And  since  the  Christian  Church  is  ex- 
pressly declared  in  the  New  Testament  to  be,  under  the 
gospel,  the  Zion  of  God,^  and  the  Jerusalem  which  is  above, 
and  is  the  mother  of  all  believers,^  there  is  not  one  of  these 
manifold  references  to  ancient  Israel  in  the  psalms,  but 
applies,  and  is  designed  for  application,  to  the  redeemed 
through  all  ages.  Yea,  every  such  allusion  is  fraught  to 
the  Christian  with  more  light  than  it  afforded  to  the  Jew ; 
for  the  Jew,  having  the  truth  only  in  figure,  could  but 
dimly  perceive  it  through  such  a  medium ;  but  the  Chris- 
tian, having  the  reality  which  the  figure  was  intended  to 
convey,  sees  all  the  more  clearly  the  force  of  the  form  in 
the  substance  which  he  grasps,  and  so  can  use  the  form  all 
the  more  effectually  as  a  means  of  impressing  on  his  mind 
the  truth  itself. 

FouETH.  There  are  psalms  in  which  the  writer  shows 
that,  while  he  had  regard  to  the  ceremonial  sacrifices  and 
purifications  which  the  law  required,  he  had  an  overpowering 
sight  and  feeling  of  the  paramount  necessity  and  importance 
of  experiencing  the  cleansing  virtue  of  a  true  atonement, 
and  of  saving  grace.  In  the  5 1  st  Psalm,  for  instance, 
David  sets  forth  the  original  and  inherited  depravity  of 
his  nature  and  his  actual  transgressions,  in  as  impressive 
a  representation  of  the  malignity  of  sin  as  is  to  be  found  in 
Scripture.  He  then  pleads  to  be  purged  with  hyssop  that 
he  may  be  clean,  that  is,  that  the  ashes  prepared  and  kept 
ready  for  use,  which  consisted  of  the  remains  of  the  slain 
and  consumed  heifer,  and  of  the  pure  running  water  with 
which  it  was  mingled,  might  be  applied  to  him  to  take  his 
sin  away.  Yet  manifestly  he  was  not  looking  to  that 
ceremonial  cleansing  as   sufficient,  but  through  it  looking 

1  Heb.  xiii.  ^  Gal.  i. 


Christ  "  ill  the  Psabns'' 


wholly  to  the  far  higher  sacrifice  for  sin,  and  suppli- 
cating the  Holy  Spirit's  application  of  it  to  his  guilty 
conscience  and  sinful  heart  and  life.  For  he  pleaded  that 
God  would  deliver  him  from  blood- guiltiness,  would  create 
a  clean  heart  and  renew  a  right  spirit  within  him,  would  not 
cast  him  from  His  presence,  nor  take  His  Holy  Spirit  from 
him,  but  visit  him  with  the  joy  of  His  salvation,  and  uphold 
him  with  His  free  Spirit.  And  in  the  after  part  of  the 
psalm,  he  still  further  shows,  that  while  he  realised  the 
obligation  of  offering  the  typical  sacrifices  according  to  the 
law,  he  realised  their  utter  unfitness  in  themselves,  and  in 
the  mere  presentation  of  them,  to  secure  divine  forgiveness 
and  favour,  or  to  be  a  sufficient  acknowledgment  of  the 
salvation  prayed  for ;  and  he  inculcated  a  faith  in  the  Lord, 
and  a  gratitude  for  redemption,  which  completely  identified 
the  experience  of  the  Psalmist  with  that  of  all  believers,  who 
are  all  brought  into  a  state  of  forgiveness,  and  acceptance, 
and  peace,  and  fellowship  with  God  through  Jesus  Christ. 
Such  psalms  as  the  xxxii.,  Ixvi.,  cxxx.,  &c.,  are  psalms  of  a 
similar  character ;  and  no  language  could  be  fitter  than  that 
which  they  contain  to  express  the  experience  of  all  who 
are  "  washed  and  sanctified  and  justified  in  the  name  of  the 
Lord  Jesus,  and  by  the  Spirit  of  our  God."  ^ 

Fifth.  There  are  again  such  psalms  as  the  xix.  and 
cxix.,  full  of  expressions  of  delight  in  the  law  of  God,  such 
as  equal  or  exceed  the  highest  and  richest  and  most  blissful 
experiences  of  the  divine  life,  and  the  most  notable  exer- 
cises of  the  gracious  affections,  to  be  found  among  the  holiest 
and  happiest  children  of  God.  It  is  an  absolute  impossi- 
bility, in  the  nature  of  things,  that  such  experience  could 
have  been  attained  by  any  Old  Testament  believers,  except 
through  the  same  work  of  the  Spirit  of  Christ  in  them.    For 

^  I  Cor.  vi. 


144  Christ  ''in  the  Psalms''' 

God's  holiness,  justice,  goodness,  and  truth  are  unchangeable. 
The  law  which  issued  ^rom  these  perfections  and  is  stamped 
with  them  is  unchangeable.  The  malignity  of  sin  is  un- 
changeable :  and  the  fact  that  every  man  is  utterly  depraved 
by  it  is  unchangeable.  The  necessity  of  the  endurance  of  the 
curse  denounced  against  transgressors,  or  the  impossibility  of 
any  transgressor  being  pardoned  unless  the  curse  due  to  his 
sin  is  first  endured,  is  unchangeable.  The  obligation  to  fulfil 
the  law  by  a  perfect  obedience,  ere  a  title  is  established  to 
divine  favour  and  eternal  life,  is  unchangeable.  The  fact  of 
the  utter  helplessness  and  hopelessness  of  man's  fallen  and 
ruined  state,  so  far  as  any  personal  efforts  on  his  own  part 
to  save  himself  are  concerned,  is  unchangeable.  And  not 
less  unchangeable  is  the  necessity  of  the  satisfaction  to  law 
and  justice  for  sin,  which  the  sufferings  and  death  of  the 
Divine  Eedeemer  rendered — of  the  fulfilment  of  the  law's 
demands,  which  it  received  from  Him  in  His  perfect  obedi- 
ence to  it — and  of  the  enlightening,  quickening,  sanctifying 
work  of  the  Holy  Spirit  as  the  Spirit  of  Christ  in  the  souls 
of  men,  in  applying  the  redemption  thus  provided  in  Christ, 
and  in  bringing  them  under  the  covert  of  His  blood,  and  the 
merits  of  His  obedience,  and  the  saving  power  of  the  truth  as 
it  is  in  Him,  in  order  to  their  pardon,  and  acceptance,  and 
renewal  to  holiness,  and  admission  into  the  family  of  God ; 
their  possession  of  its  privileges,  and  attainment  of  His  like- 
ness; and  their  final  entrance  into  His  presence,  and  kingdom, 
and  glory. 

Now  there  never  was  a  sinner  on  earth  who  was  or 
could  be  brought  to  love  the  holy  God,  and  His  holy 
law,  and  to  take  delight  in  Him  and  it,  without  first 
receiving  pardon  of  all  his  sins  through  the  one  atone- 
ment provided,  and  acceptance  for  his  person  in  the  right- 
eousness provided,  and  deliverance  from  the  dominion  of  sin 
by  the  grace  bestowed.     For  only  in  his  felt  freedom  from 


Chris  I  in  the  ''Psalms!'  145 

the  condemnation  which  he  deserved,  in  his  felt  deliverance 
from  the  bondage  of  the  lusts  v^^hicli  he  has  been  made  to  hate, 
in  his  sight  of  the  divine  holiness,  justice,  and  truth,  law 
and  government  vindicated,  upheld,  and  honoured ;  in  the 
way  by  which  the  divine  mercy  thus  reaches,  embraces,  and 
saves  him ;  only  thus  is  he  constrained  to  yield  himself  up 
in  love  and  gratitude  to  God,  as  alive  from  the  dead,  to 
serve  Him  with  gladness,  and  to  walk  before  Him  in  new- 
ness of  life.  Only  as  thus  redeemed  from  evil,  and  restored 
to  favour  and  fellowship  with  God,  and  confiding  in  the 
grace  of  which  they  had  become  partakers,  to  preserve  their 
souls  in  life,  and  guide  them  in  the  way  of  peace,  only  thus 
were  true  believers  servants  and  children  of  God  led  and 
enabled  to  love  the  law  of  the  Lord,  and  to  make  it  their 
meditation  all  the  day.  And  so  deep  and  rich  were  their 
experiences  of  what  the  grace  of  God  had  done,  and  was 
doing  for  them,  and  so  great  and  joyful  their  hope  of 
what  it  would  yet  accomplish,  that  the  psalms  in  which 
these  experiences  and  hopes  are  recorded,  are  still  found  and 
will  to  the  end  of  time  be  found,  the  fittest  means  of  giving 
utterance  and  fresh  strength  to  the  highest,  and  holiest,  and 
most  joyfal  experiences  of  those,  in  whom  grace  is  reigning 
through  righteousness  unto  eternal  life  by  Jesus  Christ. 

Sixth.  There  are  Psalms  which  celebrate  the  power, 
wisdom,  and  goodness  of  God  in  the  works  of  creation  and 
providence.  If  some  are  ready  to  ask,  what  special  relation 
has  Christ  to  these  works,  and  to  the  psalms  which  celebrate 
their  author  ?  our  answer  is,  Fird,  "  By  Him  all  things 
were  created  that  are  in  heaven  and  on  earth  .  .  .  and  by 
Him  all  things  consist;"^  "all  things  were  made  by  Him, 
and  without  Him  was  not  anything  made  that  was  made.""'' 
It  is  "by  His  Son"  that  "God  made  the  worlds;"  and  it  is  the 

1  Col.  i.  •  2  John  i. 


146  Christ  in  the '' Psalms r 

Son  of  God  who  is  "  upholding  all  things  by  the  word  of  His 
power."^  If  so,  the  heavens  declare  the  glory  of  the  Son  of  God, 
and  the  firmament  showeth  His  handiwork/  and  He  equally 
with  the  Father  and  the  Spirit,  is  magnified  in  the  psalms  of 
praise  for  the  works  of  creation  and  providence.  Second,  in 
consequence  of  the  entrance  of  sin  among  the  works  of  God, 
through  the  fall  of  angels  and  of  man,  a  general  disturbance 
and  disorder,  and  great  desolations  have  ensued :  the  whole 
creation  groaneth  and  travaileth  together  in  pain  till  now. 
But  Christ  is  about  to  deliver  creation  from  the  bondage 
of  corruption  "  into  the  glorious  liberty  of  the  children  of 
God."  ^  By  Christ,  the  Father  is  reconciling  all  things 
unto  Himself,  whether  they  be  things  in  earth,  or  things 
in  heaven.*  The  Son  of  Man  shall  gather  out  of  His 
kingdom  all  things  that  offend,  and  them  that  do  iniquity. 
The  purification  of  creation  shall  be  accomplished  when  the 
heavens  being  on  fire  are  dissolved,  and  the  elements  melt 
with  fervent  heat,  and  the  earth  and  its  works  are  burned 
up ;  and  then  shall  at  once  rise  to  view  the  new  heavens 
and  the  new  earth  wherein  dwelleth  righteousness'.^  Now 
there  are  psalms  full  of  the  loftiest  adorations  of  Jehovah, 
as  displaying  His  natural  and  moral  perfections  in  these 
works  of  His  hands,  and  in  the  manner  in  which  He  is 
preserving,  governing,  and  disposing  of  them,  and  combining 
them  all  in  showing  forth  His  praises.  But,  as  we  have 
seen,  it  is  the  hand  of  Christ  by  which  they  are  created, 
formed,  upheld,  and  guided  to  their  destiny;  and  in  con- 
nection and  harmony  with  this  fact,  may  be  mentioned  the 
way  in  which  the  words  of  Psalm  cii.  25  are  applied  in 
Hebrews  i.  The  suppliant  who  utters  the  words  of  the 
psalm,  amidst  his  overwhelming  afflictions,  takes  refuge  in  the 
Lord  his  God  Who  dwelleth  in  Zion,  and  Who  will  build  it 

^  Heb.  i.  -  Ps.  viii.  ^  j^om.  viii.  ^  Col.  i.  ^2  Pet.  iii. 


Christ  in  the  "  Song-  of  Songs"  147 

up  and  appear  in  His  glory.  He  thus  takes  refuge  in  Him 
because  of  His  unchangeableness  in  tlie  midst  of  His  chang- 
ing creatures,  saying,  "Behold  Thou  hast  laid  the  founda- 
tions of  the  earth,  and  the  heavens  are  the  work  of  Thy 
hands  ;  they  shall  perish  but  Thou  shalt  endure,"  &c.  But 
the  apostle  quotes  the  words  as  spoken  by  God  the  Father 
to  the  Son,  by  whom  he  had  already  said  the  world  was 
made  and  upheld.  If  then  Christians  fail  to  realise  the 
presence  and  glory  of  Christ  in  all  the  psalms,  that  are  full 
of  the  divine  workings  in  creation  and  Providence,  and  of 
the  glory  yet  to  accrue  to  God  from  all  His  works,  it  is  not 
because  Christ  is  not  in  all  these  works  from  the  beginning, 
.but  because  their  still  ignorant  and  erring  minds  and  hearts 
fail  to  recognise  Him ;  for  assuredly,  in  reference  to  them  as 
to  all  things  else  in  the  universe,  Christ  is  all  in  all. 

Finally,  as  regards  "  the  Song  of  Solomon,"  which  is  one 
of  the  books  named  "  the  Psalms,"  Christ's  presence  with 
His  redeemed,  and  their  communion  with  Him  are  set  forth 
in  such  terms  as  the  following  in  that  Song  of  songs. 
Prayers  for  the  tokens  of  His  love,  and  for  the  joy  awakened 
hy  the  mry  mention  of  His  name :  "  Let  Him  kiss  me 
with  the  kisses  of  His  mouth,  for  Thy  love  is  better  than 
wine;  because  of  the  savour  of  Thy  good  ointment.  Thy 
name  is  as  ointment  poured  forth." — Longings  for  the 
Shepherd  and  Bishop  of  souls :  "  Tell  me,  0  Thou  whom 
my  soul  loveth  where  Thou  feedest,  where  Thou  makest  Thy 
flock  to  rest  at  noon : "  and  the  gracious  answer,  "  If  thou 
know  not,  0  thou  fairest  among  women,  go  thy  way  forth 
by  the  footsteps  of  the  flock." — The  blessedness  found  in 
Christ :  "  I  sat  down  under  His  shadow  with  great  delight, 
and  His  fruit  was  sweet  to  my  taste ;  He  brought  me  into 
His  banqueting-house,  and  His  banner  over  me  was  love." — 
The  miseries  of  spiritual  desertion,  and  the  Joy  of  a  recovered 
sight  and  sense  of  divine  favour :  "  1  sought  Him  whom  my 


148  Christ  in  the  "  Song  of  Songs." 

soul  loveth ;  I  sought  Him,  but  I  found  Him  not.  .  .  .  Saw 
ye  Him  whom  my  soul  loveth  ?  .  .  .  I  found  Him.  ...  I 
held  Him,  and  would  not  let  Him  go." —  Tlie  attractiveness 
of  the  Church  when  washed  in  His  blood,  and  clothed  with 
His  righteousness  :  "  Thou  art  all  fair,  my  love,  there  is  no 
spot  in  Thee." — Prayer  to  the  Spirit  to  come  oxidi  fit  them 
for  the  presence  of  Christ,  and  the  pleasure  which  He  takes  in 
answering  such  prayers :  "  Awake,  0  north  wind,  and  come 
thou  south ;  blow  upon  my  garden,  that  the  spices  thereof 
may  flow  out.      Let  my  beloved  come  into  His  garden,  and 
eat  His  pleasant  fruits."     "  I  am  come  into  my  garden,  my 
sister,  my  spouse;    I  have  gathered  my  myrrh   with   my 
spice ;    I  have   eaten   my  honeycomb  with  my  honey ;    I 
have  drunk  my  wine  with  my  milk.     Eat,  0  friends,  drink ; 
yea,  drink  abundantly,  0  beloved." — The  high  esteem  for  Christ 
when  His  presence  is  realised :  "  My  beloved  is  the  chiefest 
among    ten    thousand." — The   brightness  and  p)Oiver  of  the 
Church  when  His  glory  rests  upon  her :  "  She  looketh  forth 
as  the  morning,  fair  as  the  moon,  clear  as  the  sun,  and 
terrible  as  an  army  with  banners."      The  swift  and  lofty 
movements,   the    God-ward,   heavenward   movement   of  the 
soul  when  breathed  upon  by  the  Spirit  of  Christ :  "  Or  ever 
I  was  aware,  my  soul  made  me  as  the  chariots  of  Amina- 
dab." — The  habitually  heavenward   course  which    believers 
take,  and  keep,  through  the  world,  in  felt  and  cherished 
dependence    on    the    almighty    unchanging    love   of   Christ : 
"  Who  is  this  that  cometh  up  from  the  wilderness  leaning 
upon  her  beloved  ?  .  .  .  Set  me  as  a  seal  upon  Thine  heart, 
as  a  seal  upon  Thine  arm;  for  Thy  love  is  strong  as  death." 
To  all  who  have  even  but  a  slight  acquaintance  with  the 
revelations  of  Christ  in  the  Old  Testament  as  Jehovah,  the 
co-equal,  co-eternal  Son  of  God  the  Father,  the  Maker  and 
Governor  of   the  universe,  and  as  Eedeemer  of  men,  the 
same  yesterday,  to-day,  and  for  ever,  to  all  such  it  will 


Christ  ill  the  "  Song  of  Songs!'  149 

appear  but  the  appropriate  consummation  of  all  other 
manifestations  of  Himself  to  the  ancient  Church,  to  find 
that  in  the  Song  of  Songs  He  and  His  redeemed  were  even 
then,  through  His  gracious  visitations,  found  in  near,  loving, 
blessed  communion,  and  that  the  very  mists  then  hanging 
over  His  person  as  God  incarnate,  only  served  to  absorb  their 
souls  the  more  entirely  with  the  glimpses  given  to  them  of 
His  grace  and  glory  as  their  all  in  all. 


VIII. 

MANKIND  PEOVING  THEIE  NEED  OF  CHEIST. 

"  The  fulness  of  the  time." — Gal.  iv.  4. 

^PHE  time  here  spoken  of  as  "  the  fulness  of  the  time " 
-*-  was  that  which  was  not  only  the  time  divinely  deter- 
mined on,  but  proved  conclusively  by  all  the  circumstances 
of  the  case,  to  be  the  most  befitting  time  for  the  coming 
of  Christ,  for  the  incarnation  of  the  Son  of  God.  His 
coming  earlier  would  have  been  too  soon ;  His  coming  later 
would  have  been  too  late.  The  world  absolutely  required 
it  when  it  took  place.  Had  it  been  longer  delayed,  the 
world  would  have  utterly  perished  in  its  corruption. 

The  "good  will  to  men"  displayed  in  the  incarnation, 
contemplated  and  secured  two  ends,  viz.,  "glory  to  God," 
and  "  peace  on  earth."  But  to  make  sufiiciently  manifest 
the  malignity  of  sin,  and  the  righteousness  of  the  divine 
anger  against  it,  and  also  to  show  the  love  of  God  in  send- 
ing His  Son  into  the  world  to  save  sinners,  it  was  needful 
to  leave  mankind  to  themselves,  to  their  own  wisdom  and 
strength,  until  they  demonstrated  that,  to  whatever  natural 
knowledge,  or  temporal  prosperity,  or  greatness,  they  could 
and  did  by  their  own  efforts  attain,  they  were  unable  to 
recover  either  the  lost  image  or  forfeited  favour  of  God ; 
that  by  their  own  wisdom  they  could  not  attain  to  the 
knowledge  of  God,  or  even  retain  that  knowledge  when  they 
received  it  from  above ;  that  they  were  inclined,  and  sure, 
only  to  depart  further  and  further  from  Him.  So  that  the 
only  arrest  put  on  these  fatal  tendencies  was  by  a  succession 
of   supernatural  interpositions  of  the  divine  hand — inter- 


Mankind  Proving  their  Need  of  Christ.      1 5 1 

positions  which  were  all  connected  with,  and  derived  their 
virtue  from,  the  redemption  to  be  wrought  out  by  the  Son  of 
God  when  sent  forth  in  "  the  fulness  of  the  time."  The  first 
four  thousand  years  of  the  history  of  man  were  appointed 
and  employed  by  God  to  make  this  demonstration  complete. 

I.  The  course  of  things  after  the  fall. 

Immediately  after  the  fall,  proof  began  and  continued  to 
be  given  of  the  natural  course  of  men,  in  the  pride,  ungodli- 
ness, ambition,  and  sensuality  of  Cain  and  of  his  descendants 
— forms  of  evil  that  swelled  and  grew  with  their  invention 
of  useful  arts,  and  their  rapid  advancement  in  worldly  wealth. 
And  instead  of  that  depravity  being  repressed  by  the  piety 
and  virtue  that  were  divinely  created  and  kept  alive  in  the 
hearts  and  lives  of  godly  men  like  Abel,  and  Seth,  and  Enos, 
and  Enoch,  and  by  the  long- continued  and  impressive  warn- 
ings of  Noah,  human  wickedness  and  violence  only  rose  to 
a  greater  height,  until  God's  long-suffering  was  exhausted, 
and  all  but  Noah  and  his  family  were  swept  from  the  earth 
by  the  deluge. 

After  the  flood  a  similar  course  of  things  was  repeated. 
Noah's  posterity  for  the  most  part  quickly  fell  away  to  all 
evil.  They  rose  indeed  to  temporal  riches,  power,  and  great- 
ness. But  pride  and  ambition  and  sensuality  led  them  away 
from  the  service  of  the  true  God  to  that  of  idols.  And 
though  scattered  lights  continued  to  shine  here  and  there 
amidst  the  growing  darkness,  but  for  a  special  interposition 
of  God,  the  knowledge  of  Him  would  have  speedily  died 
out  among  the  sons  of  men.  The  interposition  was  of  this 
nature. 

II.  Separation  of  Alraham  and  of  Israel  from  the  rest  of 

the  loorld. 
Abraham  and  his  family  and  their  descendants,  and  the 


1 5  2      Mankind  Proving  their  Need  of  Christ. 

nation  into  which  they  grew,  were  separated  from  all  the 
other  nations  of  the  earth,  were  walled  in  from  the  rest 
of  mankind,  and  preserved,  to  a  greater  or  less  extent,  in 
the  knowledge,  worship,  and  service  of  Jehovah,  while  all 
the  other  nations  of  the  earth  were  left,  for  ahove  fifteen 
hundred  years,  to  walk  in  their  own  ways.  And  this  divine 
arrangement  continued  in  operation,  though  sadly  misim- 
proved  by  the  chosen  people,  until  at  length  the  Messiah 
came,  the  Messiah  first  promised  to  our  fallen  parents  in  para- 
dise, as  the  seed  of  the  woman,  afterwards  promised  as  the  seed 
of  Abraham,  and  promised  at  a  still  future  time  as  the  Son 
of  David ;  until  He  came,  and  finished  the  work  of  redemp- 
tion, so  long  and  so  endlessly  prefigured  and  predicted,  and 
set  up  that  everlasting  kingdom,  into  which  He  is  gathering 
all  the  ransomed,  out  of  every  kindred,  and  tongue,  and 
people,  and  nation. 

The  separation  of  Abraham  and  of  his  posterity  from  the 
rest  of  the  world,  as  the  chosen  depositories  of  the  know- 
ledge, ordinances,  worship,  and  law  of  God,  assumed  its  fixed 
and  permanent  form  in  the  deliverance  of  the  Hebrews  from 
Egypt,  and  their  settlement  and  continuance  for  ages  in  the 
land  of  Canaan.  Then  the  other  nations  of  mankind  were 
left  to  show  that,  amidst  all  their  intellectual  achievements, 
and  all  the  prosperity,  and  resources,  greatness,  and  power 
to  which  they  attained,  they  utterly  failed  to  acquire,  or 
even  to  retain,  the  knowledge,  love,  and  service  of  God,  and 
uniformly  sunk  into  idolatry  and  its  attendant  abominations, 
and  plunged  deeper  and  deeper  into  false  religion  or  atheism, 
until  they  perished  in  their  own  corruption.  Then,  too, 
even  the  favoured  peculiar  people,  the  Jews,  not  less  plainly 
proved  that  the  impressive  but  still  only  preparatory  ordi- 
nances under  which  they  were  placed,  did  not  suffice  to 
render  and  keep  them  right  in  heart  with  God,  and  steadfast 
in  His  covenant.      So  that  from  the  time  of  the  settl-ement 


mankind  Proving  their  Need  of  Christ.       153 

of  the  children  of  Israel  in  Canaan,  the  facts  of  the  respec- 
tive histories  of  the  Gentile  nations  on  the  one  hand,  and  of 
the  Jews  npon  the  other,  at  length  culminated  in  an  abso- 
lute demonstration  that  if  the  salvation  of  the  world  was  to 
be  secured,  it  could  only  be  by  the  incarnation  of  God's 
eternal  Son.  Let  us  mention  a  few  facts  that  prove  and 
illustrate  this  statement. 

III.   The  history  of  the  Gentile  and  of  the  Jewish  nations 
respectively,  as  proving  the  necessity  of  the  Redeemers 
coming,  and  -preparing  for  it. 
I.  As  to  the  Gentile  nations,  their  history  was  allowed 
to  run  on,  until,  in  every  conceivable  way,  they  showed  the 
hopelessness  of  their  moral  and  spiritual  condition  without 
Christ,  and  the  necessity  of  His  coming.      In  proving  and 
illustrating  this  great  truth,  we  shall,  as  much  as  possible, 
confine  our  attention  to  facts  with  which  earnest  and  intel- 
ligent readers  of  the  Bible  are  familiar. 

One  after  another,  the  nations  forsook  even  such  know- 
ledge as  they,  in  their  earlier  history,  possessed  of  God,  and 
became  so  base  in  their  idolatries  and  their  morals,  as  to 
prove  that,  in  their  systems  of  religion  and  morality,  there 
remained  no  power  to  stop  the  progress  of  their  corruption, 
and  to  avert  their  decay  and  ruin.  This  lesson  of  their 
history  was  rendered  all  the  more  striking  by  the  fact,  that 
all  the  mere  natural  and  secular  elements  of  human  great- 
ness entered  largely  into  their  institutions,  their  achieve- 
ments, and  their  character,  and  yet  proved  of  no  avail  for 
their  highest,  permanent  wellbeing,  in  the  absence  of  that 
knowledge  and  love  of  God,  which  flow  from  the  revelation 
of  Christ's  person  and  work,  and  His  inward  work  in  man 
by  the  power  of  His  Holy  Spirit.  The  following  instances 
will  show  the  truth  of  this  affirmation. 

Egypt  was  early  noted  for  the  produce  of  its  fruitful  soil, 


154      Mankind  Provm^  their  Need  of  Christ. 

the  cattle  of  its  rich  pastures,  and  its  teeming  waters  ^ — for 
its  war-chariots  and  horsemen — for  its  pyramids  and  other 
magnificent  structures — for  its  holy  temples  and  palaces — 
and  for  its  attainments  in  science  and  the  arts  of  life.  Its 
early  reputation  for  wisdom  is  evident  from  the  statement, 
that  "  Moses  was  learned  in  all  the  wisdom  of  the  Egyp- 
tians," ^  and  that  "  Solomon  excelled  all  the  wisdom  of 
Egypt."  ^  Now  as  regards  their  religion ;  they  were  not, 
especially  in  the  earlier  times  of  their  history,  without  some 
knowledge  of  a  supreme  Being,  of  the  immortality  of  the 
soul,  and  even  of  the  resurrection  of  the  body,  and  of  a 
future  state  of  retribution.  But  they  seem  from  an  early 
period  to  have  multiplied  their  deities,  till  not  only  such 
heavenly  bodies  as  the  sun  and  moon,  but  also  animals, 
trees,  and  rocks,  and  still  meaner  things,  became  to  them 
objects  of  worship.  Their  morality  corresponded.  Their 
laws  and  government,  wdiile  good  in  some  respects,  were  in 
other  respects  fundamentally  vicious.  Great  indecencies  and 
impurities  attached  to  their  nationally-established  religion. 
Its  sacred  shield  was  thrown  over  their  practice  of  falsehood 
and  fraud.  These  and  other  vices  in  their  institutions  and 
laws,  and  in  the  character  of  the  people,  which  there  was 
nothing  to  remedy,  gradually  wrought  out  their  ruin.  And 
from  being  distinguished  among  ancient  peoples,  Egypt  at 
length  sank  into  the  condition,  in  which  it  has  so  long  con- 
tinued, of  the  basest  of  kingdoms. 

The  city  of  Tyee  rose  to  a  state  of  exceeding  prosperity, 
and  possessed  power  and  greatness,  which  made  it  famous 
among  ancient  kingdoms,  and  able  to  resist,  again  and  again, 
the  efforts  of  mighty  conquerors  to  take'  it,  and  to  possess 
themselves  of  its  wealth.  It  was  crowded  with  merchants 
— enriched  by  exporting  corn  from  Egypt  to  all  countries 

1  Isa.  xix.  2  Acts  vii.  ^  I  Kings  iv. 


Mankind  Proving  their  Need  of  Chi'ist.       1 5  5 

— the  great  emporium  of  the  commerce  of  the  world — a 
city  of  great  antiquity — a  city  of  unexampled  resources, 
wealth,  power,  dignity,  and  splendour — and  a  joyous  city. 
But  its  pride  and  profaneness,  its  enmity  to  Jehovah,  and  its 
cruelty  to  His  people,  provoked  Him  at  last  to  let  loose  on 
it  powerful  and  ambitious  kings  and  conquerors.  And  it 
went  down,  like  all  communities  of  men  that  remain  with- 
out, or  that  abandon,  the  knowledge  and  fear  of  the  true  God. 
Its  shipping  was  annihilated,  its  dwellings  and  streets,  and 
walls  of  defence  and  harbours,  were  all  laid  desolate,  till  the 
nations  around  that  witnessed  its  greatness,  and  now  its 
overthrow,  were  filled  with  amazement,  and  grief,  and  horror 
at  its  doom.  Its  surviving  population  were  swept  into 
captivity,  or  fled  to  other  lands  to  pine  away  in  their  mise- 
ries, until  they  perished  out  of  sight,  and  out  of  mind.  And 
the  site  of  the  great  city  became  a  naked  rock,  on  which  a 
few  fishermen  spread  their  nets  to  dry. 

Nineveh,  the  capital  of  the  Assyrian  empire,  was  an 
exceeding  great  city — twenty  miles  in  length — twelve  in 
breadth — sixty  in  compass — requiring  three  days  to  walk 
round  its  magnificent  walls.  The  inhabitants  became 
wealthy,  luxurious,  and  corrupt,  and  were  threatened  by 
Jonah  with  a  speedy  destruction,  which  was  averted  for 
the  time  by  their  repentance.  The  Assyrians,  whose  capital 
it  became,  were  proud,  ambitious,  tyrannical,  and  cruel  to 
their  neighbours.  They  were  specially  formidable  enemies 
to  Israel  and  Judah.  They  despoiled  Israel,  and  carried  the 
ten  tribes  into  a  captivity  from  which  they  never  returned. 
And  they  were  on  the  eve  of  overthrowing  Jerusalem,  when, 
in  one  night,  the  breath  of  divine  anger  passed  over  their  camp, 
and  turned  into  corpses  1 8  5,000  armed  men.  And  as  neither 
their  temporary  repentance  under  Jonah's  preaching,  nor  the 
voice  of  such  a  judgment  as  that  just  mentioned,  resulted  in 
any  thorough  reformation ;  as  no  moral  influences  operated 


1 5  6     Mankind  Proving  their  Need  of  Christ. 

among  them  to  produce  any  thorough  change  of  their  character, 
they  continued  and  increased  in  their  wickedness,  till  over- 
taken by  the  judgments  foretold  by  Nahum  and  Zephaniah ; 
when  the  Medes  took  their  city,  and  so  utterly  destroyed  it, 
that  the  very  site  on  which  it  stood  became  for  ages  unknown. 
After  the  destruction  of  Nineveh,  Bablyon  became  queen 
of  the  East — famed  for  its  beauty,  strength,  and  grandeur — 
for  its  walls,  temples,  and  hanging  gardens — for  the  banks 
of  the  river  that  flowed  through  it — and  for  the  artificial 
canals  and  lakes,  made  for  the  draining  of  the  river  in  the 
season  of  its  overflowing.  It  is  called  in  Scripture,  "great 
Babylon  " — "  the  glory  of  kingdoms  " — "  the  beauty  of  the 
Chaldees'  excellency  " — "  the  golden  city  " — "  the  lady  of 
kingdoms  " — "  abundant  in  treasures  " — "  the  praise  of  the 
•whole  earth."  But  all  this  greatness  was  founded  in  the 
bloody  conquests,  the  endless  slaughter,  and  the  utter  en- 
slavement of  the  tribes  and  nations  which  the  Babylonian 
conquerors  made  their  prey.  Amidst  all  this  splendour, 
the  land  was  "  the  land  of  graven  images."  The  people  in 
city  and  country  were  addicted  to  every  vice.  They  were 
as  lewd  and  debauched  as  they  were  superstitious.  In  par- 
ticular, like  the  Ninevites,  they  blasphemed  the  true  God, 
and  were  bitter  enemies  of  His  people ;  for,  as  the  Ninevites 
had  swept  into  a  final  captivity  the  ten  tribes,  so  the 
Babylonians  threw  down  the  temple,  the  walls,  and  the 
houses  of  Jerusalem,  and  carried  off  the  people  of  Judah 
and  Jerusalem  into  a  sore  and  wasting  exile,  and  impiously 
triumphed  in  their  success,  as  if  by  the  power  of  their  false 
gods  they  had  overcome  the  power  of  Jehovah  Himself. 
"Therefore,"  said  the  Lord,  "I  will  punish  the  king  of 
Babylon,  as  I  have  punished  the  king  of  Assyria."  ^  And 
so  it  happened.     First,  Nebuchadnezzar,  in  the  midst  of  his 

^  Jerem.  1. 


Maitkmd  Proving  their  Need  of  Clwist.       1 5  7 

proud  and  wicked  boasting,  was  smitten  with  seven  years' 
madness  and  degradation,  and  then,  in  a  humbled  frame,  re- 
stored to  his  throne.  And  at  length,  when  judgment  mingled 
with  mercy  failed  to  turn  rulers  and  people  from  their 
wickedness,  they  suddenly  perished  in  the  midst  of  their 
abominable  and  impious  carousals.  For  when  the  monarch 
and  his  ten  thousand  lords  and  his  wives  and  concubines 
were  feasting,  and  when,  in  mockery  of  Jehovah,  the  golden 
vessels  taken  from  the  temple  in  Jerusalem  were  brought 
forth  at  the  king's  command,  and  they  were  all  quaffing 
their  wine  from  the  sacred  vessels,  and  praising  their  gods 
of  gold  and  silver,  of  brass  and  iron,  of  wood  and  stone,  they 
were  suddenly  appalled  by  the  sight  of  a  hand  upon  the 
wall,  tracing,  in  letters  of  fire,  their  wickedness,  and  their 
doom.  And  that  very  night,  the  besieging  enemy  found 
entrance  into  what  was  deemed  their  impregnable  city ; 
slew  king  and  lords,  and  multitudes  more,  and  overwhelmed 
with  sudden,  final  destruction,  the  powerful,  haughty,  idola- 
trous, God-defying  kingdom  of  Babylon. 

Peksia  rose  on  the  ruins  of  Babylon,  and,  in  connection 
with  God's  determination  to  employ  it  in  setting  free  His 
people  from  their  captivity  there,  Cyrus,  and  others  who 
led  its  forces,  and  ruled  its  affairs,  were  made  to  kuow  to 
some  extent  the  true  God,  and  to  perform  His  will,  as  is 
evident  from  statements  in  the  books  of  Esther,  Ezra, 
Nehemiah,  and  Isaiah.  Still,  the  Persians  did  not  retain 
such  knowledge  of  God  as  had  been  imparted  to  them ;  and 
their  religion,  while  not  so  grossly  idolatrous  as  that  of 
other  nations,  was,  as  a  system,  as  much  opposed  to  the 
truth  ;  for  it  was  chiefly  a  belief  in  the  reign  of  two  sovereign 
principles  or  powers,  of  mutually  opposing  and  destructive 
characters,  called  good  and  evil,  light  and  darkness ;  to 
which  were  to  be  traced  respectively  all  the  good  and  all 
the  evil  on  the  earth.     They  also  supposed  various  objects 


158      Mankind  Proving  their  Need  of  Christ. 

to  be  possessed  of  claims  to  a  divine  homage.  And  their 
sacrifices  were  offered  to  fire  and  other  elements  in  nature, 
as  well  as  to  the  sun  and  moon,  and  other  heavenly  bodies. 
Their  religion,  therefore,  seemed  neither  to  regenerate  nor 
to  restrain  them :  and,  in  point  of  fact,  they  were  charac- 
terised alike  by  fierceness  in  war,  followed  by  great  cruelty 
to  the  conquered,  and  by  unrestrained  licentiousness  of 
manners.  The  resources  obtained  from  the  spoils  of  war, 
and  extorted  from  subject  tribes  and  nations,  were  spent  in 
luxurious  and  sensual  indulgences,  indulgences  raised  to  the 
highest  pitch,  and  carried  to  the  utmost  excess.  A  great- 
ness thus  reared  and  sustained  could  not  last.  And  so,  after 
the  kingdom  of  Persia  had  endured  for  about  two  hundred 
years,  it  was  crushed  by  the  resistless  arm  of  Alexander  the 
Great,  and  thus  made  way  for  the  Macedonian  Empire. 

The  land  of  Greece  then  became  the  seat  of  that  power, 
which,  for  a  time,  formally  ruled  the  world.  The  chief 
power  of  Greece  however  lay  not  in  the  physical  force  by 
which  the  Macedonian  conqueror  brought  and  kept  under 
subjection  the  nations ;  for  that  force,  after  the  premature 
death  of  Alexander,  quickly  broke  into  separate  fragments 
that  played  but  a  secondary  and  short-lived  part,  in  ruling 
the  world's  destinies.  The  chief  power  of  Greece  was  the 
commanding  intellect  of  her  sons,  the  finer  natural  minds 
and  bodies  with  which  they  were  gifted,  and  which  rendered 
Greece  the  home  of  science,  art,  and  literature.  Their  beau- 
tiful land  itself,  while  requiring  careful  cultivation,  received 
it  from  the  inhabitants,  and  yielded  abundant  harvests  to 
reward  their  indilistry.  So  that,  as  has  been  well  remarked, 
"  in  that  land,  man  reached  the  highest  state  of  physical  and 
mental  perfection,  of  which,  by  his  own  exertions,  he  is 
capable,  and  produced  works  in  every  department  of 
human  skill  or  genius,  which  remain,  and  will,  perhaps,  for 
ever  remain  unmatched."     What  was  the  result,  so  far  as 


Mankind  Proving  their  Need  of  Christ.      159 

concerns  man's  highest  relationships  and  interests  ?  This 
was  the  result.  "  The  music,  painting,  and  sculpture  of 
Greece  tamed  the  fiercest,  and  refined  the  grossest  passions 
of  human  nature,  till  they  became  objects  of  worship.  Her 
intellect  changed  wisdom  into  sophistry,  and  boasted  that 
it  could  argue  on  both  sides  of  any  question — that  it  could 
defend  any  cause,  however  bad — that  it  could  turn  right 
into  wrong,  and  wrong  into  right,  and  make  the  worse 
appear  the  better  reason."  Worse  still,  it  could  throw  the 
drapery  of  graceful  concealment  over  the  foulest  and  most 
loathsome  corruptions,  while  that  corruption  was  in  full 
and  fatal  operation. 

The  perverse  reasonings  and  moral  pollutions,  which  the 
Greeks  veiled  with  such  inimitable  skill,  were  protected  and 
fostered  rather  than  cured  by  their  religious  doctrines  and 
observances.  As  we  are  reminded  by  Paul's  address  to 
them  on  Mars  Hill,  and  learn  from  other  sources,  the  only 
true  object  of  worship  was  to  them  the  unknown  God. 
Such  diverse  and  even  conflicting  opinions  as  the  following 
prevailed  among  them,  viz.,  that  the  world  was  eternal — 
that  it  was  itself  God — that  it  was  made  by  chance — that 
it  was  ruled  by  lesser  deities,  with  local  and  limited  spheres 
of  power,  inhabiting  particular  temples  in  which  only  their 
help  was  found — that  the  gods  fed  on  the  fumes  of  animal 
sacrifices — that  they  were  gratified  by  the  splendid  vest- 
ments of  the  priests — that  they  were  pleased  by  the  indul- 
gence of  the  grossest  passions  in  their  honour — that 
different  classes  and  races  of  men  had  a  different  origin — 
that  the  gods  of  higher  order  were  too  high  to  have  inter- 
course with  men — and  that  only  by  visible  images  of  the 
Deity  could  he  be  approached — that  there  were  many 
intercessors  to  come  between  them  and  the  Supreme 
Being — that  it  was  the  highest  virtue  to  follow  nature  and 
necessity — that  there  was  no  ground  for  believing  in  such 


1 60      Manki7id  Proving  their  Need  of  Christ. 

a  future  state  of  rewards  and  punishments  as  the  Holy 
Scriptures  reveal — and  that  the  idea  of  a  resurrection  of 
the  dead,  was  worthy  only  of  ridicule.  And  so,  the  utmost 
civilisation  to  which  they  attained,  left  them  still  destitute 
of  all  knowledge,  love,  and  enjoyment  of  the  living  and  true 
God — left  them  unredeemed  from  their  inherent  moral  depra- 
vity— led  them  to  content  themselves  with  the  worship  of 
numerous  deities,  as  foul  and  malicious,  as  cunning  and 
accustomed  to  deceit  and  lying,  as  they  were  themselves — 
and  veiled  and  sanctioned  their  indulgence  in  all  the  lusts 
and  passions  of  our  corrupt  nature.  Two  services,  indeed, 
they  did  render  to  mankind ;  first,  their  intelligence  being 
brought  to  bear  on  the  ignorant  and  barbarous  nations, 
helped  to  quicken  their  minds,  and  raise  them  out  of  their 
low  and  stagnant  condition,  and  so  render  them  more  capable 
of  listening  to  the  Gospel  when  preached  to  them:  and, 
second,  their  beautiful  language,  being  spread  and  used  in 
almost  every  land,  furnished  a  precious  vehicle  for  com- 
municating the  Gospel  to  the  greater  portion  of  the  then 
known  world.  But  all  their  unrivalled  achievements  in 
art,  and  science,  and  literature,  in  philosophy  and  religion, 
only  served  to  prove  that  by  no  wisdom  to  which  man  is 
capable  of  attaining  by  his  own  efforts,  can  he  find  his  way 
back  to  God,  regain  his  lost  image  of  his  Maker,  or  become 
meet  for  His  holy  fellowship,  and  service,  and  presence. 
Conclusively  to  test  and  settle  this  question  of  man's  moral 
impotency,  one  further  experiment  had  to  be  made  on  a 
great  scale  by  Eome, 

In  the  divine  providence,  Eome  was  next  permitted  to 
do  her  best  for  the  interests  of  mankind.  And  with  ex- 
ceeding practical  sagacity  and  power  she  performed  her 
part  on  this  world's  arena.  The  difficulties  and  dangers 
which  beset  her  at  the  outset  of  her  history  trained  her 
to   resolute   endurance.     The   lessons  to  be  learned  by  a 


ManJdnd  Proving  their  Need  of  Christ.       1 6 1 

strong  native  judgment,  from  her  own  liistory,  and  from 
the  history  of  other'  nations,  were  studied  by  her,  and 
turned  to  account.  Beginning  with  the  conquest  and 
absorption  of  her  immediate  neighbours,  she  extended  her 
aggressions  to  distant  lands.  Nation  after  nation  went 
down  before  her  invincible  legions,  till  she  grasped  and 
held  with  firm  hand  the  reins  of  universal  sovereignty. 
At  the  same  time,  throughout  the  course  of  her  developing 
history,  she  mingled  religious  rites  and  sanctions  with  all 
her  achievements,  and  cultivated  and  displayed  many  stern 
natural  virtues,  and  embodied  in  her  constitution  and  govern- 
ment many  admirable  laws.  She  also  adopted  and  cherished 
much  learning  and  civilisation  derived  from  Greece.  The 
Eoman  people  thus  reared  an  empire  which  they  proudly 
meant  and  hoped  to  be  perpetual,  with  Eome,  its  capital, 
as  the  eternal  city. 

This  great  empire  was  the  last  of  the  four  specially 
great  kingdoms  that  God  permitted  to  rise  successively, 
and  to  possess,  in  turn,  the  chief  parts  of  the  earth,  in 
order  to  demonstrate  how  much,  or  rather  how  little,  men 
can  do  for  their  own,  and  for  one  another's  true  wellbeing. 
These  four  kingdoms  had  been  symbolised  by  the  great 
image  which  Nebuchadnezzar  saw  in  vision;  of  which 
Babylon  formed  the  head  of  gold ;  Persia,  the  breast  and 
arms  of  silver;  Greece,  the  belly  and  thighs  of  brass;  and 
Eome,  the  legs  of  iron,  and  the  feet,  partly  of  iron  and 
partly  of  clay :  while  the  gospel  of  Christ,  accompanied 
by  His  Spirit,  was  symbolised  by  the  little  stone  which 
was  seen  cut  out  without  hands,  and  which  smote  the  feet 
of  the  great  image,  and  broke  them  in  pieces,  and  made 
them  as  chaff  which  the  wind  carried  away,  till  no  place 
was  found  for  them.  And  that  little  stone  was  about  to 
commence  its  growth,  a  growth  that  would  continue  till  it 
became  a  great  mountain  that  filled  the  earth. 

L 


1 6  2       Mankind  Proving  their  Need  of  Christ. 

Rome  was  thus  serving  to  complete  the  demonstration 
that  the  divine  ruler  among  the  nations  had  been  giving, 
of  the  vanity  of  all  man's  own  possible  efforts  to  redeem 
himself  from  his  evil  state.  Dominion  had  been  given  to 
Babylon,  and  she  perished  in  her  pride.  Dominion  had 
been  given  to  Persia,  and  she  perished  in  her  luxury. 
Dominion  had  been  given  to  Greece,  and  all  the  achieve- 
ments of  her  wisdom,  power,  and  genius,  became  the  monu- 
ments of  her  vanity.  And  now  to  the  pride  of  Babylon, 
the  luxury  of  Persia,  and  the  civilisation  of  Greece,  Rome 
added  the  sagacity  with  which  she  planned  her  career,  and 
the  resoluteness  with  which  she  carried  it  out,  until  she 
became  mistress  of  the  world.  And  what,  alas  !  did  she 
tlien  teach  the  world  by  her  success  ?  Even  that  might 
is  right — that  the  love  of  dominion  is  above  all  law — that, 
had  her  power  become  permanent,  beneath  the  iron-handed 
oppression  with  which  she  ruled  the  world,  the  bulk  of 
its  inhabitants  would  have  become  and  continued  helpless 
crouching  slaves — and  that  mankind  at  large  would  have 
been  paralysed,  and  sunk  into  a  state  of  hopeless  imbecility 
and  decay.  But  happily,  for  humanity,  there  is  and  there 
can  be  no  permanence  in  a  power  of  that  character.  Sepa- 
rating men  and  keeping  them  separated  from  the  Holy 
God,  the  morals  of  any  such  sovereignty  have  no  basis 
in  truth;  but  are  determined  by  selfish  interests  and  cor- 
rupt passions.  Temporal  ambition  governs  its  movements. 
Prosperity  brings  in  luxury.  Luxury  swells  the  tide  of 
immorality.  Under  whatever  outward  splendours,  vices 
pervade  the  nation,  till  it  becomes  rotten  to  the  core,  and 
perislies  in  its  own  corruption.  And  such  was  the  rise, 
decline,  and  fall  of  the  Roman  empire.  At  the  coming 
of  Christ,  it  had  not  only  reached  its  utmost  greatness, 
but  become  thoroughly  corrupt.  Its  state  is  accurately 
described  in  that  terrible  picture  of  the  moral  depravity 


ManJdnd  Proving  their  Need  of  Christ.      1 6  3 

of  the  world,  given  by  inspiration  in  the  beginning  of 
the  Epistle  to  the  Romans.  And  the  unutterable  vile- 
ness  to  which,  according  to  that  description  of  their  moral 
condition,  mankind,  with  all  their  power,  resources,  and 
wisdom,  had  brought  themselves,  and  out  of  which  they 
had  no  power  of  self-recovery,  rendered  it  imperatively 
needful,  if  redemption  was  to  be  experienced  on  earth, 
that  it  should  come  from  heaven,  and  come  speedily, 

2.  While  the  Gentile  nations  were  demonstrating  the 
utter  inability  of  human  nature  to  deliver  itself  from  its 
sinfulness  and  misery,  and  the  necessity  of  the  interposition 
of  a  divine  Eedeemer,  how  did  the  history  of  the  Jewish 
nation  bear  on  this  question  ? 

Had  the  Jews  received  a  system  of  religion  sufficient  to 
keep  them  near  to  God,  and  to  bring  the  other  nations  of 
the  world  back  to  Him  ?  Was  their  system  of  religion 
given  to  them  by  God  as  a  complete  and  final  system  ?  Or 
was  it  a  temporary,  imperfect,  and  preparatory  dispensation, 
designed  to  show  the  need  of,  and  make  way  for,  a  better  ? 
The  slightest  glance  at  the  history  of  the  nation  and  land 
of  the  Jews,  shows  that  God's  great  purpose  in  it  was  to 
bring  about  the  Messiah's  advent,  and  so  establish  a  dis- 
pensation of  grace  for  the  world  at  large,  and  for  all  time. 
When  ignorance  of  God,  irreligion,  idolatry,  and  moral  cor- 
ruption, had  acquired  the  dominion,  which  they  continued 
for  generations  to  exercise  over  the  other  nations  of  the 
earth,  in  accordance  with  His  promises  to  Abraham,  Isaac, 
and  Jacob,  Jehovah  at  length  delivered  their  descendants, 
the  Jews,  as  His  chosen  people,  from  Egypt,  covenanted 
with  them  at  Sinai,  settled  them  in  Canaan,  separated  them 
and  kept  them  separate  from  the  rest  of  the  world,  and 
through  means  of  the  ordinances  given  to  them  to  observe, 
made  them  already  partakers  of  the  great  redemption,  as 
they  looked  forward  in  faith  to  its  being  actually  wrought 


1 64      Mankind  Proving  theii^  Need  of  Christ. 

out  by  the  Messiah  when  He  came.  The  dispensation  of 
prophecies,  types,  and  figures,  under  which  they  were  placed, 
was,  in  its  nature,  temporary,  a  shadow  of  good  things  to 
come,  the  substance  being  to  be  found  only  in  the  salvation 
accomplished  by  the  incarnation,  the  ministry  on  earth,  the 
obedience  unto  death,  and  the  consequent  resurrection  and 
exaltation  to  His  glory,  of  the  Son  of  God. 

Important  purposes  were  served  by  this  typical  and 
temporary  dispensation  of  grace  to  the  Jews.  It  served 
to  preserve  the  knowledge  of  God  on  the  earth,  during  the 
time  that  the  world  at  large  was  left  to  itself  to  demon- 
strate its  total  want  of  any  self-redeeming  power.  Further, 
the  evil  of  sin  was  impressively  forced  home  on  the  con- 
sciences and  hearts  of  the  Jews,  by  the  thousand  ways  in 
which,  according  to  their  law,  they  became  defiled,  and  by 
the  continual  sacrifices  and  washings  required  for  their 
cleansing.  The  evil  of  sin  was  still  more  impressively  set 
forth  by  the  total  inefficacy  of  all  their  sacrifices  and  wash- 
ings to  take  away  their  guilt  and  pollution  as  transgressors 
of  God's  holy  and  eternal  law.  They  were  thus  affectingly 
taught  to  be  ever  looking  beyond  their  typical  sacrifices 
and  purifications,  and  looking  forward  to  the  one  great 
sacrifice,  by  which  the  Messiah,  when  He  came,  would 
make  reconciliation  for  iniquity,  and  bring  in  an  everlasting 
righteousness.  They  were  thus  also  made  to  long  for  the 
Messiah's  coming,  while  reverencing  the  sovereignty  of  God 
in  determining  the  time  and  manner  of  the  promised  dis- 
pensation of  His  redeeming  love. 

While  these  and  other  wise,  holy,  and  gracious  purposes 
were  at  length  served  by  the  Jewish  economy,  and  needed 
not  its  further  continuance,  there  were  other  causes  at  work 
to  bring  it  to  an  end.  The  Jews  had,  through  all  ages, 
shown  themselves  generally  inclined,  and  at  length  they 
came,    almost    universally,    to    overlook    and    disown    the 


Mankind  Proving  their  Need  of  Christ.       1 65 

spiritual  realities  shadowed  forth  by  the  typical  ordi- 
nances of  the  law  of  Moses.  They  had  become,  as  a 
nation,  accustomed  to  handle  these  ordinances  with  as 
much  grossness  as  the  heathen  did  their  pagan  rites. 
The  faith  of  the  Jews,  instead  of  rising  to  spiritual  and 
eternal  things,  had  ceased  to  rise  higher  than  the  things 
which  they  could  see  and  touch.  They  were  at  lengtli 
hopelessly  enveloped  in  utter  spiritual  darkness,  and  hope- 
lessly dead  in  trespasses  and  sins.  As  regarded  spiritual 
things,  there  had,  in  fact,  come  to  be  little  or  no  difference 
between  them  and  the  other  nations  of  the  world.  The 
apostle,  in  his  Epistle  to  the  Eomans,  accordingly  declared 
and  proved  both  Jews  and  Gentiles  to  be  alike  under  sin, 
that  every  mouth  might  be  stopped,  and  all  the  world  be 
guilty  before  God. 

Even  the  saving  power  which,  in  the  experience  of  the 
remnant  of  believing  Israelites,  attended  their  appointed 
typical  ordinances,  did  not  prevent  them  from  praying  and 
longing,  yea  it  made  them  all  the  more  earnest,  to  have 
their  own  economy  brought  to  an  end.  For,  even  to  them, 
it  was  a  burdensome  yoke  of  ceremonies  from  which  they 
were  longing  to  be  free,  by  entering  into  the  light  and 
liberty  promised  under  the  Messiah's  reign.  And  these 
longings  became  more  and  more  earnest  as  the  day  of  the 
manifestation  of  God  in  the  flesh  drew  near.  And  when 
He  did  become  God  manifest  in  the  flesh,  however  sadly 
true  it  was  that  the  world  in  which  He  was  knew  Him  not, 
and  His  own  to  whom  He  came  received  Him  not,  there 
were,  nevertheless,  a  few  saintly  souls  waiting  in  the  holy 
city  and  in  the  temple,  to  rejoice  in  His  appearing,  and  in 
the  redemption  which  He  brought. 

3.  While,  for  the  reason  stated,  the  appearance  of  Christ 
on  earth  at  an  earlier  period  would  have  been  premature, 


1 66      Mankind  Proving  their  Need  of  Christ. 

there  are  other  considerations  which  indicate  that  things  were 
now,  what  they  had  never  been  till  now,  in  a  state  of  prepara- 
tion for  His  coming.  Thus,  the  productions  of  the  intellect 
and  imagination  of  Greece,  though  they  utterly  failed  to  re- 
generate the  moral  nature  of  man,  had  exercised  and  were 
exercising  a  marked  power  in  quickening  the  minds  of 
men  in  various  countries  to  higher  natural  thoughts  and 
feelings  than  before ;  and  in  that  respect  rendered  it  more 
possible  to  reason  with  them  about  divine  realities,  than  if 
they  had  continued  in  their  formerly  stagnant,  sunken, 
sensual  state.  The  language  of  Greece,  too,  had  become 
iamiliar  to  men  in  many  lands,  and  by  its  fulness  and 
precision,  its  force  and  clearness,  formed  the  best  vehicle 
for  spreading  the  knowledge  of  the  divine  revelations  and 
inspired  writings  over  the  earth.  Then  the  very  roads 
formed  by  the  Eoman  government  in  all  the  regions,  east 
and  west,  north  and  south,  over  which  its  imperial  power 
extended,  facilitated  the  journeyings  of  the  messengers  of 
Christ  in  their  endeavours  to  preach  the  Gospel  to  every 
creature.  The  scattered  condition  of  the  Jews,  likewise, 
secured,  in  almost  every  quarter  of  the  Gentile  world,  the 
presence  of  those  to  whom,  as  knowing  something  of  their 
own  sacred  writings,  the  preachers  of  the  gospel  could  first 
appeal  respecting  the  testimony  to  the  Messiah  that  filled 
their  prophetic  books.  Further,  the  resistless  sway  of  Eome, 
and  the  reign  of  law  and  order,  which,  with  stern,  military 
discipline,  it  established  and  maintained  over  all  its  pro- 
vinces, secured  for  a  time  a  freedom  of  action  to  the  preachers 
of  the  gospel  and  the  missionaries  of  the  cross  wherever 
they  went ;  a  freedom  of  action  indeed  which  otherwise 
they  would  have  found  greatly  curtailed,  or  altogether 
denied  to  them.  And,  still  further,  at  the  time  of  Christ's 
birth,  and  for  a  period  thereafter,  the  whole  world  was  free. 


Mankind  Proving  their  Need  of  CJirist.       167 

strangely  free,  from  the  wars  and  rumours  of  wars  that  from 
age  to  age  continually  filled  it,  and  tliat,  if  then  prevalent, 
would  have  served  too  easily  and  effectually  to  distract  the 
attention  of  mankind,  and  to  paralyse  the  efforts  of  the 
teachers  of  the  truth  as  it  is  in  Jesus.  It  is  a  remarkable 
historical  fact  that  the  gates  of  the  temple  of  Janus,  which 
always  stood  open  in  time  of  war,  and  which  had  been 
closed  only  twice  in  the  course  of  the  previous  seven 
hundred  years,  were  for  the  third  time  shut  when  Christ 
was  born  ;  a  fact  which  indicated  such  a  season  of  unwonted 
universal  quietness,  as  the  proper  season  for  ushering  into 
the  world  the  Prince  of  Peace. 

All  things,  therefore,  in  the  history  and  condition  of 
mankind,  had  at  length  converged  to  one  point,  a  state  of 
preparation  for  the  advent  of  the  Son  of  God.  And  tlien 
it  was  announced  by  messengers  from  heaven,  and  welcomed 
by  those  who  were  waiting  for  it  on  earth. 

Suitable  attestations  of  the  advent. 

When  this  event  took  place,  all  over  the  earth,  the  winds 
of  human  passion,  and  of  startling  judgments,  were  bound  for 
a  season.  N"o  wars  or  convulsions  were  desolating  the  world. 
But  still  this  quietness  was  but  a  troubled  calm.  Prom  the 
moral  and  physical,  the  public  and  private,  the  social  and 
personal  evils  that  were  felt  by  mankind  to  be  pressing  on 
them,  they  were  sighing  for  deliverance,  even  as  if  they 
somehow  were  being  crushed  with  the  conviction  that  their 
condition  would  speedily  become  desperate,  unless  deliver- 
ance came  to  them,  they  knew  not  whence  or  how.  Yet 
even  with,  it  is  said,  a  presentiment  of  something  about  to 
happen,  to  meet  the  state  of  emergency  in  which  all  things 
were,  both  Jews  and  Gentiles  understood  not  their  own  real 
condition,  and  the  Deliverer  whom  they  really  required. 
And  so  "He  was  in  the  world,  and  the  world  was  made 


1 68      Mankind  Proving  their  Need  of  Christ. 

by  Him,  and  the  world  knew  Him  not :  He  came  unto 
His  own,  and  His  own  received  Him  not," 

At  the  same  time  all  heaven  had  become  earnestly  and 
actively  engaged  in  connection  with  the  Eedeemer's  advent ; 
and  saintly  men  and  women  on  earth  were  made  ready  to 
witness  and  to  welcome  it.  Gabriel,  the  mighty  angel,  who 
stands  in  the  presence  of  God,  and  who,  centuries  before, 
had  come  to  Daniel  with  messages  from  heaven  on  this 
very  subject,  appeared  to  Zecharias,  the  aged  priest,  as  he 
ministered  in  the  temple,  and  predicted  to  him  the  birth 
of  a  son  by  his  aged  wife  Elizabeth,  as  the  forerunner 
of  the  Son  of  God  incarnate,  to  prepare  His  way.  The 
same  great  angel  came  to  Mary,  and  in  reference  to  the 
human  nature  about  to  be  assumed  by  the  Son  of  God, 
when  manifested  in  the  flesh,  told  her  that  she  should 
be  His  virgin  mother. 

Then  too,  in  order  that  earthly  witnesses  might  not  be 
awanting  to  welcome  the  event,  the  Holy  Ghost  took  pos- 
session of  Mary,  and  enabled  her,  with  unquestioning  meek- 
ness and  faith,  to  receive,  and  in  due  time  report,  the  won- 
derful intelligence,  that,  by  the  immediate  power  of  God 
put  forth  upon  and  within  her,  she  would  be  the  mother 
of  her  Lord.  Afterwards,  at  a  visit  to  her  cousin  Elizabeth, 
the  latter,  filled  with  the  Holy  Ghost,  proclaimed  her  own 
condition  as  the  destined  mother  of  the  Lord's  forerunner, 
and  addressed  Mary  as  the  destined  mother  of  the  Lord 
Himself;  and  Mary  also,  full  of  the  Holy  Ghost,  broke 
forth  into  the  loftiest  adorations  and  praises  of  God  her 
Saviour,  for  His  mercy  and  faithfulness,  in  the  fulfilment 
of  His  promises  to  Abraham,  and  to  his  seed  for  ever. 
Further,  when  the  birth  of  the  forerunner  took  place,  his 
father,  Zecharias,  being  freed  from  the  temporary  dumbness 
inflicted  on  him  for  his  unbelief,  in  a  song  of  praise,  worthy 
of  its  object,  and  worthy  of  the  divine  inspirations  which 


Alankind  Proving  their  Need  of  Christ.      1 69 

prompted  it,  proclaimed  the  performance  of  the  mercy  pro- 
mised to  the  fathers,  and  the  immediate  appearing  of  the 
Light  of  the  world. 

Thereafter,  when  He  who  is  "  the  mighty  God,"  became 
the  "  child  born,  and  the  Son  given,"  to  shepherds  on  the 
plains  of  Bethlehem,  watching  over  their  flocks  by  night, 
an  angel  suddenly  came  from  heaven  with  the  glad  news 
of  the  Saviour's  birth ;  and  at  once  there  was  with  the 
angel  a  multitude  of  the  heavenly  host,  praising  God,  and 
saying,  "  Glory  to  God  in  the  highest,  peace  on  earth,  good- 
will to  men."  And  their  praises  were  taken  up,  and  echoed 
by  saints  on  earth,  when  Jesus  was  brought  to  Jerusalem, 
and  presented  in  the  temple :  for,  at  that  moment,  Simeon,  a 
just  and  devout  man,  with  the  Holy  Ghost  upon  him,  came 
by  the  Spirit  into  the  temple ;  and,  finding  the  child  Jesus, 
took  Him  up  in  his  arms,  and  blessed  God,  and  said,  "  Lord, 
now  lettest  Thou  Thy  servant  depart  in  peace  ;  for  mine  eyes 
have  seen  Thy  salvation : "  and  then  Anna,  a  prophetess, 
an  aged  widow,  who  departed  not  from  the  temple,  but 
served  God  with  fasting  and  prayers,  night  and  day,  coming 
in  at  that  instant,  gave  thanks  likewise  unto  the  Lord,  and 
spake  of  Him  to  all  them  that  looked  for  redemption  in 
Jerusalem,  This  last  expression,  "  all  them,"  »fec.,  proves 
that  there  were  others  in  the  sacred  city  expecting  and 
prepared  to  welcome  the  new-born  Eedeemer.  Others  still 
at  a  distance  were  being  prepared  to  welcome  Him ;  for 
wise  men  from  the  East,  guided  by  a  star,  came  from  a 
distant  region,  and  sought  out  the  infant  Saviour,  till  they 
found  Him ;  and  though  they  found  Him  with  His  mother 
in  the  lowliest  condition,  they  fell  down  in  His  presence, 
and  worshipped  Him ;  and,  opening  their  treasures,  they 
presented  to  him  their  gifts,  gold,  frankincense,  and  mynh. 

Even  the  enmity  of  Satan,  and  of  his  most  powerful 
agents,  was  made  to  yield  its  testimony  to  the  grandeur  of 


I  70      Mankind  Proving  theii'  Need  of  Christ. 

this  event.  For  Herod  the  king,  hearing  the  report  of  One 
born  in  Bethlehem,  to  be  King  of  the  Jews,  in  his  malignant 
jealousy  and  fear  of  him  as  a  possible  rival  for  his  throne, 
sent  to  Bethlehem  and  slew  all  the  male  children,  from  two 
years  old  and  under,  to  make  sure  of  the  destruction  of  his 
intended  victim.  In  this  way,  heaven,  earth,  and  hell  attested 
the  greatness  of  the  providence  that  had  brought  the  Son  of 
God  into  the  world. 

IV,  &ome  of  the  lessons  of  instruction  connected  with  "  God's 
seriding  of  His  Son  in  the  fulness  of  the  time." 

1.  One  great  lesson  to  be  learned  from  the  sending  of 
His  Son  "  in  the  fulness  of  the  time,"  is  the  certainty  with 
which  God  will  accomplish  His  purposes  of  everlasting  love 
in  the  salvation  of  sinners  by  Jesus  Christ.  The  bulk  of 
men,  as  we  have  seen,  had  been  left  to  walk  for  four 
thousand  years  in  their  own  ways,  following  their  own 
counsels,  fulfilling  the  desires  of  their  own  hearts.  During 
that  long  period,  at  the  same  time,  God  preserved  in  a 
remnant  the  knowledge  and  fear  of  Himself,  made  them 
witnesses  for  His  name,  and  so  kept  it  from  being  forgotten 
by  the  sons  of  men.  And  these  dispensations,  partly  of 
judgment,  and  partly  of  mercy,  prepared  the  way  for  the 
coming  of  Him  who  alone  is  the  salvation  of  the  world. 
And  the  lesson  thus  taught  is  that  the  same  faithful 
God  will  keep  His  covenant  and  mercy  with  them  that 
love  Him  and  that  keep  His  commandments,  to  a  thousand 
generations.^ 

2.  The  coming  of  Christ  has  been  followed  by  eighteen 
hundred  years'  accumulation  of  still  more  overwhelming 
evidence  of  human  depravity,  and  of  the  sovereignty  and 
riches  of  redeeming  grace. 

^  Deut.  vii. 


JMankind  Proving  their  Need  of  Christ.       i  7  i 

The  limited  progress  of  the  Gospel  for  eighteen  hundred 
years,  may  not  appear  to  human  eyes  a  fitting  result  of  the 
coming  of  Christ  into  the  world.  But  all  the  while,  it  may 
be  such  a  progress  as  will  ultimately  contribute  most  to  the 
manifestation  of  the  glory  of  God,  and  the  furtherance  of 
the  highest  good  of  the  whole  universe  of  created  beings. 
God  has  a  double  end  in  view,  in  the  work  of  redemption ; 
to  make  manifest  and  memorable  for  ever,  to  all  His  intelli- 
gent creatures,  the  malignant  nature  and  evil  desert  of  sin, 
and  by  redeeming  from  it  a  multitude  that  no  man  can 
number,  to  secure  the  highest  glory  to  His  love,  and  to  all 
His  other  perfections  combined  with  His  love,  throughout 
eternal  ages.  In  order  to  this,  sin  in  men  and  devils  is 
still  allowed  to  work  its  ravages,  and  that  in  the  very 
presence  and  by  the  abuse  of  all  the  mercy  which  the 
incarnation  of  the  Son  of  God  and  the  cross  of  Christ  dis- 
play ;  while,  at  the  same  time,  redeeming  grace  continues  to 
perpetuate  and  multiply  its  triumphs.  In  this  double  process, 
which  proceeds  apace  upon  the  earth,  multitudes  alas  ! 
prove  determined  and  are  allowed  to  rush  upon  destruction, 
while  increasing  numbers  are  being  gathered  to  Christ. 
But  while  the  desolation  and  ruin  wrought  by  sin  may  for 
a  little  longer  be  continued,  and  may  even  become  more 
terrible,  we  know  that  the  Sun  of  righteousness  is  about  to 
rise  on  the  world's  darkness  and  scatter  it,  and  to  fill  the 
earth  with  His  glory.  And  when  at  length  the  work  of 
redemption  is  completed,  the  darkness  and  wailings  of  the 
offenders  and  workers  of  iniquity,  who  have  been  cast  out 
of  the  kingdom,  shall  be  lost  in  the  light  and  gladness  of 
the  new  heaven  and  the  new  earth  wherein  dwelleth 
righteousness. 

3.  The  filling  of  the  earth  with  the  glory  of  Christ  as 
the  incarnate  God  and  Saviour,  is,  it  would  seem,  to  be  even 
yet,  and  now  indeed  more  grievously  than  ever,  preceded  by 


I  ']2      Mankind  Proving  their  Need  of  Christ. 

such  self-destroying  courses  on  the  part  of  mankind,  as  will 
make  history  to  repeat  itself  in  a  more  impressive  manner 
than  ever,  as  regards  both  the  workings  and  evidence  of 
human  depravity,  and  the  interpositions  and  triumphs  of 
redeeming  love.  Not  only  are  the  millions  on  millions  in 
heathendom,  destined,  so  far  as  they  are  left  to  themselves, 
to  abide  in  their  degraded  and  wretched  state,  and  to  demon- 
strate the  falsehood  and  folly  of  the  doctrine  of  natural 
development,  as  applied  to  account  for  and  explain  the 
progress  of  true  religion  in  this  world — not  only  are  the 
followers  of  the  false  prophet  so  enveloped  in  the  smoke 
of  the  Mahometan  imposture,  as  to  be  for  ever  unable,  by 
any  effort  of  their  own,  to  look  out,  and  to  look  up  for  the 
Sun  of  righteousness  to  rise  upon  them  with  healing  in  His 
beams — not  only  are  the  Jews  in  every  land  so  self- 
blinded  in  mind,  and  so  self-hardened  in  heart,  as  to  be, 
so  far  as  mere  human  persuasion  is  concerned,  invincible 
enemies  of  the  true  God,  and  of  His  Son  Jesus  Christ,  and 
friends  and  promoters  of  the  deadliest  errors  and  habits 
that  can  prey  on  themselves  and  on  human  society — not 
only  are  the  myriad  victims  of  the  papacy  given  over  to 
strong  delusions  to  believe  a  lie,  and  held  fast  as  willing 
slaves  of  a  priesthood,  who  are,  in  every  land,  banded 
conspirators  against  the  truth  and  honour  of  God,  and 
against  all  true  freedom,  purity,  and  happiness :  but  even 
in  lands  where  the  Bible  is  freely  circulated,  and  the 
gospel  of  Christ  is  made  known,  and  its  ordinances  are 
extensively  set  up  and  maintained,  great  and  growing 
numbers  of  all  classes,  from  the  highest  to  the  humblest, 
are  embracing,  avowing,  and  inculcating  the  grossest  and 
most  debasing  forms  of  infidelity  and  of  atheism,  God  and 
Christ,  the  word  and  statutes  of  God,  and  the  claims  of 
the  sabbath,  and  all  divine  and  eternal  verities,  are  being 
shut  out  from  the  councils  of  nations,  and  from  the  laws  of 


Mankind  Proving  their  Need  of  Christ.      i  ']'^ 

civil  society,  and  from  teacliing  hours  iu  the  whole  of  the 
public  schools  throughout  the  land  for  the  training  of  the 
young,  from  spheres  of  business  and  haunts  of  pleasure,  and 
from  every  department  of  social  life.  Yea,  and  the  very 
churches,  to  which  Christ  has  committed  the  keeping  of 
His  testimony,  are  proving  false  to  their  trust,  admitting 
doctrines  and  practices  to  have  free  course  among  them, 
which  provoke  the  withdrawment  of  His  presence  and  bless- 
ing, and  which  are  fraught  with  spiritual  decay  and  death. 
If  nations  and  churches  and  families  in  a  land  are  to  reap 
as  they  sow,  what  shall  the  end  of  such  things  be  in  Chris- 
tendom ?  Will  it  be  matter  for  surprise  if  the  end  be  a 
breaking-up  of  churches  and  earthly  kingdoms,  that  shall 
exceed  in  its  woes  the  dissolution  of  ancient  empires,  and 
of  the  nation  of  Israel  itself,  alike  as  a  church  and  as  a 
commonwealth  ? 

Nor  let  professing  christians  overlook  their  individual 
relationships  and  responsibilities.  The  apathy  of  the  many 
will  not  arrest,  but  only  hasten,  the  terrible  results  with 
which  that  apathy  is  to  be  followed.  The  self -righteousness 
and  outward  forms  in  which  not  a  few  are  seeking  safety, 
shall  be  swept  from  around  them  in  the  day  of  trial  as 
refuges  of  lies.  And  none  shall  escape  but  those  who 
are  brought  to  Christ,  and  abide  in  Him  as  the  ark  of 
salvation. 

Do  not  suppose,  however,  that  Christ  is  losing  His  hold 
of  the  world,  though  the  multitudes  high  and  low  who  fill 
it  have  never  known  Him,  or,  having  known  Him,  or  known 
about  Him,  are  letting  go  their  hold  of  Him,  and  drifting 
on  a  shoreless  sea  of  evils,  without  chart  or  compass  or 
polar  star.  For  while,  with  almighty  ease  controlling  and 
disposing  of  all  His  enemies,  however  multitudinous  or 
powerful.  He  has,  in  these  and  in  many  other  lands,  His 
faithful  followers,  to  whom  His  presence  is  life  and  strength, 


1 74      Mankind  Proving  their  Need  of  Christ. 

His  word  and  example  are  law,  the  maintenance  and  exten- 
sion of  His  kingdom  are  the  main  work  of  their  days  upon 
the  earth,  and  the  assured  approaching  triumphs  of  His 
cross  are  the  object  of  their  inspiring  hopes,  and  the  daily 
burden  of  their  songs  of  praise.  The  number  of  these 
faithful  witnesses  is  being  increased,  and  they  will  be 
found,  by  His  Spirit  given  to  them,  united  to  Christ  and  to 
each  other  in  His  service,  and  standing  firmly  on  His  side, 
and  for  His  truth  and  cause,  when  the  powers  and  agencies 
of  earth  have  combined  and  are  engaged  in  their  final 
conflict  with  Christ,  "  These  shall  make  war  with  the 
Lamb,  and  the  Lamb  shall  overcome  them :  for  He  is  Lord 
of  lords,  and  King  of  kings  ;  and  they  that  are  with  Him 
are  called,  and  chosen,  and  faithful."^  And  when  His 
enemies  perish,  and  His  kingdom  and  glory  fill  the  earth. 
His  faithful  servants  shall  take  their  place  among  the  great 
multitude,  whose  voice,  like  that  of  great  waters  and  mighty 
thunderings,  shall  be  heard,  saying,  "  Alleluia !  for  the  Lord 
God  omnipotent  reigneth." 

To  every  soul  of  man  this  is  infinitely  the  most  pressing 
of  all  questions.  Are  you  in  Christ,  and  on  His  side  ? 
Blessed  are  you  if  ye  know  whom  you  have  believed,  and 
are  persuaded  that  He  will  keep  that  which  you  have  com- 
mitted to  Him  against  that  day.  Woe  is  unto  you,  if  left 
to  yourself  to  live  on,  without  Christ,  without  God,  and 
without  hope. 

^  Rev.  xvii. 


IX. 

THE  mCAENATION" :  ITS  DESIGNS  AND  EESULTS. 

"  When  the  fulness  of  the  time  was  come,  God  sent  forth  His  Son,  made 
of  a  woman,  made  under  the  law,  to  redeem  them  that  were  under 
the  law,  that  we  might  receive  the  adoption  of  sons." — Gal.  iv.  4,  5. 

The  doctrine  in  the  words  of  Scripture  and  in  a  himian  formula. 

"  TOEHOLD  a  virgin  shall  conceive,  and  bear  a  son,  and 
call  His  name  Emmanuel;"^  BmrnoMuel  meaning 
God  with  us.  "  Unto  us  a  child  is  born,  unto  us  a  Son  is 
given ;  .  .  .  and  His  name  shall  be  called  .  .  .  the  mighty 
God."^  The  angel  Gabriel  came  to  Mary,  and  said,  "Fear 
not  .  .  .  behold  thou  shalt  conceive  in  thy  womb,  and 
bring  forth  a  Son,  and  call  His  name  Jesus.  .  .  .  The  Holy 
Ghost  shall  come  upon  thee,  and  the  power  of  the  Highest 
shall  overshadow  thee:  therefore  also  that  holy  thing 
(progeny)  which  shall  be  born  of  thee,  shall  be  called  the 
Son  of  God."'  "  The  Word  which  was  in  the  beginning, 
which  was  with  God,  and  was  God;"  the  Word  "by  whom 
all  things  were  made ; "  "  the  Word  was  made  flesh  and 
dwelt  among  us :  and  we  beheld  His  glory,  the  glory  as  of 
the  only  begotten  of  the  Father,  full  of  grace  and  truth."  ^ 
"  Being  in  the  form  of  God  .  .  .  He  took  upon  Him  the 
form  of  a  servant,  and  was  made  in  the  likeness  of  men."^ 
The  doctrine  taught  in  these  and  similar  passages,  and  in 
our  text,  is  well  expressed  in  the  Shorter  Catechism :  "  The 
only  Eedeemer  of  God's   elect   is  the  Lord  Jesus  Christ, 

^  Isa.  vii,  3  Luke  i.  *  Phil.  ii. 

2  Isa.  ix.  ■*  John  i. 


1 76     The  Incarnation :  Its  Designs  and  Results. 

who,  being  the  eternal  Son  of  God,  became  man,  and  so 
was,  and  continueth  to  be,  God  and  man,  in  two  distinct 
natures  and  one  person,  for  ever."  "  Christ,  the  Son  of  God, 
became  man,  by  taking  to  Himself  a  true  body,  and  a 
reasonable  soul :  being  conceived  by  the  power  of  the  Holy 
Ghost,  in  the  womb  of  the  Virgin  Mary,  and  born  of  her, 
yet  without  sin." 

I.  The  natuee  and  manner  of  the  incarnation;  and 
the  explanation  which  it  affords  of  many  diverse,  and 
some  seemingly  conflicting  things  in  the  history  of 
Christ. 

1.  It  was  achmlly  our  nature  that  He  took.  He  took  a 
true  body  and  a  reasonable  soul.  The  body  which  He  took 
was  not,  as  some  false  teachers  in  other  days  affirmed,  a 
mere  appearance  and  pretence  of  a  body :  it  was  as  true 
a  human  body  as  that  of  any  other  man ;  being  "  flesh 
and  blood,"  "  the  seed  of  Abraham,"  "  made  of  a  woman." 
Not  less  truly  did  He  take  a  reasonable  human  soul ;  though 
other  early  teachers  of  error  held  that  He  had  no  human 
soul,  but  only  a  human  body,  united  to  His  deity.  He  had 
a  human  soul  like  ours,  a  soul  that  became  exceeding  sor- 
rowful even  unto  death. 

2,  His  body  was  formed  out  of  the  substance  of  the 
Viro^in  Mary ;  nevertheless,  although  she  was  a  fallen,  sin- 
ful child  of  Adam,  as  are  all  the  children  of  men.  He  was 
born  of  her,  yet  without  sin.  (i.)  The  Popish  Church  has, 
indeed,  decreed  it  to  be  a  truth  necessary  to  be  believed,  in 
order  to  salvation,  that  Mary  was  herself  born  without  sin, 
and  was  ever  after  free  from  it.  This  decree  was  passed  to 
furnish  ground  for  the  divine  power  which  they  claim  ft)r 
her.  They  have  thus  in  reality  destroyed  the  foundation 
of  our  hope  as  sinners.  For  if  she  had  no  sin,  she  is  not 
one  of  Adam's  posterity,  who  have  all  sinned  and  died  in 


The  Incarnation  :  Its  Designs  and  Results.     1 7  7 

him ;  ^  and  in  that  case,  taking  His  human  nature  from  her 
would  not  have  allied  Him  with  us  at  all,  so  as  to  enable 
Him,  or  place  Him  in  circumstances,  to  take  our  guilt,  and  to 
redeem  us  from  our  lost  condition.  But  Mary,  like  all  other 
mere  human  creatures,  was  a  partaker  of  both  original  and 
actual  sin,  needed  the  same  redemption  as  any  other  sinner 
needs,  in  order  to  being  made  a  child  of  God,  and  offered 
the  same  praises  for  her  redemption  as  others  do,  saying, 
"  My  soul  doth  magnify  the  Lord,  and  my  spirit  hath 
rejoiced  in  God  my  Saviour."  (2.)  Christ  Himself,  how- 
ever, though  born  of  a  sinful  woman,  was  born  of  her 
without  sin.  If  sin  had  been  in  Him,  He  could  not  have 
been  an  atoning  surety,  substitute,  and  sacrifice,  for  us. 
But  He  was  preserved  from  all  sin  by  the  Holy  Spirit's 
immediate  operation  in  forming  His  body  in  the  virgin. 
(3.)  At  the  same  time,  sinless  and  holy  as  His  humanity 
was,  it  was  really  formed  of  the  substance  of  Mary.  She 
was  not,  as  some  false  teachers,  of  high  spiritual  pretensions, 
are  declaring,  the  mere  channel,  through  which,  what  they 
call  a  heavenly  humanity,  was  born  into  the  world.  This 
doctrine  is  as  fatal  to  His  capability  of  becoming  an  atone- 
ment for  sin,  as  is  the  Popish  doctrine  of  Mary's  immacu- 
lateness.  In  respect  of  His  human  nature,  Christ  was  as 
truly  the  Son  of  Mary,  as  any  man  is  the  son  of  the  mother 
that  bore  him.  "  As  the  children  are  partakers  of  flesh  and 
blood,  He  also  Himself  likewise  took  part  of  the  same." 

3.  The  assumption  of  our  nature  into  union  with  His 
divine  person,  by  Christ,  has  created  a  union  between  His 
divine  nature  and  His  human  nature,  of  an  altogether 
peculiar  kind  and  character,  differing  from  all  other  unions. 
There  is  nothing  like  it,  and  probably  there  never  will  be 
anything  like  it,  in  the  universe.      Having   taken  a  true 

^  Rom.  V.  ;   I  Cor.  xv. 


1 78     The  Incarnation :  Its  Designs  and  Results. 

body  and  a  reasonable  soul,  He  was,  and  continues  to  be, 
God  and  man,  in  two  distinct  natures,  and  one  person,  for 
ever.  Let  us  notice  the  difference  between  this  and  all 
other  unions  that  can  be  mentioned  in  connection  with  it. 

(i.)  It  differs  from  the  union  of  the  three  persons  in  the 
Godhead.  That  is  a  necessary,  essential,  eternal,  uncreated, 
self-existing  union  of  three  divine  persons  in  the  one  divine 
nature :  the  Father  being  in  the  Son,  and  the  Son  in  the 
Father ;  the  Father  and  the  Son  being  in  the  Holy  Spirit, 
and  the  Holy  Spirit  being  in  the  Father  and  the  Son.  But 
this  union  of  divinity  and  humanity  in  Christ  is  a  created 
union,  the  effect  of  the  operation  of  divine  wisdom  and 
power.  The  union  of  Father,  Son,  and  Spirit,  in  one  God 
is  that  of  three  persons  in  one  essence :  the  union  of 
divinity  and  humanity  in  Christ  is  that  of  two  natures 
in  one  person.  The  one  is  an  essential  union  of  three 
distinct  persons  in  one  nature  :  the  other  a  union  in  the 
same  person,  of  diverse  natures,  the  divine  and  human ; 
of  natures  that,  while  personally  united,  remain  essentially 
and  substantially  distinct,  and  therefore  it  is  peculiarly  a 
personal  union. 

(2.)  The  union  of  Christ's  two  natures  in  His  one  person 
differs  from  the  union  of  soul  and  body  in  man.  When  the 
soul  and  body  of  a  man  are  united,  the  union  makes  a  new 
person ;  but  when  Christ  united  His  human  to  His  divine 
nature.  He  did  not  become  a  new  person ;  He  remained  the 
same  divine  person  as  before,  and  only  took  human  nature 
into  personal  subsistence  with  Himself  Neither  the  soul 
nor  the  body  of  man  has  any  personal  subsistence  before 
their  union.  But  the  eternal  personality  of  Christ  is  the 
foundation  of  the  union  of  His  human  with  His  divine 
nature,  in  His  one  person. 

(3.)  This  union  of  Christ's  divine  and  human  natures  in 
His  one  person  differs  from  all  those  unions  or  transfor- 


The  Incarnation  :  Its  Designs  and  Results.     1 79 

mations  which  are  formed  by  mixing  things  that  naturally 
differ  into  one  composition,  as  when  a  draught  is  made  up 
by  mixing  different  substances  together ;  or  by  converting 
one  substance  into  another,  as  when  Aaron's  rod  was  turned 
into  a  serpent,  or  when  the  water  was  turned  into  wine  at 
the  marriage  in  Cana  of  Galilee,  No  such  mixture,  and  no 
such  conversion  of  substances,  divine  or  human,  took  place, 
to  constitute  the  union  of  Christ's  divine  and  human  natures 
in  His  one  person.  His  two  natures  were  not  mixed  to 
form  a  new  nature  distinct  from  both.  Neither  was  either 
nature  converted  into  the  other,  so  that  His  divine  nature 
became  His  human,  or  His  human  nature  became  His 
divine.  His  divine  and  human  natures,  while  eternally 
united,  remain  eternally  distinct  in  His  one  person. 

(4.)  This  union  of  Christ's  divine  and  human  natures 
differs  from  the  spiritual  union  between  Christ  and  believers. 
Close  as  the  union  of  Christ  and  believers  is,  and  more  and 
more  intimate  as  it  is  destined  to  become,  it  is  still,  and 
ever  must  remain,  a  union  of  persons  distinct  from  each 
other,  of  persons  having  each  an  individual,  and  distinctly 
personal  subsistence  of  his  own.  But  the  union  in  virtue 
of  which  Christ  became  God-man,  is  not  a  union  of  two 
persons ;  for  He  never  existed  as  a  human  person  at  all, 
inasmuch  as  when  He  took  our  nature.  He  took  it  into 
personal  subsistence  with  His  divine  nature.  This  union, 
therefore,  entirely  differs  from  His  union  with  believers. 
And  the  difference  can  be  seen  in  various  ways.  Thus, 
though  Christ  by  His  Spirit  dwells  in  a  measurable  degree 
in  believers,  in  Himself,  as  God-man,  the  immeasurable 
fulness  of  the  Godhead  dwells  bodily.  That  is.  His 
entire  divine  nature  is  in  His  humanity ;  but  that  can  be 
only  by  His  human  nature  being  taken  into  union  with  His 
divine,  by  His  appropriating,  as  a  divine  person.  His  human 
nature  as  His  own ;  by  His  taking  His  human  nature  into 


1 80     The  Incarnation :  Its  Designs  and  Results. 

indissoluble  personal  union  with  Himself.  Again,  so  em- 
phatically does  the  Bible  represent  Christ  as  a  divine  person 
with  two  natures,  that  what  was  done  by  Him  in  virtue  of 
His  humanity,  and  by  means  of  it,  is  said  to  have  been  done 
by  Himself  as  a  divine  person,  "  The  Word  was  made 
FLESH."  "God  purchased  the  Church  with  His  own  blood." 
"He  laid  down  His  life  for  us."  In  short,  when  "the  Word 
was  made  flesh,"  He  did  not  cease  to  be  God,  by  becoming 
man.  Neither  did  He,  by  becoming  man,  become  two  dis- 
tinct persons.  He  remained  one  person  still,  and  took  His 
human  nature  into  indissoluble  union  with  Himself,  in  His 
one  person,  as  God's  eternal  Son. 

We  have  seen  that  it  was  actually  our  nature  that  the 
Son  of  God  assumed — that  it  was  taken  from  one  of  our 
fallen  race,  and  yet  was  so  formed  in  her  by  the  power  of 
God  that  it  was  in  Him  without  sin — and  that  the  union 
formed  between  His  divine  and  human  natures  in  His  one 
person  differs  entirely  from  all  other  unions  with  which  it 
can  be  compared.     But  now, 

4.  Towards  understanding  the  nature  and  manner  of  the 
incarnation,  it  is  important  to  consider  and  keep  in  mind, 
what  the  nature  of  the  case  implies,  and  the  Scriptures 
indicate,  regarding  the  kind  of  communion  that  takes  place 
between  the  two  natures  of  Christ,  as  united  in  His  one 
person.     And 

(i.)  There  are  communications  of  the  divine  nature  to 
the  human  in  Christ.  First.  His  human  nature  has  such 
an  interest  in  His  divine,  that  it  subsists  in  His  divine  person 
as  its  own.  Second.  His  human  nature  is  filled  by  the 
Spirit  which  is  given  to  Him  without  measure :  and  it  is 
not  for  us  to  measure  the  consequent  extent  of  His  know- 
ledge and  understanding,  and  the  consequent  force  and  far- 
reaching  power  of  His  affections  as  a  man.  Third.  All  His 
mediatorial  actings,  performed  by  His  human  nature,  had  a 


The  Incarnatio7t :  Its  Designs  and  Results.     1 8 1 

divine  worth  and  dignity  attached  to  them  by  the  divine 
nature  which  belongs  to  Him. 

(2.)  There  are  things  common,  or  belonging  equally,  though 
in  different  ways,  to  both  His  divine  and  His  human  nature. 
Thus,  First.  Each  nature  in  Christ  preserves  its  own  charac- 
teristics without  imparting  them  to  the  other  nature.  His 
divine  nature  does  not  impart  its  perfections  to  His  human 
nature ;  and  His  human  nature  does  not  impart  its  pro- 
perties to  His  divine  nature.  Second.  Each  of  the  distinct 
natures  in  Christ  operates  according  to  its  own  essential 
properties.  His  divine  nature  knows,  upholds,  and  rules  all 
creatures  and  all  their  movements,  acting  by  its  presence 
always  and  everywhere  throughout  the  universe.  His 
human  nature  is  born,  grows,  obeys,  suffers,  dies,  and  rises 
again.  But  all  the  while  it  is  the  same  Christ,  the  same 
divine  person,  that  acts  all  these  parts ;  the  one  nature 
being  no  less  His  than  the  other.  Wherefore,  Third.  All 
His  actings  as  Mediator,  prophet,  priest,  and  king,  by  which- 
ever of  His  natures  performed,  are  to  be  viewed  as  the 
actings  of  His  whole  person,  or,  as  God-man,  in  two  distinct 
natures,  and  one  person,  for  ever. 

5.  Another  fact  in  reference  to  the  incarnation  to  be 
remembered  is,  that  the  union  of  Christ's  two  natures  in 
His  one  person  occasions  many  diverse,  and  even  some  seem- 
ingly conflicting  yet  really  consistent  utterances  in  Scripture 
respecting  Him.     Thus — 

(i.)  Things  are  spoken  of  His  person  that  properly 
belong  to  one  of  His  natures  only ;  as  when,  with  reference 
to  His  divine  nature,  it  is  said,  "  The  "Word  was  with  God, 
and  was  God  ;"  "  Before  Abraham  was,  I  am  ; "  or  as  when, 
with  reference  to  His  human  nature,  it  is  said,  "  Unto  us  a 
child  is  born,  unto  us  a  son  is  given;"  "A  man  of  sorrows, 
and  acquainted  with  grief." 

(2.)  Things  are  spoken  of   Him  that  do  not  belong  to' 


1 8  2     The  Incarnation  :  Its  Designs  and  Results. 

either  His  divine  or  His  human  nature  exclusively,  but  that 
belong  to  Him  as  uniting  both  of  these  natures  in  His  one 
person;  as,  for  instance,  when  He  is  spoken  of  as  Head  of 
the  Church,  its  Prophet,  Priest,  and  King. 

(3.)  While  His  person  is  at  times  called  by  a  name 
derived  from  one  of  His  natures,  to  that  nature  are  ascribed 
properties  and  acts  belonging  to  His  other  nature ;  as  in 
the  following  instances,  "  crucified  the  Lord  of  glory ; "  God 
purchased  the  Church  with  His  blood ;  "  the  Son  of  Man 
which  is  in  heaven." 

(4.)  Sometimes  again,  when  His  person  is  denominated 
from  one,  of  His  natures,  to  Him  is  ascribed  at  the  same 
time  that  which  is  common  to  both.  Thus,  "  As  concerning 
the  flesh,  Christ  came,  who  is  over  all,  God  blessed  for  ever." 
Here,  while  called  "  God  over  all,"  because  of  His  divine 
nature,  both  His  divine  and  human  nature  are  engaged  in 
His  entering  as  Christ  on  His  incarnate  state. 

(5.)  Yet  again,  there  are  cases  in  which  He  takes  His 
name  from  both  His  natures,  while  that  which  is  said  of 
Him  properly  belongs  only  to  one  of  them.  As  in  the  words, 
"  What  think  ye  of  Christ  ?  Whose  son  is  He  ?  They  say 
unto  Him,  The  Son  of  David.  He  saith  unto  them,  How 
then  doth  David  in  spirit  call  Him  Lord  ?  saying,  The  Lord 
said  unto  my  Lord,  sit  Thou  at  my  right  hand,  until  I  make 
Thine  enemies  Thy  footstool.  If  David  then  call  Him  Lord, 
how  is  He  his  Son  ? "  The  designation  which  He  takes  to 
Himself  of  "  Christ,"  and  that  which  David  gives  Him,  "  My 
Lord,"  refer  to  His  two  natures,  the  divine  and  human,  in 
His  one  person,  as  the  God-man,  the  Kedeemer.  But  the 
relation  ascribed  to  Him  of  "  Son  of  David,"  belongs  only  to 
His  human  nature,  derived  from  David,  "  of  whom,  as  con- 
cerning the  flesh,  Christ  came."     And  so, 

(6.)  Statements  in  Scripture  respecting  Christ,  that  are 
not  only  diverse  but  apparently  conflicting,  are  thus  seen  to 


The  Incarnation:  Its  Designs  and Restiits.     183 

be  perfectly  consistent.  Thus,  He  disclaimed  the  knowledge 
of  the  day  of  His  second  coming,  and  of  final  redemption,^ 
and  yet  in  Him  are  hid  all  the  treasures  of  wisdom  and 
knowledge.^  It  is  said,  "  He  was  crucified  through  weak- 
ness,"^ and  yet  He  Himself  declares,  "  I  lay  down  My  life, 
that  I  may  take  it  again.  No  man  taketh  it  from  Me  ;  but 
I  lay  it  down  of  Myself,  I  have  p»ower  to  lay  it  down ; 
and  I  have  power  to  take  it  again."  ^  All  apparent  contra- 
dictions, in  short,  in  His  character  and  history,  are  solved  by 
His  incarnation.  For,  in  virtue  of  it.  He  is  placed  before 
us  in  one  or  other  of  three  distinct  aspects  in  Scripture,  viz., 
first,  as  "  God  over  all  ;  "  or,  second,  as  a  man,  in  everything 
except  our  sinfulness ;  or,  tliird,  as  God-man,  mediator  be- 
tween God  and  men,  taking  our  sin — suffering  for  it — 
magnifying  and  making  honourable  the  law  by  His  obedience, 
and  so  furnishing  a  righteousness  that  makes  the  sinner  just 
— and,  as  Head  of  the  Church,  and  over  all  things  to  the 
Church,  giving  to  it  all  ordinances — and  putting  His  Spirit 
into  all  its  true  members — ruling  over  heaven,  earth,  and 
hell  for  His  people's  sake — and  guiding,  governing,  and  pre- 
serving them,  till  He  gathers  them  in  safety  into  His  pre- 
sence for  ever.  Not  to  speak  of  what  we  find  in  proof  of 
this  in  other  parts  of  the  Holy  Scriptures,  the  four  Gospels 
are  records  filled  with  facts  that  prove  and  illustrate  the 
statements  just  made.  Take  a  few  specimens.  In  one  dis- 
course, Jesus  speaks  of  Himself  as  God  ;  "  Before  Abraham 
was,  I  AM."  He  speaks  of  Himself  as  Man  ;  "  When  the 
Son  of  Man  is  lifted  up,"  that  is,  on  the  cross.  And  He 
speaks  of  Himself  as  the  God-man- redeemer  ;  "  I  am  the 
Light  of  the  world."  ^  In  another  discourse  He  declares 
Himself  divine  ;  "  One  with  the  Father : "  human  ;  "  giving 


1  Mark  xiii.  '  2  Cor.  xiii.  ^  John  viii. 

-  Col.  i.  ■*  John  X. 


1 84     The  Incarnation :  Its  Designs  and  Results. 

His  life  for  the  sheep  : "  and  divine-human  ;  "  giving  them 
eternal  life."  ^  At  the  grave  of  Lazarus,  He  "  wept,"  as  the 
Man  of  sorrows — as  Eedeemer,  He  avowed  Himself  "  the 
resurrection  and  the  life  " — and  He  accepted  Martha's  con- 
fession of  Him  as  the  eternal  "  Son  of  God."  ^  At  the  last 
passover,  He  feasted  as  a  man  with  His  disciples — He  spoke 
to  them  as  God,  in  having  chosen  them  to  salvation — and 
as  Mediator,  He  appointed  to  them  a  kingdom.^  In  His 
consolatory  discourse  to,  and  His  prayer  for,  His  disciples. 
He  speaks  of  His  human  nature  going  from  earth  to  heaven 
— of  His  divine  nature  in  the  glory  which  He  had  with  the 
Father  before  the  world  was — and  of  the  two  natures  united 
in  His  person  and  work  as  Eedeemer,  in  His  promises  to 
intercede  for  His  people  with  the  Father,  to  send  down 
the  Spirit,  and  to  bless  them  on  earth  with  His  own  con- 
tinued presence  and  fellowship.^  Finally,  His  agony  and 
death  proclaim  His  manhood — the  glory  to  Himself  and  His 
people  that  followed,  proclaims  the  divine  dignity  of  the 
sufferer,  as  uniting  the  divine  with  the  human  nature  in  His 
one  person — and  His  assumption  and  exercise  of  all  power 
in  heaven  and  on  earth  until  He  comes  again  as  Judge  of 
all,  imply  and  prove  His  coequality  and  coeternity  with  the 
Father. 

If  any  one  of  these  aspects  of  Christ's  character  is  denied 
or  ignored,  the  gospel  history  of  Him  cannot  be  understood 
or  even  received  as  true  in  all  its  parts.  Hence  the  dread- 
ful havoc  that  rationalists  and  freethinkers  are  making  of 
the  gospel  history  of  the  character  and  work  of  Jesus,  and 
of  the  hopes  of  men.  If  sinful  men  are  to  be  brought  into 
saving  acquaintance  with  the  Christ  of  the  gospels,  they 
must  be  taught  to  reverence  Him  as  God,  as  well  as  to 
have  sympathy  with  His  character  and  actings  as  a  man  ; 

^  John  X.  -  Luke  xi.         ^  Luke  xxii. ;  John  xiii.         *  John  xiv.-xvii. 


The  Incarnatio7i :  Its  Designs  and  Results .      185 

and  to  live  by  faith  in  His  cleansing  blood,  and  justifying 
righteousness,  and  sanctifying  grace,  as  their  Redeemer  and 
Lord.  They  must  learn  to  know,  believe,  realise,  and  live 
upon,  the  truths  embodied  in  such  scriptures  as  these.  "  In 
the  beginning  was  the  Word, 'and  the  Word  was  with  God, 
and  the  Word  was  God."  "All  things  were  made  by  Him." 
"  By  Him  all  things  consist."  "  And  the  Word  was  made 
flesh,  and  dwelt  among  us;  and  we  beheld  His  glory,  the 
glory  as  of  the  only  begotten  of  the  Father,  full  of  grace 
and  truth."  "  When  the  fulness  of  time  was  come,  God  sent 
forth  His  Son  made  of  a  woman,  made  under  the  law,  to 
redeem  them  that  were  under  the  law,  that  we  might 
receive  the  adoption  of  sons." 

II.  The  design  and  results  of  the  incarnation. 
"  Made  under  the  law,  to  redeem  them  that  were  under 
the  law,  that  we  might  receive  the  adoption  of  sons." 

Modern  pretenders  to  thought,  enlightenment,  and  culture, 
are  telling  us,  some  of  them  from  the  pulpit,  that  Christ's 
great  mission  on  earth  was  to  set  an  example  of  human 
goodness  ;  and  that  the  way  of  our  redemption  from  evil,  and 
attainment  to  all  good,  lies  in  our  imitation  of  His  virtues. 
They  thus  reduce  the  work  of  Christ  on  earth  to  furnishing 
the  moral  pattern  which  His  life  presents.  So  far  as  God 
is  concerned,  they  thus  deny  that  the  claims  of  His  in- 
flexible justice,  law,  and  government,  had  anything  to  do 
with  Christ's  mission.  They  reduce  it  to  a  mere  testimony 
on  His  part  of  God's  fatherly  love,  in  which  all  men  are 
alike  and  equally  embraced.  This  is  the  modern  gospel, 
which,  in  proportion  as  it  is  entertained,  will  quickly 
operate  to  the  destruction  of  every  essential  peculiarity 
of  the  Gospel  of  Christ.  According  to  this  modern  gospel, 
there  was  no  need  for  the  incarnation — there  is  no  need  of 
an  infinite  atonement  for  sin — there  is  no  such  curse  of  the 


1 86      The  Incarnation :  Its  Designs  and  Results. 


law,  no  such  wrath  in  God  against  transgression,  no  such 
evil  in  sin,  as  is  affirmed.  The  attainment  of  self-redemp- 
tion is  within  the  reach  of  every  one's  own  efforts.  The 
proper  divinity  of  Christ,  as  one  of  three  persons  in  the 
Godhead,  and  the  divinity  and  personality  of  the  Spirit 
as  another,  turn  into  fancies,  in  the  eyes  of  such  advanced 
thinkers.  And  all  the  peculiarities  of  the  gospel,  so  ear- 
nestly preached,  and  so  gladly  embraced  for  ages,  vanish 
like  a  dream.  Yet  as  the  Apostle  exclaimed,  when  he  heard 
of  the  Galatians  being  perverted  from  the  truth  by  false 
teachers  that  had  got  in  among  them,  so  would  we  repeat 
his  exclamation,  "Though  we  or  an  angel  from  heaven 
preach  any  other  gospel  unto  you  ...  let  him  be  accursed." 
For  what  is  the  gospel  ?  Even  that  in  the  fulness  of  the 
time,  God  sent  forth  His  Son,  made  of  a  woman ;  made 
under  the  law,  to  redeem  them  that  were  under  the  law, 
that  we  might  receive  the  adoption  of  sons.  That  very 
Son  acted  under  the  previous  dispensations  of  divine  grace, 
not  only  as  Jehovah,  God  of  Abraham,  Isaac,  and  Jacob, 
God  of  Israel,  but  as  the  angel  of  God,  the  Jehovah  angel, 
the  angel  and  messenger  of  the  covenant.  Angel  means 
one  sent.  And  we  find  Him  repeatedly  spoken  of  in  the 
Old  Testament  writings  as  Jehovah  sent  by  Jehovah.  His 
being  sent,  therefore,  did  not  mean  that  He  was  inferior  in 
His  nature  to  Him  that  sent  Him :  it  only  meant  that  in 
the  covenant  of  redemption,  what  the  Father  laid  upon 
Him  to  do  and  suffer,  in  our  nature,  for  our  salvation.  He 
voluntarily  undertook.  But,  having  undertaken  this  work, 
He  necessarily  assumed  the  position  of  a  servant  in  per- 
forming it.  And  so  He  was  sent  into  the  world  at  last, 
and  sent  "made  of  a  woman";  while  He  not  less  truly 
came  of  His  own  free  and  sovereign  will,  and  freely  under- 
took, out  of  love  to  the  sinners  given  into  His  hands,  by 
His  own  obedience  unto  death  for  them,  to  work  out  and 


The  Incarnation :  Its  Designs  and  Results.      1 8  7 

purchase  their  present  and  everlasting  redemption.  Having 
thus  appeared  in  our  nature,  let  us  see  what  followed  to 
Him. 

I .  He  was  "  made  under  the  law  to  redeem  them  that 
were  under  the  law,"  and  so  discharged  all  their  obligations 
to  it  as  to  secure  for  His  people,  in  time  and  in  eternity, 
higher  blessings  than  would  have  been  theirs  had  they 
remained  unfallen,  and  personally  honoured  and  satisfied  all 
the  law's  demands.  Eor,  First,  In  behalf  of  His  redeemed, 
being  "  made  under  the  law,"  He  rendered  in  our  nature 
an  absolutely  perfect  obedience  to  the  whole  law  of  God.  As 
creatures  of  God,  and  subjects  of  His  law  and  government, 
our  obligation  was  to  "  continue  in  all  things  written  in  the 
book  of  the  law  to  do  them ; "  and  the  condition  of  His 
favour  was  "  the  man  that  doeth  them  shall  live  in  them." 
That  obligation  all  have  violated;  that  condition  of  divine 
favour  all  have  broken ;  and  all  the  world  has  become 
guilty  before  God.  Yet  if  this  perfect  obedience  to  His 
law  is  not  forthcoming,  there  can  be  no  favour  shown  by 
God ;  for  His  character,  perfections,  law,  and  government 
are  all  unchangeable,  and  render  it  impossible  for  intelli- 
gent and  accountable  creatures  to  live  in  His  presence 
except  on  the  footing  of  a  perfect  fulfilment  of  all  His 
commandments.  But  being  "  made  under  the  law,"  Christ 
"  fulfilled  all  righteousness,"  all  the  law's  righteous  de- 
mands, for  them  that  believe.  And  so  "  by  His  obedi- 
ence they  are  made  righteous ; "  and  "  receiving  thus  the 
gift  of  righteousness,  they  reign  in  life  by  Jesus  Christ."^ 
Second,  He  was  made  under  the  law  to  redeem  them  from 
the  curse  of  the  law,  by  being  made  a  curse  for  them.  He 
drew  upon  Himself  the  wrath  due  to  His  people,  and  was 
wounded   for    their    transgressions,   and   bruised   for    their 

^  Rom.  V. 


1 88      The  Incarnation :  Its  Designs  and  Results. 

iniquities.  So  that  now  in  Him  they  have  redemption 
through  His  blood,  the  forgiveness  of  sins,  according  to  the 
riches  of  His  grace.  And  they  say,  "  0  Lord,  I  v^ill  praise 
thee :  though  Thou  wast  angry  with  me,  Thine  anger  is 
turned  away,  and  Thou  comfortedst  me.  Behold  .  .  Jehovah 
is  my  strength  and  song ;  He  also  is  become  my  salvation." 
And  Third,  Not  only  has  Christ,  being  made  under  the 
law,  rendered  to  it  a  perfect  obedience  for  His  people,  and 
so  furnished  an  everlasting  ground  of  their  acceptance  with 
God — not  only  has  He  at  the  same  time  endured  and 
exhausted  for  them  the  wrath  and  curse  due  to  them  as 
transgressors — but  He  has  made  way  for  their  deliverance, 
their  redemption  from  that  dominion  and  reign  of  sin  in 
and  over  them,  which  is  part  of  the  curse  of  the  law  lying 
on  sinners.  As  the  precious  blood  with  which  He  has 
bought  them,  entitles  them  to  deliverance  from  their  natural 
bondage  to  sin  and  Satan  and  the  world,  so,  having  purchased 
them  with  His  blood.  He  puts  forth  His  mighty  power  and 
actually  accomplishes  their  deliverance.  He  gives  to  every 
one  of  them  grace,  according  to  the  measure  of  His  gift. 
Having  ascended  on  high  leading  captivity  captive,  He  has 
received  gifts  for  men,  which  He  bestows  even  on  the 
rebellious,  that  the  Lord  God  may  dwell  among  theni.^  He 
saves  to  the  uttermost  all  who  come  unto  God  by  Him, 
seeing  He  ever  liveth  to  make  intercession  for  them.^  In 
the  exercise  of  "all  power  given  to  Him  in  heaven  and  in 
earth,"  He  gives  to  His  redeemed  the  word  and  its  ordi- 
nances, and  regulates  for  their  welfare  all  His  providential 
dealings,  and  sends  into  them  His  Spirit,  and  so  begins  and 
carries  on  to  completion  within  them  His  work  of  grace. 
The  results  are  an  entire  change  in  their  moral  and  spiritual 
nature,  character,  condition,  and  destiny.    They  see  and  feel 

^  Ps.  Ixviii.  ;  Eph.  iv.  ^  Heb.  vii. 


The  Incarnation :  Its  Designs  and  Results.     189 

their  sin  and  misery.  They  see  Jesus.  They  look  to  Him 
and  rest  on  Him  for  their  salvation.  They  receive  the  offers 
and  tokens  of  pardoning  mercy.  They  are  renewed  in  the 
spirit  of  their  minds,  and  created  anew  in  Christ  Jesus  unto 
good  works.  The  reigning  power  of  sin  in  and  over  them  is 
destroyed.  Satan  is  cast  out  of  them.  They  are  delivered 
from  this  present  evil  world.  They  are  crucified  with  Christ ; 
nevertheless  they  live ;  yet  not  they,  but  Christ  liveth  in 
them ;  and  the  life  which  they  live  in  the  flesh  is  by  the 
faith  of  the  Son  of  God  who  loved  them,  and  gave  Himself 
for  them.  They  are  quickened  together  with  Christ,  and 
sit  with  Him  in  heavenly  places,  even  while  they  are  still 
on  earth.^  Eisen  with  Him,  they  seek  the  things  which 
are  above,  where  Christ  sitteth  at  the  right  hand  of  God. 
They  set  their  affections  on  things  above,  not  on  things  on 
the  •earth;  for  they  are  dead  (that  is,  dead  to  earthly  things 
as  their  portion),  and  their  life  is  hid  with  Christ  in  God. 
And  when  Christ  who  is  their  life  shall  appear,  they  also 
shall  appear  with  Him  in  glory.^ 

2.  The  signally  gracious  ultimate  design  of  Christ  in 
being  made  of  a  woman,  made  under  the  law,  and  in  re- 
deeming them  that  were  under  the  law,  is  "  that  they  might 
receive  the  adoption  of  sons."  As  regards  the  position  of  the 
redeemed  in  Christ,  it  is  not  anything  like  the  whole  truth 
to  say  that,  in  virtue  of  His  incarnation,  followed  by  His 
obedience  unto  death,  they,  being  in  Him  by  faith,  are  for- 
given all  their  sins  through  His  blood,  and  accepted  as 
righteous  in  His  righteousness,  and  find  Him  the  Life  of 
their  souls.  The  redeemed,  it  is  conceivable,  might  experi- 
ence that  change  of  their  relationship  to  God,  and  of  their 
condition  before  Him,  and  yet  be  lifted  up  into  no 
higher  a  state  than  that  of  creatures  saved  from  the  ruins 

1  Eph.  ii.  2  Col.  iii. 


1 90     The  hicarnation :  Its  Designs  and  Results. 

of  tlie  fall,  restored  to  the  service  of  God,  and,  as  servants, 
yielding  to  Him  the  subjection  which  His  law  rec[uires  from 
all  the  works  of  His  creative  and  sustaining  hand.  But  a 
higher  place,  rank,  and  destiny  are  secured  by  the  Incarnate 
Redeemer  for  His  redeemed.  They  are  made  by  Him  not 
servants  merely,  but  sons  of  God.  The  Son  of  God  became 
one  with  them  in  taking  their  nature,  and  then  in  taking  on 
Him  all  their  obligations  and  liabilities,  all  their  sins  and 
miseries.  He  thus  became  one  with  them  that  He  might 
not  only  redeem  them  from  all  evil,  and  secure  to  them  all 
the  good  promised  at  first  to  their  obedience,  but  bring  them 
into  such  a  perpetual  oneness  with  Himself,  that  all  that 
belongs  to  Him  as  the  Son  of  God,  so  far  as  it  is  communi- 
cable, may  be  theirs  as  joint  sons  of  God  with  Christ  Him- 
self. They  are  thus  made  heirs  of  God  Himself  through 
Christ,  "All  things  are  theirs,  for  they  are  Christ's,  and 
Christ  is  God's."  Taken  out  of  the  world  and  adopted  in 
Christ  into  the  family  of  God,  they  are  led  by  His  Spirit ; 
they  have  access  to  His  person;  their  petitions  are  answered; 
provision  is  made  for  their  wants ;  they  are  protected  from 
evil ;  they  are  taught  of  God ;  they  are  sanctified  by  the 
truth ;  they  are  graciously  corrected  for  their  faults ;  they 
are  comforted  in  their  sorrows ;  they  are  raised  above  the 
power  and  fear  of  death ;  they  depart  to  be  with  Christ ; 
they  are  destined  to  a  holy  and  happy  resurrection ;  they 
shall  have  for  their  inheritance  the  new  heavens  and  the 
new  earth,  wherein  dwelleth  righteousness;  and  they  shall 
have  fulness  of  joy  in  the  presence  of  God,  and  pleasures  at 
His  right  hand  for  evermore. 

III.  In  what  is  here  said  of  the  incarnation,  of  its 
nature,  manner,  designs,  and  results,  we  have  the  great 
message  of  God,  His  one  alternative  of  weal  or  of  woe  to 
men  through  all  ages,  to  the  end  of  time.     The  testimony 


The  Incarnation :  Its  Designs  and  Results.     1 9 1 

to  be  borne  on  earth  to  the  incarnation  and  redeeming  work 
of  the  Son  of  God,  is  the  om  great  message  from  heaven  to 
our  sinful  race.  The  message  was  first  spoken  by  the  Lord 
Himself  in  the  announcement  of  the  seed  of  the  woman 
that  would  bruise  the  head  of  the  serpent.  It  was  repeated 
in  terms  more  or  less  specific  to  patriarchs  and  prophets. 
It  was  kept  before  all  generations  of  the  Jewish  Church,  in 
the  manifold  types  and  prophecies  which  symbolised  or 
foretold  the  actual  appearance  and  work  of  the  Messiah  on 
earth,  when  the  time  fixed  for  His  appearance  should  arrive. 
And  when  "in  the  fulness  of  the  time  God  sent  forth  His 
Son  made  of  a  woman,  made  under  the  law,  to  redeem  them 
that  were  under  the  law,  that  we  might  receive  the  adoption 
of  sons,"  the  testimony  to  the  world  henceforth  became  a 
testimony  for  the  great  redemption,  as  at  length  actually 
accomplished,  a  testimony  to  all  nations,  in  which  all  mankind 
have  the  most  overwhelming  interest,  through  all  genera- 
tions, to  the  end  of  time.  Insomuch,  that  to  every  man 
this  Gospel  must  prove  either  a  savour  of  life  unto  life,  or 
of  death  unto  death. 

The  incarnation,  with  what  we  thus  see  to  be  included 
in  it,  is,  in  fact,  the  great  central  event  in  the  world's  history. 
To  it  all  previous  events  converged.  From  it  all  subsequent 
events  have  taken,  and  will  continue  to  take,  their  shape 
and  character.  The  incarnation  determined  the  history 
of  the  world  for  four  thousand  years  before  it  took 
place.  It  is  now  determining  all  the  events  of  the  world's 
history,  onward  to  the  day  of  final  judgment.  It  is  "  the 
Gospel  of  the  kingdom,"  a  kingdom  consisting  of  all  the 
redeemed  followers  of  Christ  on  earth :  and  while  all  other 
and  earthly  kingdoms  rise  and  fall  around  it,  it  shall  abide, 
and  advance,  and  prosper  more  and  more  till  the  end  of 
time.  More  than  that,  the  fate  of  all  earthly  kingdoms 
themselves,  as  well  as  of  their  inhabitants  individually,  is 


192     TJie  Incarnation :  Its  Designs  and  Results. 

determined  by  tlieir  relation  to  Christ,  and  to  the  interests 
of  His  Gospel  and  His  Church, 

It  is  impossible  to  overrate  the  manifold  emphatic  way 
in  which  the  well-being  of  our  race  is  bound  up  with  the 
good  news  of  the  divine  incarnate  Eedeemer.  This  gospel 
alone  operates  to  make  men  truly  virtuous ;  for  to  regenerate 
human  nature  is  neither  the  result  nor  the  object  of  any 
other  system  of  religion,  or  of  morals,  or  of  politics,  known 
on  earth ;  while  this  is  the  one  great  design  of  Christianity, 
and  its  actual  effect  in  all  who  truly  receive  it;  and  Christian 
teachers  have  no  divine  warrant  to  act  as  such,  except  they 
are  themselves  divinely  renewed ;  while  the  teachers  of  any 
other  system  are  not  required  to  experience,  any  more  than 
to  enforce,  such  a  renewal.  Further,  great  truths  concern- 
ing the  character  and  providence  of  God,  the  immortal 
nature  and  destiny  of  man,  and  the  realities  of  the  unseen 
and  eternal  worlds,  truths,  which  apart  from  the  gospel,  the 
wisest  of  this  world's  children  are  unable  to  comprehend  or 
embrace,  are  yet  by  the  gospel  made  so  plain  and  familiar 
as  to  be  received  in  faith  and  love  by  the  young  and  the 
simple.  Further  still,  apart  from  the  gospel  there  are  no 
effectual  motives  to  the  cultivation  and  practice  of  virtue, 
inasmuch  as  any  idea  that  may  enter  the  minds  of  men 
from  any  other  source,  is  far  too  dim  and  indefinite  to  restrain 
from  evil;  while,  on  the  other  hand,  there  is  arresting  and 
controlling  power  in  the  direct  and  awful  warning  of  the 
gospel  to  every  individual  sinner,  "  the  soul  that  sinneth  it 
shall  die  ; "  "  except  ye  repent,  ye  shall  all  likewise  perish." 
Still  further,  apart  from  the  gospel,  smners  have  no  proper 
inducements,  or  helps,  to  lead  or  to  enable  them  truly  to 
grieve  over  their  sin,  and  hate  it,  and  turn  from  it,  living 
and  dying;  whereas  in  the  Gospel  of  Christ,  the  most 
powerful  and  touching  considerations  are  presented,  to 
soften  and  subdue  the  hardened  while  they  are  in  health. 


The  Incarnation :  Its  Designs  and  Results.     1 9 


and  even  when  they  have  reached  the  last  moments  of 
ebbing  life.  And  yet  again,  the  teachings  and  works  of 
Christ  recorded  in  the  gospel  narratives,  have  exerted  a 
marvellous,  a  divine  power,  in  the  moral  and  spiritual 
renewal  of  multitudes,  and  in  placing  under  salutary 
restraints  multitudes  more ;  while  all  other  systems  of 
belief  and  of  morals,  and  all  other  teachings  and  examples  of 
men  apart  from  the  gospel,  have  never  had  any  power  to 
repair  or  withstand  the  ravages  of  sin  throughout  the  earth. 
The  more  we  meditate  upon  the  nature  and  results  of 
the  truths  and  lessons  inculcated  by  the  Great  Teacher, 
and  contrast  with  them  the  maxims  and  customs  of  all 
nations  that  have  not  had,  or  that  have  refused  the  gospel, 
the  more  impressive  becomes  the  redeeming  work  of  the 
incarnate  Son.  Apart  from  the  gospel,  as  dimly  revealed  to 
patriarchs  and  prophets,  and  clearly  and  fully  taught  by 
Christ  Himself  and  by  His  apostles,  the  true  character  of 
God  and  of  His  government  has  ever  been,  and  is  un- 
known. Apart  from  the  gospel,  the  true  nature,  proper 
ends,  and  inestimable  value  of  the  three  great  divine  in- 
stitutions for  the  good  of  this  world,  viz.,  the  family,  civil 
society,  and  the  Church,  are  unknown.  Apart  from  the 
gospel,  the  true  value  of  human  life,  of  the  life  of  infants,  of 
the  life  of  all,  yea  even  of  our  own  life,  is  unknown.  Apart 
from  the  gospel,  the  proper  enlightenment,  elevation,  and 
freedom  of  the  masses  are  unknown.  Apart  from  the  gospel, 
the  hideousness  of  war,  and  the  hatred  and  the  avoidance 
of  it  that  are  incumbent,  are  unknown.  Apart  from  the 
gospel,  the  practice  of  truth  and  holy  love,  and  the  creation 
and  maintenance  of  the  charitable  and  beneficent  institu- 
tions that  cover  even  a  half-christianised  land  like  this, 
are  unknown.  Apart  from  the  gospel,  the  preservation  of 
the  proper  purity  of  the  relationship  in  which  the  sexes 
stand  to  each  other,  is  unknown.      Truly  is  it  said  of  the 

N 


194     T^^i^  Incarnation:  Its  Designs  and  Results. 

godliness  which  the  gospel  alone  is  the  means  of  infusing 
into  men,  that  it  is  profitable  unto  all  things,  having  the 
promise  of  the  life  that  now  is,  and  of  that  which  is  to 
come. 

When  speaking  thus  of  the  gospel,  let  us  repeat  again, 
and  let  it  be  remembered,  that  we  mean  the  grand  old 
gospel,  with  its  full  embodiment  of  the  perfections  of  the 
Deity,  the  utter  sinfulness  and  misery  of  mankind,  the 
person,  the  atoning  work,  and  the  meritorious  obedience 
of  the  divine  Surety  and  Saviour,  the  regenerating  and 
sanctifying  grace  of  the  eternal  Spirit,  the  blessings  of  re- 
demption, deliverance  from  the  present  and  future  misery 
of  the  impenitent,  and  the  gift  of  eternal  life  in  Christ. 
And  we  do  not  mean  by  the  gospel,  that  very  modern 
compound  of  affected  culture  and  pretentious  rationalism, 
which,  under  the  character  of  the  modern  gospel,  is  de- 
ceiving the  conceited  and  shallow  wits  of  the  present  day, 
with  what  is  really  nothing  better  than  baptized  heathenism. 
The  true  gospel  is  that  revealed  love  of  God  in  Christ,  which 
at  once  gives  glory  to  God,  and  secures  peace  to  men.  The 
incarnation  of  the  Son  of  God  was  the  signal  that  He  had 
at  length  come  to  accomplish  both  of  these  ends,  and  for 
that  purpose,  to  purchase  with  a  great  price  His  mediatorial 
sovereignty  over  the  earth,  and  take  possession  of  it,  and  to 
govern  it  by  His  promised  presence  and  resistless  power, 
until  He  has  gathered  out  of  all  generations,  the  myriads 
of  His  ransomed,  and  taken  them  to  His  presence  above, 
and  allowed  all  others  to  ripen  themselves  for  their  impend- 
ing doom. 

Infidelity,  under  a  variety  of  imposing  names  and  forms, 
such  as  scientific  investigation,  higher  criticism,  free-thought, 
greater  culture,  has  taken  the  place  of  old  paganism,  in  its 
enmity  to  this  the  only  true  gospel  of  Christ.  And  it  is 
busily  employing  its  varied  knowledge,  and  opportunities, 


The  Incarnation  :  Its  Designs  and  Results.     195 

the  arts  of  life,  the  various  sciences,  so  far  as  they  can 
be  plausibly  perverted  to  its  service,  its  printing  presses, 
and  all  other  instrumentalities  on  which  it  can  lay  a  sacri- 
legious hand,  to  discredit  the  gospel  of  Christ.  But  Chris- 
tians do  not  really  need  to  give  way  to  fear.  For  infidelity 
cannot  succeed  in  its  designs,  beyond  the  limited  and  tem- 
porary success,  which,  in  just  judgment,  G-od  permits  to  it. 
It  cannot  succeed  further  than  that,  so  long  as  there  is  a 
God  in  heaven  to  set  bounds  to  it,  so  long  as  Christ  has  all 
power  in  heaven  and  in  earth.  To  all  the  ragings  of  in- 
fidelity, as  to  the  ragings  of  the  sea,  the  Lord  says,  "Thus 
far  shalt  thou  come,  and  no  farther ;  and  here  shall  thy 
proud  waves  be  stayed."  Infidelity  cannot  succeed,  so  long 
as  there  remains  in  men  a  natural  conscience  to  reprove 
their  sin,  to  warn  them  of  their  danger,  and  to  set  before 
them  their  need  of  an  atonement  for  their  manifold  trans- 
gressions and  iniquities. 

It  will  baffle  all  the  management  and  power  of  the  infidel 
host,  so  much  as  to  blot  out  the  time  of  the  incarnation  as 
the  great  central  era  of  the  world.  As  regards  the  historic 
dates  of  all  that  happened  on  the  earth  before  the  coming 
of  Christ,  and  of  all  that  has  happened  since,  and  is  to 
happen  to  the  world's  end.  The  Year  of  the  Birth  of  Jesus 
Christ  shall  be  the  one  note  of  all  the  ages.  Moreover, 
it  will  baffle  infidelity  to  blot  out  of  the  records  of  earth, 
or  out  of  men's  convictions,  the  fact  that  the  gospel,  of 
which  the  incarnation  forms  the  centre,  is  the  infinitely 
greatest  blessing  vouchsafed  to  mankind — that,  if  permitted 
to  operate,  it  would  do  away  with  idolatry,  and  profaneness, 
and  unnatural  and  abominable  lusts,  with  hideous  lewdness, 
with  bloody  cruelty,  with  all  forms  of  injustice,  with  end- 
less falsehood  and  fraud,  and  would  spread  over  the  earth 
piety  and  purity,  and  righteousness,  and  truth  and  kindness, 
and  all  the  blessings  that  follow  in  their  train. 


1 96     The  Incarnation :  Its  Designs  and  Results. 

Wicked  and  misguided  men,  indeed,  may  be  allowed  to 
do  much  against  the  gospel.  In  spite  of  all  its  calls,  they 
may  corrupt,  ruin,  and  destroy  themselves,  when  the  Gospel 
would  save  them.  They  may  destroy  the  sabbath,  and 
cause  the  sound  of  the  gospel  to  be  scarcely  heard  in  a 
land.  They  may  put  an  end,  in  a  great  measure,  to  any 
effectual  religious  education  of  the  young.  They  may 
destroy  the  influence  of  Christianity  over  human  laws,  and 
turn  civil  government  into  a  government  of  unmingled 
secularity,  and  of  practical  atheism.  They  may  destroy  the 
very  foundations  on  which  alone  the  good  order  of  civil 
society,  the  self-denial  of  its  members,  their  mutual  sacri- 
fices for  the  common  welfare,  and  continued  social  peace, 
can  rest.  And  they  may  end  in  blotting  out  their  country 
from  the  map  of  christian  nations,  and  next  from  the  map 
of  nations  altogether.  But  one  thing  they  cannot  do.  They 
cannot  prevent  Christianity,  when  driven  out  of  one  land, 
and  forsaking  it,  from  rising  in  another. 

Nay,  even  in  a  favoured  land  like  this,  people  may  get 
weary  of  the  gospel,  as  the  Galatians  did,  and  begin  to 
accept  of  substitutes  that  are  more  pleasing  to  their  sensual 
nature  and  their  pride  of  heart,  while  they  take  from 
the  Redeemer's  personal  glory,  or  take  away  the  true 
nature  of  His  atonement  and  righteousness,  or  set  aside 
the  power  of  His  grace,  or  deny  the  integrity  and  authority 
of  His  word,  or  supplant  His  ordinances  by  their  own  flesh- 
pleasing  inventions.  It  may  be  that  a  young  and  rising 
generation,  instead  of  being  taught,  and  knowing,  and  loving 
the  gospel,  and  rising  up  to  prove  its  faithful  witnesses 
and  confessors,  shall  lay  themselves  open  to  the  new  and 
strange  doctrines  that  are  everywhere  filling  the  air,  and  so 
rise  up  into  a  generation  of  free-thinkers  and  sabbath- 
breakers,  and  loose  and  careless,  or  free-and-easy  livers. 
And  as  a  just  judgment  from  God,  they  may  be  left  to  run 


The  Incarnation :  Its  Designs  and  Results.     197 

their  evil  course,  and  to  go  to  their  evil  doom.  And  then,  in 
mercy  to  a  land,  so  married  as  this  land  is  to  God  by  the 
piety  and  sufferings  of  the  past,  another  generation  may  be 
reclaimed  to  Christ,  and  made  to  catch  up  the  old  story  of 
the  gospel,  which  is  also  always  new ;  and  to  feel  its  trans- 
forming power,  and  bring  forth  its  fruits,  and  so  find  the 
prayer  answered,  "  Eeturn,  0  Lord,  how  long  ?  And  let  it 
repent  Thee,  concerning  Thy  servants.  0  satisfy  us  early 
with  Thy  mercy ;  that  we  may  rejoice  and  be  glad  all  our 
days.  Make  us  glad  according  to  the  days  wherein  Thou 
hast  afflicted  us,  and  the  years  wherein  we  have  seen  evil. 
Let  Thy  work  appear  unto  Thy  servants,  and  Thy  glory 
unto  their  children.  And  let  the  beauty  of  the  Lord 
our  God  be  upon  us ;  and  establish  Thou  the  work  of 
our  hands  upon  us ;  yea,  the  work  of  our  hands,  establish 
Thou  it." 

But  be  the  efforts  of  the  enemies  of  the  gospel,  and  the 
results  of  their  efforts  what  they  may ;  and  come  what  may 
of  this  or  that  nation,  or  of  all  nations,  in  reference  to  the 
gospel ;  one  thing  is  certain :  when  the  Son  of  God  was 
made  of  a  woman.  He  came  from  heaven  to  earth  to  redeem 
all  who  had  been  given  to  Him  in  the  everlasting  covenant; 
and  having  purchased  them  at  a  great  price,  He  assumed, 
and  now  wields,  a  sovereignty  over  the  earth,  which  He  is 
never  to  resign,  or  for  a  moment  to  relax,  until  He  has 
prepared  all  His  chosen  to  be  gathered  up  into  His  presence, 
and  cast  out  of  His  kingdom  all  things  that  offend,  and  them 
that  do  iniquity. 


X. 


DEATH   ABOLISHED,  AND   LIFE  AND   IMMOR- 
TALITY BROUGHT  TO  LIGHT. 

**  Our  Saviour  Jesus  Christ,  Who  hath  abolished  death,  and  hath 
brought  life  and  immortality  to  light  through  the  gospel." — 
2  Tim.  i.  lo. 

T)ALTL,  now  a  prisoner  at  Rome  for  the  gospel,  writes  to 
his  dearly  beloved  son  Timothy,  urging  him  to  stead- 
fastness in  the  service  of  Christ,  amidst  whatever  trials  or 
sufferings  might  come  upon  him  on  its  account.  He  urges 
this  by  reminding  him  of  the  grace  already  bestowed  upon 
them,  and  by  tlie  prospects  of  glory  that  were  full  in  their 
view.  Their  holy  and  blessed  calling  of  God  to  this  state, 
and  to  these  prospects,  had  its  origin  in  that  sovereign  pur- 
pose of  grace  in  behalf  of  the  redeemed,  which  He  had  made 
over  to  them  in  Christ  Jesus  before  the  world  began.  That 
grace,  after  being  for  ages  revealed  with  comparative  dim- 
ness through  the  medium  of  promises  and  prophecies,  of 
types  and  figures,  was  now  made  manifest,  made  to  shine 
out  plainly  to  the  eyes  of  faith,  and  in  the  happy  experience 
of  regenerated  souls,  by  the  actual  incarnation  of  the  Saviour 
Jesus  Christ,  as  God  manifested  in  the  flesh,  and  in  the  sal- 
vation and  eternal  life  which  He  had  purchased  and  wrought 
out,  proclaimed  and  made  secure,  by  His  personal  ministry 
on  the  earth.  His  obedience  unto  death,  His  resurrection 
from  the  grave,  and  His  ascension  to  the  right  hand  of 
power.  This  redemption  from  sin  and  death,  this  restora- 
tion to  a  divine  life  on  earth,  and  this  final  and  speedy 
entrance  into  eternal  life  on  high,  formed  the  burden  of 
that  gospel,  which  Paul  and  Timothy,  and  all  like-miuded, 


Death  Abolished.  199 

had  embraced  and  were  preaching,  as  God's  message  of 
mercy  to  this  world  of  sinners.  Any  kind  of  labours, 
suffering,  or  death  might  well  be  welcomed  by  those  who 
lived  and  died  preaching  the  good  news  that  our  Saviour 
Jesus  Christ  hath  abolished  death,  and  brought  life  and 
immortality  to  light  through  the  Gospel. 

The  two  statements  which  we  would  now  consider  are 
that  Christ  has  abolished  death,  and  that  He  has  brought 
life  and  immortality  to  light  by  the  Gospel. 

I.  He  hath  abolished  death. 

I .  What  is  the  death  which  He  has  abolished  ?  What- 
ever enters  into  the  state  and  prospects  of  men  as  sinners 
is  included  in  this  death,  (i.)  They  are  dead  to  all  true 
happiness.  They  are  without  God  in  the  world.^  They 
live  under  that  wrath  of  God  which  is  revealed  from 
heaven  against  all  ungodliness  and  unrighteousness  of  men.^ 
This  displeasure  of  God  poisons  and  embitters  all  their 
temporal  mercies.  Cursed  are  they  in  the  city  and  in 
the  field.  Cursed  is  their  basket  and  their  store.  Cursed 
is  the  fruit  of  their  body,  and  the  fruit  of  their  land.^ 
(2.)  They  are  dead  to  the  love  and  service  of  God ;  dead 
in  trespasses  and  sins.*  (3.)  Their  bodies  die  and  return 
to  corruption.  (4.)  They  are  liable  to  eternal  death.  At 
the  voice  of  Christ,  their  bodies  shall  come  forth  at  last  to 
the  resurrection  of  condemnation.^  And  their  final  portion 
shall  be  the  blackness  of  darkness,®  and  the  everlasting  fire.^ 

All  mankind  are  naturally  in  this  state  of  death.  What- 
soever things  the  law  saith,  it  saith  to  them  that  are  under 
the  law,  that  every  mouth  may  be  stopped,  and  all  the 
world  may  become  guilty  before  God.^  Death  passed  upon 
all  men,  for  that  all  have  sinned.^ 


1  Eph.  ii. 

2  Rom.  i. 

3  Deut.  xxviii. 

4  Eph.  ii. 
'  John  V. 
6  Jude. 

"^  Matt.  XXV. 

8  Rom.  iii. 

9  Rom.  v. 

200  Death  Abolished, 


Men,  as  sinners,  are  in  tins  state  of  death  by  their  own 
voluntary  self-consignment  to  it.  They  choose  death  rather 
than  life.  Their  carnal  mind  is  enmity  against  God,  and 
is  not  subject  to  His  law,  neither  indeed  can  be.''  They 
despise  His  excellence  and  majesty.  They  disregard  His 
eye.  They  question  His  wisdom.  They  set  at  nought  His 
power.  They  dispute  His  justice.  They  trifle  with  His 
mercy.  They  disbelieve  His  truth.  They  depart  from  their 
Maker,  live  in  enmity  to  their  Preserver,  abuse  the  gifts  of 
their  unwearied  Benefactor,  assail  the  sovereignty  and  rights 
of  their  Lawgiver  and  Judge,  and  lightly  esteem  the  Eock 
of  their  salvation. 

In  this  state  of  spiritual  death  men  naturally  live  through- 
out their  entire  earthly  existence.  Shapen  in  iniquity  and 
conceived  in  sin,  it  pervades  their  whole  nature  and  history. 
It  breaks  out  at  all  stages  of  life.  It  actuates  them  in  every 
situation.  It  defiles  every  place  where  they  are  found.  It 
wastes  their  seasons  for  getting  good.  It  makes  them  to 
live  without  God.  It  wastes  their  time.  It  is  leading 
them  toward  ruin.  It  can  hurry  them  into  any  evil.  It 
keeps  them  persisting  in  its  indulgence  alike  against  the 
terrors  and  the  tender  mercies  of  God,  against  their  own 
convictions  and  professions.  It  holds  them  back  from 
union  with  God's  holy  and  happy  family,  and  leagues 
them  with  His  enemies.  It  destroys  their  influence  for 
good,  and  renders  them  not  only  faithless  but  injurious 
to  all  about  them.  And  it  keeps  them  in  bondage  as  its 
servants,  until  they  find  what  a  fearful  thing  it  is  to  fall 
into  the  hands  of  the  living  God. 

All  who  live  out  their  earthly  existence,  and  leave  the 
world  in  this  state  of  death,  are  shut  out  of  the  gracious 
presence  of  God,  and  of  the  Lamb,  and  of  the  society  and 

^  Rom.  viii. 


Death  Abolished.  201 


services  of  His  holy  and  happy  family,  and  are  consigned 
to  the  final  impenitence  and  woe  of  an  ever-living  death. 

2.  How  has  Christ  abolished  this  death  to  all  His  ran- 
somed ? 

(i.)  The  wrath  and  curse  of  God  due  to  them  for  sin,  is 
taken  away  by  Christ.  He  hath  redeemed  them  from  the 
curse  of  the  law,  having  been  made  a  curse  for  them.'^  By 
what  He  suffered  in  their  stead,  the  penalty  due  to  their 
sin  is  borne,  and  exhausted ;  the  justice  of  God,  which  tlieir 
offences  provoked,  is  satisfied ;  the  holiness  of  God,  which 
their  sin  so  dishonoured,  is  gloriously  displayed ;  the  moral 
government  of  God,  against  which  their  sin  is  rebellion,  is 
vindicated  and  upheld ;  and  so,  to  them,  being  in  Christ  by 
faith,  there  is  no  condemnation ;  and  they  say,  "  0  Lord,  I 
will  praise  Thee ;  though  Thou  wast  angry  with  me.  Thine 
anger  is  turned  away."  ^ 

(2.)  Christ  has  delivered  His  people  from  the  power  of 
spiritual  death.  Like  other  men,  believers,  as  sinners,  had 
in  them  the  carnal  mind  which  is  enmity  against  God. 
They  were  dead  in  trespasses  and  sins.  But  having,  by 
His  own  obedience  unto  death,  purchased  from  divine  law 
and  justice  their  right  of  deliverance  from  that  state.  He 
effects  it  by  His  own  Spirit  put  within  them,  as  well  as 
by  all  the  manifestations  of  divine  grace  and  truth  placed 
before  them.  They  thus  awake  from  the  fatal  sleep  of 
nature  —  are  roused  out  of  their  spiritual  torpor — are 
quickened  from  spiritual  death  :  and  they  find  their  spiritual 
darkness  scattered — their  lusts  mortified — the  dominion  of 
sin  within  them  overthrown — and  the  power  of  the  great 
adversary  in  and  over  them  taken  away.  And  it  is  im- 
possible that  they  can  again  fall  under  the  power  of 
spiritual  death  as  before ;  for  the  faithfulness  of  God  is 
pledged,  and  the  virtue  of  the  Redeemer's  death  is  operat- 

^  Galat.  iii.  -  Isa.  xii. 


202  Death  Abolished. 

ing,  and  the  power  of  the  Spirit  is  put  forth,  to  keep  them 
from  again  falling  under  the  reigning  power  of  sin,  yea,  to 
increase  their  freedom  from  its  presence  and  control,  until 
they  are  received  into  that  world  which  sin  can  never  enter, 
because  there  death  is  swallowed  up  of  life. 

(3.)  The  death  of  their  bodies  is  abolished  to  believers 
by  Christ. 

Not  that  they  escape  from  dissolution.  It  is  appointed 
unto  all  men  once  to  die.  Still  to  the  redeemed,  death  is 
abolished,  so  far  as  it  is  an  enemy,  the  king  of  terrors,  the 
executioner  of  avenging  justice,  the  forerunner  of  eternal 
woe.  To  the  redeemed,  death  is  turned  into  a  messenger 
of  peace,  who  comes  to  conduct  their  souls  into  the  blessed 
presence  of  God;  and  to  conduct  their  bodies  to  the  tem- 
porary resting-place,  from  which  they  shall  soon  rise  in  holy 
fitness  for  reunion  with  their  souls,  and  for  the  services  and 
joys  and  honours  of  the  everlasting  kingdom.  Our  conver- 
sation is  in  Heaven ;  from  whence  also  we  look  for  the 
Saviour,  the  Lord  Jesus  Christ,  who  shall  change  our  vile 
body,  and  fashion  it  like  to  His  own  glorious  body, 
according  to  the  working  whereby  He  is  able  to  subdue 
all  things  unto  Himself.^ 

(4.)  Christ  hath  abolished  the  power  of  eternal  death  over 
His  redeemed. 

So  far  as  their  souls  are  concerned,  when  the  hour  of 
their  departure  comes,  they  wash  their  robes,  and  make 
them  white  in  the  blood  of  the  Lamb.  They  are  like 
precious  metal,  purged  from  all  accompanying  dross.  There 
is  nothing  left  in  their  nature  on  which  hell  and  destruction 
can  seize.  They  can  have  no  part  in  that  world,  in  which  sin 
shall  prevail  and  rage  for  ever.  They  have  their  sure  and 
kindred  abode  in  those  regions  where  sin  cannot  enter ; 
where  purity  reigns  and  triumphs  through  eternal  ages. 

1  Phil.  iii. 


Life  broright  to  Light.  203 

The  corruption  seated  in  their  bodies  is  also  rooted  out, 
the  dishonour  that  rested  on  their  bodies  is  taken  away. 
The  weakness  that  enfeebled  their  bodies  departs.  From 
the  vileness  that  polluted  their  bodies,  they  are  perfectly 
purified.  The  tendency  of  their  bodies  to  dissolution  is 
gone.  They  are  no  longer  capable  of  weariness  or  decay. 
The  Lord  has  come  and  changed  their  vile  body,  and 
fashioned  it  like  to  His  glorious  body. 

Thus  their  whole  nature  is  absolutely  and  for  ever  freed 
from  the  dominion  and  effects,  from  the  presence  and  being 
of  sin  and  death.  Death  in  every  form,  temporal,  spiritual, 
and  eternal,  is  swallowed  up  in  victory.  They  are  filled 
with  and  surrounded  by  the  glory  of  Christ.  And  they 
dwell  in  the  light  of  an  everlasting  day. 

II.  Consider  "  the  life  and  immortality "  which  our 
Saviour  Jesus  Christ  has  brought  to  light  through  the 
Gospel. 

I.  The  life  which  Christ  has  brought  to  light. 

The  life  here  spoken  of  is  the  life  that  has  begun  to 
animate  those  who  awake  from  sleep,  rise  from  the  dead, 
and  come  to  Christ  for  light — who  incline  their  ear  and 
come  to  Him,  hear,  obey  His  call,  and  yield  themselves 
unto  God  as  alive  from  the  dead — who  are  become  dead, 
indeed,  unto  sin,  but  alive  unto  God,  through  Jesus  Christ 
our  Lord — and  of  whom  it  can  now  be  said,  because  He 
lives,  they  shall  live  also.  The  following  things  may  be 
noted  concerning  this  life. 

(i.)  The  partakers  of  this  life  have  been  taught  to  seek 
and  find  it  in  the  favour  of  God.  Before  experiencing  it, 
they  were,  like  others,  cast  out  of  His  sight.  But  He  has 
revealed  Himself  to  them,  as  in  Christ  reconciling  them  to 
Hmiself,  not  imputing  to  them  their  trespasses.  They  have 
thus   experienced   acceptance    in    the    beloved.     And   this 


2  04  Life  brought  to  Light. 

acceptance  brings  them  into  contact  with  all  holy  and 
blessed  objects  and  realities — admitting  them  to  actual 
fellowship  with  God — placing  them  among  His  children — 
encompassing  them  with  all  holy  and  heavenly  privileges 
and  blessings — filling  them  with  peace  and  joy  in  believing 
— and  causing  them  to  abound  in  hope  by  the  power  of  the 
Holy  Ghost.  This  acceptance  of  them  by  God,  as  righteous 
in  His  sight,  through  the  righteousness  of  Christ  put  upon 
them,  is  an  important  part  of  the  life  which  Christ  has 
brought  to  light  through  His  Gospel. 

(2.)  More  particularly,  this  life  of  the  redeemed  is  a  life 
of  personal  holiness.  It  is  the  life  of  God  in  their  souls — 
heaven  begun  within  them — the  seed  of  eternal  life  planted 
and  taking  root  and  springing  up  in  their  spiritual  nature 
— the  state  of  grace,  of  which  the  end  is  everlasting  glory. 
This  life  is  implanted  in  regeneration — begins  to  work  in 
conversion  to  God — is  developed  in  the  sanctification  of 
believers,  in  their  growth  in  grace — and  is  perfected  in  their 
being  glorified  in  soul,  body,  and  spirit  with  Christ  in 
heaven. 

(3.)  This  life  differs  from  all  other  kinds  of  life  among 
men.  It  differs  from  their  mere  physical  or  animal  life, 
which  they  have  in  common  with  the  inferior  creation.  It 
differs  from  mere  intellectual  life,  or  the  exercise  of  men's 
natural  understandings  only.  It  differs  from  mere  natural 
domestic  life,  or  the  material  existence  and  conduct  of  fami- 
lies. It  differs  from  purely  political  and  social  life,  or  men's 
opinions,  sentiments,  and  conduct,  as  secular  members  of 
civil  society.  No  doubt  a  life  of  personal  holiness,  in  the 
case  of  all  who  lead  it,  will  blend  itself  with  all  these  other 
kinds  of  life,  and  sanctify  them  all.  But  still  all  these 
other  kinds  of  life  may  be  exhibited  in  vigour,  while  spiri- 
tual life  is  unfelt.  A  man  may  be  strong  in  mind  as  well 
as  in  body,  and  may  make  great  attainments  in  human 


Life  brought  to  Light.  205 

learning ;  and  he  may  abound  in  outward  domestic  com- 
forts ;  and  he  may  also  exert  a  large  amount  of  power  over 
mankind  ;  and  all  the  while  he  may  live  and  die  spiritually 
dead  to  God  and  to  eternity.  The  life  brought  to  light  by 
Christ  through  the  gospel,  is  a  higher  and  holier  and  infi- 
nitely more  blessed  life  than  any  of  these  other  kinds  of 
life.  This  is  seen  by  considering  the  following  character- 
istics of  it. 

First.  The  fountain  of  this  life  is  the  distinguishing  love 
of  God  to  its  subjects.  They  are  "  chosen  by  God  in 
Christ  from  the  foundation  of  the  world,  that  they  should 
be  holy  and  without  blame  before  Him  in  love."  ^  Second. 
The  channel  of  this  life  is  the  infinite  merits  of  Christ.  He 
is  their  life.  They  are  quickened  together  with  Him.  Only 
on  union  to  Him  do  they  experience  this  life.  He  is  the 
vine ;  they  are  the  branches.  They  live  by  Christ  living  in 
them.  Their  life  is  hid  with  Christ  in  God.  Third.  The 
agent  of  this  life  in  believers  is  the  Holy  Ghost  putting  forth 
His  power  in  their  souls.  No  man  can  quicken  himself  to 
this  spiritual  life,  or  by  his  own  unaided  efforts  retain  it  if 
once  possessed.  It  is  in  every  case  produced  by  the  power 
of  God  upon  the  soul.  Paul  may  plant,  and  Apollos  water, 
but  God  only  giveth  the  increase.  "  It  is  the  Spirit  that 
quickeneth."  "  If  we  live  in  the  Spirit,  let  us  also  walk  in 
the  Spirit."  Fourth.  This  life  can  be  fostered  only  by  a 
proper  use  of  the  means  of  grace.  Believers  meet  for  wor- 
ship and  instruction ;  and  Christ  is  among  them,  revealing 
Himself  to  their  minds  in  another  manner  than  He  doth 
unto  the  world.  They  read  His  "Word ;  and  His  Spirit 
causes  the  entrance  of  it  to  give  light  and  li^e  to  their  minds. 
They  sit  under  a  preached  Gospel ;  and  it  is  made  to  them 
the  savour  of  life  unto  life.     They  pour  out  their  desires  to 


Ephe 


2o6  Life  brought  to  Light. 

the  Lord  in  prayer;  and  He  does  in  tliem,  and  for  them, 
exceeding  abundantly  above  what  they  can  ask  or  think.  In 
their  believing  use  of  the  sacraments,  they  partake  of  Christ 
Himself,  to  their  spiritual  nourishment  and  growth  in  grace. 
Fifth.  This  life  is  a  God-ward  life.  Derived  from  the 
Father's  love,  through  the  mediation  of  the  Son,  and  by  the 
inworking  of  the  Spirit,  they  who  have  it  spend  its  energies 
in  doing  the  will  of  God,  in  promoting  His  glory,  and  in 
seeking  their  happiness  in  His  presence.  They  live  godly 
in  the  world.  Their  life  is  the  life  of  God.^  Sixth.  This 
life  is  a  life  greatly  hidden  in  its  nature.  In  respect  of  its 
seat  and  substance  it  is  invisible,  and  cannot  be  discerned 
by  the  merely  natural  eye.  Its  open  manifestations,  so  far 
as  they  are  seen  in  high  moral  results,  may  impress  the  men 
of  the  world.  But  they  cannot  discern  the  true  reality  and 
beauty  of  its  secret,  or  even  of  its  open  workings,  or  the 
presence  of  the  Spirit  as  its  source.  This  life  of  believers 
is  a  life  hid  with  Christ  in  God.  Seventh.  This  life  is  a 
progressive  life.  It  continues  to  advance  in  believers.  Their 
path  is  like  the  shining  light  that  shineth  more  and '  more 
unto  the  perfect  day.  Their  love  abounds  more  and  more 
in  knowledge  and  in  all  judgment.  They  approve  things 
that  are  excellent.  They  are  sincere  and  without  offence. 
They  are  filled  with  the  fruits  of  righteousness,  which  are 
by  Jesus  Christ,  to  the  glory  and  praise  of  God.  Eighth. 
This  life  is  unfailing :  it  certainly  continues  in  all  who  par- 
take of  it.  It  is  uniformly  persevered  in,  till  perfected  in 
heaven.  The  life  of  believers  is  indestructible.  Because 
Christ  lives,  they  being  one  with  Him  shall  live  also.  They 
never  perish.  None  can  pluck  them  out  of  His  hand.  He 
keeps  them  from  falling,  till  they  are  presented  faultless 
before  the  presence  of  His  glory. 

^  Ephes.  iv. 


Imrnortality  brought  to  Light.  207 

2.  The  immortality  which  our  Saviour  Jesus  Christ  has 
brought  to  light  through  the  Gospel. 

It  is  here  spoken  of  as  a  state  of  incorruption,  or  that 
which  is  beyond  the  reach  of  decay.  The  spiritual  life  of 
the  redeemed,  begun  and  carried  on  within  them  on  earth, 
is  perfected  in  heaven.  Their  souls  are  at  death  made 
perfect  in  holiness,  and  immediately  pass  into  glory ;  absent 
from  the  body,  they  are  present  with  the  Lord  ;  they  be- 
come at  once  the  spirits  of  the  just  made  perfect.  They 
depart  to  be  with  Christ.  And  the  life  which  thus  becomes 
perfect  in  their  souls  at  death,  takes  possession  of  their 
bodies  at  the  resurrection ;  for  Christ  then  raises  them 
changed  and  fashioned  like  to  His  own  glorious  body,  and 
so  fitted  for  the  service  of  God  for  ever.  This  is  the  hope 
laid  up  for  them  in  heaven,  the  better  substance,  the  inheri- 
tance reserved  for  them  there.  The  immortal  life  of  the 
redeemed  in  heaven  shall  thus  be  in  reality  the  consumma- 
tion of  the  state  to  which  they  are  raised  by  grace  on  earth. 
Their  present  state  of  grace  is  glory  begun.  Their  eternal 
state  in  heaven  is  the  perfection  of  their  present  spiritual 
life,  of  their  present  personal  holiness.  The  righteousness 
to  which  they  are  here  renewed,  is  first  rendered  unmingled 
and  complete,  and  then  stamped  with  immortality.  And 
the  objects  which  for  ever  surround  them,  the  employ- 
ments in  which  they  are  engaged,  the  divine  influences  by 
which  they  are  filled  and  guided,  and  the  heavenly  spirit 
which  they  unceasingly  cherish,  all  combine  to  keep  them 
through  eternity,  not  only  removed  to  an  unapproachable 
distance  from  the  power  of  all  temptation,  but  advancing 
onward  and  upward  in  the  path  of  glory,  honour,  and 
immortality. 

It  may  serve  to  show  in  some  faint  measure  what  is 
included  in  the  immortal  life  which  is  the  portion  of  the 
redeemed  in  eternity,  if  we  look  at  their  freedom  in  heaven 


Immortality  brought  to  Light. 


from  all  the  imperfections  that  adhere  to  their  highest 
spiritual  life  on  earth. 

First.  In  heaven,  they  are  finally  freed  from  all  indwell- 
ing sin,  Nothing  defiled  enters  there.  Purged  from  all 
impurity  by  Jesus'  blood  and  grace,  they  are  without  spot, 
or  wrinkle,  or  any  such  thing.  No  corruption,  no  enmity 
to  God,  no  alienation  from  Him,  no  evil  disposition  toward 
each  other,  no  ungovernable  desire  of  self-indulgence,  no 
blamable  want  of  love  to  God,  no  sinful  deficiency  of  any 
kind,  can  be  detected  in  them  even  by  the  all-seeing  eye 
of  the  Holy  One.  They  abide  His  awful  gaze,  and  rejoice 
in  His  presence. 

Second.  In  heaven,  the  redeemed  are  freed  from  all  sense 
of  guilt,  and  from  all  fear  of  wrath.  All  their  former  sins 
are  taken  away;  and  no  new  sin  troubles  their  conscience. 
They  look  to  Jesus,  not  with  crushing  grief,  as  having 
pierced  Him,  but  with  joyful  gratitude  for  having  washed 
them  from  their  sins  in  His  blood,  and  made  them  kings 
and  priests  unto  God  and  His  "Father.  No  object  meets 
their  eye,  to  remind  them  painfully  of  their  unworthiness, 
or  to  betoken  remaining  displeasure  in  Jehovah.  His  beauty 
is  upon  them.  His  glory  overspreads  them.  They  walk 
with  Him  in  white.  The  eternal  God  is  their  refuge  and 
dwelling-place,  and  exceeding  great  and  eternal  reward, 
and  they  live  in  the  felt  embrace  of  the  everlasting  arms. 

Third.  In  heaven  the  redeemed  are  free  from  their 
present  perplexing  and  misleading  ignorance  and  errors. 
They  no  longer  see  through  a  glass  darkly,  but  face  to  face ; 
and  they  know,  even  as  they  are  known.  In  the  light  of 
the  Lord,  they  for  ever  see  light  clearly.  As  regards  the 
character  of  the  Most  High,  and  His  relations  to  the  universe, 
they  see  Him  as  He  is. 

Fourth.  In  heaven  the  redeemed  are  finally  freed  from 
the  power  and  presence  of  Satan.     He  is  never  permitted  to 


Immoi'tality  brought  to  Light.  209 

appear  again  among  the  sons  of  God.  He  is  shut  up  and 
confined  within  the  regions  of  woe ;  and  the  redeemed  on 
high  are  safe  from  all  further  approaches  on  his  part,  and 
in  that,  as  in  other  ways,  enjoy  the  glorious  liberty  of  the 
sons  of  God. 

Fifth.  In  heaven  the  redeemed  are  equally  freed  from  the 
presence  of  wicked  men.  No  idolater,  no  unbeliever,  no  world- 
ling, no  profligate,  no  tyrant,  tempter,  or  liar,  can  enter 
heaven.  God  has  gathered  out  of  His  kingdom  all  things 
that  offend,  and  them  that  do  iniquity.  The  language  of 
impiety,  or  of  pride,  or  of  wrath,  or  of  impurity,  is  never 
heard  there.  There,  all  are  righteous  ;  all  are  holy ;  all  are 
united  in  love  to  God,  and  to  one  another.  In  heaven,  truth 
alone  is  honoured ;  love  alone  is  felt ;  righteousness  alone  is 
practised.  None  are  met  with  there  but  faithful  servants 
of  the  Lord.  Nothing  is  witnessed  but  the  holy  and  happy 
fellowship  of  saints ;  and  nothing  is  heard  but  the  melody 
of  joy  and  praise. 

Sixth.  In  heaven  the  redeemed  are  freed  from  all  the 
suffering  caused  to  them  by  the  state  of  the  Church  on  earth. 
The  Church  above  is  without  spot,  or  wrinkle,  or  any  such 
thing ;  it  is  holy  and  without  blemish ;  a  glorious  Church, 
adorned  as  a  bride  for  her  husband.  The  vineyard  there  is 
kept,  and  watered  every  moment,  by  the  Lord  Himself.  The 
city  of  God  contains  not  a  single  unregenerate  sinner,  but 
only  such  as  have  done  on  earth  the  commandments  of  God; 
and  the  nations  of  the  saved  walk  in  the  light  and  glory  with 
which  it  is  filled  by  the  presence  of  God  and  of  the  Lamb 
When  they  meet  on  the  Mount  Zion  above,  as  a  multitude 
whom  no  man  can  number,  redeemed  unto  God  by  Jesus' 
blood  and  by  the  Spirit's  power,  and  join  the  innumerable 
company  of  angels,  who  since  they  were  created  have  dwelt 
in  the  presence  of  God,  and  ministered  before  His  throne, 
there  shall  be  nothing  to  mar  their  comfort,  but  everything 

0 


2IO  Immortality  brought  to  Light. 

to  complete  their  joy.  As  worshippers,  all  are  spiritual, 
holy,  earnest,  and  devout.  No  irreverence  and  no  unbelief 
mingle  with  their  services  to  pollute  them.  No  enemies  of 
God  are  there  among  His  servants  and  children.  There  are 
no  sinners  and  no  hypocrites  in  that  Zion,  to  be  detected 
and  visited  with  terror.  That  house  of  God  is  composed  of 
gold,  and  silver,  and  precious  stones,  rests  on  the  living 
foundation,  and  is  the  dwelling  of  the  great  King,  in  which 
His  glory  is  seen  unveiled,  adoring  homage  is  offered  to 
His  majesty,  and  His  lovingkindness  is  acknowledged  with 
unceasing  praise. 

Seventh.  The  redeemed  in  heaven  are  freed  from  all  the 
calamities  which  they  witness  or  share  in  while  on  earth. 
Instead  of  inhabiting  a  world  cursed  by  its  Maker,  they  are 
in  the  new  heavens  and  the  new  earth,  wherein  dwelleth 
righteousness.  Instead  of  cottages  of  clay,  they  inhabit  the 
house  of  God  not  made  with  hands,  eternal  in  the  heavens. 
Instead  of  present  nakedness,  they  are  clothed  in  robes  of  white. 
Instead  of  present  weakness,  they  are  made  pillars  in  the 
temple  of  God.  Instead  of  scanty  fare  or  pinching  poverty, 
the  Lamb  feeds  them  and  leads  them  to  living  fountains  of 
waters ;  and  they  hunger  no  more,  neither  thirst  any  more. 
Instead  of  being  marred  and  wasted  by  trouble,  they  know 
notliing  of  disease  and  pain,  and  enjoy  immortal  youth  and 
health.  Instead  of  being  crushed  by  grief,  sorrow  and  sigh- 
ing have  fled  for  ever,  so  that  they  forget  their  misery  on 
earth,  or  remember  it  only  as  waters  that  have  passed  away. 
Instead  of  longer  sowing  in  tears,  they  now  for  ever  reap  in 
joy.  None  of  their  present  troubles  follow  them  to  that 
blessed  world.  In  those  tranquil  regions  there  is  nothing 
but  sweet  continued  peace.  In  that  healthful  country,  none 
are  sick.  In  that  favoured  land,  all  are  kings.  In  that 
holy  temple,  all  are  priests.  In  that  state  of  glorious  free- 
dom, none  are  servants  save  to  the  great  Lord  of  all.     In 


l77imortality  bi'Oiight  to  Light.  21 1 

that  abode  of  love,  all  are  friends  of  God,  and  have  constant 
access  to  the  King  of  kings,  No  sight  of  misery  is  ever 
witnessed,  no  sound  of  woe  is  ever  heard,  throughout  that 
happy  world.  The  eye  rests  only  on  scenes  of  well-doing 
and  well-being.  The  ear  is  ever  filled  with  sounds  of 
triumphant  joy. 

Eighth.  In  heaven  the  redeemed  are  freed  from  all  the 
miseries  of  Christ's  absence. — They  get  nearer  even  to  His 
bodily  presence.  Where  He  is,  there  they  are  also.  They 
are  in  that  land  of  uprightness  where  they  see  the  King  in 
His  beauty ;  where  they  see  Him  in  His  glorified  humanity, 
in  the  midst  of  the  innumerable  multitude  of  His  redeemed, 
and  of  myriads  of  angels. — They  get  clearer  spiritual  visions 
of  Christ.  They  see  Him  no  longer  through  a  glass  darkly, 
but  face  to  face.  Instead  of  occasional  glimpses  of  His 
glory,  they  continually  behold  its  brightness. — In  heaven 
the  redeemed  become  perfectly  like  to  Christ.  They  are  filled 
out  of  His  fulness  with  light  and  life,  full  of  Christ,  made  to 
bear  and  to  reflect  His  perfect  image. — In  heaven,  they  are 
brought  into  the  closest  perpetual  intercourse  with  Christ. 
The  remaining  sinfulness  which  mars  it  now  is  done  away. 
His  glory  does  not  keep  them  at  a  distance,  or  afraid  in  His 
presence.  They  are  full  of  love  and  of  confidence  toward 
Him.  They  look  to  Him  as  their  gracious  Eedeemer,  their 
Almighty  Friend,  their  elder  Brother,  their  loving  Husband, 
their  benignant  Parent.  As  the  Lamb  in  the  midst  of  the 
throne.  He  leads  them  to  living  fountains  of  water.  They 
see  Him  full  of  love  to  them.  They  are  full  of  love  to  Him. 
He  unbosoms  Himself  to  them.  They  unbosom  themselves 
to  Him.  And  so  an  intercourse  begins,  the  intimacy  of 
which  nothing  can  ever  occur  to  interrupt. — In  heaven,  the 
redeemed  are  freed  from  all  their  present  sadnesses  and  sor- 
rows, and  filled  with  Christ's  own  joy.  They  enter  into  it 
and  have  it  fulfilled  in  themselves  ;  so  that  they  have  fulness 


212  Immortality  brought  to  Light. 

of  joy  in  His  presence,  and  pleasures  at  His  right  hand  for 
evermore. — In  heaven,  the  humiliation  and  sufferings  which 
they  endured  on  earth,  in  the  service  of  Christ,  are  done 
away,  and  they  sit  with  Him  on  His  throne,  and  share  His 
glory,  as  He  puts  down  all  His  enemies,  and  constrains  the 
universe  to  worship  at  His  feet.  They  ever  live  in  the  pre- 
sence of  the  glory  and  honour  to  which  He  is  exalted  in  the 
kingdom  of  the  Father ;  and  they  unite  with  the  heavenly 
host  in  ascribing  salvation  to  Him  that  sitteth  on  the  throne, 
and  to  the  Lamb. 

Ninth.  In  heaven  the  redeemed  are  freed  from  all  further 
hidings  of  God's  face,  from  all  further  blindness  and  per- 
plexity as  to  His  ways.  Their  life  is  found  in  His  con- 
tinually manifested  presence.  God  dwells  in  light  that  is 
inaccessible,  and  full  of  glory ;  a  glory  to  which  no  man 
can  approach  and  live ;  and  the  seraphim  veil  their  faces 
and  their  feet  in  the  presence  of  that  glory.  Yet  He  causes 
the  redeemed  to  stand  before  His  throne,  and  graciously 
converses  with  them.  The  display  of  His  compassion  puts 
to  flight  their  apprehensions.  The  revelations  of  His  will 
make  them  to  delight  in  doing  it.  The  tokens  of  His  favour 
fill  them  with  gladness  in  His  presence.  They  can  now 
look  on  God.  They  behold  His  face  in  righteousness,  and 
are  satisfied  with  His  likeness.  They  talk  with  Him  face 
to  face,  as  a  man  talketh  with  His  friend.  The  scales  have 
fallen  from  their  eyes.  The  veil  which  concealed  the  God- 
head from  their  view  is  drawn  aside ;  and  they  have  clear 
and  near  visions  of  God.  They  now  see  the  wisdom, 
righteousness,  and  grace,  of  His  everlasting  purposes — of 
the  whole  course  of  His  providence  in  time — of  His  deal- 
ings with  themselves  individually — and  of  the  glorious 
issues  of  His  purposes  and  providences  in  eternity.  All 
the  darkness  and  perplexity  that  beset  them  on  the  earth, 
in  attempting  to  trace  His  works  and  ways,  disappear  in  the 


Immortality  brought  to  Light.  213 

light  of  heaven ;  and  they  are  filled  with  ravishing  views 
of  His  all-glorious  nature  and  perfections.  The  everlasting 
counsels  of  the  Godhead — their  execution  in  the  course  of 
time — all  the  way  by  which  they  themselves  have  been  led 
out  of  a  state  of  nature,  a  state  of  sin  and  misery,  througli 
a  state  of  grace,  into  a  state  of  glory — the  perfection  of  the 
world  in  which  they  are  at  length  placed  and  fixed — the 
forms  of  loveliness  and  grandeur  that  present  themselves 
everywhere  around  them — the  splendour  of  their  lofty 
abode — the  beauty  that  adorns,  and  the  life  that  animates 
every  object — the  absence  from  that  better  world  of  all 
evil — the  presence  in  it  of  all  good — the  attractive  appear- 
ance of  the  myriads  of  angels  and  of  redeemed  men  with 
which  it  is  filled — the  glorious  visions  of  Him  that  sitteth 
on  the  throne,  and  of  the  Lamb  in  the  midst  of  it,  are  all 
objects  of  unceasing  contemplation  to  the  redeemed  on  high. 
And  all  things  are  so  full  of  God,  so  full  of  His  presence, 
wisdom,  power,  purity,  and  goodness,  as  to  ravish  them  with 
transporting  thoughts  and  visions  of  His  nature,  to  draw  out 
their  whole  soul  in  grateful  and  adoring  love  to  Father,  Son, 
and  Holy  Ghost,  and  to  attract  them  nearer  and  nearer  for 
evermore  to  the  source  and  centre  of  all  light,  and  love,  and 
glory. 

Tenth,  and  lastly.  In  heaven,  the  life  thus  imparted, 
nourished,  perfected,  and  spent,  is  freed  from  all  further 
liability  to  failure  or  injury,  and  shall  never  have  an  end. 
It  is  immortal  life ;  life  that  contains  within  itself  no  prin- 
ciple of  decay,  no  seeds  of  dissolution ;  life  that  is  equally 
beyond  all  possible  injury  from  outward  causes ;  life,  in 
fact,  that  is  still  hid  with  Christ  in  God ;  and,  therefore, 
life  which  shall  endure  as  eternity  itself.  Were  it  other- 
wise ;  were  the  redeemed  to  know,  or  to  expect,  that  after 
the  lapse  of  any  number  and  length  of  ages,  they  were  to 
be  annihilated,  or  liable  again  to  fall  into  sin  and  misery, 


2  14  Immortality  brought  to  Light. 

the  prospect  of  annihilation  or  the  fear  of  falling,  would 
serve  to  blast  all  their  joys,  to  poison  all  the  sources  of  their 
blessedness,  to  cover  heaven  itself  with  sackcloth,  and  to 
fill  it  with  a  melancholy  gloom.  But  the  life  of  the  re- 
deemed in  heaven  is  immortal ;  life  that  is  incorruptible ; 
life  that  never  ends  in  death  ;  life  that  can  never  be  fallen 
from,  or  taken  away.  This  is  a  view  of  their  life  in  the 
world  to  come,  which  we  cannot  grasp.  For  who  can  ex- 
press or  conceive  the  nature  of  eternity  ?  Who  can  com- 
prehend or  measure  its  duration  ?  Only  the  high  and  holy 
One  by  whom  it  is  inhabited.  Incomprehensible,  however, 
as  eternity  is,  we  ought  to  think  of  it,  until  we  impressively 
feel  how  little  we  know  of  it.  And  remembering  that  its 
interminable  ages  are  the  duration  of  the  blessedness  of  the 
righteous,  and  of  the  misery  of  the  wicked,  we  ought  to  feel 
a  power  attracting  us  to  God,  and  hohness,  and  heaven, 
far  greater  than  the  power  of  all  created  objects  and  earthly 
enjoyments  to  keep  us  riveted  to  earthliness  and  sin. 

The  duration  of  everything  in  this  world,  and  of  the  earth 
itself,  is  a  moment  compared  with  eternity.  You  may  call 
the  present  life  of  a  believer  but  the  first  budding  of  a 
character  that  is  to  develop  into  unfading  beauty  and 
perpetual  fruitfulness.  Or  you  may  call  it  the  dimmest 
and  earliest  dawning  of  an  unmingled  everlasting  day.  Or 
you  may  call  it  the  narrow  entrance  into  that  universe,  in 
which  he  shall  range  for  ever,  without  being  able  to  measure 
its  dimensions,  or  to  comprehend  the  amazing  works  and 
wonders  with  wliich  the  Divine  hand  has  stored  it.  Or  you 
may  try  to  apprehend  what  it  is  to  live  for  ever,  by  saying, 
with  a  certain  writer,  "We  shall  live  as  many  years  as  there 
are  blossoms  in  the  spring,  and  after  that  as  many  as  there 
are  leaves  in  the  autumn,  and  after  that  as  many  as  there 
are  drops  of  water  in  the  ocean,  and  next  as  many  as  the 
atoms  that  compose  the  world,  and  after  that  as  many  as 


hnmortality  brought  to  LioJit.  2 1  5 

the  atoms  that  compose  unnumbered  worlds."  But  after 
you  have,  with  the  help  of  figures  and  numbers  like  these, 
looked  through  the  thousands  and  millions  of  years  that  are 
coming,  and  can  imagine  them  already  come,  and  rolled 
behind  you  into  the  past,  you  have  still  before  you  what 
has  been  termed  "  a  vast,  boundless,  amazing  eternity,  which 
can  be  represented  by  no  similitude,  and  imagined  by  no 
conception."  Millions  of  years  that  come  and  pass  away, 
are  absolutely  nothing  to  the  eternity  still  before  us.  Our 
thoughts  are  overwhelmed  and  lost,  alike  in  the  immensity 
of  the  universe,  and  in  the  eternity  of  its  duration.  Yet 
the  life  of  the  redeemed  is  to  fdl  this  eternity.  They  are 
to  live  and  act,  to  think  and  feel,  to  love  and  rejoice  for 
ever.  Having  entered  into  the  New  Jerusalem,  they  go  no 
more  out. 

Practical  reflections. 

I.  Were  we  duly  alive  to  these  realities,  all  the  time 
that  we  could  save  from  necessary  temporal  occupations, 
would  be  spent  in  preparing  for  eternity.  Our  companions 
would  be  those  whose  conversation  and  example  served  to 
impress  us  with  its  solemn  magnitude.  How  eagerly  would 
we  listen  to  the  voice  of  God  addressing  us  in  His  Word 
and  providence !  How  earnestly  would  we  engage  in  the 
service  of  the  sanctuary !  How  accustomed  to  regard  it  as 
indeed  the  house  of  God,  and  the  gate  of  heaven !  How 
fervently  would  we  pray  for  the  light  of  God's  reconciled 
countenance  to  shine  upon  our  souls !  How  keenly  would 
we  seek  with  the  eye  of  faith  to  pierce  the  mysteries  of  the 
grave !  How  eagerly  would  we  strive  to  penetrate  the  veil 
that  conceals  from  us  the  unseen  world,  and  to  wander  in 
thought  through  the  regions  of  glory,  or  through  the  place 
of  despair !  How  would  we  listen  in  imagination  to  the 
songs  of  the  heavenly  hosts,  and  the  wailings  of  the  lost, 


2i6  Immortality  brought  to  Light. 

and  hasten  our  escape  from  the  ways  of  death,  and  quicken 
our  steps  in  the  way  of  life !  How  would  we  cease  from 
regarding  the  shadows  of  this  present  life,  and  be  absorbed 
by  the  realities  of  the  life  to  come !  In  this  state  of  mind, 
earthly  joys  would  seem  a  deception,  wealth  a  trifle,  honour 
a  breath  of  air,  and  the  present  life  itself  a  vapour  that 
appeareth  for  a  little  and  then  vanisheth  away.  We  would 
regard  the  earth  itself  as  hastening  to  dissolution.  We  would 
look  on  all,  even  the  mightiest  works  of  earth,  as  mere  briars 
and  thorns  prepared  for  the  fires  of  the  last  day.  We  would 
look  at  the  very  firmament  above  our  heads,  as  waxing  old 
like  a  garment,  as  about  to  be  changed  like  a  worn-out 
vesture,  and  as  destined,  under  the  melting  heat  of  the 
final  fires,  to  be  shrivelled  up  like  a  paper  scroll.  We  would 
reckon  nothing  real,  substantial,  or  enduring,  except  the  ful- 
ness of  joy  in  the  presence  of  God,  and  the  pleasures  at  His 
right  hand  for  evermore,  the  riches  of  the  heavenly  paradise, 
the  honours  of  the  eternal  kingdom,  the  unfading  inheritance 
in  the  land  of  uprightness,  the  uncreated  and  eternal  glory 
of  the  heaven  of  heavens. 

2.  Such  as  live  to  secure  this  life  and  immortality,  seek 
their  salvation  in  Christ  as  the  one  thing  needful.  They 
daily  look  to  Him  to  deliver  them  from  death,  to  be  Him- 
self the  life  of  their  souls,  and  to  bring  them  to  His  glory. 
They  redeem  each  passing  day  as  their  accepted  time  and 
day  of  salvation.  They  walk  in  the  narrow  way  that  alone 
leadeth  unto  life.  They  live  habitually  as  on  the  verge  of 
eternity.  They  set  their  affections  on  things  above;  fight 
the  good  fight  of  faith ;  and  bear  their  afflictions  as  light 
and  momentary,  because  working  out  for  them  a  far  more 
exceeding  and  eternal  weight  of  glory. 

3.  Too  many  men  who  hear  the  gospel,  and  profess  to 
believe  it,  are  daily  living  as  if  these  revelations  of  the 
future  were  an  idle  tale.     Their  forethought  spends  itself 


Immortality  brought  to  Light.  217 

on  their  present  life,  not  on  the  endless  state  beyond. 
Instead  of  their  thoughts  and  longings  going  out  con- 
tinually to  life  and  immortality,  their  souls  cleave  to  the 
dust,  to  earth,  and  time.  They  seek  their  home  in  this 
wilderness  of  time,  and  turn  their  backs  on  the  better,  the 
heavenly  country.  They  grasp  the  shadows  of  earth,  and 
let  go  the  vast  realities  of  heaven.  They  persist  in  dream- 
ing of  happiness  here,  where  all  things'  are  deceitful,  un- 
satisfying, and  short-lived,  and  shut  out  from  their  minds 
those  scenes  of  perfect  and  endless  blessedness,  which  so 
invitingly  stretch  out  before  them  in  the  realms  of  light. 
The  glories  of  that  world  of  life  and  immortality  do  not 
•  affect  them.  They  are  so  blind,  so  destitute  of  spiritual 
vision,  and  so  grope  in  darkness  at  noonday,  that  the  word 
of  God,  with  all  its  revelations,  is  to  them  a  sealed  book ; 
they  are  cut  off  from  all  communion  with  the  spiritual 
world ;  the  light  of  the  Sun  of  righteousness  shines  around 
them,  without  their  drinking  in  His  beams ;  and  only  God 
can  unseal  their  spiritual  vision,  make  the  scales  to  fall 
from  their  mental  eyes,  and  impart  to  them  the  faculty 
of  spiritual  sight,  so  as  to  bring  them  under  the  power 
of  the  great  objects  of  faith.  Further,  they  are  so  fast 
ASLEEP,  so  unconscious  of  the  spiritual  realities  about  to 
burst  upon  them,  that,  if  forced  into  their  thoughts  at  all, 
they  pass  through  their  minds  and  pass  away  from  them, 
like  the  confused  and  forgotten  dreams  of  the  night.  They 
are  so  dead,  so  dead  to  God,  and  to  heavenly  and  eternal 
things,  that  to  preach  to  them  of  these  realities  is  as  useless 
as  it  would  be  to  speak  of  worldly  things  to  the  tenants  of 
the  grave.  Go  to  the  tombs,  and  cry  to  those  who  are  lying 
in  them,  and  offer  them  the  wealth,  the  pleasures,  the  honours 
for  which  they  lived  on  earth.  Would  the  offer  make  their 
eyes  to  glisten,  or  excite  their  worldly  lusts,  or  fire  their 
mouldering  bones  ?      No ;  they  are  now  insensible  to  what 


2i8  Immoi'tality  brought  to  Light. 


absorbed  them  while  they  lived  on  earth,  to  what 
the  busy  mortals  left  behind  them  for  a  little.  But  these 
busy  mortals  are  just  as  insensible  with  reference  to  spiritual 
realities,  as  these  mouldering  dead  are  to  the  things  of  time. 
Multitudes  of  those  who  are  going  about  above  the  surface 
of  the  earth,  in  all  the  activity  of  natural  life,  are  no  better 
than  walking  corpses  as  regards  the  spiritual  and  eternal 
world.  The  realities  of  eternity  have  no  hold  of  them.  Its 
terrors  do  not  disturb  them.  Its  glories  do  not  attract 
them.  Under  all  that  is  proclaimed  to  them,  from  the 
word  of  God,  respecting  heaven  and  hell,  they  continue 
motionless  and  dead.  Some  even  have  got  the  length  of 
scorning  the  whole  scripture  testimony  on  this  subject  as 
if  it  were  a  fable.  But  this  apathy  or  enmity  will  not  stay 
the  unceasing  and  resistless  course  of  things  toward  its 
speedy  termination  in  the  perfected  immortal  life  of  the 
redeemed,  as  well  as  in  the  final  ruin  of  all  who  despise 
or  neglect  the  great  salvation. 

4.  Such  as  have  been  hitherto  indifferent  or  hostile  to 
these  teachings  of  Christ,  ought  now  to  awake  from  their 
sleep,  to  rise  from  the  dead,  and  to  come  to  Him  for  light. 
Worldly  riches  quickly  take  to  them  wings,  and  fly  away. 
The  pleasures  of  sin  are  but  for  a  season,  and  leave  the 
soul  polluted  and  perishing  in  its  own  corruption.  And  a 
name  upon  the  earth  is  a  name  written  in  the  sand.  For 
such  fleeting  shadows,  let  them  not  still  forfeit  the  better, 
the  enduring  substance.  They  must  choose  between  this 
world  and  the  next.  They  cannot  serve  God  and  mammon. 
The  best  can  be  made  of  both  worlds  only  by  subordinating 
the  interests  of  time  to  those  of  eternity. 

5.  Nor  is  it  otherwise  than  a  fatal  thing,  to  mistake  the 
change  required  to  fit  us  for  immortal  life.  So  to  receive 
Christ  and  to  rest  upon  Him  for  salvation,  as  to  have  His 
Spirit,  and  to  live  by  Christ  living  in  us,  is  indispensable. 


Immortality  brought  to  Light.  219 

Such  as  realise  in  their  own  experience  death  abolished,  and 
life  and  immortality  brought  to  light  by  Christ,  are  delivered 
from  the  wrath  to  come,  have  forgiveness  of  all  their  sins, 
are  reconciled  to  God,  stand  accepted  in  His  presence,  find 
the  life  of  their  souls  in  His  favour,  are  in  Christ  by  faith, 
live  in  His  Spirit  and  walk  in  His  Spirit,  and  bring  forth 
the  fruits  of  His  Spirit,  have  in  them  the  mind  of  Christ, 
are  conformed  to  His  image  and  example,  and  walk  in  His 
steps.  Thus  only  do  they  become  meet  for  His  immediate 
presence,  for  the  sight  of  His  glory,  for  the  enjoyment  of 
His  fellowship,  for  entering  into  His  joy.  Thus  only  can 
any  be  attracted  to  heaven,  and  be  able  on  good  grounds  to 
say,  To  me  to  live  is  Christ,  and  to  die  is  gain.  Such  as 
have  not  undergone  this  change,  have  not  the  Spirit  of 
Christ,  and  are  none  of  His. 


XL 

BEAEINGS  OF  CHEIST'S  DEATH. 

"And,  behold,  there  talked  with  Him  two  men,  which  were  Moses 
and  Elias  ;  who  appeared  in  glory,  and  spake  of  the  decease  which  He 
should  accomplish  at  Jerusalem." — LUKE  ix.  30,  31. 

"For  I  determined  not  to  know  anything  among  you  save  Jesus  Christ 
and  Him  crucified." — i  COR.  ii.  2. 

TTTHEN  Jesus  took  with  Him  His  three  disciples,  Peter, 
'  James,  and  John,  to  the  mount  of  transfiguration,  to 
meet  and  converse  with  Moses  and  Elias  from  heaven,  the 
glory  in  which  He  revealed  Himself,  and  His  approaching 
death  as  the  subject  on  which  they  talked  with  Him,  are  the 
two  great  things  in  that  memorable  passage  of  His  history. 

On  that  occasion  Moses  and  Elias  came  from  heaven  as 
representing  the  redeemed  in  glory,  who  had  formed  the 
church  on  earth  from  the  beginning  of  the  world,  to  the 
close  of  the  dispensation  that  was  then  coming  to  an  end. 
Peter,  James,  and  John  were  there  as  the  representative 
apostles  of  the  gospel  dispensation  that  was  now  being  intro- 
duced on  earth,  and  that  would  embrace  all  coming  genera- 
tions of  believers  till  the  end  of  time. 

On  that  occasion  Christ  was  there  as  the  Head  of  the 
Patriarchal  and  Jewish  church,  who  had  filled  it  with  its 
predictive  and  figurative  testimonies  concerning  Himself, 
and  had  now  actually  come  to  fulfil,  or  make  way  for  the 
fulfilment  of  these  testimonies.  He  was  there,  therefore,  as 
the  Head  of  all  the  redeemed  then  in  heaven,  who  one  and 
all  owed  their  salvation  to  the  atoning  efficacy  of  His  blood, 
as  the  Laoib  virtually  slain  from  the  foundation  of  the 
world.     He  was  there  as  the  Head  of  all  that  were  yet  to 


Bearings  of  Christ' s  Death.  221 

be  redeemed  by  His  blood  out  of  every  kindred  and  tongue 
and  people  and  nation,  onward  to  the  end  of  the  world.  He 
was  there  as  the  Head  of  all  principality  and  power,  and 
might  and  dommion,  throughout  the  universe.  He  was  there 
as  the  Creator  and  Governor  of  the  universe,  in  the  midst  of 
which  He  was  raising  up  a  church  of  sinners  purchased  by 
His  blood,  and  turned  into  saints  and  servants  and  sons  of 
God  by  His  grace,  to  be  for  ever  His  special  glory  in  the 
eyes  of  all  created  intelligences,  and  in  the  midst  of  all  His 
other  works ;  and  as  capable  of  bearing  all  these  relations, 
and  performing  all  these  works.  He  was  there  as  the  Son 
of  God,  the  brightness  of  His  glory  and  the  express  image 
of  His  person,  as  the  coequal,  coeternal  Son  of  God. 

Such  a  meeting  as  Jesus  then  held  with  these  represen- 
tatives of  the  church  in  heaven  and  the  church  on  earth, 
had  in  view  no  mere  earthly  or  temporal  object.  It  was 
not  held  to  discuss  such  subjects  as  the  laws  of  nature,  or 
the  facts  of  science,  or  the  policy  of  worldly  kingdoms,  or 
any  of  the  merely  outward  and  temporal  interests  of  man- 
kind. The  subject  of  this  extraordinary  conference,  we  may 
feel  assured,  was  what  far  more  deeply  concerned  the  per- 
fections and  government  of  the  Most  High — the  person  and 
work  of  Jesus  Himself — the  results  of  His  earthly  ministry 
to  mankind — and  its  ultimate  effects  on  the  condition  of 
the  universe  at  large.  Yet  the  subject  on  which  Moses  and 
Elias  came  to  hold  communication  with  Him  is  expressly 
declared  to  have  been  His  approaching  death.  They  "  spake" 
with  Him  "  of  the  decease  which  He  should  accomplish  at 
Jerusalem."  His  decease  as  God  incarnate  therefore  must 
be  viewed  as  the  great  central  vital  event  in  the  evolutions 
of  the  divine  purposes  and  providence,  the  event  which  was 
eternally  designed,  and  is  fitted,  and  is  actually  operating, 
beyond  all  the  other  works  of  God,  to  manifest  His  glory 
throughout  the  universe. 


Bearings  of  Christ's  Death. 


The  same  thing  is  indicated  by  the  language  of  Paul  to 
the  Corinthians,  "  I  determined  not  to  know  anything  among 
you  save  Jesus  Christ  and  Him  crucified." 

If  the  Apostle  preached  only  this  doctrine,  and  made  it 
the  main  subject  of  his  daily  and  hourly  thoughts  and  con- 
versation, and  the  great  ruling  power  that  governed  his  con- 
duct, it  was  not  because  he  was  ignorant  of  other  things,  or 
incapable  of  realising  their  worth  and  importance.  For  he 
was  a  man  of  great  intellectual  powers,  of  extensive  learn- 
ing, of  broad  and  deep  sympathies.  Few  in  any  age  have 
been  fitter  to  excel  in  the  highest  pursuits  that  call  forth 
the  ambition  and  energies  of  the  sons  of  men.  It  was  there- 
fore on  the  highest  grounds  both  of  reason  and  of  faith,  that 
he  determined,  in  his  relations  to  those  to  whom  he  minis- 
tered in  the  Gospel,  to  know  nothing  save  Jesus  Christ  and 
Him  crucified. 

The  Apostle,  however,  in  making  this  assertion,  does  not 
mean  that  he  made  this  doctrine  the  only  subject  of  his 
meditations  and  his  ministry,  apart  from  its  origin  in  the 
divine  character  and  government,  and  its  results  in  the 
character  and  destiny  of  the  redeemed,  and  of  the  universe 
at  large,  and  in  the  glory  which  thus  accrues  to  the  Eternal. 
He  does  not  mean  to  say  that  he  separated  the  subject  of 
the  cross  of  Christ  from  all  other  subjects  connected  with  it, 
and  dwelt  on  it  as  a  man  might  try  to  play  on  one  only  of 
many  strings  of  a  musical  instrument.  It  is  manifest  from 
the  Apostle's  writings  that  he  discoursed  habitually  on  all 
the  great  doctrines  that  concern  the  character  and  perfec- 
tions, the  law  and  government  of  God,  the  original  and  pre- 
sent condition  of  mankind,  the  gospel  way  of  redemption 
from  sin  and  misery,  the  manifold  inexpressible  blessings 
that  flow  from  faith  in  Christ,  the  duties  incumbent  on  men 
in  their  various  relations  and  conditions,  and  the  ordinances 
and  laws  of  God  given  to  be  observed  as  means  of  grace  and 


Bearings  of  CJu'isfs  Death.  223 

as  rules  of  holy  living.  These  subjects  were  set  forth  by 
Paul  with  great  clearness,  fulness,  and  power.  If  then 
it  was  at  the  same  time  true,  as  it  undoubtedly  was,  that 
still  in  his  meditations,  conversation,  teachings,  and  writ- 
ings, he  knew  nothing  save  Jesus  Christ  and  Him  crucified, 
this  doctrine,  in  its  proper  nature  and  bearings,  must  be 
bound  up  with  all  these  others ;  to  deal  properly  with  it, 
is  necessarily  to  deal  with  them  ;  and  to  deal  properly  with 
them,  is  to  be  continually  dealing  with  it.  On  the  doc- 
trine of  Christ  and  Him  crucified  all  other  truths  are 
in  fact  built  up.  By  it  as  the  keystone  all  the  other  parts 
of  the  arch  of  knowledge  are  united,  and  made  and  kept 
inviolably  secure.  This  doctrine  is  the  life-blood  that  flows 
through  the  whole  system  of  scripture  truths  and  scripture 
duties.  And  it  was  because  the  Apostle  looked  at  and  pre- 
sented all  truth  and  duty  through  the  medium  of  the  cross, 
or  in  inseparable  connection  with  it,  that  he  could  truly 
say,  "  I  determined  not  to  know  anything  among  you  save 
Jesus  Christ  and  Him  crucified." 

In  making  this  doctrine  the  grand  central  subject  of  all 
His  teaching,  Paul  was  not  singular  among  the  inspired 
prophets  and  apostles.  Nor  was  this  view  of  all  truth  and 
duty,  as  bound  up  in,  and  flowing  from,  the  cross  of  Christ, 
confined  to  any  age,  or  foreign  to  any  age,  of  the  church  of 
God.  Prom  the  fall  of  our  first  parents  onward  through  all 
time,  the  eyes  of  sinful  men  have  been  directed,  in  one  way 
or  another,  to  Jesus  Christ  and  Him  crucified,  as  the  source 
of  all  their  light  and  life,  their  strength  and  hope,  their 
present  and  eternal  well-being.  Scarcely  had  our  first 
parents  found  themselves,  through  their  disobedience,  be- 
come guilty,  depraved,  and  miserable,  when  Christ  was  set 
before  them  as  the  seed  of  the  woman,  who,  by  His  suffer- 
ing, represented  as  the  bruising  of  His  heel  by  the  serpent, 
would  bruise  the  serpent's  head,  or,  in  other  words,  would, 


2  24  Bearings  of  Christ's  Death. 

as  the  Son  of  God,  be  manifested  to  destroy  the  works  of 
the  devil.  From  that  moment,  the  prospect  of  the  sacrifice 
for  sin,  of  the  death  to  be  undergone  by  the  divine  Surety, 
was  held  forth  in  every  possible  way  before  the  minds  of 
men,  as  the  great  source  of  life  and  peace  to  their  souls,  the 
means  of  their  reconciliation  to  God,  their  fellowship  with 
Him,  their  transformation  into  His  likeness,  and  their  final 
meetness  for  His  presence.  Eighteous  Abel  offers  a  bloody 
sacrifice,  and  is  accepted.  Unbelieving  Cain  contents  him- 
self with  offering  the  first-fruits  of  the  earth,  and  is  rejected. 
Noah  steps  forth  on  the  recovered  earth,  and  consecrates 
himself  and  family  to  God  by  offering  burnt- offerings  of 
every  clean  beast  and  fowl.  In  every  place  of  his  sojourn- 
ing Abraham  rears  an  altar,  and  offers  sacrifice,  and  enters 
into  covenant,  and  keeps  up  his  fellowship  with  God.  After 
the  feasting  of  his  sons  and  daughters,  and  as  indeed  his 
continual  practice.  Job  rises  early  in  the  morning,  and 
offers  burnt-offerings  according  to  the  number  of  them  all. 
By  the  blood  of  the  paschal  lamb  sprinkled  on  their  door- 
posts, the  Hebrews  are  delivered  from  their  bondage,  and 
rise  into  a  nation  of  freemen  consecrated  to  the  service  of 
Jehovah.  Under  the  law  given  to  the  Jewish  church,  all 
things  and  persons  connected  with  the  service  of  God  were 
purged  with  the  sacrificial  blood  sprinkled  on  them."^  The 
Spirit  that  was  in  the  prophets  was  the  Spirit  of  Christ,  and 
the  subject  with  which  He  filled  their  minds  was  the  suffer- 
ings of  Christ,  and  the  glory  that  should  follow.^  Of  these 
sufferings  of  Christ,  the  sacrifices  of  the  law  of  Moses  were 
but  types  and  shadows.^  And  so  when  Jesus  came  into  the 
world,  He  came  by  the  will  of  God,  that  He  might  offer 
Himself  as  the  one  sacrifice  for  sins  for  ever.*  In  accord- 
ance with  this,  as  the  great  design  and  end  of  His  coming, 

1  Heb.  ix.  22.  2  I  Pet.  i.  3  Heb.  x.  *  Ps.  xl. ;  Heb.  x. 


Bearings  of  Christ's  Death.  225 

when  Moses  and  Elias  came  from  heaven  to  talk  with  Him, 
they  spake  of  the  decease  which  He  should  accomplish  at 
Jerusalem.  Accordingly,  so  soon  as  His  disciples  were  at 
all  able  to  apprehend  the  truth,  from  that  time  forth  He 
began  to  show  to  them  that  He  must  go  to  Jerusalem,  and 
suffer  many  things  of  the  elders  and  chief  priests  and  scribes, 
and  be  killed,  and  be  raised  again  the  third  day.^  When  the 
consummation  of  His  sufferings  took  place  in  His  death  upon 
the  cross,  all  nature  was  made  to  declare  the  solemnity  of 
the  event ;  for  the  heavens  were  covered  with  blackness, 
and  the  rocks  were  rent,  and  the  earth  was  shaken  with 
earthquakes.  The  formal  character  of  God's  dealings  with 
the  church  was  altered ;  for  the  entire  system  of  Jewish 
ordinances  was  at  once  abolished,  and  a  new  dispensation 
was  substituted  of  greater  light  and  higher  privileges  for 
all  nations  alike.  And  henceforth  the  great  central  sun 
of  the  moral  firmament  was  the  once  crucified,  but  now 
risen,  glorified,  and  reigning  Saviour,  in  and  through  whom 
God  reveals  His  mingled  majesty,  holiness,  and  grace — 
brings  sinners  of  mankind  near  to  Him  for  present  peace 
and  holiness,  and  for  eternal  life — is  filling  heaven  with 
ransomed  myriads — and  is  binding  angels  in  firmer,  loftier, 
more  adoring,  and  more  joyful  homage  to  His  everlasting 
throne. 

To  affirm,  in  the  face  of  these  facts  concerning  the  death 
of  Christ,  that  it  was  a  mere,  though  magnanimous,  example 
of  self-sacrifice,  having  for  its  main  end  to  exercise  a  moral 
influence  on  men,  in  leading  them  to  deny  themselves,  and 
to  live  lives  of  love  for  the  good  of  others,  is  to  empty  the 
death  of  Christ  of  its  meaning,  its  chief  value,  and  its  power. 
As  transgressors  of  the  divine  law,  and  therefore  condemned 
by  it,  we  cannot  know  God  so  as  to  be  drawn  to  Him,  and 

^  Matt.  xii. 


2  26  Bearings  of  Christ's  Death. 

to  live  before  Him,  except  as  we  know  Him  in  Christ  as 
our  Eedeemer.  We  cannot  know  Christ  as  our  Eedeemer, 
except  we  look  to  Him,  receive  Him,  and  rest  and  live 
upon  Him  for  ovir  salvation,  as  having  died  for  our  offences, 
and  risen  for  our  justification.  Our  very  faith  in  His 
divinity  becomes  fatally  affected,  when  we  view  Him  as 
having  come  into  the  world  for  any  lower  purpose  than 
that  of  truly  redeeming  us  by  His  precious  blood.  Our 
faith  in  the  divine  wisdom,  righteousness,  and  love  is  fatally 
affected,  if  we  regard  Christ  as  having  lived  and  died  on 
earth  for  any  purpose  inferior  to  that  of  making  a  true  and 
proper  atonement  for  our  offences  to  the  justice,  law,  and 
government  of  God. 

The  whole  work  of  Christ,  however,  becomes  consistent, 
intelligible,  and  glorious,  in  its  designs  and  effects,  when 
viewed  in  the  light  of  a  true  and  proper  work  of  redemp- 
tion, wrought  out  for  otherwise  lost  and  perishing  sinners. 
In  Christ  crucified  as  our  atoning  surety  and  substitute,  we 
see  the  most  diverse,  majestic,  awful,  gracious,  and  lovely 
attributes  of  God  harmonising  in  our  salvation.  Take  in 
their  natural  meaning  the  declarations,  "  He  was  wounded 
for  our  transgressions ;  He  was  bruised  for  our  iniquities ; 
the  chastisement  of  our  peace  was  upon  Him ;  and  with 
His  stripes  we  are  healed.  .  .  The  Lord  hath  laid  on 
Him  the  iniquity  of  us  all.  .  .  For  the  transgression  of 
my  people  was  He  stricken,  .  .  It  pleased  the  Lord  to 
bruise  Him.  .  .  Thou  shalt  make  His  soul  an  offering  for 
sin.  .  .  He  shall  bear  their  iniquities.  .  .  He  bare  the  sin 
of  many,  and  made  intercession  for  the  transgressors."  ^ 
Take  these  declarations  in  their  natural  meaning,  as  decla- 
rations that  He  bore  the  wrath  of  God  due  to  His  people 
for  their  sins,  paid  their  debts,  made  satisfaction  for  their 

^  Isa.  liii. 


Bearings  of  Christ's  Death.  227 

offences  to  divine  justice,  and  a  sufficient  reason  is  given, 
as  thus  only  can  a  sufficient  reason  be  found,  for  the 
humiliation  and  consequent  exaltation  of  the  Son  of  God 
in  our  nature.  For,  taking  this  view  of  the  death  of  Christ, 
we  see  a  work  of  redemption  accomplished,  which  forms  a 
broad,  immovable  foundation  on  which  every  sinner  can 
safely  rest  for  salvation,  and  which  shall  issue  in  the 
recovery  to  God  and  the  eternal  salvation  of  a  multitude 
that  no  man  can  number,  out  of  every  kindred,  and  tongue, 
and  people,  and  nation ;  and  which  is  destined  to  influence 
and  mould,  with  incalculable  power,  the  whole  moral  history 
of  Jehovah's  boundless  and  eternal  kingdom. 

The  only  other  preliminary  remark  to  be  made  is  that  the 
death  of  Christ  and  the  cross  of  Christ  are  terms  which 
comprehend  not  merely  the  concluding  scene  of  His  earthly 
ministry:  they  are  to  be  viewed  as  embracing  all  the 
endurances  of  His  history  as  a  man  of  sorrows,  all  that  He 
suffered  in  making  Himself  of  no  reputation,  and  in  taking 
on  Him  the  form  of  a  servant,  and  being  made  in  the  like- 
ness of  man,  and  thus  humbling  Himself,  and  becoming 
obedient  unto  death,  even  the  death  of  the  cross.  That 
marvellous  humiliation  of  the  Son  of  God  in  our  nature, 
that  life  of  suffering,  and  that  death  of  unexampled  shame 
and  inexpressible  agonies,  viewed  as  the  one  offering  of  Him- 
self, by  which  He  has  for  ever  perfected  them  that  are 
sanctified,  has  a  significance,  and  is  destined  to  wield  a  power 
in  the  universe,  infinitely  beyond  any  and  all  other  events 
that  occur  among  the  works  of  God. 

To  show  this,  let  us  shortly  consider  the  important 
bearings  of  the  death  of  Christ,  or  the  connection  which 
it  has  with  all  the  great  realities  and  interests  of  the 
universe. 

I.  The  chief  display  which    God   is   giving   of  His 


2  28  Bearings  of  Christ's  Death. 

character  and  government  is  through  the  death  of 
Christ. 

I.  It  is  in  connection  ivith  the  j^^cin  of  redemption,  of 
which  the  death  of  Christ  is  the  great  central  fact,  that  the 
perfections  of  God  are  more  gloriously  displayed  than  in  all 
His  other  works.  Thus,  His  sovereignty  is  seen  in  passing 
by  the  angels  that  kept  not  their  first  estate,  in  providing 
no  sacrifice  for  their  sin ;  and  again,  in  passing  by  so  many 
of  the  wise,  and  mighty,  and  noble  of  this  world,  and  such 
multitudes  of  meaner  men,  leaving  all  such  without  an 
interest  in  Jesus'  death ;  and  in  rendering  that  death  the 
means  of  salvation  to  a  limited  number  of  higher  rank,  and 
to  a  larger  number  of  the  foolish,  and  the  feeble,  and  the 
base,  on  whom  He  has  eternally  fixed  as  the  objects  of  His 
redeeming  love.^  His  wisdom  is  seen  in  the  effectual 
manner  in  which,  through  the  death  of  Christ,  He  so 
punishes  the  sins  of  His  people,  and  so  pardons  and  saves 
themselves,  as  to  render  their  salvation  the  means  of  glori- 
fying all  the  perfections  of  His  nature,  and  of  upholding 
the  efficacy  of  His  moral  government  throughout  the  uni- 
verse." His  holiness  is  seen  in  the  wrath  that  burned  so  hot 
against  the  Son  of  His  love,  when  he  stood  before  Him  as 
made  sin  for  us  though  He  knew  no  sin,  and  in  the  refusal 
of  all  access  for  us  sinners  into  His  holy  presence,  except 
as  we  approach  to  Him  under  the  Eedeemer's  justifying 
merits  and  the  sanctifying  power  of  His  blood.  The  justice 
of  God  is  seen  in  the  awful  execution  upon  Christ  as  the 
substitute  of  sinners  of  that  vengeance  which  would  other- 
wise have  overtaken  the  redeemed  for  ever.^  His  love  is 
most  wonderfully  seen  in  sparing  not  His  own  Son,  but 
giving  Him  up  to  the  death  for  us  all.  His  truth  is  seen 
in  fulfilling  His  threatenings  against  sin  upon  the  Eedeemer, 

1  Eph.  i.  II  ;  2  Tim.  i.  9.  ^  Eph,  i.  8,  iii.  10  ;  Col.  ii.  3. 

2  Zech.  xiii.  7. 


Bearings  of  CJwisfs  Death.  229 

and  His  promises  of  salvation  to  the  redeemed.^  And 
finally,  His  power  is  seen,  first,  in  controlling  the  whole 
movements  of  the  material  creation,  and  of  the  inliabitants 
of  heaven,  earth,  and  hell,  so  as,  after  four  thousand  years 
of  preparation  for  it,  to  bring  about  the  offering  of  the  great 
sacrifice  upon  the  cross ;  and  then,  in  turning  that  event 
into  the  simple  yet  mighty  instrument  by  which  He  re- 
plenishes the  universe  with  ransomed  and  regenerated  men, 
confirms  the  elect  angels  in  their  steadfastness,  renders  the 
ruin  of  lost  men  and  fallen  angels  conspicuously  just,  wise, 
and  necessary,  and  fills  His  boundless  and  eternal  kingdom 
with  alleluias  which  otherwise  would  never  have  been  offered 
to  His  name.^ 

2,.  It  is  in  connection  with  the  death  of  Jesus  that  the 
existence  of  God  in  three  persons  is  most  clearly  revealed  to  us 
ifi  Scripture. 

The  Father  is  revealed  as  fixing  His  distinguishing  and 
everlasting  love  on  guilty  men ;  as  devising  the  wonderful 
plan  of  mercy  by  which  they  are  saved ;  as  entering  into  a 
covenant  with  His  own  Son  to  purchase  them  by  His  blood 
and  redeem  them  by  His  power ;  as  preparing  all  things  on 
earth  for  the  sacrifice  which  Jesus  at  length  offered  of  Him- 
self to  satisfy  the  divine  justice ;  and  then  as  declaring,  the 
acceptance  of  His  sacrifice  by  raising  Hun  from  the  dead, 
and  by  committing  all  judgment  into  His  hands. 

The  Son  then  places  Himself  before  us  as  accepting 
the  office  assigned  to  Him ;  as  coming  into  the  world  with 
delight  to  execute  it ;  as  loving  the  Church  and  giving 
Himself  for  it;  as  taking  our  nature  in  the  form  of  a 
servant,  and  becoming  obedient  unto  death,  even  the  death 
of  the  cross ;  and  as  now,  in  consequence,  reigning  over 
heaven,  earth,  and  hell,  that  He  may  redeem  His  people 
and  put  His  enemies  under  His  feet. 

^  Ps.  Ixxxv.  10.  -  Isa.  xlix.  26;  Matt,  xxviii.  19;  Eph.  i.  19. 


230  BeaiHiigs  of  CJnHsVs  Death. 

Last  of  all,  the  Holy  Spirit  comes  into  view,  as  inspiring 
prophets  to  predict  the  Messiah's  suffering  and  death  ;  as 
creating  and  animating  various  types  and  symbols  of  Christ 
as  the  destined  Sacrifice;  as  leading  ancient  believers  to 
look  and  long  for  His  coming,  and  for  the  redemption 
which  He  would  accomplish ;  as  preparing  for  Him  the 
human  body  and  reasonable  soul  which  He  assumed ;  as 
anointing  Him  for  His  work  and  strengthening  Him  to 
finish  it ;  as  coming  down  in  His  miraculous  gifts  and 
saving  influences  on  the  primitive  Church ;  as  apj^lying 
redemption  in  successive  ages  to  the  souls  of  men;  and 
as  still  to  be  poured  out  in  larger  measures  than  ever  on 
coming  generations,  to  convert  the  world  to  Christ,  and  to 
turn  its  great  moral  wildernesses  into  one  vast  and  fruitful 
garden  of  the  Lord. 

3.  The  death  of  Christ  is  the  only  event  that  forms  a  kcjj 
to  open  up  the  providence  of  God  tovjards  this  ivorld. 

The  dealings  of  God  with  this  world  are  an  inexplicable 
mystery  to  all  who  do  not  look  at  them  through  the  medium 
of  Christ's  death ;  while  that  death,  rightly  viewed,  casts  a 
flood  of  light  on  the  whole  providence  of  God. 

The  Fall  itself  was  permitted  with  a  view  to  the  atoning 
work  of  Jesus.  The  first  promise  to  our  fallen  parents, 
conveyed  in  the  sentence  pronounced  upon  the  serpent, 
"  I  will  put  enmity  between  thee  and  the  woman,  and 
between  thy  seed  and  her  seed ;  it  shalt  bruise  thy  head, 
and  thou  shalt  bruise  his  heel,"  was  a  promise  that  by  His 
death  Christ  would  abolish  death  and  destroy  him  that  had 
the  power  of  death,  that  is,  the  devil.  All  after  intima- 
tions and  promises  of  mercy  had  reference  to  that  shedding 
of  blood,  without  which  there  is  no  remission ;  so  that,  in 
respect  of  the  virtue  of  His  death,  Christ  was  a  Lamb  slain 
from  the  foundation  of  the  world.  The  whole  system  of 
animal  sacrifices,  the  blood  of  which  continued  to  flow  for 


Bearings  of  Christ's  Death.  231 

four  thousand  years,  shadowed  forth,  by  divine  appoint- 
ment, the  death  of  Jesus.  The  nation  of  Israel  -was  called 
into  existence,  and  preserved  through  its  eventful  history, 
and  all  the  other  kingdoms  of  the  world  were  disposed  of, 
to  prepare  for  the  incarnation  and  obedience  unto  death  of 
the  Son  of  God.  During  His  personal  abode  on  earth,  the 
heavenly  host  had  it  for  their  chief  employment  to  minister 
to  the  Man  of  sorrows,  till  He  finished  His  work  of  suffer- 
ing. His  death  was  the  great  event  that  defeated  the 
designs  of  the  powers  of  darkness.  It  changed  the  whole 
face  of  things  on  earth.  As  the  inevitable  result  of  it,  the 
economy  of  Moses,  with  its  outward  rites,  its  bodily  wash- 
ings, its  blood  of  bulls  and  goats,  its  typical  priesthood,  its 
earthly  temple,  its  exclusive  and  limited  privileges,  and  its 
whole  array  of  temporary  and  local  types  and  figures,  passed 
away.  The  Gentiles,  hitherto  shut  out,  in  a  great  measure, 
from  the  Church  of  God,  were  now  admitted  to  it  on  equal 
terms  with  the  Jews.  The  Holy  Spirit  everywhere  accom- 
panied with  His  saving  power  the  preaching  of  the  cross. 
Congregations,  consisting  of  such  as  had  been  brought  to 
peace  with  God,  and  to  purity  of  heart  and  life,  through 
faith  in  a  crucified  Eedeemer,  were  speedily  found  in  almost 
all  quarters  of  the  habitable  world.  Ever  since,  the  cross 
of  Christ  has  been  exercising  a  humanising  influence  over 
all  the  nations  that  even  in  name  have  acknowledged  its 
sway.  The  transforming  power  and  blissful  workings  of 
the  cross  of  Christ  shall  yet  fill  the  earth.  And  when 
all  the  destined  triumphs  of  the  death  of  Jesus  on  the 
earth  are  won,  the  designs  of  the  divine  providence  towards 
the  world  shall  be  accomplished,  the  earth  and  its  works 
shall  be  burned  up,  and  time  itself  shall  be  swallowed  up 
in  eternity. 

Thus,  as  regards  the  perfections  of  God,  His  sovereignty, 
wisdom,  holiness,  justice,  love,  truth,  and  power ;  as  regards 


232  Bearings  of  ChrisVs  Death. 

His  existence  in  three  persons,  Father,  Son,  and  Holy 
Ghost ;  and  as  regards  His  providential  dealings  with  this 
world  throughout  the  whole  course  of  time;  it  is  in  the 
death  of  Christ,  and  the  redemption  with  which  that  death 
is  fraught,  that  we  have  the  chief  display  of  the  character 
and  government  of  the  Most  High. 

II.  The  death  of  Christ  is  the  most  fundamental 

AND  ESSENTIAL  OF  ALL  THE  PARTS  OF  HiS  MEDIATORIAL 
WORK. 

His  whole  work  as  Mediator  between  God  and  man 
centres  in  His  death ;  in  the  sacrifice  which  He  offered 
of  Himself  for  sin.      For — 

1.  He  could  have  had  no  right,  as  He  could  not  possibly 
have  had  any  desire,  to  interpose  on  behalf  of  self-destroyed, 
sin-ruined  men ;  and  God  could  not  have  constituted  and 
accepted  Him  as  the  daysman  between  Himself  and  them, 
except  on  the  ground  of  His  satisfying  divine  justice  for 
their  sins,  and  rendering  on  their  behalf  to  the  law  of  God, 
under  which  they  were,  that  perfect  obedience  which  is  laid 
down,  in  the  law  itself,  as  the  one  express  and  unalterable 
ground  on  which  they  can  experience  and  enjoy  His  favour. 

2.  He  could  have  no  saving  light  to  communicate  to 
their  sin-darkened  minds  regarding  the  perfection,  will,  and 
providential  government  of  God,  except  the  light  which 
issues  from  the  cross.  From  that  source  flows,  as  we  have 
seen,  all  the  needed  soul-satisfying,  soul-refreshing  know- 
ledge that  we  can  receive  respecting  the  character  of  Him 
with  whom  we  have  to  do,  respecting  the  relations  in  which 
He  stands  to  us,  as  the  Father  who  gave  up  His  Son  to  die 
for  us — as  the  Son  who  gave  up  Himself — and  as  the  Holy 
Spirit  who,  having  sustained  our  Substitute  and  Surety  in 
working  out  our  redemption,  now  has  it  as  His  proper  work 
to  apply  that  redemption  to  our  souls.      It  is  only  in  and 


Bearmgs  of  Christ's  Death. 


through  His  sacrifice  and  death  that  God,  while  remaining 
yea  while  manifesting  Himself  more  and  more  impressively 
to  be  holy,  just,  and  true,  also  and  at  the  same  time  reveals 
Himself  as  merciful  and  gracious,  forgiving  iniquity,  trans- 
gression, and  sin,  and  imparting  all  the  blessings  of  grace 
and  glory  to  all  who  draw  nigh  to  Him  by  the  new  and 
living  way.  It  was  as  the  destined  sacrifice  that,  from  the 
fall  of  man,  through  the  medium  of  the  types  that  shadowed 
forth  that  sacrifice,  Christ  brought  the  penitent  and  believ- 
ing of  all  these  ages  into  a  state  of  reconciliation  and  of 
fellowship  with  God.  In  the  fulfilment  of  His  personal 
ministry  on  earth,  the  whole  of  His  words  and  actions 
tended  to  reveal  the  divine  character,  as  alike  righteous  and 
merciful ;  to  display  the  perfect  purity  which  the  divine  law 
requires ;  to  make  known  the  need  of  forgiveness  and  of 
spiritual  cleansing  on  the  part  of  all  who  would  know,  love, 
and  serve  God  now,  and  be  fit  for  His  presence  in  heaven ; 
and  to  prepare  the  minds  of  His  disciples  for  His  atoning 
death,  and  consequent  resurrection  and  ascension  to  the 
right  hand  of  power,  by  which  He  has  abolished  death  and 
brought  life  and  immortality  to  light.  And  still,  as  ever. 
His  work  as  Mediator  is  carried  on  upon  the  footing  of  His 
having,  as  God  the  Saviour,  purchased  the  Church  of  God 
with  His  own  blood.^  His  presence  in  heaven  as  the  Lamb 
that  was  slain  is  a  continual  intercession  there,  by  which 
He  proves  able  to  save  to  the  uttermost  all  that  come  unto 
God  by  Him.  The  almighty  power  given  to  Him  to  wield 
in  heaven  and  on  earth  is  put  into  His  hands  as  the  Lamb 
that  was  slain,  now  the  Lamb  in  the  midst  of  the  throne. 
And  in  that  character,  even  in  the  character  of  a  priest  ujjon 
His  throne.  He  is  employing  the  daily  operations  of  His 
providence,  and  the  revelations  of  His  true   and   faithful 


2  34  Bearings  of  Christ's  Death. 

word,  and  the  ordinances  of  His  grace,  and  the  influences 
of  His  Spirit,  to  enlighten  the  spiritually  darkened  minds 
of  sinful  men ;  to  quicken  their  spiritually  dead  hearts ;  to 
subdue  their  pride  and  lust ;  to  sanctify  their  thoughts,  and 
affections,  and  habits ;  and  to  carry  forward  this  work  of 
transformation,  until  they  are  perfectly  changed  into  His 
own  likeness,  and  taken  to  live  and  serve  for  ever  in  His 
immediate  presence.  The  whole  of  this  work  of  Christ  as 
Mediator  has  its  source  and  centre  in  His  atoning  sacrifice. 
And  so  all  through  their  history  on  earth,  the  burden  of  all 
the  habitual  praises  of  the  redeemed  is,  "  Unto  Him  that 
loved  us,  and  washed  us  from  our  sins  in  His  blood,  and 
hath  made  us  kings  and  priests  unto  God  and  His  Father, 
to  Him  be  glory  and  dominion  for  ever  and  ever.  Amen."^ 
And  not  less  truly  the  burden  of  the  songs  of  the  redeemed 
in  heaven  will  eternally  be,  "  Thou  art  worthy,  .  .  ,  for 
Thou  wast  slain,  and  hast  redeemed  us  to  God  by  Thy 
blood." ' 

III,  The  death  of  Christ  is  the  only  channel  of 

TRUE  BLESSEDNESS  TO  SINFUL  MEN,  AND  THE  GREAT  PREVAIL- 
ING MOTIVE  BY  WHICH  THEY  ARE  TURNED  AND  HELD  TO 
THEIR  DUTY. 

I.  It  is  the  only  channel  of  true  hlesscdness  to  sinful  men. 

(i.)  From  the  death  of  Jesus  flow  all  those  blessings  that 
are  spiritual  and  saving  in  their  nature. 

Are  such  as  truly  believe  in  Christ  pardoned  and  accepted 
by  God  ?  They  are  "  justified  by  the  blood  of  Christ."  ^ 
Are  they  taken  into  the  family  of  God  ?  They  are  so  only 
because  He  sent  forth  His  Son,  made  of  a  woman,  made 
under  the  law,  to  redeem  them  that  were  under  the  law, 
that  they  might  receive  the  adoption  of  sons.*     Are  they 

1  Eev.  i.  *  Rev.  v.  3  Rom.  v.  <  Gal.  iv. 


Bearings  of  Chris f  s  Death. 


sanctified  ?  They  are  so  only  because  Christ  died  to  redeem 
them  from  iniquity,  and  to  purify  unto  Himself  a  peculiar 
people,  zealous  of  good  works.^  Are  they  made  fruitful 
in  holiness  ?  They  are  so  because  they  are  crucified  with 
Christ,  and  live  by  Christ  living  in  them.^  Have  they  con- 
fidence in  the  love  of  God  ?  They  have  it  because  He  spared 
not  His  own  Son,  but  gave  Him  up  to  the  death  for  us  all, 
and  therefore  will  now,  with  Him,  freely  give  us  all  things.^ 
Have  they  true  peace  of  conscience  ?  They  have  this  peace 
wath  God  through  the  blood  of  the  cross.^  Are  they  advanc- 
ing in  the  divine  life  ?  It  is  because  the  God  of  peace,  who 
brought  again  from  the  dead  the  great  Shepherd  of  the 
sheep  by  the  blood  of  the  everlasting  covenant,  is  making 
them  perfect  in  everything  to  do  His  will,  working  in  them 
that  which  is  well-pleasing  in  His  sight.^  Are  they  made 
to  persevere  unto  the  end  ?  It  is  because  by  one  offering 
Christ  hath  for  ever  perfected  them  that  are  sanctified,^  and 
because  nothing  now  can  separate  them  from  His  love/ 
Do  they  experience  the  divine  pity  ?  It  is  because  they 
have  an  High  Priest  who  is  touched  with  a  feeling  of  their 
infirmities,  having  been  in  all  points  tempted  like  as  they 
are,  yet  without  sin,^  and  thus  hath  learned  obedience  by 
the  things  which  He  Himself  suffered.^  Are  they  strength- 
ened to  live  a  heavenly  life  ?  It  is  by  bearing  about  in 
their  body  the  dying  of  the  Lord  Jesus,  so  that  the  life  also 
of  Jesus  is  manifest  in  their  body/**  Are  they  animated 
with  heavenly  hope  ?  It  is  because  they  are  made  par- 
takers of  Christ's  suiferings,  and  so  are  supported  by  the 
expectation  that  when  His  glory  is  revealed  they  shall  be 
glad  with  exceeding  joy/^ 

(2.)  While  every  spiritual  and  saving  blessing  of  which 

1  Tit.  ii.  *  Col.  i.  7  Rom.  viii.  i"  2  Cor.  iv. 

2  Gal.  ii.  5  Heb  xiii.  »  Heb.  iv.j  "  i  Pet.  iv. 
'  Rom.  viii.              ^  Heb.  x.                  '  Heb.  v. 


236  Bemnngs  of  Christ'' s  Death. 

believers  partake  on  earth  flows  from  the  death  of  Christ 
alone,  the  very  outward  ordinances  of  grace  on  which  they 
wait,  and  in  which  they  take  such  pleasure,  derive  all  their 
efficacy  and  value  from  being  the  means  by  which  believers 
are  brought  into  contact  with  the  blood  of  Christ. 

Thus  the  Scriptures  make  them  wise  unto  salvation  only 
as  they  overcome  by  the  blood  of  the  Lamb,  and  by  the 
word  of  His  testimony.^  Prayer  is  efficacious  only  as  they 
enter  into  the  holiest,  by  the  blood  of  Jesus.^  Baptism  is 
an  effectual  means  of  salvation  only  to  such  as,  being  bap- 
tized, are  buried  with  Christ  into  His  death,  so  that  as  He 
was  raised  up  by  the  glory  of  the  Father,  they  also  walk  in 
newness  of  life.^  And  the  Lord's  Supper  is  a  means  of 
saving  good  to  such  as  partake  of  it  only  in  so  far  as  the 
bread  which  they  eat  leads  them  to  the  communion  of  the 
body  of  Christ,  and  the  cup  which  they  drink  leads  them  to 
the  communion  of  the  blood  of  Christ.* 

2.  As  all  true  good  bestowed  upon  men  in  this  world 
thus  flows  from  the  death  of  Christ,  so  not  less  truly  all 
poioer  of  doing  good  springs  from  the  same  source. 

The  death  of  Christ  operates  as  the  great  instrumental 
cause  of  believers  returning  to  their  duty.  It  is  the  only 
source  of  true  virtue  on  earth.  The  death  of  Christ  furnishes 
the  only  effectual  motives  to  every  duty,  and  secures  the 
strength  required  for  its  performance. 

Thus  they  learn  to  deny  themselves,  by  taking  up  their 
cross  and  following  Christ.^  They  renounce  the  world  when 
they  can  say,  God  forbid  that  I  sliould  glory  save  in  the 
cross  of  the  Lord  Jesus  Christ,  by  which  the  world  is  cruci- 
fied to  me,  and  I  am  crucified  to  the  world.^  They  are 
brought  to  repent  when  they  look  on  Him  whom  they 
have  pierced  and  mourn.^      They  die  to   sin   and  live  to 

^  Rev.  xii.  ^  Rom.  vi.  *  Matt.  xvi.  '^  Zech.  xii. 

2  Heb.  X.  *  I  Cor.  x.  «  Gal,  vi. 


Bearings  of  Christ' s  Death.  237 

righteousness  1  when  the  love  of  Christ  constraineth  them, 
because  they  thus  judge,  that  if  one  died  for  all,  then  all 
were  dead,  and  that  He  died  for  all,  that  they  who  live 
should  not  henceforth  live  unto  themselves,  but  unto  Him 
who  died  for  them,  and  rose  again.^  Their  old  man  is 
crucified  with  Christ,  that  the  body  of  sin  might  be  de- 
stroyed, that  henceforth  they  should  not  serve  sin.^  Dead 
with  Christ,  they  also  live  with  Him.  They  live  to  the 
praise  and  honour  of  God,  because  they  are  bought  with  a 
j)rice,  even  that  of  Christ's  precious  blood,  and  therefore 
glorify  God  with  their  soul,  body,  and  spirit,  which  are 
His.*  They  confess  Christ  before  men,  as  remembering 
.  how,  in  order  "  that  He  might  sanctify  the  people  with  His 
own  blood,"  Jesus  suffered  without  the  gate,  and  so  feeling 
constrained  to  "  go  forth  unto  Him  without  the  camp,  bear- 
ing His  reproach."  ^  They  run  with  patience  the  race  set 
before  them  by  looking  to  Jesus,  who,  for  the  joy  set  before 
Him,  endured  the  cross,  despising  the  shame.^  They  learn 
to  love  each  other  by  walking  in  love,  as  Christ  also  loved 
them,  and  gave  Himself  for  them,  an  offering  and  a  sacri- 
fice to  God.^  They  become  tender-hearted  and  forgiving, 
as  God  for  Christ's  sake  hath  forgiven  them.^  They 
become  humble  by  having  "  the  mind  in  them  that 
was  in  Christ  .  .  who  .  ,  humbled  Himself  and  became 
obedient  unto  death,  even  the  death  of  the  cross."  ^  They 
learn  to  be  liberal  by  knowing  the  grace  of  the  Lord  Jesus, 
that  though  He  was  rich,  for  their  sakes  He  became  poor, 
that  they,  through  His  poverty,  might  be  rich,-'*'  They 
learn  to  make  sacrifices  for  each  other's  good  when  they 
perceive  the  love  of  God  in  laying  down  His  life  for 
them.^^     In  the  different  relations  of  life  they  learn  their 


1   I  Pet. 

ii. 

4  I  Cor 

.  vi. 

7 

Eph. 

V. 

10 

2  Cor.  ■ 

viii. 

'  2  Cor. 

V. 

5  Heb. 

Xlll. 

8 

p:ph. 

iv. 

11 

I  John 

iii. 

3  Rom. 

vi. 

^  Heb. 

xii. 

9 

Phil. 

ii. 

238  Bearings  of  Christ's  Death. 

duties  at  the  cross  of  Christ.  Husbands  love  their  wives, 
as  Christ  loved  the  Church.  Wives  become  subject  to  their 
husbands,  as  the  Church  is  to  Christ.^  Servants  are  to  be 
subject  to  their  masters,  even  to  the  froward,  because 
Christ  also  suffered  for  them,  leaving  them  an  example 
that  they  should  follow  His  steps.^  In  short.  Chris- 
tians are  to  live  a  joyous,  thankful,  holy  life,  under  the 
constraining  and  animating  power  of  Christ's  death.  They 
are  to  joy  in  God  through  their  Lord  Jesus  Christ,  by  whom 
they  have  received  the  reconciliation.^  They  are  to  be 
ever  praising  Christ,  as  having  loved  them  and  washed 
them  from  their  sins  in  His  blood.*  They  are  to  be 
walking  in  the  light,^  as  those  that  are  cleansed  by  the 
blood  of  Christ  from  all  their  siu.^  And  they  are  to  be 
showing  His  death  till  He  come.^ 

IV.  The  death  of  Christ  exercises  the  most  decisive 

INFLUENCE  OVER  THE  EVERLASTING  CONDITION  OF  THE  RE- 
DEEMED, AND  OF  THE  ANGELIC  HOSTS  OF  HEAVEN,  AND  EVEN 
OF  THE  LOST  INHABITANTS  OF  HELL. 

I .  As  to  the  inhabitants  of  heaven. 

(i.)  To  the  redeemed  there,  the  death  of  Christ  is  for 
ever  the  chief  source  of  their  happiness,  and  the  chief 
theme  of  their  praises. 

There  they  for  ever  behold  Christ  in  the  midst  of  the 
throne  as  a  Lamb  that  has  been  slain.  There  they  "  fall 
down  before  the  Lamb,"  and  "sing  a  new  song,  saying,  Thou 
art  worthy,  ...  for  Thou  wast  slain,  and  hast  redeemed  us 
to  God  by  Thy  blood,  out  of  every  kindred,  and  tongue,  and 
people,  and  nation,  and  hast  made  us  unto  our  God  kings 
and  priests."  ^  There  they  are  seen  as  those  who  have  come 
out  of  great  tribulation,  and  have  washed  their  robes,  and 

1  Eph.  V.  '  Rom.  V.  *  i  John  i.  ^  i  Cor.  xi. 

'^  I  Pet.  ii.  ■*  Rev.  i.  ^  i  John  i.  ^  Rev.  v. 


Bearuigs  of  Christ's  Death.  .    239 

made  tliem  white  in  the  blood  of  the  Lamb.  Therefore  are 
they  before  the  throne  of  God,  and  serve  Him  day  and  night 
in  His  temple ;  and  He  that  sitteth  upon  the  throne  dwelleth 
among  them.  And  they  hunger  no  more,  neither  thirst  any 
more ;  neither  does  the  sun  light  on  them,  nor  any  heat. 
For  the  Lamb  who  is  in  the  midst  of  the  throne  feedeth 
them,  and  leadeth  them  to  living  fountains  of  waters ;  and 
God  wipes  all  tears  from  their  eyes.^  The  Lord  Jesus  is 
thus  present  with  His  people  for  ever  as  He  that  bought 
them  with  His  blood,  and  they  dwell  in  His  presence  for 
ever  as  the  ransomed  of  the  Lord. 

(2.)  The  angels  themselves  are  for  ever  deeply  interested 
in,  and  powerfully  affected  by,  the  death  of  Jesus. 

As  was  intimated  by  the  position  of  the  cherubim  in  the 
temple,  gazing  downward  on  the  mercy-seat,  and  as  inti- 
mated also  by  the  language  of  Peter,  "  which  things  the 
angels  desire  to  look  into,"  ^  these  heavenly  intelligences 
have  ever  been  labouring  more  and  more  to  penetrate  the 
mysteries  of  the  Saviour's  death. 

They  were  actively  employed  in  connection  with  the  in- 
carnation of  the  Son  of  God  and  with  His  personal  ministry 
on  earth.  They  announced  with  gladness  His  birth  when 
He  became  God  manifested  in  the  flesh.  They  adored  His 
Godhead  even  while  it  was  veiled  under  the  form  of  weak 
and  suffering  humanity.  They  waited  on  the  footsteps  of 
the  Man  of  sorrows  along  the  path  of  humiliation  which 
He  trod.  They  ministered  to  His  human  nature  when 
sinking  amid  His  agonies,  and  they  surrounded  Him  with 
their  hosannahs  when  He  ascended  to  His  glory. 

Further  still,  they  derive  tlieir  chief  motives  for  loving 
and  serving  God  from  the  death  of  Jesus.  God's  manifold 
wisdom  is  made  known  to  them  chiefly  by  what  they  see  of 

1  Eev.  vii.  2  i  Pet_  i_ 


240  Bearings  of  Christ's  Death. 

it  in  the  redemption  of  the  Church  by  the  blood  of  Jesus.^ 
They  stand  before  the  throne  adoring  the  thrice-holy  One  for 
thus  filling  the  earth  with  His  glory.  They  have  gladly  taken 
their  place  under  Christ  as  forming  with  the  redeemed  that 
one  family  of  which  He  is  the  Head.  They  find  their  know- 
ledge of  God  and  their  steadfastness  in  His  love  and  service, 
to  be  greatly  owing  to  what  they  have  seen  of  God  in  the 
cross  of  Christ.  They  are  thus  as  greatly  indebted  for 
their  happiness  to  His  death  as  those  who  have  been  re- 
deemed by  His  blood.  Nor  is  there  ever  to  come  a  period 
in  the  history  of  these  glorious  beings,  when  they  shall  be 
able  to  say  that  they  have  penetrated  and  exhausted  the 
wonders  of  redeeming  love,  or  become  weary  of  meditating 
on  the  death  of  Jesus.  On  the  contrary,  because  of  the 
benefit  which  they  have  derived,  and  continue  to  derive, 
from  that  marvellous  event,  they  shall  be  heard  eternally, 
in  countless  numbers,  round  about  the  throne,  saying  with 
a  loud  voice,  "  Worthy  is  the  Lamb  that  was  slain  to  re- 
ceive power,  and  riches,  and  wisdom,  and  strength,  and 
honour,  and  glory,  and  blessing." 

(3.)  Nay,  the  death  of  Christ  is  to  be  followed  by  still 
more  extensively  blissful  results  throughout  the  universe. 
For  the  whole  of  the  happy  creation  is  to  have  its  destiny 
moulded  and  determined  by  this  event.  This  fact  is  plainly 
to  be  gathered  from  the  employment  in  which  John  tells 
us  that,  ii>  vision,  he  saw  it  engaged.  For  every  creature 
which  is  in  heaven,  and  on  the  earth,  and  in  the  sea,  and 
all  that  are  in  them,  were  heard  by  him  saying,  "  Blessing, 
and  honour,  and  glory,  and  power,  be  unto  Him  that  sitteth 
upon  the  throne,  and  unto  the  Lamb,  for  ever  and  ever." 

2.  Even  the,  lost  inhabitants  of  hell  find  the  death  of  Christ 
exercising  a  decisive  influence  over  their  sad  destiny. 

1  Eph.  iii. 


Bearings  of  CJij'isVs  Death.  241 

(i.)  The  finally  wicked  from  the  earth  are  dealt  with  as 
enemies  of  the  cross  of  Christ,  whose  end  is  destruction. 
The  sorest  punishment  that  comes  on  them  is  that  which 
they  endure  as  having  trodden  under  foot  the  Son  of  God, 
and  counted  His  blood  a  common  thing.  For  having  wil- 
fully rejected  the  crucified  Kedeemer,  there  remaineth  no 
more  sacrifice  for  sin,  but  a  certain  fearful  looking  for  of 
judgment  and  of  fiery  indignation  which  shall  devour  them 
as  adversaries  of  God.  The  most  crushing  kind  of  vengeance 
that  comes  on  lost  men  is  the  wrath  of  the  Lamb, 

(2.)  And  on  the  fate  of  devils  nothing  operates  with  such 
terrible  power  as  their  relation  to  the  death  of  Christ.  It 
brings  out  their  malice  ;  for  they  are  making  it  their  great 
object  to  counteract  the  holy  and  blessed  design  of  Christ's 
death,  and  to  prevent  that  redemption  of  men  which  it 
secures.  It  serves  to  manifest  their  folly ;  for  the  very 
death  which,  in  their  blind  and  self-destroying  rage,  they 
helped  to  effect,  and  which  they  have  ever  since  striven  to 
dishonour,  has  baffled  their  designs,  spoiled  them  of  their 
dominion,  and  made  them  to  fall  like  lightning  from  heaven. 
And  the  death  of  Christ  completes  their  toretcliedness ;  for 
they  remember  how,  even  when  He  appeared  and  dwelt 
on  earth  in  the  weakness  of  our  nature.  He  afforded  no 
vulnerable  point  for  their  attack.  They  see  how,  in  virtue 
of  the  very  death  which  they  so  eagerly  assisted  in  com- 
passing, the  Lord  Jesus  now  delivers  from  their  power  every 
one  of  those  whom  He  purchased  with  His  blood.  And 
they  find  that  it  is  the  hand  of  the  crucified  One  which 
is  to  inflict  on  them  the  punishment  of  their  crimes,  and 
to  prove  their  everlasting  torment. 

And  thus  over  that  dark  and  dreadful  region  which  finally 
receives  wicked  men  and  fallen  spirits,  the  death  of  Christ 
exercises  a  terrible  power,  deepening  its  gloom,  kindling  its 
fires,  piercing  its  inhabitants  with  peculiar  agonies,  and  in 

Q 


242  Bea  rings  of  Ch  rist  's  Death. 

tills  manner  aggravating  the  horrors  of  hell  as  empliatically 
as  it  heightens  the  happiness  of  heaven. 

Practical  Reflections. 

I.  It  is  impossible  to  overrate  the  importance  of  a  true 
and  growing  knowledge,  a  constant  remembrance,  and  a  due 
improvement  of  the  death  of  Christ. 

We  have  no  true  and  saving  knowledge  of  God,  till  we 
know  Him  as  revealed  in  the  cross  of  Christ. 

We  have  no  right  to  a  single  blessing,  except  as  the  fruit 
of  His  death.  Our  very  life  is  forfeited  by  sin ;  and  if  spared, 
we  are  so  for  the  sake  of  Christ's  death,  to  give  us  time  to 
repent,  or  to  leave  us  without  excuse. 

Nothing  in  the  long  run  is  a  privilege  which  the  death  of 
Christ  has  not  purchased,  and  refuses  to  convey.  That  death 
has  not  purchased  a  liberty  to  sin,  a  right  to  indulge  the 
lust  of  the  flesh,  the  lust  of  the  eye,  and  the  pride  of  life. 
And,  therefore,  to  indulge  in  the  pleasures  of  sin  is  not  to 
use  a  privilege.  It  is  to  embrace  the  curse,  and  to  pluck 
destruction  down  on  our  own  heads. 

Anything  that  is  truly  good  for  us,  can  reach  us  only  as 
the  fruit  of  Christ's  death,  through  the  channel  of  His  blood. 
Not  only  spiritual  blessings,  but  even  temporal  mercies,  can 
come  to  us  as  such,  only  through  this  channel. 

Sacrificial  blood  was  connected  with  every  blessing  to  the 
ancient  people.  Sprinkled  on  their  door-posts,  it  saved 
them  from  the  sword  of  the  destroying  angel.  Sprinkled 
on  the  priests,  it  consecrated  them  to  their  sacred  office. 
Sprinkled  before  the  veil,  it  showed  that  by  the  blood  of 
the  true  sacrifice  the  way  would  at  length  be  opened  up 
into  the  holiest  of  all.  Sprinkled  on  the  mercy-seat,  it 
secured  the  divine  favour  to  Israel.  Sprinkled  on  the  leper, 
it  cleansed  him  from  his  pollutions.  Sprinkled  on  the  book 
of  the  law,  it  taught  that  the  blood  of  the  great  atonement 


Beai'ings  of  Christ's  Death.  243 

alone  could  remove  the  wrath  due  for  our  transgressions, 
and  render  the  law  a  law  of  love  to  the  redeemed.  Sprinkled 
on  the  people,  it  intimated  that  they  could  be  treated  as  the 
flock  of  God  the  Saviour  only  as  purchased  by  His  blood. 
Sprinkled  on  the  sanctuary  and  its  furniture,  it  showed  that 
the  persons  and  services  of  saints  are  acceptable  to  God  only 
when  sprinkled  with  the  blood  of  Jesus. 

Not  less  truly  is  the  blood  of  Jesus  Christ  intimately  and 
indissolubly  bound  up  with  everything  that  is  precious  to 
us  under  the  Gospel  dispensation.  The  shedding  of  His 
blood  on  this  guilty  earth  has  hitherto  saved  it  from  destruc- 
tion, and  secures  to  its  sinful  inhabitants  opportunities  and 
offers  of  salvation.  With  His  blood  Christ  has  entered 
heaven,  and  sprinkled  its  holy  and  everlasting  mansions. 
In  virtue  of  the  shedding  of  His  blood,  Christ  now  appears 
in  the  presence  of  His  Tather,  making  continual  intercession 
for  His  people.  Yea,  He  is  now  to  be  seen  for  ever  in  the 
midst  of  the  throne  as  a  Lamb  that  had  been  slain. 

With  regard  to  ourselves  individually,  we  cannot  receive 
a  single  blessing,  or  perform  acceptably  a  single  duty,  except 
in  connection  with  the  death  of  Jesus.  We  therefore  ought 
to  "  determine  to  know  nothing  save  Jesus  Christ,  and  Him 
crucified ; "  to  glory  in  nothing  but  the  cross  of  Christ,  by 
which  the  world  is  crucified  to  us,  and  we  are  crucified  to 
the  world  ;  and,  as  those  that  are  redeemed  with  the  precious 
blood  of  Christ,  to  glorify  God  in  our  body,  and  in  our  spirit, 
which  are  God's. 

2.  The  virtuous  or  vicious  character  of  all  professors  of 
the  Gospel,  and  their  happy  or  miserable  state  and  prospects, 
are  to  be  determined  by  the  place  which  the  death  of  Christ 
holds  in  their  sentiments  and  practice. 

(i.)  Some,  many,  see  nothing  valuable  in  the  death  of 
Christ.  It  therefore  exerts  no  influence  over  their  life. 
Their  daily  vie\vs  and  feelings  are  much  the  same  as  they 


244  Bearings  of  Chi-isVs  Death. 

would  have  been,  had  they  never  heard  at  all  of  the  death 
of  Jesus. 

The  belief  of  His  death,  indeed,  has  a  place  among  the 
articles  of  their  creed,  and  the  outward  commemoration  of 
it  has  a  place  in  the  catalogue  of  their  observances.  But 
it  has  less  influence  in  moulding  their  character,  and  in 
governing  their  life,  than  the  paltriest  interests  of  earth  and 
time. 

The  Saviour  is  in  their  eyes  as  a  root  out  of  a  dry  ground. 
They  see  no  beauty  in  Him  why  they  should  desire  Him. 
They  see  no  glory  in  His  cross.  They  neither  experience, 
nor  desire,  nor  look  for  any  benefit  from  it. 

In  this  state  they  live  and  die  without  an  interest  in  the 
benefits  which  the  death  of  Christ  has  purchased.  They 
therefore  perish  under  the  guilt  of  that  sin  from  which  the 
blood  of  Christ  has  not  cleansed  them,  under  the  dominion 
of  that  depravity  which  the  cross  of  Christ  has  not  served 
to  subdue,  and  to  destroy  in  their  heart  and  life. 

(2.)  On  the  other  hand,  some,  not  a  few,  are  made  alive 
to  the  virtue  of  the  Eedeemer's  death.  They  have  peace 
with  God,  and  are  reconciled  to  Him  by  the  death  of  His 
Son.  Jesus  has  ransomed  them  from  the  pit  of  destruction, 
and  has  also  redeemed  them  from  all  iniquity.  His  death 
is  the  source  of  their  life.  His  weakness  is  the  source  of 
their  strength.  His  sorrows  are  the  source  of  their  joys. 
Their  privileges  and  honours  flow  from  His  agonies.  They 
cleave  to  Him,  magnify  and  love  Him,  as  having  washed 
them  from  their  sins  in  His  blood,  and  made  them  kings 
and  priests  unto  God  and  His  Father.  They  triumph  by 
what  seemed  His  overthrow.  They  overcome  their  enemies 
by  His  blood. 

With  that  blood  sprinkled  on  their  persons  and  services 
by  faith,  their  safety  and  happiness  are  secured.  Tiiat 
blood  beneath  which  they  abide  for  shelter,  has  for  them 


Beari7ios  of  Chrisfs  Death.  245 

satisfied  the  justice  of  God,  quenched  the  fires  of  hell, 
obtained  for  them  the  right  of  deliverance  from  all  their 
enemies,  procured  for  them  every  spiritual  blessing  in  time, 
and  purchased  for  them  the  everlasting  inheritance  of 
heaven.  And  what  the  blood  of  the  Lamb  has  purchased 
for  them.  His  power  will  impart.  From  the  midst  of  the 
throne  He  is  putting  forth  His  Almighty  power  to  save  all 
for  whom  He  gave  Himself  a  ransom. 

The  death  which  secures  their  safety  and  happiness  for 
time,  is  the  source  of  their  blessedness  for  eternity.  As 
they  leave  the  world,  they  wash  their  robes  and  make  them 
white  in  the  blood  of  the  Lamb,  and  so  are  fitted  to  stand 
•before  the  throne.  His  death  has  purchased  the  white  robes 
that  clothe  them  on  high,  and  the  palms  of  victory  which 
there  'they  hold  in  their  hands.  In  His  character  of  the 
Lamb  of  God,  they  follow  Christ  whithersoever  He  goeth. 
In  the  same  character  He  leads  them  to  living  fountains  of 
water.  The  waters  that  refresh  and  gladden  them  flow  out 
from  the  throne  of  God  and  the  Lamb.  They  are  happy  on 
high  as  the  Lamb's  wife.  They  feast  at  the  marriage  supper 
of  the  Lamb.  The  Lamb  is  the  light  of  that  temple,  in 
which  they  eternally  worship.  The  song  which  they  sing 
for  ever  is  the  song  of  the  Lamb.  Their  unceasing  adora- 
tions are  offered  to  Him  that  sitteth  on  the  throne,  and  to 
the  Lamb. 


XII. 


THE  TEANSFIGURATION" ;  A  GLIMPSE  OF  THE 
GLORY  FLOWING  TO  CHRIST  FROM  HIS   DEATH. 

"  And  was  "  (i.e.,  Jesus  was)  "  transfigured  before 
them."— Matthew  xvii.  2. 

rPHE  transfiguration  represented  the  glory  which  would 
-*-  follow  to  Christ  from  His  humiliation  and  obedience 
unto  death.  The  Jewish  scriptures  foretold  that  glory. 
Yet  have  I  set  my  King  upon  my  holy  hill  of  Zion.^  The 
Lord  said  unto  my  Lord,  sit  thou  on  my  right  hand,  until  I 
make  thine  enemies  thy  footstool.^  Blessed  be  His  glorious 
name  for  ever,  and  let  the  whole  earth  be  filled  with  His 
glory .^  The  Jews,  therefore,  were  expecting  the  Messiah 
to  come  in  majesty  and  power.  But  alas !  for  themselves, 
it  was  in  the  character  of  an  earthly  potentate  that  they 
expected  Him.  And  so  when  He  came,  they  were  utterly 
disappointed  by  His  actual  appearance,  and  with  His 
avowed  object  and  designs,  and  refused  to  acknowledge 
and  submit  to  Him.  They  saw  no  beauty  in  Him  why 
they  should  desire  Him.  They  despised  and  rejected  Him. 
They  said  we  will  not  have  this  man  to  reign  over  us. 
Even  the  disciples  of  Jesus  were  for  a  time  haunted  by 
similar  expectations,  and  could  not  conceal  them.  A  few 
days  before  the  transfiguration,  He  had  begun  to  speak  to 
them  more  plainly  than  before  of  His  coming  sufferings  and 
death,  upon  which  Peter  found  fault  with  Him  for  utter- 
ing or  even  entertaining  such  a  prospect.      Jesus  therefore, 

1  Ps.  ii.  -  Ps.  ex.  2  Ps.  Ixxii. 


Christ's  Mediatorial  Glory.  247 

after  turning  on  Peter  with  a  holy  severity,  as  savouring 
not  the  things  that  be  of  God,  but  those  that  be  of  men, 
clearly  warned,  and  strongly  impressed  upon  the  disciples, 
that  they  must  get  quit  of  all  the  worldly  ambition  that 
filled  them,  and  be  ready  themselves  to  encounter  suffering 
and  death  in  His  service  as  the  only  way  to  the  blessedness 
and  honour  awaiting  His  followers.  And  then  to  show  that 
the  results  would  be  infinitely  worthy  of  all  the  sacrifices 
required  to  reach  them.  He  gave  on  the  mount  of  trans- 
figuration a  display  of  the  glory  to  which  He  and  they  were 
to  hasten  through  the  sufferings  that  intervened.  It  was  a 
most  instructive  circumstance  that  when  Moses  and  Elias 
appeared  from  heaven  and  talked  with  Jesus  on  the  mount, 
the  subject  of  their  conversation  was  just  that  very  subject 
of  which  the  disciples  could  not  bear  to  hear  a  word,  the 
subject  of  His  approaching  sufferings,  "  They  spake  of 
His  decease  which  He  should  accomplish  at  Jerusalem ; " 
and  so  proved  it  to  be  the  most  necessary  and  important 
event  that  could  happen  in  the  whole  course  of  time,  or 
be  recorded  in  the  annals  of  earth,  and  the  only  way  of 
entrance  for  Himself  and  His  people  into  the  glory  that 
should  follow. 

Our  present  subject  is  the  glory  which  was  to  accrue  to 
Jesus  from  the  humiliation,  suffering,  and  death,  to  which 
He  yielded  Himself  in  order  to  reach  that  glory.  The 
transfiguration  reminds  us  of  the  following  things  concern- 
ing His  glory:  its  reality — its  heavenly,  its  divine  nature — 
the  connection  between  His  previous  sufferings  and  the  glory 
that  followed — and  the  correspondence  between  them  and  it. 

I.  The  transfiguration  sets  forth  the  reality  and  certainty 
of  the  Eedeemer's  glory. 

Notwithstanding  the  divine  wisdom  and  power  displayed 
by  Him  in  His  teachings  and  works,  and  the  direct  testi- 


248  Christ's  Mediatorial  Glory. 

mony  borne  by  the  Father  to  His  dignity  and  mission,  it  is 
evident  that  His  humble  birth  and  circumstances  and  com- 
panionships, His  want  of  worldly  ambition,  and  His  uniform 
opposition  to  it  in  those  about  Him,  greatly  tried  the  confid- 
ence and  hope  of  His  disciples  in  Him.  And  considering 
the  far  heavier  trials  that  were  before  them  in  respect  of 
their  Master's  sufferings  and  their  own,  the  importance  of 
the  sight  of  His  glory  afforded  on  the  mount  of  transfigura- 
tion cannot  be  overrated.  The  remembrance  of  it  was 
fitted  to  keep  alive  or  to  rekindle  in  their  minds,  even  in 
the  darkest  hour  of  their  distress,  the  hope  that  His  and 
their  sufferings  would  still  be  followed  by  glory  to  Himself 
and  to  them.  In  like  manner,  to  believers  in  every  age, 
the  transfiguration  is  a  pledge  that  as  truly  as  He  then 
assumed  a  form  of  such  surpassing  brightness,  so  really  and 
certainly  is  He  now  in  possession  of  the  glory  that  was  then 
and  in  that  manner  symbolised. 

II.  The  transfiguration  exhibits  not  only  the  reality  and 
certainty,  but  the  heavenly,  the  divine  nature  of  the  Ee- 
deemer's  glory. 

The  disciples  as  well  as  the  Jews  expected  the  Messiah 
to  appear  clothed  with  temporal  power.  Hence  the  desire 
and  effort  of  those  who,  seeing  the  miraculous  power  put 
forth  by  Jesus,  sought,  for  their  own  ends,  to  make  Him  a 
king.  Hence  the  ambition  of  Zebedee's  wife  to  get  a 
promise  from  Jesus  of  a  place  for  her  two  sons  on  His  right 
hand  and  left,  in  His  kingdom.  Hence  the  anger  at  these 
two  felt  by  the  other  disciples,  because  they  were  being 
thus  forestalled.  This  perversion  of  the  meaning  of  the 
prophecies  respecting  the  Messiah's  kingdom  was  met  and 
refuted  by  the  display  which  Christ's  transfiguration  gave 
not  of  an  earthly,  but  of  a  heavenly  glory.  For  He  then 
presented  no  characteristics  of  earthly  greatness.     No  armies 


CJu'isfs  Mediatorial  Gloiy.  249 

followed  Him,  No  multitudes  offered  outward  homage. 
No  earthly  throne  was  occupied  by  Him.  No  earthly  palace 
received  Him  as  its  owner.  He  stood  forth  on  the  mount 
of  transfiguration  as  isolated  even  then  from  all  mere 
worldly  pomp  and  power  as  He  was  in  the  season  of  His 
deepest  humiliation.  The  glory  in  which  He  then  appeared 
was  altogether  of  an  unearthly  character.  The  splendour 
investing  Him  was  no  earthly  magnificence,  but  a  heavenly 
radiance  that  became  Him  as  the  brightness  of  the  Father's 
glory.  And  the  lustre  of  His  countenance  betokened  that 
it  was  not  the  visage  of  mere  earthly  majesty,  but  the  face 
of  God.  While  the  Father's  voice  declaring,  "  This  is  my 
beloved  Son :  hear  Him,"  proclaimed  Him  no  mere  human 
teacher,  deliverer,  or  earthly  ruler,  but  a  Teacher,  Saviour, 
and  Euler  who  is  divine,  whose  truth,  and  grace,  and  law 
are  entitled  to  the  trustful,  loving  homage  of  all  mankind. 

III.  The  transfiguration  served  to  show  the  connection 
between  the  sufferings  of  Christ  and  His  glory. 

The  disciples  as  well  as  the  Jews  were  expecting  glory  to 
Jesus  and  to  themselves  without  suffering.  They  supposed 
that  suffering  was  inconsistent  with  glory,  instead  of  being 
the  only  way  to  it.  They  seemed  to  be  expecting  that  in 
an  earthly  sense  He  would,  as  the  Most  Mighty,  gird  His 
sword  on  His  thigh  and  ride  prosperously,  and  make  His 
arrows  sharp  in  the  hearts  of  His  enemies,  and  cause  the 
people  to  fall  under  Him.^  The  shame  and  suffering  and 
death  awaiting  Him  first,  and  themselves  afterwards,  were 
utterly  foreign  to  their  anticipations.  And  so  His  trans- 
figuration took  place,  in  connection  with  His  conversation 
with  Moses  and  Elias  from  heaven  with  reference  to  the 
decease   which  He   should   accomplish  at  Jerusalem.     The 

1  Ps.  x\y. 


250  Chris fs  Mediatorial  Glory. 

circumstances  of  that  event  thus  connected  His  sufferings 
with  His  subsequent  glory.  He  had  set  this  connection 
before  them  in  words.  He  had  warned  them  of  His  coming 
sufferings  and  of  their  own.  He  had  exhorted  them  to  pre- 
pare for  both.  He  had  impressed  upon  them  that  His  suf- 
ferings must  precede  His  glory.  He  had  at  the  same  time 
assured  them  that  His  glory  would  certainly  follow  and  flow 
from  His  sufferings.  He  had  also  assured  them  that  as  they 
could  have  no  glory  except  He  purchased  it  by  His  suffer- 
ings, and  they  prepared  for  it  by  their  own ;  so,  if  He  died 
for  them,  and  they  bore  their  cross  after  Him,  their  exalta- 
tion along  with  Him  in  His  approaching  kingdom  would 
certainly  and  speedily  take  place.  And  having  already  im- 
pressed these  things  on  them  by  words.  He  deepened  the 
impression  by  action,  inasmuch  as  He  was  heard  speaking 
with  the  visitants  from  heaven  about  nothing  but  His  death, 
in  the  very  midst  of  the  glory  in  which  He  revealed  Him- 
self. Moses  and  Elias  expressed  no  surprise  at  His  ap- 
proaching death.  They  rather  spoke  of  it  as  an  event  well 
understood  and  firmly  expected  in  heaven,  and  destined  to 
lead  to  the  most  glorious  results.  And  so  all  that  the  dis- 
ciples saw  and  heard  on  the  mount  of  transfiguration  clearly 
and  impressively  testified  that  the  death  of  Jesus  was  in- 
dispensable to  His  exaltation — that  His  glory  would  flow 
from  redeeming  His  people  from  sin  and  Satan,  and  death 
and  hell,  and  from  restoring  them  to  the  favour,  image,  service, 
and  presence  of  God — that  He  could  accomplish  this  work 
of  the  redemption  of  His  people  only  by  dying  in  their 
stead — that  He  could  redeem  them  from  the  curse  of  the 
law  only  by  bearing  it — that  He  could  satisfy  divine  jus- 
tice only  by  becoming  its  victim — that  by  being  made  sin 
for  them  they  would  be  made  the  righteousness  of  God  in 
Him — that  through  His  suffering  they  would  go  free — that 
through  His  death  they  would  live  for  ever — that  having 


Christ's  Mediatorial  Glory.  251 

shed  His  blood,  He  would  go  with  it  into  the  holiest  of  all 
on  high,  and  be  their  all-prevailing  Advocate  and  Inter- 
cessor with  the  Father,  and  take  possession  of  heaven  in 
their  behalf,  and  prepare  it  for  them  and  them  for  it,  and 
bring  them  in  due  time  into  the  possession  of  it  by  His 
almighty  power.  These  and  similar  lessons  being  taught 
by  the  events  of  the  transfiguration,  it  served  to  expose  the 
delusion  that  His  glory  would  be  that  of  an  earthly  monarch 
rising  to  the  possession  of  an  earthly  kingdom,  and  to  pro- 
claim that  His  glory  would  follow  and  flow  from  His  suffer- 
ings ;  that  He  would  purge  our  sins  and  then  sit  down  at 
the  right  hand  of  God ;  that  He  would  humble  Himself  and 
become  obedient  unto  death,  and  would  therefore  be  highly 
exalted  by  God,  and  receive  a  name  which  is  above  every 
name. 

IV.  The  transfiguration  showed  the  correspondence  be- 
tween the  sufferings  of  Christ  and  the  glory  that  followed. 

There  is  a  suitableness  in  the  glory  of  Christ  to  the  igno- 
miny and  the  endurance  by  which  it  was  won.  The  features 
of  His  exaltation  answer  to  the  features  of  His  previous 
humiliation.  The  shame  of  the  abasement  to  which  He 
yielded  Himself,  is  compensated  by  the  appropriateness  of 
the  honours  to  which  He  is  in  consequence  raised. 

That  this  suitableness  would  be  found  was  indicated  in 
the  fact  that  it  was  the  same  humanity  which  Jesus  took 
and  wore,  in  all  its  meanness,  pain,  and  sorrow,  that  was  so 
suddenly  and  marvellously  transformed.  In  order  to  His 
becoming  so  glorious.  He  did  not  require  to  take  to  Him  a 
new  body,  one  distinct  from  that  in  which  He  had  lived  and 
suffered  on  the  earth,  and  was  about  to  agonise  and  die. 
It  was  that  very  body  which  He  had  taken  of  the  Virgin 
Mary,  and  which  has  been  and  continued  to  be  subject  to 
all  sorts  of  suffering  until  it  was  broken  on  the  cross,  it  was 


252  Christ's  Mediatorial  Glory. 

that  same  suffering  body  that  quickly  assumed  so  glorious 
an  appearance.  And  this  fact  intimated  that  the  character 
of  His  humiliation  would  have  its  counterpart  and  corre- 
sponding reward  in  the  character  of  His  consequent  exal- 
tation. 

What  was  thus  intimated  by  the  transfiguration  has 
accordingly  happened.  The  glory  of  Jesus  in  its  various 
aspects,  and  in  the  successive  developments  of  it,  reminds 
us  of  the  particulars  of  His  debasement,  and  so  forms  its 
appropriate  reward.  We  may  see  this  by  glancing  at  the 
glory  which  He  now  possesses — at  the  glory  in  which  He 
shall  be  revealed  at  the  last  day — and  at  the  glory  in  which 
He  is  to  be  revealed  throughout  eternity. 

I.  Look  at  the  present  glory  of  Christ.  From  the  mo- 
ment when  He  cried  out  on  the  cross,  "  it  is  finished,"  and 
bowed  His  head,  and  gave  up  the  ghost,  His  wonderful 
triumphs  over  all  His  enemies,  and  His  own  exaltation  to 
His  present  glory  commenced.  By  His  death  He  baffled 
the  designs  of  His  own  and  His  people's  enemies,  and  made 
way  for  the  deliverance  of  His  people  out  of  their  hands. 
By  rising  again,  He  proved  and  proclaimed  that  He  had 
secured  not  only  His,  but  all  His  people's  victory  over 
death  and  the  grave.  And  so  ascending  gloriously  on  high, 
He  entered  into  the  enjoyment  of  a  reward  that  was  in  all 
respects  suited  to  the  humiliation  and  suffering  by  which  it 
had  been  won. 

He  appeared  on  earth  as  a  child  born  and  as  a  son 
given  to  us;  as  born  in  a  stable  and  laid  in  a  manger; 
and  therefore  he  now  appears  in  our  nature  as  the  Mighty 
God,  the  everlasting  Father,  the  Prince  of  Peace,  of  whose 
government  and  peace  there  shall  be  no  end.  He  was 
looked  upon  as  a  root  out  of  the  dry  ground ;  and  there- 
fore He  is  now  looked  to  and  adored  as  the  parent  and 
producer  of  all  excellence  and  blessedness  throughout  the 


Christ's  Mediatorial  Glory.  253 

universe.  He  subjected  Himself  on  earth  to  hunger  and 
thirst :  and  therefore  the  eyes  of  all  things  wait  on  Him  as 
the  Giver  of  all  good ;  and  He  feeds  them  with  food  con- 
venient for  them.  He  submitted  on  earth  to  weariness 
and  pain :  and  therefore  He  now  appears  as  the  Creator  of 
the  ends  of  the  earth,  who  fainteth  not,  neither  is  weary, 
sustaining  all  creatures,  healing  all  diseases,  redeeming  the 
lives  of  the  perishing  sons  of  men  from  death.  He  allowed 
His  visage  to  be  more  marred  than  any  man,  and  His  form 
more  than  the  sons  of  men ;  and  therefore  His  person  now 
beams  with  overpowering  and  eternal  splendours.  He  had 
not  where  to  lay  His  head ;  and  therefore  He  is  now  mani- 
fested, worshipped,  and  served,  as  God  over  all,  blessed  for 
ever.  His  eyes  were  as  a  fountain  of  tears  flowing  con- 
tinually because  of  the  sins  and  wretchedness  of  men ;  and 
therefore  they  are  now  become  as  flames  of  fire  striking 
terror  and  despair  into  all  His  irreclaimable  enemies,  and 
kindling  and  keeping  alive  love  to  Himself  in  His  people's 
hearts.  He  lived  on  earth  as  a  man  of  sorrows,  familiar 
with  grief;  and  therefore  the  universe  now  finds  in  His 
presence  fulness  of  joy.  While  on  earth,  He  was  tempted 
and  harassed  by  the  powers  of  darkness ;  and  therefore  He 
now  bruises  them  under  His  own  and  His  people's  feet. 
He  hid  not  His  face  from  shame  and  spitting ;  and  there- 
fore His  countenance  is  now  like  the  sun  when  shining  in 
its  strength.  He  was  despised  and  rejected  of  men ;  and 
therefore  He  is  now  followed  and  served  by  the  hosts  of 
heaven.  They  smote  Him  on  the  head,  after  they  had 
placed  on  it  in  ridicule  a  crown  of  thorns ;  and  therefore 
He  now  wears  many  golden  crowns.  They  put  on  Him 
mock  robes  of  royalty,  in  scorn  of  His  kingly  claims ;  and 
therefore  He  is  now  upon  the  throne  of  the  universe, 
arrayed  in  raiment  white  as  snow,  clothed  with  light  as  with 
a  garment,  wearing  a  vesture  which  though  dipped  in  blood, 


2  54  Christ's  Mediatorial  Glory. 

has  this  inscription  written  on  it,  "  King  of  kings,  and  Lord 
of  lords,"  They  thrust  into  His  hands  contemptuously  the 
form  of  a  sceptre ;  and  therefore  He  now  really  wields  the 
sceptre  of  unlimited  dominion,  and  rules  the  nations  with 
a  rod  of  iron.  They  insultingly  bowed  the  knee  before 
Him,  and  hailed  Him  as  their  would-be  King ;  and  there- 
fore it  is  decreed,  that  either  wittingly  or  by  compulsion, 
every  creature  shall  offer  profound  and  eternal  homage  to  His 
name.  They  laughed  Him  to  scorn ;  and  therefore  He  now 
laughs  at  the  calamities  of  His  inveterate  foes,  and  mocks 
when  their  fear  cometh.  He  was  brought  as  a  lamb  to  the 
slaughter;  and  therefore  He  is  now  the  Lamb  in  the  midst 
of  the  throne,  engaging  all  eyes,  and  receiving  the  worship 
of  adoring  hosts. 

2.  Look  again  at  the  glory  in  which  the  Lord  Jesus 
shall  be  revealed,  when  He  cometh  at  the  day  of  judgment. 
Did  He  appear  on  earth  in  great  outward  meanness  ?  He 
shall  be  seen  coming  at  last  in  the  clouds  of  heaven,  with 
power  and  great  glory.  Was  this  earth  unmoved  by  His 
presence  when  He  dwelt  upon  it  ?  At  His  second  coming 
if  shall  shake  to  its  foundations.  Even  at  the  time  when 
Jesus  was  among  men,  bringing  life  and  immortality  to 
light,  did  they  continue  to  eat  and  drink,  to  buy  and  sell, 
to .  plant  and  build,  to  marry  and  give  in  marriage,  and  to 
banish  all  concern  about  unseen  and  eternal  things  as  be- 
fore ?  His  second  coming  shall  fatally  surprise  them, 
effectually  rouse  them  from  their  insensibility,  and  leave 
them  without  a  refuge.  Did  He  not  strive,  nor  cry,  nor 
cause  His  voice  to  be  heard  in  the  streets  ?  He  shall  come 
with  the  great  sound  of  a  trumpet  that  shall  raise  the 
dead.  Were  His  attendants  here  a  few  humble  illiterate 
followers  ?  His  retinue  then  shall  be  the  countless  hosts 
of  heaven.  Do  His  enemies  stoutly  resist  His  calls,  fiercely 
oppose  His  cause,  and  greatly  harass  His  people  ?     Their 


Christ's  mediatorial  Glory.  255 

opposition  shall  be  utterly  quelled,  when  He  is  revealed 
from  heaven  in  flaming  fire,  taking  vengeance  on  them 
that  know  not  God,  and  that  obey  not  the  gospel  of  His 
Son.  Did  He  stand  as  a  criminal  at  the  bar  of  human 
judgment,  forsaken  and  even  disowned  by  His  very  friends, 
and  laden  with  reproaches  and  insults  by  His  powerful  and 
cruel  foes  ?  He  shall  fill  the  great  white  throne  of  judg- 
ment ;  and,  with  the  aid  of  His  angels.  He  shall  gather  all 
nations  before  Him,  and  make  them  to  stand  at  His  tri- 
bunal ;  and  He  shall  then  separate  them  one  from  another, 
as  the  shepherd  divideth  his  sheep  from  the  goats.  Was 
He  condemned  by  wicked  men  ?  As  the  Judge  of  all.  He 
shall  then  pass  an  irrevocable  sentence  on  all  mankind. 
Did  He  submit  to  die  ?  He  shall  then  have  in  His  hands 
the  keys  of  hell  and  death,  and  award  eternal  death  to  all 
His  enemies,  and  everlasting  life  to  all  His  friends  and 
followers.  Did  He  die  in  the  face  of  creation  ?  Creation 
shall  die  before  His  face,  when  He  comes  again ;  from 
before  His  face  the  heavens  and  the  earth  shall  fly  away. 
Do  the  great  and  powerful,  as  well  as  the  mass  of  meaner 
men,  still  set  themselves  against  the  Lord  ?  In  that  day 
every  eye  shall  see  Him,  and  they  also  that  pierced  Him, 
and  all  the  kindreds  of  the  earth  shall  wail  because  of  Him. 
And  the  kings  of  the  earth,  and  the  great  men,  and  the 
rich  men,  and  the  chief  captains,  and  the  mighty  men,  as 
well  as  every  bondman  and  every  freeman,  shall  in  vain 
hide  themselves  in  the  dens,  and  in  the  rocks  of  the  moun- 
tains, and  say  to  the  mountains  and  rocks,  Fall  on  us  and 
hide  us  from  the  face  of  Him  that  sitteth  on  the  throne, 
and  from  the  wrath  of  the  Lamb ;  for  the  great  day  of  His 
wrath  is  come,  and  who  shall  be  able  to  stand  ?  When  He 
was  on  earth,  His  hearers  were  offended  at  Him  as  an 
instructor,  and  refused  the  lessons  of  His  wisdom  because 
they  thought  of  Him  as  the  carpenter's  son :  but  when  He 


256  Christ's  Mediatorial  Glory. 

comes  again,  they  shall  be  compelled  to  acknowledge  Him 
as  the  searcher  of  their  hearts ;  they  shall  tremble  at  His 
presence,  as  they  find  Him  bringing  every  work  into  judg- 
ment with  every  secret  thing ;  and  even  the  most  plausible 
dissemblers  shall  be  exposed  and  confounded  by  Him,  and 
driven  from  His  presence  as  workers  of  iniquity.  When 
formerly  here,  the  character  and  circumstances  of  the  few 
followers  who  adhered  to  Him  added  to  His  humiliation  in 
the  eyes  of  the  world ;  but  when  He  comes  again,  He  shall 
be  glorified  in  His  saints,  and  admired  in  all  them  that 
believe  :  He  will  raise  their  bodies  from  the  dead  fashioned 
like  to  His  own  glorious  body :  He  will  acquit  them  from 
all  the  charges  that  are  brought  against  them  by  their 
enemies,  and  acknowledge  them  as  His  redeemed  and  faith- 
ful servants  and  children,  and  make  them  to  stand  at  His 
own  right  hand,  clothed  in  His  righteousness,  and  full  of 
His  Spirit,  like  the  queen  in  gold  of  Ophir :  and  after  He 
has  pronounced  their  welcome  to  His  kingdom,  and  em- 
ployed them  as  His  assessors  in  sentencing  His  and  their 
enemies  to  everlasting  exclusion  from  His  presence,  He 
shall  place  upon  their  heads  their  promised  crowns  of  glory, 
and  conduct  them  to  their  exalted  and  happy  ahode  in  His 
Father's  house,  and  make  them  to  shine  forth  as  the  sun  in 
the  kingdom  of  the  Father. 

3.  Look  now  at  the  glory  which  Christ  is  to  have 
throughout  eternity,  of  which  His  transfiguration  furnished 
a  glimpse,  and  see  its  appropriateness  to  His  obedience 
unto  death  as  the  Ptcdeemer. 

At  the  day  of  judgment,  His  redeeming  work  is,  in  an 
important  sense,  completed.  His  mediatorial  kingdom  in 
its  present  form  then  comes '  to  an  end.  All  the  sinners 
given  to  Him  in  the  Father's  everlasting  covenant  with 
Him  are  at  length  redeemed  from  all  evil,  and  pre- 
sented faultless  before  the  presence  of  His  glory.     There 


Christ's  Mediatorial  Glory.  257 

are  no  more  darkened  souls  to  be  enlightened  by  Him ; 
no  more  guilty  consciences  to  be  sprinkled  by  His  peace- 
speaking  and  cleansing  blood ;  no  more  trembling  peni- 
tents to  be  interceded  for  in  the  presence  of  the  Father  ; 
no  more  rebellious  sinners  to  be  subdued  by  His  kingly 
power.  All  belonging  to  Him  as  the  Kedeemer  are  at 
length  delivered  from  all  sin  and  misery,  and  presented  to 
Himself  a  glorious  Church,  without  spot  or  wrinkle  or  any 
such  thing.  And,  as  in  these  respects  His  mediatorial  work 
is  then  accomplished,  so  we  are  told  that  "  then  cometh  the 
end,  when  He  shall  have  delivered  up  the  kingdom  to  God, 
even  the  Father,  &c."  ^ 

"We  are  not,  however,  to  imagine  that  even  then  Christ, 
as  God-man,  God  the  Eedeemer,  shall  disappear  from  the 
eyes  of  the  universe.  We  are  not  to  suppose  that  He  shall 
henceforth  cease  to  be  honoured  with  the  homage  and  the 
adorations  at  present  rendered  to  His  name.  On  the  con- 
trary, the  splendour  in  which  He  shined  forth  on  the 
mount  of  transfiguration  is  a  token  and  a  foretaste  of  the 
glory  which  shall  surround  Him  as  the  incarnate  God  for 
ever.  He  still,  and  throughout  eternity,  continues  to  be  God 
manifested  in  our  nature.  The  displays  of  His  divine  ex- 
cellence and  glory,  given  in  and  by  means  of  His  humanity, 
shall  never  be  withdrawn  from  the  view  of  admiring  intel- 
ligences. The  virtues  that  adorn  His  character  shall  shine 
forth  before  the  eyes  of  all  created  and  virtuous  intelli- 
gences with  a  perpetual  lustre.  The  praises  of  the  re- 
deemed and  holy  universe  shall  for  ever  be  offered  to  the 
Lamb.  The  fruits  of  His  death  shall  be  extolled  through 
ages  that  never  end.  In  the  eternity  that  is  to  come 
the  Father  shall  have  the  same  delight  in  the  Son  as  in  the 
eternity  that  is  past.  The  Lord  Jesus  shall  exist  and  be 
adored  for  ever  as  the  image  of  the  invisible  God.     As  the 

^  I  Cor.  XV. 


258  Christ's  Mediatorial  Glory. 

redeeming  heir  of  all  things,  He  shall  continue  to  enjoy  the 
fruits  of  His  purchase.  As  the  Lamb  that  was  slain  and 
redeemed  His  people  with  His  blood,  He  shall  for  ever  be 
seen  in  the  midst  of  the  throne,  feeding  them  and  leading 
them  to  those  living  fountains  of  water  that  spring  from 
the  eternal  throne  itself,  and  flow  through  the  city  to  make 
it  glad.  Of  that  heavenly  and  enduring  city,  the  Lord 
God  Almighty  and  the  Lamb  are  the  temple.  The  glory 
of  God  lightens  the  cit}^,  and  the  Lamb  is  the  light  thereof. 
As  the  redeemed  shall  form  for  ever  the  spiritual  house 
from  which  spiritual  sacrifices  are  unceasingly  offered  up  to 
God,  so  Christ  shall  be  for  ever  the  foundation  on  which  it 
is  resting,  and  the  corner  stone  by  which  it  is  knit  to- 
gether. It  will,  in  fact,  be  found  through  ceaseless  ages 
that  the  eternal  life  which  is  given  by  God  to  the  redeemed 
is  still  in  His  Son.  Their  future  blessedness  shall  consist 
mainly  in  their  being  ever  with  the  Lord  Jesus  Christ. 
So  that  their  life  shall  still  be  hid  with  Christ  in  God. 
After  this  world  is  destroyed,  and  the  whole  system  of 
things  connected  with  it  has  passed  away  and  been  suc- 
ceeded by  the  new  heavens  and  the  new  earth  wherein 
dwelleth  righteousness,  amidst  the  glories  of  the  new  crea- 
tion Jesus  shall  continue  for  ever  the  great  object  of  attrac- 
tion to  angels  and  redeemed  men.  All  eyes  shall  be  turned 
to  Him  and  fixed  on  Him  as  the  great  Eevealer  of  the 
uncreated  One,  and  all  tongues  shall  proclaim  His  glory. 
Amidst  all  the  changes  that  happen  in  the  universe.  His 
glory  and  dominion  shall  be  alike  unchangeable  and  ever- 
lasting ;  and  every  creature  in  the  universe  shall  be  heard 
unceasingly  saying,  "  Blessing,  and  honour,  and  glory,  and 
power  be  unto  Him  that  sitteth  on  the  throne,  and  unto  the 
Lamb,  for  ever  and  ever."  The  stars  themselves  shall  fall 
from  their  courses,  and  be  blotted  out  from  creation ;  but 
Jesus  shall  shine  for  ever  as  the  bright  Morning  Star  of  the 


Christ's  Mediatorial  Glory,  259 

moral  firmament.  The  sun  itself  may  grow  dim  with  age, 
exhaust  its  resources  of  light  and  heat,  and  cease  to  be  felt 
amidst  the  works  of  God ;  but  Jesus,  the  Sun  of  righteous- 
ness, shall  continue  the  ever-flowing  yet  infinite  fountain 
of  light  and  life  to  all  the  family  of  God.  He  shall  have 
risen  on  the  wide  universe  to  set  no  more.  He  shall  shed 
over  creation  the  light  of  an  everlasting  day.  And  because 
of  the  manifestations  of  His  glorious  presence,  and  its  en- 
joyment by  the  happy  inhabitants,  there  shall  through 
eternity  be  no  night  there. 

Blessed  ends  served  hy  a  sight  of  this  glory. 
A  believing  view  of  the  glory  of  Christ,  and  of  the  in- 
terest which  His  faithful  followers  have  in  it,  is  needful  to 
secure  for  them  the  self-denying  holy  life  and  services 
which  are  inseparably  connected  with  the  actual  enjoy- 
ment of  the  blessings  of  the  gospel.  Men  naturally  seek 
their  happiness  in  the  things  around  them.  They  look 
only  at  things  seen  and  temporal;  they  seek  their  portion 
in  the  present  life.  And  they  receive  not  the  things  of  the 
Spirit  of  God,  for  they  are  foolishness  to  them  ;  neither  can 
they  know  them,  for  they  are  spiritually  discerned.  And 
so  if  called,  as  the  gospel  calls  them,  to  give  up  their 
naturally  supreme  and  exclusive  desires  after  these  things, 
while  yet  they  have  no  true  apprehension  of  any  higher  good, 
they  treat  the  call  as  intolerable,  irrational,  absurd.  So 
long  as  they  look  on  the  service  of  Christ  chiefly  in  the 
light  of  its  being  adherence  to  One  who,  when  on  earth, 
avoided  its  riches,  pleasures,  and  honours,  and  requires 
His  followers  to  sit  loose  to  them  also,  they  cannot  be 
persuaded  to  fling  the  world  from  them  because  as  yet 
they  see  nothing  better  within  their  reach  to  take  its  place. 
While  they  see  no  beauty  in  Christ,  they  cling  to  objects 
with  mere  outward  and  fading  charms.     While  they  have 


26o  Christ's  Mediatorial  Glory. 

no  knowledge  or  desire  of  fellowship  with  heaven,  they 
seek  their  satisfaction  in  the  fellowships  of  earth.  While 
they  stand  unmoved  in  the  unrealised  presence  of  God  the 
Saviour,  they  bow  themselves  down  to  the  dust  in  the  pre- 
sence of  mere  earthly  greatness.  Lavishing  honours  on 
deeds  of  mere  human  ambition,  they  treat  as  trifles  the 
wonders  of  redeeming  love.  Addicted  to  the  vanities  and 
pleasures  of  the  world,  they  have  no  taste  for  the  ways  of 
the  spiritual  life,  and  for  the  joys  of  the  great  salvation. 
Their  Christianity  is  a  name  or  a  form  that  is  thrown  over, 
but  cannot  conceal,  their  utter  earthliuess.  •  They  love  the 
darkness  rather  than  the  light,  their  deeds  being  evil,  and 
so  continue  shutting  out  the  light  with  which  the  Sun  of 
righteousness  is  ready  to  shine  into  their  souls. 

While  in  such  a  state,  the  call  to  follow  Christ  is  loathed 
as  if  it  were  a  call  to  turn  their  backs  on  all  that  is  attrac- 
tive and  full  of  promise,  on  all  that  would  cheer,  elevate, 
and  satisfy  them,  and  to  give  themselves  up  to  what  is 
gloomy  and  repulsive,  dispiriting  and  degrading.  To  re- 
volutionise their  thoughts,  and  desires,  and  course  of  life, 
they  require  a  sight  of  the  glory  that  flowed  to  Christ  Him- 
self from  His  sufferings,  and  of  the  corresponding  glory  that 
He  is  about  to  bestow  on  all  who  deny  themselves,  take  up 
their  cross,  and  follow  Him.  When  He  begins  to  reveal 
Himself  in  them  as  now  for  the  suffering  of  death  crowned 
with  glory  and  honour,  they  are  so  far  made  to  realise  their 
past  sinfulness  and  vanity,  they  are  washed  in  His  blood  and 
sanctified  by  His  Spirit,  and  seek  to  be  made  strong  in  His 
grace,  and  strive  to  yield  themselves  to  His  service,  to  do  His 
will,  and  maintain  His  honour,  and  to  wait  for  His  coming  and 
kingdom.  Henceforth  they  desire  to  adore  His  greatness,  and 
to  magnify  His  grace  ;  to  w^orship  Him  as  the  King  of  glory, 
and  rejoice  in  Him  as  the  Prince  of  peace.  They  are  ready 
to  tremble  at  His  awful  voice,  and  yet  gladly  listen  to  His 


Clu'isCs  Mediatorial  Glory.  261 

words  of  love.  While  He  sees  them  endeavouring  so  to 
behold  His  glory,  as  to  be  filled  with  a  holy  fear  of  Him, 
He  takes  pleasure  in  their  persons  and  services — as  the  Sun 
of  righteousness.  He  rises  on  them  with  healing  in  His 
wings,  and  they  go  forth  and  grow  up  as  calves  of  the  stall, 
and  as  willows  by  the  water-brooks — He  purges  them  from 
their  felt  impurities,  employs  them  in  His  service,  and 
enables  them  in  some  degree  to  behold  and  admire  His 
majesty,  and  to  be  glad  in  His  gracious  presence — and  after 
giving  them  in  this  world  such  glimpses  of  His  dignity  and 
loveliness  as  to  enable  them  to  see  Him  through  a  glass 
darkly,  He  takes  them  to  His  immediate  presence,  to  see 
Him  as  the  King  in  His  beauty.  Animated  with  this  hope, 
His  faithful  followers  willingly  share  in  His  humiliation 
now,  that  they  may  share  in  His  glory  hereafter.  They 
willingly  share,  if  need  be,  in  His  temporal  straits,  that  they 
may  be  rich  in  faith  and  heirs  of  His  kingdom.  They 
learn  to  suffer  with  Him  on  earth,  that  they  may  reign  with 
Him  in  heaven.  They  endure  temptation  now,  that  they 
may  receive  at  length  the  crown  of  life.  They  labour  to 
crucify  their  flesh  with  its  affections  and  lusts,  that  they 
may  become  meet  for  the  inheritance  of  the  saints  in  light. 
They  are  willing  to  bear  the  cross  here,  that  they  may  win 
the  crown  hereafter.  They  somewhat  realise  their  obliga- 
tion daily  to  die  to  the  pleasures  of  time,  that  they  may  be- 
come qualified  for  the  joys  of  eternity  ;  to  die  daily  to  sense 
and  sin,  and  to  have  their  life  hid  with  Christ  in  God,  so 
that  when  He  who  is  their  life  shall  appear,  they  may 
appear  with  Him  in  glory. 


XIII. 
THE  KINGDOM  OF  CHRIST  ON  EARTH. 

"  My  kingdom  is  not  of  this  world." — John  xviii.  36. 

THE  great  design  of  God  in  reference  to  mankind  is  to 
redeem  from  sin  and  ruin,  and  to  restore  to  His 
favour  a  multitude  whom  no  man  can  number,  and  to 
form  them  into  a  society  distinct  from  all  other  communi- 
ties on  earth,  and  so  prepare  them  for,  and  take  them  to, 
His  immediate  presence,  to  serve  Him  for  ever  in  heaven. 
In  reference  to  that  multitude,  Jesus  says,  "  My  kingdom  is 
not  of  this  world."  The  Jews  were  fretting  under  the  Roman 
yoke,  and  panting  for  the  Deliverer  to  come  who  would 
enable  them  to  throw  it  off.  When  Messiah  appeared,  not 
in  outward  glory  but  in  great  outward  meanness,  and  set 
Himself  to  establish  an  empire,  not  of  temporal  might  and 
majesty,  but  of  truth  and  love  and  purity,  in  their  carnal- 
mindedness  they  were  enraged  against  Him  to  the  last 
degree,  and  accused  Him  before  the  Roman  governor  of  that 
very  crime  of  treason  to  the  ruling  power  which  they 
wished  Him  to  commit,  but  in  which  He  refused  to  parti- 
cipate. When  questioned  on  this  point  by  Pilate,  while  He 
admitted  that  He  was  a  King  and  had  a  kingdom,  both 
His  kingship  and  His  kingdom.  He  declared,  were  based 
upon,  and  bounded  by,  the  heavenly  truth  which  He  taught 
and  His  followers  received.  "  My  kingdom  is  not  of  this 
world."  "  I  am  a  King."  "  I  came  into  the  world  to  bear 
witness  unto  the  truth.  Every  one  that  is  of  the  truth 
heareth  my  voice."     Such  considerations  as  the  following 


The  Kingdom  of  Christ  on  Ea7'th.  26 


show   that   Christ's   kingdom   is  not  of  this  world,  but  a 
heavenly  kingdom. 

I.   Christ  as  a  King  is  not  of  this  world. 

1.  He  was  greatly  inferior  to  worldly  rulers  in  out- 
ward condition.  "  He  made  Himself  of  no  reputation,  and 
took  upon  Him  the  form  of  a  servant,  and  was  made  in  the 
likeness  of  men."  They  are  born  in  palaces  and  nursed  on 
couches  of  splendour ;  He  was  born  in  a  stable  and  laid  in 
a  manger.  They  are  trained  amidst  all  outward  advantages ; 
He  lived  at  Nazareth  in  subjection  to  labouring  parents,  and 
grew  up  as  the  carpenter's  son.  They  grasp  at  temporal 
dominion ;  He  refused  it  when  put  within  His  reach  and 
pressed  on  His  acceptance.  They  have  around  them  the 
rich,  the  mighty,  and  the  noble  ;  around  Him  were  harmless 
women  and  simj)le  fishermen.  They  rise  to  their  sovereignty 
by  the  force  of  temporal  power;  He  rose  to  His  sovereignty  by 
the  force  of  truth.  They  display  themselves  in  all  outward 
magnificence ;  His  highest  public  display  took  place  when, 
amidst  the  acclamations  of  the  multitude.  He  entered  Jeru- 
salem on  an  ass's  colt.  Their  authority  is  upheld  too  often 
by  the  sacrifice  and  sufferings  of  others  ;  He  secured  His  au- 
thority by  His  own  sacrifice  and  sufferings.  They  triumph  over 
their  enemies  by  destroying  them ;  He  triumphed  over  His 
by  being  taken  by  their  wicked  hands  and  crucified  and  slain. 

2.  While  thus  inferior  to  earthly  kings  in  outward 
condition.  He  was,  and  is,  infinitely  superior  to  them  in 
respect  of  true  greatness  and  glory.  They  spring  from 
earth  ;  He  came  from  His  everlasting  place  in  the  bosom  of 
the  Father.  They  are  mere  human  creatures  like  other  men ; 
He  is  the  uncreated  One.  They  are  of  yesterday  ;  He  is  the 
Eternal.  They  are  most  mutable  ;  He  is  the  same,  yesterday, 
to-day,  and  for  ever.  Their  judgment  is  often  at  fault ;  His 
wisdom  is  unerring.     Their  power  is  very  limited ;  He  is 


264  The  Kingdom  0/  Christ  on  Earth. 

Almighty.  Their  virtue  is  at  best  imperfect ;  He  is  unspotted 
in  holiness.  Their  sense  of  justice  is  most  defective ;  He  is 
perfect  in  righteousness.  Their  benevolence  is  easily  ex- 
hausted ;  He  is  immeasurable  in  goodness.  Little  reliance 
can  be  placed  on  them ;  He  is  unfailing  in  faithfulness. 
They  cannot  make  one  hair  of  their  heads  white  or  black ; 
all  things  were  made  by  Him.  They  cannot  keep  themselves 
alive  for  a  moment ;  by  Him  all  things  consist.  Their 
dominion  is  limited  and  fleeting;  all  things  are  under  His 
absolute  and  everlasting  control. 

No  doubt  He  is  man  as  well  as  God.  But  even  as  man, 
a  greatness  and  glory  belong  to  Him  that  raise  Him  far 
above  all  earthly  kings.  They  are  shapen  in  iniquity  and 
conceived  in  sin ;  His  body  was  formed  in  His  virgin 
mother  by  the  immediate  power  of  God,  and  He  was  born, 
as  He  continued  to  be,  without  sin — holy,  harmless,  unde- 
filed,  and  separate  from  sinners.  The  birth  of  earthly  princes 
may  be  announced  by  royal  heralds  to  earthly  courts,  and 
hailed  by  the  manifestations  of  a  nation's  gladness ;  but  the 
birth  of  Jesus  was  announced  and  celebrated  by  angels  from 
heaven,  while,  under  the  guidance  of  a  star,  wise  men  came 
from  the  East  and  offered  divine  homage  at  the  feet  of  the 
infant  son  of  Mary.  In  becoming  God  manifested  in  the 
llesh,  and  in  fulfilling  His  ministry  on  earth,  the  way  was 
opened  up  for  His  formal  assumption  of  a  government 
resting  on  grounds  alike  varied  and  strong;  for  while  earthly 
monarchs  generally  claim  to  rule  by  peculiarly  sacred  rights, 
Jesus  reigns  on  such  manifold,  divine,  and  peculiar  grounds 
as  these: — He  reigns  as  God — He  reigns  by  everlasting 
covenant  with  the  Father — He  reigns  by  the  authority  which 
the  Father  hath  formally  given  to  Him — He  reigns  as  having 
been  actually  set  up  by  the  Father  as  King  upon  His  holy 
hill  of  Ziou — He  reigns  over  His  people  because  He  has 
bought  them  with  His  precious  blood — He  reigns  over  them 


The  Kijigdoin  of  Christ  on  Earth.  265 

because  He  has  conquered  their  hearts  by  His  almighty  grace 
— He  reigns  over  them  with  all  the  authority,  power,  and 
fulness  belonging  to  Him  as  the  first-born  of  every  creature, 
and  the  first-begotten  from  the  dead,  from  whom  the  very 
existence  of  the  redeemed  as  new  creatures  is  derived,  and  of 
whom  the  whole  family  in  heaven  and  earth  is  named — and 
He  reigns  by  their  own  choice  of  Him  as  their  only  Lord, 

All  the  emblems  and  accompaniments  of  His  royalty  as 
God-Man,  Mediatorial  King,  proclaim  its  infinite  greatness. 
Earthly  kings  occupy  thrones  of  visible  splendour ;  but  Jesus 
fills  the  throne  of  the  universe.  Their  brows  are  decked 
each  with  a  royal  diadem ;  but  to  set  forth  His  sovereignty 
over  all  nations  and  other  worlds,  it  is  said  that  He  has  on 
His  head  many  crowns.  The  sound  of  their  reputation  may 
for  a  time  fill  great  regions  of  the  earth  ;  but  He  has  a  name 
which  is  above  every  name  that  is  named,  not  only  in  this 
world,  but  also  in  that  which  is  to  come.  They  dwell  in 
literal  palaces;  but  He  has  a  palace  in  every  heart  that  loves 
Him :  He  also  inhabits  eternity ;  and  in  the  heaven  of 
heavens,  as  His  special  residence,  He  dwells  in  the  midst  of 
a  glory  to  which  no  man  can  approach  and  live.  They  are 
surrounded  by  officers  and  servants  of  all  ranks  and  sta- 
tions ;  but  He  is  surrounded  by  myriads  of  glorious  creatures 
that  minister  before  His  throne.  They  have  legions  of  sol- 
diers whom  they  send  forth  to  maintain  their  dominion  and 
their  honour  ;  but  He  is  followed  and  served  by  the  hosts  of 
heaven,  who  go  everywhere  to  execute  His  purposes,  whether 
of  judgment  or  of  mercy.  They  may  boast  of  their  do- 
minions ;  but  He  is  head  over  all  things.  They  may  at 
times  feel  as  if  nothing  could  withstand  them  ;  but  He  is  the 
only  resistless  ruler  of  the  universe ;  heaven,  earth,  and  hell 
are  subject  to  His  wilL 

But  what  does  this  character  of  the  King  prove  with 
reference    to    the    kingdom  ?      It    proves    everything.      It 


266  The  Ki7igdom  of  Christ  on  Earth. 

proves  that  so  far  as  His  kingdom  can  be  stamped  by  Him 
with  His  own  likeness,  it  will  not  be  a  kingdom  of  this 
world.  And  He  does  stamp  it  with  His  own  character,  He 
forms  it  after  His  own  image.  He  calls  it  into  existence, 
and  so  gives  to  it  what  character  He  pleases.  He  is  the 
Creator,  Eedeemer,  and  Sanctifier  of  His  kingdom,  as  well 
as  its  King.  He  makes  and  fashions  it  according  to  His 
own  will.  He  is  not  like  earthly  kings  who  cannot  change 
the  nature  of  the  materials  that  make  up  their  kingdoms. 
He  exerts  Almighty  power  over  the  materials  of  which 
His  kingdom  is  composed.  Its  character,  therefore,  corres- 
ponds to  His  own  ;  and  as  He  is  not  of  this  world,  so  neither 
is  His  kingdom. 

II.  The  subjects  of  Christ's  kingdom  are  not  of  this 
world.  That  is  to  say,  the  means  by  which  He  turns  them 
into  subjects  of  His  kingdom,  and  the  character  to  which 
He  forms  them,  are  spiritual,  heavenly,  and  divine. 

I.  He  turns  sinful  men  into  subjects  of  His  kingdom 
by  bearing  witness  unto  the  truth,  that  is,  by  the  truth  to 
which  He  bore  witness,  and  by  inclining  their  hearts  to  His 
testimony.  Mankind  have  been  and  are  ruined  by  false- 
hood, by  false  views  of  themselves  and  of  God,  of  their 
present  condition  and  their  future  prospects,  by  false  views 
of  good  and  evil,  by  false  views  of  their  various  relations 
and  responsibilities.  The  devil's  lie  in  paradise,  believed 
by  our  first  parents,  ruined  them  and  tlieir  posterity,  by 
fatally  separating  them  from  God.  From  the  moment 
when  that  lie  was  trusted  and  the  declaration  of  the  divine 
will  was  disbelieved,  onward  to  the  present  hour,  the  human 
race  has  been  held  fast  in  bondage  and  darkness  by  the 
father  of  lies.  So  soon  as  men  are  born,  they  naturally  go 
astray  speaking  lies.  They  walk  in  a  vain,  an  empty,  a 
deceitful  show.      Their  life   is  made   up  of  delusive  and 


The  Kingdom  of  Christ  on  Earth.  267 

disappointing  imaginations,  not  of  satisfying  realities. 
"  Surely  men  of  low  degree  are  vanity,  and  men  of  high 
degree  are  a  lie ;  to  be  laid  in  the  balance,  they  are 
altogether  lighter  than  vanity."  The  opinions  that  prevail 
among  and  govern  them  are  false  and  pernicious  opinions. 
They  do  not  like  to  retain  God  in  their  knowledge ;  they 
misconceive  and  misrepresent  His  character  and  will,  and 
their  own  relations,  condition,  and  prospects.  Their  deities 
are  false  gods,  vain  idols,  the  work  of  their  own  hands. 
The  powers  which,  as  they  suppose,  govern  the  world,  are 
invested  with  a  trifling,  foolish,  or  malignant  character. 
The  very  revelations  which  the  true  God  has  given  of  Him- 
self, are  denied  or  corrupted  by  the  bulk  of  those  to  whom 
they  are  given.  The  redemption  provided  is  set  aside  in 
favour  of  their  own  refuges  of  lies.  The  wise,  holy,  loving- 
counsels  of  His  word  are  supplanted  by  the  deceitful,  en- 
snaring, and  depraving  maxims,  customs,  and  examples  that 
abound  in  the  world  on  every  side.  So  that,  as  regards  the 
sentiments  of  men  respecting  their  relations  to  God  and  one 
another,  there  is  no  truth  in  them,  "  they  delight  in  lies." 
The  darkness  of  ignorance,  falsehood,  and  cherished  de- 
lusions covers  the  earth,  gross  darkness  the  people.  And 
men  love  the  darkness  rather  than  the  light,  their  deeds 
being  evil. 

Into  a  world  of  fallen  creatures  filled  with  and  cherishing 
this  fatal,  self-chosen  mass  of  falsehood  with  reference  to 
God  and  themselves,  to  time  and  to  eternity,  the  Son  of 
God  came  in  their  nature;  and  He  came,  as  the  "Way"  by 
whom  sinners  return  to  God,  as  Himself  "  the  Truth  and 
the  Life."  He  came  to  redeem  those  given  to  Him  out  of 
the  world  by  His  Father,  by  proving  to  them  "  the  Light  of 
the  world,"  by  scattering  their  darkness,  by  bringing  them 
into  the  light,  by  causing  them  to  love  and  walk  in  it,  by 
causin"  them  to  feel  the  resistless  force  of  His  mudance  as 


268  The  Kingdom  of  Christ  on  Earth. 

"  the  Faithful  and  True  Witness "  who  "  came  to  bear 
Witness  unto  the  truth."  The  scriptures  are  the  word  of 
Christ  that,  "  dwelling  in  them  richly,"  fills  them  with  "  all 
wisdom  and  understanding."  ^  They  are  the  word  of 
God,  quick  and  powerful,  sharper  than  a  two-edged  sword, 
piercing  to  the  dividing  asunder  of  soul  and  spirit,  and 
proving  the  discerner  of  the  thoughts  and  intents  of  their 
hearts.^  They  are  the  word  of  truth,  with  which  they 
are  begotten  of  His  own  will  by  the  Father  of  lights,^ 
and  by  which  they  are  sanctified.^  The  Spirit  of  Christ 
takes  of  the  things  of  Christ  and  shows  them  to  their  minds. 
They  thus  receive  the  truth  in  the  love  of  it,  and  are  saved. 
They  are  reconciled  to  God  by  the  manifestations  which 
they  have  of  Him  in  Christ,  and  find  life  eternal  in  knowing 
God,  and  Jesus  Christ  whom  He  hath  sent.  Hence,  in 
answer  to  Pilate's  question,  "  Art  Thou  a  King,  then  ? " 
Jesus  replied  that  He  would  establish  His  kingdom  by 
"  bearing  witness  unto  the  truth  " — that  the  subjects  of 
His  kingdom  would  be  such  as  are  "  of  the  truth  " — and 
that  their  obedience  would  be  rendered  by  hearing  His 
voice.  Hence,  according  to  Scripture,  He  is  the  Truth 
and  the  true  God ;  ^  and  so,  in  that,  as  in  other 
respects,  the  fulness  of  the  Godhead ;  and  gathers  His 
people  out  of  the  world  to  Himself,  by  effectually  bearing 
witness  within  them  to  the  light  and  life-giving  power 
of  the  truth. 

2.  As  the  means  by  which  He  thus  turns  sinful  men 
into  the  subjects  of  His  kingdom  are  spiritual  and  divine, 
so  is  the  character  to  which  He  forms  them.  The  character 
here  given  of  them  is,  that  they  are  "  of  the  truth  "  and 
hear  His  voice.      They  hear  His  voice   in  the  Scriptures, 


^  Col.  iii.  ^  James  i.  ^  I  John  v. 

2  Heb.  iv.  •*  John  xvii. 


The  Kingdom  of  Christ  on  Earth.  269 

which  throughout  testify  of  Him.  They  hear  His  voice  in 
the  events  of  His  providence,  proclaiming  how  greatly  He 
is  to  be  feared  and  how  precious  is  His  grace.  They  hear 
His  voice  in  their  awakened  consciousness  of  their  own  true 
condition.  And  they  are  made  effectually  to  hear  His 
voice  speaking  to  them  in  these  various  ways,  by  the  saving- 
power  put  forth  by  His  Spirit  in  their  hearts.  In  this  varied 
and  effectual  manner  Christ  speaks  to  them  of  their  sin  and 
misery — their  original  entire  corruption — their  actual  mani- 
fold transgressions — their  liability  to  perish  under  the  divine 
displeasure — their  inability  to  help  themselves  or  to  find 
help  anywhere  in  the  created  universe — His  suitableness 
and  sufficiency  as  a  Saviour — the  fact  of  His  being  con- 
stantly nigh  to  them,  bringing  salvation  and  pressing  it  on 
their  acceptance — and  the  folly  of  their  blindness  to  His 
revealed  glory  and  graciousness,  and  of  their  indifference  to 
His  loving  calls.  The  truth  thus  declared  to  them  is 
rendered  effectual  through  demonstration  of  the  Spirit  and 
power  from  on  high.  The  result  is  that,  thus  wrought 
upon,  they  renounce  the  lies  in  which  they  lived,  and  in 
which  the  world  continues  lost ;  the  truth  as  it  is  in  Jesus 
takes  saving  hold  of  them,  and  they  take  saving  hold  of  it ; 
the  word  is  no  longer  to  them  like  seed  dropped  on  the 
wayside,  or  like  water  spilt  upon  the  ground ;  it  is  no 
longer  heard  by  them  as  at  best  temporarily  interested 
hearers,  who  never  become  the  actual  doers  of  it ;  in  His 
word  of  truth  they  now  hear  Christ  speaking  to  them  in 
their  inmost  soul ;  they  awake  from  their  fatal  sleej)  of  sin  ; 
they  rise  out  of  their  state  of  spiritual  death ;  they  see 
themselves  lost  away  from  Christ,  saved  only  in  Him ;  they 
renounce  their  own  wisdom  as  folly,  their  own  righteous- 
ness as  filthy  rags,  their  own  strength  as  weakness,  and  all 
other  personal  grounds  of  dependence  as  refuges  of  lies ; 
and  they  cling   to  Him   as   the  alone   Eock  of  salvation. 


2  70  The  Kingdom  of  Christ  on  Earth. 

receive  Him  and  rest  upon  Him,  and  live  by  Christ  living 
in  them.  They  seek  to  have  everything  taken  out  of  the 
way  that  would  hinder  His  exercise  of  His  supremacy  over 
them,  and  their  willing,  holy  subjection  to  Him.  They  lay 
apart  all  filthiness  and  superfluity  of  naughtiness,  and 
receive  with  meekness  the  ingrafted  word  which  is  able  to 
save  their  souls.  They  lay  aside  all  malice,  and  guile,  and 
hypocrisies,  and  envies,  and  evil  speakings ;  and,  as  new- 
born babes,  desire  the  sincere  milk  of  the  word,  that  they 
may  grow  thereby.  And  they  plead  with  Christ,  and  look 
to  Him  to  assert  His  sole  right  in  and  over  them,  to  deliver 
them  out  of  the  hands  of  all  their  enemies,  and  to  enable 
them  all  the  days  of  their  life,  in  holiness  and  righteousness, 
to  serve  Him  as  the  King  of  glory  and  the  Prince  of  peace. 
All  of  whom  these  things  are  essentially  true,  are  born 
again  and  become  new  creatures.  Their  thoughts,  affec- 
tions, conversation,  labours,  joys  and  sorrows,  which  were 
all  earthly  once,  are  all  heavenly  now.  The  Spirit  of 
Christ  in  them  is  giving  to  them  the  same  mind  that  was 
in  Himself,  and  assimilating  them  to  His  own  likeness. 
They  are  thus  not  of  the  world,  even  as  He  was  not  of  the 
world ;  and  so  the  kingdom  of  which  they  are  the  subjects 
is  a  kingdom  not  of  this  world. 

III.  The  spiritual  nature  of  Christ's  kingdom  is  proved 
by  the  laws  that  rule  in  it. 

I.  They  are  heavenly  in  their  origin.  The  laws  of 
earthly  kingdoms,  framed  by  earthly  rulers,  partake  of  the 
mingled  wisdom  and  folly,  reasonableness  and  passion, 
caution  and  caprice  of  the  human  heart,  and  of  the  pride 
and  selfishness  and  cruelty  inherent  in  our  fallen  nature. 
The  laws  of  Christ's  kingdom  issuing  from  the  eternal 
throne,  embody  the  mind  of  the  all-perfect,  glorious  God, 
are  a  transcript  of  His  infinite  perfections,  the  offspring  of 


The  Kingdom  of  Christ  on  Earth.  271 

His  combined  holiness,  justice,  goodness,  and  truth :  so  that 
the  law  of  Christ's  kingdom  is  holy,  and  the  commandment 
holy,  just,  and  good.  The  Word  of  God  is  the  statute- 
book  of  Christ's  kingdom ;  and  the  authority  of  that  Word, 
and  of  Him  from  whom  it  comes,  is  the  only  authority  that 
can,  without  sin,  without,  in  fact,  a  blasphemous  assumption 
of  the  divine  prerogative,  be  pleaded  for  the  enforcement  of 
any  laws  whatever,  within  the  church  or  kingdom  of  Christ. 
Even  good  laws,  that  is,  laws  good  in  themselves,  derived 
from  any  other  source,  such  as  civil  government,  have  on 
that  ground  no  more  rightful  force  within  Christ's  kingdom 
or  church,  than  the  laws  of  France,  however  good,  have 
within  the  kingdom  of  Britain.  The  laws  put  in  operation 
within  the  church,  must  be  not  only  good,  but  derived  from 
the  divine  word,  the  only  fountain-head  of  all  law  for  the 
kingdom  of  Christ  on  earth,  and  enforced  on  the  authority 
of  that  word  alone. 

2.  The  laws  of  Christ's  kingdom  are  heavenly  in  their 
sanctions.  The  laws  of  earthly  kingdoms  are  enforced  by 
the  temporal  rewards  that  accrue  to  the  loyal,  and  by  the 
temporal  punishments  that  overtake  the  disobedient  and 
rebellious.  But  the  laws  of  Christ's  kingdom  are  enforced 
by  admission  to  spiritual  privileges  or  exclusion  from  them, 
and  by  the  prospect  of  the  future  and  everlasting  rewards 
and  punishments  that  will  be  bestowed  on  saints  and  in- 
flicted on  sinners  respectively. 

3.  The  laws  of  Christ's  kingdom  are  heavenly  in  their  end. 
The  end  of  human  laws  in  civil  society,  is  to  keep  in  out- 
ward order  the  inhabitants  of  a  land.  For  that  purpose,  the 
authority  and  dominion  of  earthly  rulers  extend  only  to  the 
outward  persons  and  temporal  property,  the  bodies  and  sub- 
stance of  those  who  are  subject  to  their  power.  When 
they  come  to  the  boundary  line,  separating  the  region  of 
conscience  from  the  region  of  the  bodies  and  substance  of 


272  The  Kingdom  of  Christ  on  Earth. 

the  people,  the  dominion  of  earthly  rulers  ceases.  Human 
laws  and  lawgivers  cannot  justly,  or  without  enormous 
wrong,  extend  their  authority  and  power  so  as  to  attempt 
coercively  to  control  the  consciences  and  hearts  of  men. 
But  the  inward  spiritual  nature  of  man  is  just  the  region 
where  the  laws  of  Christ's  kingdom  chiefly  take  effect. 
Their  great  design  is  to  enlighten  His  people's  understand- 
ings, to  subdue  their  wills,  to  regulate  their  consciences,  to 
govern  their  hearts,  to  control  their  affections  and  desires. 
Christ's  empire  is  an  empire  of  truth  and  love.  He  sheds 
abroad  in  their  hearts  that  love  which  is  the  fulfilling  of 
the  law.  They  thus  delight  in  His  law  after  the  inward 
man.  They  love  it,  and  make  it  their  meditation  all  the 
day.  And  thus  by  the  Spirit  it  is  so  written  in  their  hearts, 
and  so  embodied  in  their  lives,  that  they  are  turned  into 
living  epistles  of  Christ,  to  be  known  and  read  of  all 
men. 

IV.  The  only  rulers  which  Christ  has  appointed  under 
Himself  and  over  His  people,  to  carry  out  the  laws  of  His 
house,  are  quite  distinct  from  earthly  rulers,  and  of  such 
a  spiritual  character  officially,  as  well  as  personally,  as  to 
prove  that  His  kingdom  is  not  of  this  world.  They  are 
over  them  in  the  Lord,  and  watch  for  their  souls,  as 
they  that  must  give  an  account.  The  persons  charged  by 
Christ  with  this  work  were,  at  first,  apostles  and  prophets, 
whose  offices  have  ceased ;  and  pastors  and  teachers,  or 
overseers  and  elders,  wliose  offices  still  exist,  and  whose 
duties  still  need  to  be  performed.  No  others  have  any 
power  from  Christ  within  His  kingdom.  Civil  rulers  have 
no  standing  in  it.  He  is  indeed  "  Prince  of  the  kings  of 
the  earth,"  ^  as  well  "  King  in  Zion."  And  they  are  to 
"  bring   their   glory  and  honour   into   the  church."  ^     But 

1  Rev.  i.  '^  Rev.  xxi. 


The  Kingdom  of  Christ  on  Earth.  273 

while  they  only  offer  the  homage  due  to  Him,  where  they 
fence  its  safety  and  freedom  with  their  statutes,  and  so  far 
as  occasion  permits  and  requires,  assist  it  with  their  gifts,^ 
they  have  no  more  right  to  enter  within  its  precincts,  and 
to  make  and  execute  laws  concerning  the  spiritual  duties 
of  its  ministers  or  members,  or  in  the  administration  of  any 
of  its  spiritual  affairs,  than  king  Uzziah  had  to  attempt  by 
force  to  enter  the  temple,  and  perform  tbe  priestly  work  of 
offering  incense  there.  "The  Lord  Jesus,  as  King  and 
Head  of  the  church,  hath  therein  appointed  a  government 
in  the  hands  of  church-officers,  distinct  from  the  civil 
magistrate."  They  are  the  pastors  and  teachers,  the  over- 
seers and  elders  of  the  flock  of  God,  which  He  has  purchased 
with  His  blood.  They  alone  are  commissioned  to  teach 
whatsoever  things  the  Lord  has  commanded.  To  them 
alone,  under  Christ,  obedience  and  submission  are  due.  The 
kingdom  in  which  such  spiritual  rulers  alone  are  to  be 
found,  is  a  kingdom  not  of  this  world. 

V.  The  primleges  and  Uessings  which  Christ  has  purchased 
for,  and  bestows  upon  His  kingdom,  prove  its  spiritual  and 
heavenly  nature.  The  kingdoms  of  tliis  world,  in  propor- 
tion to  their  prosperity,  are  filled  with  outward  temporal 
peace  and  plenty,  with  earthly  riches  and  sensible  enjoy- 
ments. But  although  within  the  church  of  Christ  temporal 
blessings  may  be  found  to  any  extent,  they  are  but  subor- 
dinate and  subservient,  arid  not  even  needful  to  the  enjoy- 
ment of  its  highest  and  most  characteristic  mercies.  Indeed, 
often  when  most  depressed  in  its  temporal  condition,  it  is 
visited  and  filled  with  higher  than  ordinary  degrees  of 
spiritual  prosperity.  And  its  chief  and  most  peculiar 
privileges  and  blessings  are  such  as  show  it  to  be  a  kingdom 
not  of  this  world. 


Psah 


2  74  l^h^  Kingdom  of  Christ  on  Earth. 

1 .  There  are  the  more  outward  spiritual  privileges  of  the 
subjects  of  the  kingdom.  Thus  they  have  the  word  read 
by,  and  preached  to  them,  that  its  entrance  may  give  light 
and  life  to  their  souls.  They  have  the  holy  sabbath  so 
constantly  returning,  with  its  blessed  memories,  and  its 
exercises  of  worship  and  instruction,  that,  being  specially  in 
the  Spirit  on  the  Lord's  day,  they  may  be  fitted  for  the 
mercies,  the  duties,  and  the  trials  of  the  other  six  days  of 
the  week,  and  prepare  for  the  eternal  sabbath,  the  rest  that 
remaineth  for  the  people  of  God.  They  have  the  house  of 
prayer,  and  the  promise  of  Christ's  presence  in  it,  to  render 
it  to  them  the  house  of  God  and  the  gate  of  heaven.  They 
liave  the  ordinance  of  baptism,  to  signify  and  seal  the 
cleansing  virtue  of  Jesus'  blood,  and  the  regenerating  power 
of  His  Spirit.  They  have  the  table  of  the  Lord,  at  which 
to  partake  by  faith  of  His  own  body  and  blood,  to  their 
spiritual  nourishment  and  growth  in  grace.  And  they  have 
the  fellowship  of  saints,  in  and  through  which  to  be  brought 
into  fellowship  with  the  Father,  and  with  His  Son  Jesus 
Christ. 

2.  There  are  the  inward,  saving  blessings  enjoyed  by  all 
who  are  brought  into  the  kingdom.  They  are  pardoned 
rebels ;  and  that  blessing  of  divine  forgiveness  is  one  of 
which  the  world  has  no  experience  or  conception. — The 
light  of  God's  reconciled  countenance  is  lifted  on  them ; 
and  that  is  a  blessing  never  soug^it  or  found  by  those  who 
continue  saying,  "  Oh,  who  will  show  us  any  good  ? " — 
They  are  washed  from  their  sins  in  the  blood  of  Christ; 
and  that  is  a  cleansing  unknown  to  the  guilty  consciences 
and  unpurified  hearts  of  other  men. — They  are  clothed  in 
the  robe  of  their  King's  own  righteousness ;  and  that 
raiment  is  altogether  distinct  from  the  purple  and  fine 
linen  in  which  others  have  it  as  their  ambition  to  be 
arrayed. — By  a  gracious    adoption    of    their  persons,  and 


The  Kingdom  of  Christ  on  Earth.  275 

a  divine  renewal  of  their  nature,  they  have  their  j)lace 
given  and  preserved  to  them  as  sons  and  daughters  in  the 
family  of  the  King;  a  blessedness  of  which  there  is  not 
even  the  shadow  to  be  found  among  any  others,  even  the 
most  favoured  of  the  children  of  men. — They  serve  Him 
in  the  beauty  of  holiness ;  while  the  world  goes  on  in  its 
sinfulness  until  it  perishes  in  its  corruption. — They  have  a 
peace  which  passeth  understanding ;  while  others  are  like 
the  troubled  sea  that  cannot  rest. — They  advance  in  their 
onward,  upward  path  of  light  till  it  ends  in  the  brightness 
of  eternal  day,  where  they  see  the  King  in  His  beauty,  and 
dwell  in  the  land  that  is  afar  off;  while  others  live  on,  and 
die  in  darkness. 

A  kingdom  full  of  such  privileges  and  blessings  to  its 
subjects  even  on  earth,  and  to  be  perfected  and  filled  with 
glory  for  ever  and  ever,  cannot  be  a  kingdom  of  this  world. 

VI.  The  extent  assigned  by  Christ  to  His  kingdom 
shows  it  to  be  not  of  this  world. 

1.  It  does  not  take  in  all  who  dwell  in  any  given 
part  of  the  earth.  Worldly  kingdoms  do  so.  They  em- 
brace as  subjects  all  within  a  given  territory.  But  the 
kingdom  of  Christ  is  more  limited  in  any  land.  It  em- 
braces only  the  divinely  regenerated  portion  of  the  people. 

2.  On  the  other  hand,  it  is  not  confined  like  earthly 
kingdoms  to  fixed  portions  of  the  earth.  Christ  chooses 
His  subjects  from  among,  and  has  them  in  the  midst  of 
all  kindreds  and  nations,  peoples  and  tongues.  And  by 
His  command,  while  obeying  their  earthly  rulers  in  all 
temporal  things,  in  all  things  spiritual  they  yield  obe- 
dience only  to  Him ;  thus  "  rendering  to  Csesar  the  things 
that  are  Csesar's,  and  to  God  the  things  that  are  God's." 

3.  The  power  of  Christ  as  King  within  this  kingdom  is 
for  its  sake  extended   over  all  lands  on  earth,  and   even 


276  The  Kingdom  of  Christ  on  Earth. 

over  other  worlds.  He  has  "  all  power  in  heaven  and  on 
earth."  "  All  things "  are  "  put  under  His  feet."  He  is 
"head  over  all  things  to  the  church."  Angels  are  em- 
ployed by  Him  to  minister  to  His  redeemed.  His  and 
their  enemies,  earthly  and  infernal,  are  restrained  and  con- 
quered. And  He  is  preparing  a  place  for  all  His  ran- 
somed in  the  many  mansions  of  His  Father's  house,  even  a 
kingdom  that  cannot  be  moved.  A  kingdom  embracing 
only  a  portion  of  the  inhabitants  of  any  given  earthly 
kingdom,  embracing  at  the  same  time  inhabitants  of  all 
earthly  kingdoms,  and  ruled  in  as  divine  a  way  by  a  King 
who  rules  all  nations  and  all  worlds  for  its  sake,  is  a  king- 
dom not  of  this  world. 

VII.  The  heavenly  character  of  Christ's  kingdom  is  seen 
in  the  manner  and  means  of  its  introduction,  maintenance, 
and  advancement.  "  If,"  says  Jesus,  "  my  kingdom  were 
of  this  world,  then  would  my  servants  fight "  for  it ;  "  but 
now  is  my  kingdom  not  from  hence.  .  .  .  For  this  cause 
came  I  into  the  world,  that  I  should  bear  witness  unto  the 
truth.  Every  one  that  is  of  the  truth  heareth  my  voice." 
Consider — 

1 .  The  way  of  its  introduction.  Earthly  kingdoms  rise 
to  their  place  in  the  world  by  displays  of  temporal  power 
and  splendour.  But  Christ's  kingdom  cometh  not  with 
observation :  it  commences  in  the  soul.  The  truth  as  it 
is  in  Jesus,  accompanied  by  His  Spirit,  exerts  a  resistless 
though  unseen  power  in  transforming  the  hearts  of  men ; 
and  so  this  kingdom  is  set  up  within,  as  a  kingdom  not  of 
meat  and  drink,  but  of  righteousness  and  peace,  and  joy  in 
the  Holy  Ghost. 

2.  The  way  of  its  maintenance.  "Worldly  kingdoms 
maintain  themselves,  as  they  rise,  chiefly  by  temporal 
power :  insomuch  .  that,  if  the  rulers  of  a    country   show 


The  Kingdom  of  Christ  on  Earth.  277 

the  want  of  such  power,  that  country  soon  falls  before  the 
power  of  internal  strifes,  or  of  foreign  foes.  Christ's  king- 
dom is  maintained  by  spiritual  means,  by  the  influence  of 
His  word,  and  of  His  cross,  and  by  the  power  of  His 
almighty  grace.  His  people  are  .iept  in  subjection  to  Him, 
by  His  truth  faithfully  yet  lovingly  administered,  and  by 
His  Spirit  graciously  bestowed.  His  and  their  enemies  are 
resisted  and  overcome  by  the  blood  of  the  Lamb,  and  by 
the  word  of  His  testimony, 

3.  The  way  of  its  advancement.  The  kingdoms  of  the 
world  advance  in  it  by  force  of  arms,  or  by  other  demon- 
strations and  exercises  of  physical  force.  But  the  kingdom 
of  Christ  refuses  the  authoritative  and  compulsory  aid  of 
carnal  weapons.  It  is  not  by  human  might  or  power  that 
His  kingdom  comes.  It  is  not  the  wise,  mighty,  and  noble 
of  the  world  that  are  chiefly  employed  by  Christ  to  help  ou 
His  cause,  but  the  foolish,  the  weak,  and  the  despised.  It 
is  not  by  arts  of  human  policy,  but  by  the  preaching  of 
the  word,  that  Christ  promotes  His  reign.  He  subdues  His 
enemies,  and  adds  them  to  His  kingdom,  not  by  outwitting 
them,  or  by  crushing  them,  but  by  enlightening,  persuading, 
and  converting  them.  The  word  is  the  sword  of  the  Spirit 
which  He  girds  upon  His  thigh,  when  He  goes  forth  to 
advance  the  cause  of  truth,  and  meekness,  and  righteous- 
ness, upon  the  earth.  It  would  seem,  indeed,  that  the  final 
triumphs  of  His  kingdom  on  the  earth  shall  be  introduced 
by  His  visible  providential  judgments,  that  His  right  hand 
shall  do  terrible  things  in  putting  down  His  enemies,  and 
that  He  shall  thus  show  on  His  vesture  and  on  His  thigh, 
the  name  written,  "King  of  kings  and  Lord  of  lords." 
But  even  then  His  word  shall  be  the  main  quiver  from 
which  he  takes  the  arrows  that  He  renders  strong  in  the 
hearts  of  His  enemies,  so  that  they  fall  under  Him.  By 
the  divine  power  which  He  gives  to  the  truth  in  their  con- 


278  The  Kingdom  of  Christ  on  Earth. 

sciences  and  hearts,  and  by  the  wonderful  work  of  grace 
that  He  thns  performs  in  and  upon  them,  He  will  show 
more  and  more  impressively  that  the  weapons  of  His  king- 
dom are  not  earthly  but  heavenly  weapons,  and  that  His 
pre-eminently  glorious  name  is  "  the  Word  of  God." 

VIII.  The  past  history,  present  position,  and  future 
destiny  of  this  kingdom  prove  that  it  is  not  of  this  world. 

I.  Its  past  history.  Fixed  in  the  everlasting  covenant 
of  grace  between  the  Father  and  the  Son,  the  moment  that 
the  promise  to  bruise  the  serpent's  head  began  to  take  effect, 
this  kingdom  commenced  its  existence.  Abel  had  scarcely 
been  brought  into  it  as  the  kingdom  of  grace  when,  under 
the  murderous  hand  of  Cain,  he  passed  into  it  as  the  king- 
dom of  glory.  Seth,  Enoch,  and  Noah  also,  and  other 
graciously  righteous  men,  belonged  to  it.  So  did  Melchi- 
sedek  and  Job.  Abraham  and  his  numerous  household, 
whom  he  trained  to  walk  in  the  way  of  the  Lord,  and 
Isaac,  and  Jacob,  and  Joseph,  and  their  families,  who,  like 
themselves,  were  children  of  the  promise,  as  given  in  cove- 
nant to  Abraham,  were  subjects  of  this  kingdom  in  the  visible 
form  which,  in  his  and  their  days,  the  kingdom  received  and 
retained.  Under  the  dispensation  of  Moses,  the  children  of 
Israel,  as  distinct  from  all  other  nations,  were  made  and  pre- 
served, in  outward  and  visible  form,  a  kingdom  of  worship- 
pers of  Jehovah.  At  the  same  time,  the  kingdom  of  Christ 
continued,  through  all  these  antediluvian,  patriarchal,  and 
Jewish  ages,  in  a  comparatively  incipient,  elementary,  im- 
perfect condition.  The  great  spiritual  realities  of  Christ's 
person  and  work  continued  to  be  shrouded  in  types  and 
figures  and  prophecies,  the  full  meaning  and  force  of  which 
were  not  realised.  Bright  and  honoured  subjects  of  His 
kingdom  indeed,  not  a  few  patriarchs  and  prophets  and  kings 
and  righteous  men  became.     Still  they  lived  amidst  the 


The  Kingdom  of  C/in'sl  on  Emih.  279 

mists  and  shadows  that  huug  over  the  glowing  visions  which 
they  had  of  the  Messiah's  approaching  reign.  "When  Jesus 
began  His  ministry,  His  announcement  was,  "  the  kingdom 
of  heaven  is  at  hand ; "  and  He  sent  forth  His  apostles  to 
make  the  same  announcement.  He  taught  the  nature  of 
His  kingdom,  the  regeneration,  repentance,  humility,  and 
self-denial  required  in  its  subjects.  The  gospel  which  He 
preached  was  the  gospel  of  the  kingdom.  To  expose  the 
vanity  of  all  mere  formalism,  He  said  to  His  hearers,  "  the 
kingdom  of  God  cometh  not  with  observation,"  "  the  kingdom 
of  God  is  within  you."  He  soon  made  it  manifest  that  His 
kingdom  had  for  its  foundation  His  death  and  resurrection 
and  ascension  to  the  right  hand  of  power,  and  that  it  would 
be  advanced  on  earth  by  the  Holy  Spirit  being  sent  by  Him, 
and  coming  in  power,  to  make  the  ordinances  and  laws  that 
He  commanded  His  servants  to  keep  and  obey,  effectual  to 
the  salvation  of  men.  Accordingly,  after  He  rose  from  the 
grave,  and  before  He  ascended  to  heaven.  He  spoke  to  His 
disciples  of  "  the  things  pertaining  to  the  kingdom  of  God." 
And  when  immediately  after  He  took  His  place  on  the  media- 
torial throne,  by  the  remarkable  outpouring  of  His  Spirit  ©n 
the  day  of  Pentecost,  He  gave  a  great  impulse  to  the  pro- 
gress of  His  kingdom,  and  an  indication  of  the  effectual 
manner  in  which  He  would  advance  and  establish  it  upon 
the  earth.  Following  up  His  instructions,  and  under  His 
guidance,  the  apostles  were  found  preaching  the  things 
concerning  the  kingdom  of  God  and  the  name  of  Jesus 
Christ.^  And  all  the  converts  from  heathenism  are  sum- 
marily described  as  delivered  by  God  the  Father  from  the 
power  of  darkness,  and  translated  into  the  kingdom  of  His 
dear  Son.^ 

Thus   constituted   and   established   on  the  earth  by  the 

1  Acts  viii.  28.  -  Col.  i. 


28o  The  Kingdom  of  Christ  on  Eai'th. 

personal  ministry  of  Christ,  and  by  the  labours  of  His 
apostles  after  Him,  and  under  the  promise  of  His  presence 
with  it  always  to  the  end,  and  of  the  indwelling  and  in- 
working  of  His  Spirit  in  all  His  people,  His  kingdom  was 
empowered  to  maintain  and  spr;  id  His  glory  as  its  King, 
and  at  the  same  time  to  secure  its  own  well-being  by  doing 
whatsoever  He  has  commanded.  So  situated,  this  kingdom 
has  for  eighteen  hundred  years  described  a  chequered  his- 
tory. His  called,  chosen,  and  faithful  people  have,  too 
generally,  been  but  the  smaller  number  among  the  multi- 
tudes of  mere  professors  of  Christianity,  who  have  filled  the 
visible  nominal  kingdom  of  Christ.  Still  He  has  had  through 
all  generations  such  a  people,  a  people  who  have  found  sal- 
vation in  Him  as  at  once  the  Lion  of  the  tribe  of  Judah,  and 
the  Lamb  that  was  slain,  and  now  the  Lamb  in  the  midst  of 
the  throne.  His  faithful  followers,  indeed,  have  been  con- 
stantly forced  into  deadly  conflicts  with  His  and  their  secret 
and  open  foes,  but  with  the  eyes  of  faith  they  have  seen 
Him  at  their  head  as  their  crowned  and  Almighty  King, 
with  His  sword  girded  on  His  thigh,  and  bow  in  hand,  riding 
forth,  conquering  and  to  conquer,  in  the  cause  of  meekness 
and  truth  and  righteousness.  And  while  time  after  time  His 
witnesses  have  had  to  suffer  much,  and  even  to  seal  their 
testimony  with  their  blood,  and  to  triumph  only  by  dying, 
and  then  appear  in  His  more  immediate  presence  in  their 
white  robes  of  holiness  and  joy,  fresh  witnesses  have  been 
raised  up  by  Him  still  to  bear  aloft  the  banner  of  their 
King,  until  ever  and  anon  He  has  risen  up  to  judgment,  and 
for  the  time  struck  with  terror  their  and  His  adversaries, 
great  and  small,  and  made  them  fain  to  cry  to  the  mountains 
and  rocks  to  fall  on  them  and  hide  them  from  the  wrath  of 
the  Lamb. 

The  eighteen  centuries  that  have  passed  since  the  Lord 
Jesus  took  His  place  on  the  mediatorial  throne  have  thus 


The  Kingdom  of  Christ  on  Earth.  281 

been  centuries  of  conflict  and  of  affliction  for  His  faithful 
servants.  In  the  course  of  these  centuries,  indeed,  hright 
seasons  of  spiritual  revival  of  light  and  gladness  have  inter- 
mingled with  the  long-continued  darkness,  and  suffering, 
and  sorrow  that  have  so  filled  His  kingdom.  Nevertheless, 
all  through  these  ages,  open  adversaries  have  raged  against 
it,  and  myriad  traitors  have  taken  and  kept  possession  of  it 
and  laid  it  desolate.  Yet  the  kingdom  survives.  Other 
kingdoms  have  one  after  another  perished  from  around  it. 
Others  still  are  preparing  themselves  for  a  similar  end. 
But  the  kingdom  lives  and  has  a  footing,  a  hidden  life  and 
power,  in  the  midst  of  them,  that  all  the  powers  and 
agencies  of  earth  and  hell  are  unable  to  touch.  Even  when 
Christ  has  permitted  His  servants  to  be  reduced  to  the 
smallest  number,  and  crushed  to  the  lowest  depths  of  weak- 
ness, and  helplessness,  and  sorrow,  the  Spirit  of  life  from 
God,  as  the  Spirit  of  Christ,  has  never  failed  to  enter  into 
them  again,  and,  from  such  depths,  to  raise  them  to  heights 
of  resistless  power,  while  suddenly  striking  their  proudest 
adversaries  with  terror,  and  overwhelming  in  ruin  all  who 
refused  to  give  glory  to  God. 

2.  As  to  the  present  position  of  Christ's  kingdom  on  the 
earth,  while  there  is  much  in  it  that  is  fitted  to  excite  both 
apprehension  and  hope,  there  is  also  enough  to  prove  that 
it  is  not  a  kingdom  of  this  world.  There  is  much  in  the 
condition  of  the  kingdom  and  of  the  world  around  it  to  fill 
its  friends  with  apprehension.  The  gospel  of  the  kingdom 
is  not  the  gospel,  or  among  the  numerous  gospels  which  it 
has  become  fashionable  to  inculcate  and  accept.  From  such 
fashionable  gospels  God's  holiness,  justice,  and  truth  are 
eliminated,  and  little  is  left  but  a  lauded  so-called  father- 
hood in  God,  that  is  not  expected  to  deal  strictly  with 
sinners.  Sin  is  pronounced  to  be  not  so  malignant  and 
destructive  as  it  has  been  long  called.     The  morally-ruined 


282  The  Kingdom  of  Christ  on  Earth. 

condition  of  mankind  is  denied.  The  redemption-work  of 
Christ  is  reduced  to  a  human  example  of  self-sacrifice.  His 
proper  divinity  is  left  in  doubt  or  set  aside.  The  divine 
personality  and  the  regenerating  work  of  the  Holy  Spirit 
are  given  up.  The  retributions  of  eternity  are  treated  as 
a  fable.  The  grounds  of  acceptance  with  God  and  the 
scriptural  qualifications  for  heaven  are  superseded  by 
grounds  and  qualifications  that  every  man  is  naturally  able 
to  provide  for  himself.  The  divine  inspiration  and  infallible 
truth  of  the  scriptures  are  disbelieved.  The  obligations  of 
the  fourth  commandment,  or  law  of  the  sabbath,  are  dis- 
owned. Secular  education  is  taking  the  place  of  the  former 
christian  education  of  the  young.  Family  worship  is  ceas- 
ing to  be  observed  in  a  large  proportion  of  the  families  of 
the,  as  yet,  church-going.  The  amount  of  attendance  on  the 
services  of  the  sanctuary  is  manifestly  diminishing,  especi- 
ally among  the  young.  The  sacred  bonds  that  united 
parents  and  children,  and  masters  and  servants,  are  being 
greatly  loosened.  The  marriage  bond  itself  is  beginning  to 
lose  the  sacredness  with  which  it  was  universally  regarded 
in  times  gone  past.  The  prosperity  and  wealth  and  endless 
privileges  that  of  late  years  have  been  vouchsafed  to  this 
and  other  lands,  instead  of  leading  the  recipients  to  God, 
have  generated  and  fostered  luxury  and  self-indulgence, 
love  of  pleasure,  dislike  of  moral  restraints,  and  immeasur- 
able self-confidence  ;  and  have  tempted,  and  are  more  and 
more  tempting,  many  in  all  classes,  from  the  highest  to  the 
humblest,  to  excesses  in  sin,  at  the  reports  of  which  the 
sober-minded  stand  aghast,  and  say,  "  What  shall  the  end 
of  these  things  be  ? "  Profaneness  and  immorality,  often 
veiled,  often  with  unblushing  openness,  are  in  active  opera- 
tion everywhere.  Business  transactions  are  extensively 
debased  by  falsehood  and  dishonesty,  till  mutual  trust  is 
dying  out  to  a  great  extent  between  man  and  man.     Science 


The  Kingdom  of  C J  wist  on  Eai'th.  283 

is  laboming  to  separate  God  from  His  works,  and  to  shut 
Him  out  as  a  mere  spectre  from  the  minds  of  men.  Nations 
are  eliminating,  or  preparing  to  eliminate  from  their  legisla- 
tion and  government,  all  acknowledgment  of  the  presiding 
Deity,  and  of  their  dependence  on  Him ;  and  are  acting 
as  if  their  destinies  were  absolutely  in  their  own  hands. 
Various  of  the  most  effective  restraints  that  were  wont  to 
be  laid  on  human  depravity  are  being  removed,  and  a  few 
steps  further  in  the  direction  of  self-disposal  and  self-asser- 
tion may  open  the  floodgates  of  human  passion,  and  spread 
its  desolations  far  and  wide.  Christ's  own  visible  king- 
dom is  so  commingled  with  the  world  that,  as  His  kingdom, 
it  is  scarcely  discernible  in  large  regions  of  Christendom 
amidst  the  ignorant,  erring,  free-thinking,  false-hearted, 
false-speaking  pretenders  to  Christianity  that  have  overrun 
and  taken  possession  of  its  sphere ;  while,  as  to  the  world 
at  large,  darkness  still  covers  the  earth,  gross  darkness  the 
people. 

Even  amidst  this  widespread  moral  and  spiritual  desola- 
tion, however,  the  kingdom  of  Christ  is  still  to  be  found. 
It  is  maintained  by  Him  in  the  persons  of  the  thousands  of 
willing  subjects,  and  servants,  and  followers,  in  whom  He 
reigns  by  His  grace,  to  whom  His  kingdom  has  come,  not  in 
word  but  in  power,  who  personally  and  experimentally 
know  it  as  a  kingdom  of  righteousness,  and  peace,  and  joy 
in  the  Holy  Ghost.  Most  of  them  may  be  hidden  ones, 
hidden  from  the  eyes  of  men  who  know  not  them  as  they 
knew  not  Himself  while  on  earth,  and  as  they  know  Him 
not  even  now,  though  He  is  Lord  of  all.  But  though 
living  in  the  midst  of  multitudes  that  do  not  believe  in 
Him,  Christ  has  in  many  lands  a  people  that  are  His  king- 
dom notwithstanding,  His  kingdom  on  the  earth ;  and  He 
is  adding  habitually  to  their  numbers  by  gathering  sinners 
out  of  the  world  and  bringing  them  into  His  church  from 


284  The  Kingdom  of  Christ  on  Earth. 

all  kindreds,  and  nations,  and  peoples,  and  tongues.  And 
to  know  them  who  are  Christ's,  and  who  form  His  present 
kingdom  on  the  earth,  is  to  know  enough  to  prove  that  it 
is  a  kingdom  not  of  this  world. 

3.  The  future  blissful  destiny  of  Christ's  kingdom  even 
on  earth  is  as  certain  as  the  divine  faithfulness  and  power 
can  make  it — and  still  more  impressively  proves  that  it  is 
indeed  not  a  worldly  but  a  spiritual  and  heavenly  kingdom. 

No  doubt  there  goes  on  for  the  present  a  double  process 
as  regards  this  kingdom.  Multitudes  in  what  are  called 
christian  lands,  and  themselves  in  great  numbers  still  bear- 
ing the  christian  name,  are  waxing  worse  and  worse  in 
respect  of  their  latitudinarianism  in  sentiment  and  their 
laxness  of  manners ;  while  such  as  have  received  grace  to 
believe  in  and  love  the  truth  are  being  kept  alive  in  Christ, 
and  to  their  broken,  scattered,  and  feeble,  yet  not  hopeless, 
ranks,  some  are  being  gathered  in  from  every  land  and  added 
to  the  numbers  of  the  saved.  During  the  progress  of  this 
double  process,  the  friends  of  gospel  truth  are  often  very 
weary,  while  carnal  wisdom  and  temporal  power,  and  out- 
ward prosperity  and  riches,  and  all  the  arts  of  life,  cast 
their  boasted  but  delusive  splendours  over  the  earth,  and 
tempt  mankind  to  feel  and  speak  and  act,  as  if  they  were 
the  absolute  lords  of  creation,  without  any  superior  to  cross 
or  to  control  them.  But  even  in  the  midst  of  this  wide- 
spread and  yet  increasing  materialism,  and  of  the  sadness 
and  fear  with  which  believing  men  regard  it,  the  kingdom 
of  Christ  exists  with  a  living,  divine  energy  in  it,  which  all 
the  powers  of  earth  and  hell  cannot  reach,  cannot  even 
realise.  And  though  this  energy  remains  for  the  time  a 
comparatively  latent,  slumbering  energy,  it  is  not  dead. 
Christ,  who  wields  it,  is  not  dead.  He  is  the  living  One, 
and  as  the  King  eternal,  immortal,  and  invisible,  He  is 
about  to  awake,  to  rise  up,  and  make  His  presence  to  be 


The  Kingdom  of  Christ  on  Earth.  285 

felt,  in  ways  of  judgment  that  will  overwhelm  His  enemies 
and  sweep  them  away,  and  leave  them  only  in  broken  and 
scattered  fragments,  to  hide  themselves  in  holes  and  corners, 
while  His  saints  enter  into  the  dominion  of  the  earth. 
Then  woe  to  all  the  kingdoms  and  nations  that  have  refused 
subjection  to  the  King  of  Zion.  His  kingdom  shall  break 
in  pieces  and  consume  all  these  kingdoms,  and  shall  itself 
stand  for  ever.  The  kingdoms  of  the  earth  that  remain, 
shall  then  become  His  kingdom,  and  He  shall  reign  for  ever 
and  ever.  And  before  Him  that  sitteth  on  the  throne,  and 
before  the  Lamb  that  is  in  the  midst  of  the  throne,  alleluias 
shall  ascend  from  all  the  hills  and  plains  of  earth,  because 
the  Lord  God  Omnipotent  reigneth. 

All  the  ends  of  the  earth  shall  remember  and  turn  unto 
the  Lord,  and  all  the  kindreds  of  the  nations  shall  worship 
before  Him,  for  the  kingdom  is  the  Lord's,  and  He  is  the 
Governor  among  the  nations.  The  Lord  shall  be  King  over 
all  the  earth  in  that  day;  there  shall  be  one  Lord,  and  His 
name  One.^  In  the  light  with  which  His  presence  fills  His 
kingdom  all  nations  of  the  saved  shall  walk,  and  kings  and 
nations  shall  bring  their  glory  and  honour  into  it.^  Everything 
that  offends,  and  all  that  do  iniquity,  shall  be  cast  out  of  His 
kingdom  then,  and  on  every  person  and  thing  that  remain 
in  it,  shall  be  inscribed,  "  Holiness  unto  the  Lord."  ^  And 
throughout  the  ages  of  truth  and  peace,  of  holiness  and  love, 
of  freedom  from  enemies,  and  of  favour  with  God  and  man, 
and  of  all  outward  and  inward  prosperity,  that  pass  over  the 
kingdom  of  Christ,  the  successive  generations  that  are  born 
in  it  and  born  again  into  it,  may  become  vast  enough  to  ex- 
ceed even  the  nations  of  the  wicked  in  ages  past  that  have 
been  turned  into  hell,  and  so  to  form  at  last  a  multitude 
alike  marvellous  for  their  countless  numbers  and  their  ex- 

^  Zech.  xiv.  ^  j^gy.  xxi.  ^  Zech.  xiv. 


286  The  Kingdom  of  Christ  on  Earth. 

ceeding  and  eternal  weight  of  glory.  Christ's  kingdom,  thus 
made  up  of  all  that  from  the  entrance  of  sin  onwards  have 
shared  in  His  redeeming  grace,  shall  then  be  ready  to  be 
presented  by  Him  to  His  Father,  and  to  form,  as  it  would 
seem,  the  most  prominent  part  of  that  absolute,  boundless, 
and  everlasting  kingdom,  in  which  God  the  Father,  Sou,  and 
Holy  Ghost  shall  be  all  in  all. 

Practical  lessons. 

1.  Every  one  to  whom  the  word  of  this  salvation  comes 
ought,  as  the  most  indispensable  of  all  things  to  his  own 
well-being,  to  seek  first  the  kingdom  of  God  and  the 
righteousness  thereof,  remembering  that  He  never  can  find 
this  kingdom  so  long  as  he  rests  contented  with  a  place  in 
the  visible  church — that  the  kingdom  is  within — and  that 
it  is  only  by  being  born  of  the  Spirit  that  any  can  enter 
into  it,  or  see  it,  and  have  it  set  up  in  them,  as  a  kingdom 
of  righteousness  and  peace  and  joy  in  the  Holy  Ghost. 

2.  Every  one  who,  by  the  regenerating  grace  of  the  Spirit 
of  Christ,  is  born  into  this  kingdom  ought  to  live  suitably 
to  his  heavenly  citizenship.  Thus  only  can  he  feel  at  home 
among  the  children  of  Zion,  who  are  joyful  in  their  King, 
show  forth  the  honour  of  the  Lamb  in  the  midst  of  the 
throne,  and  induce  others  to  repent  of  their  opposition  to 
Him,  and  to  come  and  offer  their  homage  at  His  feet. 

3.  A  large  proportion  of  the  visible  churches  of  Christ 
are  unworthy  to  bear  His  name,  and  have  reason  to  look  for 
the  fearful  and  fatal  judgments,  by  which  He  will  make  way 
for  raising  up  His  kingdom  to  its  promised  and  approaching 
state  of  light  and  purity,  of  prevalence  and  power.  The 
visible  church  is  like  the  seed  sown,  of  which  a  fourth  part 
only  yielded  proper  fruit ;  or  like  the  field  on  which  tares, 
extensively  sown  by  an  enemy,  grew  up  and  intermingled 
with  the  wheat ;  or  like  the  net  in  which  bad  fishes  were 


The  Kingdom  of  Christ  on  Earth.  287 

.  caught  and  mixed  up  in  large  numbers  with  the  good ;  or 
like  the  virgins  that  went  forth  to  meet  the  bridegroom,  of 
whom,  while  a  portion  were  wise,  the  others  were  foolish ; 
or  like  the  mixture  in  the  same  flock  of  goats  with  the  sheep. 
To  cleanse  His  kingdom  from  the  impurities  and  wickedness 
by  which  it  is  defiled,  Christ  is  about  to  purge  it  even  by 
fiery  judgments,  and  to  fill  it  with  "  living "  saints ;  and 
then  He  will  create  upon  every  dwelling-place  of  Mount 
Zion,  and  upon  her  assemblies,  a  cloud  and  smoke  by  day 
and  the  shining  of  a  flaming  fire  by  night,  and  upon  all  the 
glory  shall  be  a  defence.^ 

4.  In  the  view  of  Jesus'  words  to  the  Eoman  governor 
about  His  kingdom,  and  of  its  destined  and  approaching 
supremacy  on  earth,  the  ruling  powers  had  better  have  a 
care  of  how  they  deal  with  this  kingdom  of  Christ,  or  any 
of  its  sections  within  their  territory.  It  does  not  exist  for 
them ;  but  they  exist  for  it.  The  whole  world  is  in  the 
hands  of  Christ,  as  the  platform  on  which  He  is  gathering 
into  His  kingdom  all  of  mankind  given  to  Him  as  their 
Eedeemer  by  the  Father.  The  rulers  of  the  earth  would 
therefore  need  to  weigh  well  their  relations  and  actings  to 
the  word,  and  the  church,  of  Christ.  If  they  cast  off  His 
bands,  He  will  dash  them  in  pieces  like  a  potter's  vessel. 
If  they  say  to  the  church,  Bow  down  that  we  may  go  over 
thee ;  or  if  they  tempt  her  by  bribes,  or  compel  her  by 
power  to  lay  herself  down  as  the  dust,  or  as  the  street,  that 
they  may  go  over  her,  God  will  put  into  their  hands  and 
make  them  to  drink  the  cup  of  trembling,  even  the  cup  of 
His  fury.^  If,  on  the  other  hand,  they  stand  aloof  from 
the  church,  and  refuse  all  favour  to  her  and  her  mission, 
more  than  to  her  and  her  King's  enemies,  they  will  have 
to  face  and  feel  the  power  of  His  threatening,  the  nation 

^  Isa.  iv.  2  Isa.  li. 


The  Kingdom  of  Christ  on  Earth. 


and   kingdom  that   will  not   serve  thee  shall  perish ;  yea, 
those  nations  shall  be  utterly  wasted.^ 

5.  To  every  professing  church,  to  every  nation,  and  to 
every  human  being,  to  which  or  to  whom  the  word  of 
Christ  is  brought.  He  presents  but  one  alternative ;  and 
that  is,  either  to  be  in  willing  subjection  to  Him  and  serve 
Him,  and  to  employ  their  time,  their  thoughts,  their 
energies,  their  substance,  and  their  prayers,  in  advancing 
the  honour  of  His  name  and  the  interests  of  His  kingdom 
all  around  them  and  throughout  the  world,  or  to  be  dealt 
with,  and  disposed  of,  by  Him,  as  among  His  adversaries, 

6.  Whatever  afflictions  still  betide  Christ's  kingdom  on 
the  earth,  this  kingdom  and  all  belonging  to  it  shall  survive 
and  be  for  ever  glorified;  while  all  that  is  without  it  is 
overtaken  by  decay  and  death  and  final  ruin.  The  powers 
of  earth  may  still  corrupt  and  enslave,  or  discountenance 
and  depress  it.  Other  evil  agencies  may  labour  to  dis- 
figure its  character,  to  create  and  foster  confusions  and 
conflicts  within  it,  or  even  to  undermine  and  destroy  the 
very  foundations  on  which  it  rests.  Worse  still,  multi- 
tudes who  professedly  belong  to  the  kingdom  may  assail 
and  strive  to  set  aside  the  very  truths  on  which  it  lives, 
and  which  it  is  upheld  to  spread  over  the  earth.  Its  ene- 
mies are  indeed  numerous  and  powerful,  while  its  friends 
seem  few  and  feeble.  But  Christ  is  on  their  side  and  at 
their  head,  and  from  before  Him  all  their  and  His  enemies 
shall  be  scattered ;  and  their  triumph,  which  is  the  triumph 
of  His  kingdom,  is  secure.  For  whatever  belongs  to  the 
world  shall  decay  and  perish.  All  flesh  is  grass,  and  all 
the  glory  of  man  as  the  flower  of  the  field.  The  world 
passeth  away,  and  the  lust  thereof.  The  greatest  king- 
doms of  the  past  are  gone.     Existing  kingdoms  shall  also 

1  Isa.  Ix. 


The  Kingdom  of  Christ  on  Earth. 


perish,  one  after  another.  Even  this  famous  kingdom  of 
ours,  with  its  unparalleled  extent  of  possessions  and  re- 
sources, is  all  too  probably  destined  at  length  to  manifest 
inherent  and  fatal  seeds  of  decay.  If  the  secularism  that 
now  prevails  supplant  the  light  of  the  gospel  among  us, 
the  sun  of  Britain's  greatness  shall  ere  long  set  to  rise 
no  more.  Even  the  boasted  achievements  of  philosophy, 
science,  and  art  shall  by  and  by  disappear  in  the  light  of 
the  higher,  deeper,  more  comprehensive  and  brighter  forms 
of  wisdom  that  fill  the  earth.  But  in  the  midst  and  by 
means  of  the  increase  of  all  true  knowledge,  the  kingdom 
of  Christ,  His  kingdom  of  truth  and  love,  shall  become 
more  extensive  and  luminous,  till  the  earth  is  filled  with 
His  glory.  It  shall  break  in  pieces  and  consume  all  the 
powers  and  agencies  opposed  to  it,  and  shall  itself  stand 
for  ever.  It  shall  even  survive  the  final  burning  up  of 
the  visible  creation,  and  be  throughout  eternity  the  most 
glorious  part  of  the  boundless  and  everlasting  kingdom 
of  God. 


XIV. 

THE  RELATIONS  OF  CHRIST  TO  NATIONS  AND 
THEIR  RULERS,  AND  THEIR  DUTY  TO  HIS 
TRUTH  AND  KINGDOM. 

"Jesus  Christ  .  .  .  the  Prince  of  the  kings  of  the  earth." — Rev.  i  5. 
"  He  is  the  Governor  among  the  nations." — Ps.  xxii.  23.  "  My  king- 
dom is  not  of  this  world.  .  .  .  Art  Thou  a  king  then?  ...  To 
tliis  end  was  I  born,  and  for  this  cause  came  I  into  the  world,  that  I 
should  bear  witness  unto  the  truth.  Every  one  that  is  of  the  truth 
heareth  my  voice." — John  xviii.  36,  37. 

A  FORMER  discourse  was  given  to  the  consideration  of 
-^  the  more  immediate  and  tlie  principal  subject  of 
Jesus'  words  to  Pilate,  viz..  His  character  as  a  king;  His 
kingdom  ;  and  the  truth  by  which  He  creates  and  rules  it ; 
its  subjects,  laws,  under  rulers,  privileges,  and  saving  bless- 
ings ;  its  extent  and  duration ;  and  the  way  and  manner  of 
its  introduction,  maintenance,  and  advancement  on  the 
earth.  This  is  an  elevating  subject  for  continual  meditation 
and  discourse.  "  They  shall  speak  of  the  glory  of  Thy 
kingdom,  and  talk  of  Thy  power ;  to  make  known  to  the 
sons  of  men  His  mighty  acts,  and  the  glorious  majesty  of 
His  kingdom." 

Let  us  at  present  consider  the  relations  of  Christ  to 
nations  and  their  rulers,  and  their  duty  to  His  truth  and 
kingdom. 

The  conduct  of  Pilate  and  of  Herod  to  Christ,  and  of  the 
rulers  of  Jerusalem  to  the  Apostles,  is  expressly  declared  in 
Acts  iv.  to  be  prophetically  condemned  in  the  second 
Psalm.  In  that  Psalm,  the  most  awakening  views  are 
presented  of  the  sins  and  dangers  of  civil  rulers,  and  their 


National  Duty  to  CJirist,  291 

obligations  and  only  path  of  safety,  in  reference  to  Christ, 
and  to  His  people  and  His  cause :  "  Why  do  the  heathen 
rage,  and  the  people  imagine  a  vain  thing  ?  The  kings  of 
the  earth  set  themselves,  and  the  rulers  take  counsel  to- 
gether, against  the  Lord,  and  against  His  anointed,  saying, 
Let  us  break  their  bands  asunder,  and  cast  away  their  cords 
from  us.  He  that  sitteth  in  the  heavens  shall  laugh ;  the 
Lord  shall  have  them  in  derision.  Then  shall  He  speak 
unto  them  in  His  wrath,  and  vex  them  in  His  sore  dis- 
pleasure. Yet  have  I  set  my  king  upon  my  holy  hill  of 
Zion.  I  will  declare  the  decree :  the  Lord  hath  said  unto 
me,  Thou  art  my  Son ;  this  day  have  I  begotten  Thee.  Ask 
of  me,  and  I  shall  give  Thee  the  heathen  for  thine  inherit- 
ance, and  the  uttermost  parts  of  the  earth  for  thy  posses- 
sion. Tliou  shalt  break  them  with  a  rod  of  iron ;  Thou 
shalt  dash  them  in  pieces  like  a  potter's  vessel.  Be  wnse 
now,  therefore,  0  ye  kings ;  be  instructed,  ye  judges  of  the 
earth.  Serve  the  Lord  with  fear,  and  rejoice  with  trem- 
bling. Kiss  the  Son,  lest  He  be  angry,  and  ye  perish  from 
the  way,  when  His  wrath  is  kindled  but  a  little.  Blessed 
are  all  they  that  put  tlieir  trust  in  Him."  So  also  in  other 
passages  of  the  Old  Testament :  "  He  is  the  Governor 
among  the  nations."  ^  "  By  Him  kings  reign  and  princes 
decree  justice."^  ''He  staudeth  in  the  congregation  of  the 
mighty,  He  judgeth  among  the  gods."  ^  He  shall  "strike 
through  kings  in  the  day  of  His  wrath."  *  "  The  nation 
and  kingdom  that  will  not  serve  thee  "  {i.e.,  the  church) 
"  shall  perish,  yea,  those  nations  shall  be  utterly  wasted."  ^ 
The  "  kingdom  shall  break  in  pieces  and  consume  all  these 
kingdoms,  and  it  shall  stand  for  ever."  ^ 

Not  less    plainly    does    Clirist   in   the    New    Testament 


Ps.  xxii.  3  Ps.  Ixxxii.  ■'  Isa.  Ix. 

Prov,  viii.  •*  Ps.  ex.  *^  Dan.  ii. 


292  National  Duty  to  Christ. 

scriptures  reveal  the  relation  and  responsibilities  of  civil 
rulers  to  Himself  and  His  church.  "All  power  is  given 
unto  me  in  heaven  and  in  earth.  Go  ye  therefore,  and 
teach  all  nations,  baptizing  them,  &c. ; "  or,  as  the  Apostle, 
in  writing  to  the  Ephesians,  says,  "  The  God  of  our  Lord 
Jesus  Christ,  the  Father  of  glory  "...  hath  "  set  Him  at 
His  own  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 ;  and  hath  put  all  things  under 
His  feet,  and  gave  Him  to  be  the  head  over  all  things  to 
the  Church."  ^ 

In  these  passages  the  spread  of  the  gospel  throughout 
the  world,  and  the  maintenance  and  advancement  of  all  the 
interests  of  His  church  on  earth,  are  placed  by  Christ  Him- 
self under  the  shield  of  that  power  and  authority  which  He 
continually  exercises  over  nations  and  their  rulers,  as  well 
as  over  the  hierarchies  of  heaven.  And  His  power  and 
authority  over  the  rulers  and  nations  of  the  world,  involve 
not  only  His  ability  to  compel  their  subserviency  to  the 
advancement  of  His  truth  and  kingdom,  but  also  their 
obligation  to  become  the  willing  instruments  in  His  hands 
for  this  great  end. 

A  striking  confirmation  is  given,  in  the  Eevelation  to 
John,  of  this  view  of  the  fact  and  the  design  of  the  power 
and  authority  which  Christ  exercises  as  King  of  nations 
and  King  of  kings,  and  the  duty  which  kings  and  nations 
therefore  owe  to  Him  and  His  truth  and  kingdom.  That 
book,  in  giving  a  prophetic  symbolic  history  of  the  progress 
of  the  church  from  the  ascension  of  her  Head  to  the  end 
of  time,  sets  forth  His  providential  government  of  both  the 
church  and  the  world.     In  doing   so,  the  book  gives  great 


Epb. 


National  Duty  to  Christ,  293 

prominence  to  the  sovereignty  of  Christ  over  the  nations  as 
displayed  in  His  destroying  all  of  them  who  refuse  to  sub- 
mit to  it,  and  to  advance  the  interests  and  to  form  part  of 
His  kingdom.  In  fact,  the  book  commences  with  what  has 
been  well  called  the  keynote  to  all  that  follows — viz.,  a 
representation  of  Christ  as  "  the  faithful  and  true  witness, 
the  first  begotten  of  the  dead,  the  Prince  of  the  kings  of  the 
earth."  ^ 

In  the  character  thus  assigned  to  Christ,  He  is  now 
jealously  watching  the  conduct  of  all  nations  and  of  their 
rulers  to  His  gospel  and  His  church.  When  these  are 
treated  by  them  with  indifference,  neglect,  contempt,  and 
opposition,  His  displeasure  is  awakened,  and  manifested  in 
His  dealings  with  them  one  after  another.  Further,  as 
judgments,  left  to  their  own  influence  alone,  serve  only  to 
harden  those  on  whom  they  come,  so,  under  those  which,  as 
foretold,  at  length  overtake  mankind,  the  nations  and  their 
rulers  repent  not  to  give  God  the  glory.  Accordingly  un- 
clean spirits  go  forth  and  take  possession  of  kings  and 
people,  and  gather  them  together  to  the  battle  of  the  great 
day  of  God  Almighty.  And  they  make  war  with  the  Lamb, 
and  the  Lamb  overcomes  them,  for  He  is  Lord  of  lords  and 
King  of  kings.  And  so  the  issue  is,  that  having  ruled  in 
the  midst  of  His  enemies,  till  such  as  would  not  yield  to 
Him  and  obey  Him  are  put  under  His  feet,  all  that  survive 
surrender  themselves  to  Christ  as  His  willing  subjects  and 
servants,  and  the  kingdoms  of  this  world  become  the  king- 
doms of  our  Lord  and  of  His  Christ, 

Christ  has  actually  governed  this  world,  and  His  redeemed 
people  in  it,  from  the  beginning.  But  it  was  after  He 
became  God  manifested  in  the  flesh,  and  finished  the  work 
given  to  Him  to  do,  and  at  His  ascension  to  the  right  hand  of 

1  Rev.  i. 


294  National  Dtdy  to  Christ. 

power,  that,  in  His  character  of  God-man  Eedeemer,  He 
formally  began  His  mediatorial  reign  as  Prince  of  the  kings 
of  the  earth.  His  servants  are  now  prophesying  before 
many  people,  and  nations,  and  tongues,  and  kings.^  The 
heathen  persecutors,  whom  Satan  in  the  first  ages  of  the 
church's  era  stirred  up  against  those  who  had  the  testimony 
of  Jesus  Christ,  at  length  fell  and  perished  under  the  wrath 
of  the  Lamb,^  The  antichristian  powers  that  then  arose 
in  Europe  combined  with  the  popish  church  against  the 
gospel,  and  enabled  that  mother  of  harlots  to  make  herself 
drunk,  for  ages  and  ages,  with  the  blood  of  the  saints  and 
of  the  martyrs  of  Jesus.  And  again  at  length  Christ  comes 
forth  as  King  of  kings  and  Lord  of  lords,  and  smites  these 
guilty  nations  with  a  rod  of  iron,  and  clears  away  all 
hindrances  to  the  establishment  of  His  kingdom  on  the 
earth. 

The  prosperity  or  ruin  of  nations  is  thus  bound  up  with 
their  acknowledgment  or  denial  of  the  gospel  of  Christ, 
with  their  favour  for,  or  their  enmity  to.  His  church.  The 
conviction  of  this  took  the  deepest  hold  of  all  ranks  of 
men,  when  the  blessed  Eeformation  broke  forth  in  Europe. 
Eulers  and  people  then  felt  and  acted  on  their  relations 
and  responsibilities  to  Christ,  and  to  His  truth  and  kingdom. 
They  combined  to  spread  His  word,  to  multiply  the  teachers 
of  it,  and  to  fortify  the  church  within  their  own  and  other 
lands.  True  indeed,  alas !  as  human  nature  corrupts  all 
truth  and  purity  by  coming  in  contact  with  them,  in  this 
case,  the  rulers  of  the  nations,  when  acting  for  the  spread 
of  true  religion,  did  not  confine  themselves  as  jealously  as 
they  ought  to  have  done,  to  their  own  province  in  reference 
to  sacred  things.  Instead  of  acting  only  about  them  and 
for   them,  they  interfered    too   generally  in    them,  and  so 

^  Rev.  X.  *  Rev.  vi.  12. 


National  Duty  to  Christ.  295 

crossed  the  church's  divine  and  exclusive  right,  under  Christ, 
of  managing  these  things  according  to  His  word. 

Now,  however,  many  men  are  running  into  the  opposite 
extreme,  and  in  their  determination  to  remove  all  traces 
of  civil  authority  from  within  the  church,  they  are  bent  on 
sweeping  away  all  tokens  of  national  countenance  and  aid 
from  around  her.  And  so  it  becomes  of  special  importance 
to  iind  and  lay  open,  if  possible,  the  path  of  duty  to  the 
truth  and  kingdom  of  Christ,  which  lies  between  these  two 
extremes,  and  to  secure  the  honour  that  is  due  to  the  Lord 
Jesus,  as  King  of  kings,  and  Governor  among  the  nations,  as 
well  as  King  of  saints. 

I.  The  relation  which  civil  rulers,  to  whom  the  divine 
word  has  come,  are  required  by  Christ  to  occupy  to  His 
truth  and  kingdom. 

I  leave  out  of  view  at  present,  or  rather  I  take  for 
granted,  the  personal  obligation  lying  on  them,  as  on  all 
men,  to  embrace  the  Saviour  for  their  own  individual  salva- 
tion, and  to  serve  Him  on  the  earth  ;  and  I  desire  attention 
to  their  official  duty  as  rulers,  to  religion  and  the  church. 
This  duty  is  owing  partly  to  the  truth,  viewed  in  itself, 
and  partly  to  the  church,  as  the  pillar  and  ground  of  the 
truth, 

I ,  Their  duty  to  Christ  and  His  truth,  viewed  apart  from 
their  duty  to  His  church, 

(i.)  Civil  rulers  are  bound  to  acknowledge  the  word  of 
Christ  as  a  divine  rule  to  them.  "  0  earth,  earth,  earth, 
hear  the  word  of  the  Lord,"  ^  "  Be  w^se  now,  0  ye  kings ; 
be  instructed,  ye  judges  of  the  earth."  ""  "  Every  one  that  is 
of  the  truth  heareth  my  voice." 

(2.)   As  all  civil  government,  while  it  flowed  from  Christ 

^  Jer.  xxii.  *  Ps.  ii. 


296  National  Duty  to  Christ. 

as  Creator,  is  placed  in  subjection  to  Him  as  mediatorial 
King,  civil  rulers  in  administering  it  are  bound  officially, 
in  their  laws  and  administration,  to  offer  homage  to  Christ, 
as  Prince  of  the  kings  of  the  earth  and  King  in  Zion. 

(3.)  As  civil  rulers  are  manifestly  required,  in  adminis- 
tering civil  government,  officially  to  perform  certain  acts  of 
a  strictly  religious  nature,  they  ought  to  perform  these  acts 
in  avowed  accordance  with  the  will  of  Christ,  and  with  an 
avowed  regard  to  His  glory.  First,  civil  rulers  have  to  open 
their  courts  with  prayer  for  wisdom  and  truth,  righteousness 
and  mercy,  to  guide  their  judgments.  But  such  prayer,  in 
order  to  its  being  heard,  must  be  offered  not  to  the  imagi- 
nary god  of  Deists,  or  of  Unitarians,  or  to  the  virgin  Mary, 
or  through  her  intercession,  any  more  than  to  the  god  of 
Mohammedans  or  Mormons,  or  the  gods  of  Paganism,  but  to 
the  Triune  God,  through  the  one  Mediator.  And  in  spite  of 
men's  lancies,  a  national  creed  becomes  indispensable,  if 
such  prayers  are  to  be  true  worship,  and  not  a  mockery. 
Second,  civil  rulers  require  to  keep  up  the  administration  of 
oaths  over  the  whole  kingdom.  But  oaths  are  one  of  the 
most  solemn  exercises  of  religion,  the  most  solemn  acts  of 
worship,  the  most  solemn  appeal  to  the  Searcher  of  hearts 
and  the  Judge  of  all,  that  can  be  engaged  in  on  this  side  of 
the  final  judgment-seat.  And  unless  it  is  held  that  rulers 
and  the  nation  are  entitled  to  make  a  form  and  a  mockery 
of  this  whole  solemnity,  and  to  offer  such  continual  affronts 
to  the  Majesty  of  heaven  as  will  bring  down  upon  the  land 
His  displeasure,  they  are  bound  to  further  among  the  people, 
the  knowledge  and  fear  of  the  Most  High,  whose  name  they 
so  often  officially  require  the  people  to  take  into  their  lips. 
Third,  civil  rulers  are  bound  to  call  for  national  acts  of 
humiliation  before  God  in  times  of  danger,  and  for  national 
acts  of  thanksgiving  to  God  in  times  of  deliverance.  But 
their  duty  is  not  performed  in  such  cases,  by  merely  invit- 


National  Duty  to  Christ.  297 

ing  the  people  to  engage  in  such  acts  of  worship,  without 
showing  the  least  care  as  to  what  God,  true  or  false,  the 
people  supplicate  or  magnify ;  without  giving  the  least  indi- 
cation of  the  character  of  the  Being  with  whom  the  nation 
has  to  do ;  without  making  the  slightest  allusion  to  the 
sentiments  that  become  the  people  in  approaching  unto 
Him.  In  short,  if  warranted  officially  to  invite  their 
people  to  seek  unto  God  in  such  seasons,  they  are  bound  to 
endeavour  to  indicate  how  they  are  to  seek  and  find  Him. 

(4.)  Such  social  immoralities  and  crimes  as  polygamy, 
adultery,  and  incest,  intemperance  and  violence,  robbery 
and  fraud,  perjury  and  slander,  civil  rulers  are  bound  to 
prevent  and  punish.  They  are  bound  to  do  this  in  their 
character  of  "  ministers  of  God "  to  the  people  for  their 
"  good ; "  in  other  words,  as  servants  of  God,  required  in 
this  manner  to  avert  His  auger  from  the  land,  and  to  secure 
His  favour  to  it,  by  repressing  such  outward  wickedness, 
and  by  securing  the  practice  of  outward  purity,  sobriety, 
honesty,  and  truth. 

(5.)  Profane  swearing,  open  blasphemy,  and  gross  out- 
rages on  the  sanctity  of  the  sabbath,  are  impieties  which, 
if  unchecked,  are  sure  utterly  to  demoralise  society,  and  to 
bring  down  destroying  judgments  on  the  land  in  which  they 
are  allowed  to  prevail.  It  therefore  becomes  civil  rulers  to 
repress  such  wickedness  with  a  firm  hand. 

(6.)  As  the  youth  of  a  land  are  destined  to  be  a  blessing 
or  a  bane  to  it,  according  as  they  are,  or  are  not,  trained 
religiously  and  morally,  as  well  as  secularly,  and  as  the 
daily  school  is  the  place  for  the  whole  of  this  training,  if  it 
is  to  be  thoroughly  and  effectively  given,  so  as  to  secure  the 
proper  results,  civil  rulers  are  bound  to  aim  at,  or  to  aid 
in  securing,  a  system  of  education  for  the  young,  which 
shall  combine  sound  moral  and  religious  with  secular 
instruction. 


298  National  Duty  to  Christ. 

(7.)  Tens  of  thousands  of  our  countrymen  are  engaged 
in  the  naval  and  military  services,  and  are,  therefore,  so 
situated  that  they  cannot  have,  as  at  home,  free  access  to 
divine  ordinances  of  worship  and  instruction,  or  any  access 
at  all  except  as  these  ordinances  are  provided  for  them  by 
civil  rulers,  at  the  national  expense.  It  therefore  is  the 
duty  of  the  civil  government  to  provide  for  soldiers  and 
sailors,  at  the  public  expense,  the  means  of  religious  in- 
struction and  worship,  according  to  the  word  of  Christ. 

(8.)  The  inmates  of  jails  and  penitentiaries  and  poor- 
houses  being  similarly  situated,  in  reference  to  their  highest 
interests,  civil  rulers  ought  to  make  a  similar  provision  for 
them. 

(9.)  In  like  manner,  wherever  there  are  found  outcast 
and  neglected  poor  in  a  land,  with  none  to  care  for  them, 
civil  rulers  are  bound  to  exercise  over  them  a  parental  care. 
And  that  implies  their  obligation  to  provide  food  for  their 
souls  as  well  as  food  for  their  bodies.  And  the  Lord  will 
not  hold  rulers  or  their  nation  guiltless  where  this  duty  is 
neglected. 

(10.)  Finally,  under  this  head,  as  the  ascendancy  of  a 
professedly  christian  government  in  heathen  lands  can  be 
rightfully  retained  and  made  a  blessing,  or  retained  at  all, 
only  by  spreading  in  them  the  christian  faith,  it  behoves 
such  a  government  to  assist  in  diffusing  divine  truth  through 
such  benighted  regions,  and  in  bringing  them  out  of  dark- 
ness into  marvellous  light. 

Thus,  apart  from  the  formal  relation  of  civil  rulers  to 
the  church  of  Christ,  and  although  there  were  no  church 
in  the  land,  were  that  a  conceivable  thing,  here  is  a  large 
and  varied  field  of  christian  work,  which  civil  rulers  must 
occupy,  if  they  are  of  the  truth  and  hear  the  voice  of 
Christ,  and  do  their  duty  to  Him  as  Governor  among  the 
nations,  Prince  of  the  kinos  of  the  earth. 


Natlo7ial  Ditty  to  Christ.  299 

2.  The  duty  of  civil  rulers  to  the  church  or  kingdom  of 
Christ. 

(i.)  They  are  bound  to  recognise  that  kingdom,  not  as  it 
is  to  be  found  merely  in  one  or  two  sections  of  it,  but  as  it 
is  found  in  all  the  sections  of  it  which  the  land  contains. 
That  is  the  way  in  which,  according  to  His  word,  Christ 
Himself  owns  His  church.  And,  therefore,  that  is  the  way 
in  which  rulers  who  would  obey  His  word  must  own  it. 

(2.)  In  order  to  their  thus  recognising  the  kingdom  of 
Christ  in  the  land,  they  must  be  able  to  distinguish,  and 
must  officially  distinguish  accordingly,  those  communities 
that  are  churches  of  Christ,  and  those  communities  which, 
whatever  they  call  themselves,  are  not  true  churches  of 
•Christ.  Societies  which  are  characterised  by  principles 
and  practices  that  are  essentially  opposed  to  the  word  of 
Christ  are  not  to  be  confounded,  even  by  civil  rulers  in 
their  legislation,  with  those  whose  leading  principles  are  in 
accordance  with  that  word. 

(3.)  Civil  rulers  are  bound,  not  only  to  recognise  the 
kingdom  of  Christ  in  all  true  sections  of  it,  but  to  regard 
them  and  deal  with  them  in  proportion  to  their  faithfulness 
to  Christ,  as,  in  respect  even  of  the  temporal  interests  of 
the  population,  the  greatest  benefactors  to  the  land  whom 
it  contains.  Civil  rulers  are  to  remember  that  godliness  is 
profitable  unto  all  things,  having  the  promise  of  the  life 
that  now  is,  as  well  as  of  that  which  is  to  come,  and  that 
to  any  people  who  can  be  made  to  seek  first  the  kingdom 
of  God,  and  the  righteousness  thereof,  the  promise  is  that 
all  things  shall  be  added.  And  for  the  sake  of  the  tem- 
poral good  to  society,  which  is  the  end  of  their  government, 
they  are  bound  to  foster  that  kingdom,  which  is  thus  the 
mainstay  of  their  government,  and  the  main  security  for  the 
well-being  of  the  land  which  they  govern. 

Christianity  reaches  where  civil  law  cannot  enter.     It 


300  National  Duty  to  Christ. 

reaches  and  enlightens  the  conscience,  and  so  makes  it  an 
effective  rule  of  action  to  men.  It  reaches  and  purifies 
the  heart,  till  in  all  their  relations  men  act  from  the 
highest  and  holiest  motives.  It  thus  exercises  an  all- 
controlling  power,  in  ten  thousand  circumstances  and 
actions,  in  which  the  mere  human  law  of  civil  government 
utterly  fails  to  exert  any  power  whatever. 

Even  where  mere  human  law  can  reach,  and  ought  to 
put  forth  its  authority  and  power,  the  execution  of  it  is 
rendered  unspeakably  less  needful,  and  therefore  proportion- 
ately milder,  by  the  presence  and  pervading  power  of  Chris- 
tianity, than  if  the  latter  were  absent  or  unfelt.  Moreover, 
there  are  endless  crimes  which  arise  among  corrupt  men, 
and  operate  to  destroy  their  social  state.  There  are  the 
idleness,  intemperance,  prostitution,  and  commercial  frauds, 
the  violence  to  persons  and  property,  the  oppressive  laws, 
and  the  desolating  wars  that  spring  from  human  selfish- 
ness, pride,  and  ambition,  and  the  poverty,  disease,  and 
endless  miseries,  and  all  the  crushing  burdens  with 
which  such  vices  and  crimes  load  a  country  in  its  efibrts 
to  meet  and  to  restrain  them.  All  these  disorders  and 
woes  are  lessened,  in  proportion  as  Christianity  prevails, 
and  purifies  its  subjects  in  every  class  and  station.  And 
they  would  be  done  away  if  Christianity  were  but  univer- 
sally to  prevail.  These  considerations  show  that  Christi- 
anity is  the  chief  defence  of  nations,  the  great  source  of 
men's  temporal  and  social  well-being,  as  well  as  of  their 
spiritual  and  eternal  well-being.  And  it  is  difficult  and 
scarcely  right  to  have  patience  with  any  man  or  any  set  of 
men,  of  ordinary  intelligence  and  powers  of  observation, 
who,  in  the  face  of  facts  like  these,  persistently  deny  that 
it  is  part  of  the  official  duty  of  civil  rulers  to  foster  the 
truth  and  kingdom  of  Christ  within  the  land,  with  assi- 
duous care. 


National  Duty  to  Christ.  301 

(4.)  In  order  that  the  church  may  fulfil  the  work 
assigned  to  her  by  Christ,  and  so  scatter  blessings  in  her 
path,  over  the  land  in  which  she  thus  labours  among  all 
classes,  civil  rulers  are  bound  in  duty  to  Christ  to  own,  by 
legal  enactment,  the  entire  and  exclusive  power  which  He 
has  given  to  her,  to  regulate  her  own  spiritual  affairs. 
Civil  rulers  are  bound  thus  to  throw  up  a  wall  of  defence 
around  the  church's  jurisdiction,  and  so  prevent  themselves 
or  their  courts  from  being  tempted  to  interfere  with  it.  This 
is  needful  to  her  safe  and  prosperous  action  within  her  own 
spiritual  sphere,  so  that  she  may  do  the  will  of  her  Head, 
and  bring  down  His  blessing. 

(5.)  In  whatever  religious  work  civil  rulers  have  to 
engage  (and  we  have  already  shown  how  many  acts  of  a 
religious  nature  they  are  inevitably  required  to  perform), 
they  are  bound  to  have  that  work  done  with  the  help  of 
the  churches  of  Christ.  That  is  to  say,  in  the  offering  of 
prayer  in  their  courts — in  keeping  up  among  their  people 
that  reverence  for  oaths  which  will  make  them  a  safeguard 
of  justice,  not  a  mere  covert  of  wickedness,  a  snare  and  a 
curse — in  providing  for  acts  of  national  humiliation  and 
thanksgiving — in  facilitating  the  religious  as  well  as  securing 
the  secular  education  of  the  young — in  favouring  the  intro- 
duction of  Christianity  into  heathen  countries  under  their 
sway — in  providing  means  of  religious  instruction  and  wor- 
ship for  soldiers  and  sailors,  for  criminals  and  paupers — and, 
in  short,  in  all  those  departments  of  religious  works  with 
•which  civil  government  is  unavoidably  connected,  it  is 
the  duty  of  civil  rulers  to  perform  their  duty,  as  much 
as  may  be,  through  the  instrumentality  of  the  churches  of 
Christ,  or  of  those  who  fill  the  office  of  the  ministry  in 
them. 

(6.)  Still  further  as  regards  the  ministrations  of  religion 
in  all  the  congregations  of  all  the  true  churches  of  Christ 


302  National  Duty  to  Christ. 

in  a  land,  civil  rulers  are  bound  to  take  an  active  interest 
in  countenancing  and  upholding  their  ministrations. 

The  grounds  of  this  statement  are  that  these  ministra- 
tions, more  than  anything  else,  affect  the  honour  and 
involve  the  blessing  of  our  great  Sovereign,  Christ,  who 
rules  the  nations  as  their  Governor,  while  He  rules  the 
churches  as  King  in  Zion,  Nor  is  there  any  difficulty  in 
pointing  out  the  ways  in  which,  practically,  civil  rulers  may 
countenance  and  uphold  the  ministrations  of  religion,  in  all 
true  churches  in  the  land. 

First,  As  opportunity  occurs,  they  may  as  national  rulers 
give  their  presence  in  the  meetings  of  faithful  churches  for 
worship  or  for  government,  and  signify  their  estimate  of  the 
value  of  the  christian  services  thus  rendered. 

Second,  By  counselling  the  churches  to  do  their  duty  to 
Christ,  to  His  truth,  and  to  His  kingdom,  civil  rulers  may 
both  stimulate  and  encourage  the  members  of  churches  to 
contribute  their  time,  their  energies,  and  their  means,  to 
provide  for  upholding  and  extending  the  ministrations  of 
true  religion  at  home  and  abroad.^ 

Third,  In  token  of  their  sympathy  with  the  work  that 
is  being  done  by  the  churches  of  Christ,  and  also  of  the 
homage  wdiich  is  due  from  them  as  civil  rulers,  to  Him  who 
is  Head  over  all  things  to  the  church,  they  may  contribute 
material  aid,  in  such  directions,  in  such  degrees,  at  such 
times,  and  in  such  ways,  as  shall  be  a  supply  where  necessity 
requires  it,  and  stimulate  instead  of  superseding,  the  zeal 
and  liberality  of  the  churches  in  the  discharge  of  their  duty.^ 

Whatever  an  irreverent  flippancy,  or  the  straits  or  pre- 
judices of  party  may  say,  inculcations  of  this  duty  of  civil 
rulers  stare  upon  us  from  the  pages  of  the  word  of  Christ. 
"  The  kings  of  Tarshish  and  of  the  isles  shall  Ining  pre- 

1  Ezra  i.  i,  &c.  ^  Ezra  i.  i,  &c. ;  vi.  I,  &c. 


National  DiUy  to  Christ.  303 

sents :  the  kings  of  Sheba  and  Seba  shall  offer  gifts."  ^ 
"  Kings  shall  be  thy  nursing  fathers,  and  queens  thy  nurs- 
ing mothers."  ^  "  The  sons  of  strangers  shall  build  up  thy 
walls,  and  their  kings  shall  minister  unto  thee  .  .  ,  thy 
gates  shall  not  be  shut  day  nor  night ;  that  men  may  bring 
unto  thee  the  forces  of  the  Gentiles,  and  that  their  kings 
may  be  brought  .  .  .  thou  shalt  suck  the  breast  of  kings."  ^ 
"  The  kings  of  the  earth  do  bring  their  glory  and  honour 
into  it.  .  .  .  And  they  shall  bring  the  glory  and  honour  of 
the  nations  into  it."  ^ 

As  all  the  followers  of  Christ  are  plainly  required  by  His 
word  to  contribute  according  to  their  ability  for  the  ad- 
vancement of  His  truth  and  kingdom  in  the  world,  not  less 
plainly  does  the  word  of  Christ  require  of  civil  rulers,  in 
their  place  and  measure,  to  afford  material  aid  to  the  same 
great  objects.  Even  though  the  liberality  of  the  members 
of  the  church  is  the  great  means  by  which  the  church  is  to 
accomplish  her  work  on  earth,  and  though  the  aid  of  rulers 
is  to  be  very  much  exceptional,  occasional,  subsidiary,  and 
supplemental,  still  both  are  required  by  the  word  of  Christ, 
and  when  rightly  arranged,  are  beautifully  fitted  to  work  in 
unison  for  the  realisation  of  that  blessed  era,  when  great 
voices  shall  be  heard  in  heaven,  saying,  "  The  kingdoms  of 
this  world  are  become  the  kingdoms  of  our  Lord  and  of  His 
Christ,  and  He  shall  reign  upon  the  earth." 

II.  The  false  relations  which  national  rulers  are  to  avoid. 

I.  Conspicuous  among  these  are  the  three  false  relations 
which  popery  insists  on  establishing  between  earthly  rulers 
and  what  it  dares  blasphemously  to  call  the  truth  and  king- 
dom of  Christ. 

(i.)  The  popish  church  demands  of  rulers  that  they  own 

^  Ps.  Ixxii.  2  Isa  xlix.  ^  Isa.  Ix.  ■*  Rev.  xxi. 


304  National  Duty  to  Christ. 

her  as  the  only  church  of  Christ,  and  that  they  own  the 
pope  as  the  vicar  of  Christ,  and  as  the  head  of  His  church 
on  earth.  By  Christ's  word  to  rulers,  they  are  bound  to 
reject  that  claim  with  abhorrence.  They  are  bound  to  treat 
the  head  of  the  Eomish  system  as  the  man  of  sin,  the  son 
of  perdition,  who  opposeth  and  exalteth  himself  above  all 
that  is  called  God,  or  that  is  worshipped ;  so  that  he  as  God 
sitteth  in  the  temple  of  God,  showing  himself  that  he  is 
God;  whom,  therefore,  the  Lord  shall  consume  with  the 
Spirit  of  His  mouth,  and  destroy  with  the  brightness  of  His 
coming.^ 

(2.)  The  claim  of  the  head  of  the  popish  church  to  be 
as  such  a  temporal  sovereign  of  an  earthly  kingdom,  in  the 
midst  of  other  temporal  kings  and  kingdoms,  is  another  of 
those  false  claims  which  the  word  of  Christ  binds  rulers 
utterly  to  reject,  as  at  once,  in  direct  opposition  to  the 
word  of  Christ  to  them,  that  His  kingdom  is  not  of  this 
world,  and  as  at  the  same  time  a  claim  which  is  alike 
offensive  and  threatening  to  the  kingdoms  of  earth,  con- 
sidering the  power,  both  temporal  and  spiritual,  which  the 
Eomish  church  asserts,  as  of  divine  right,  in  and  over  all 
nations. 

(3.)  The  same  antichristian  church  also  claims  a  temporal 
jurisdiction  over  all  earthly  kingdoms,  which  civil  rulers 
are  not  less  bound  to  resist  to  the  uttermost.  Through 
many  ages,  alas !  the  nations  of  Europe  submitted  to  this 
claim,  and  gave  their  strength  and  power  to  the  beast." 
They  committed  fornication  with  this  mother  of  harlots,  by 
denying  Christ's  truth  and  kingdom,  and  by  seeking  her 
fellowship  and  serving  her  ends.  They  have  therefore  been 
left  to  drink  of  the  wine  of  the  wrath  of  her  fornication, 
the  wrath  due  to  her  and  them  for  their  unfaithfulness  to 

^  2  Thess.  ii.  ^  Rev.  xvii. 


National  DiUy  to  Christ.  305 

Christ,  until  they  have  staggered,  or  are  still  staggering,  to 
their  final  fall  and  utter  ruin.  The  only  nations  which  have 
prospered  are  those  which  have  rejected  these  and  other  im- 
pious claims  of  popery.  And  the  voice  of  Christ,  in  His 
word  and  in  His  providence,  is  loudly  proclaiming  to  rulers 
that  all  the  interests  of  society  demand  the  speedy  and 
utter  annihilation  of  all  these  impious  claims. 

In  fact,  with  the  word  of  Christ  to  guide  them,  civil 
rulers  are  bound  to  deal  with  the  Eomish  church,  as  the 
greatest  enemy  on  earth  of  all  the  interests  which  it  is  their 
duty  to  protect,  foster,  and  advance,  as  the  enemy  of  Christ, 
the  enemy  of  His  truth,  the  enemy  of  His  sabbath,  the 
■enemy  of  man's  salvation,  the  enemy  of  the  rights  and 
liberties  of  all  christian  churches,  the  enemy  of  the  sound 
education  of  the  young,  the  enemy  of  conscience,  the  enemy 
of  human  freedom,  the  enemy  of  all  human  progress,  the 
greatest  enemy  of  all  worldly  states  and  kingdoms,  as  well 
as  of  that  kingdom  which  is  not  of  this  world.  If  civil 
rulers  require  to  give  this  system  standing-room  within  the 
land,  they  cannot  be  of  the  truth  and  hear  the  voice  of 
Christ,  without  at  the  same  time  perceiving  and  remember- 
ing that  they  are  tolerating  the  presence  of  an  enemy  that 
will  try,  in  return  for  the  shelter  received,  to  crush  the  very 
national  liberty  of  which  it  is  permitted  to  take  advantage. 
To  attempt  bribing  into  quietness  and  loyalty  such  a  system, 
is  as  wicked,  and  will  be  found  as  foolish,  as  it  would  be  to 
attempt  bribing  the  wicked  one  himself  to  let  truth  prevail 
and  virtue  flourish.  And  the  rulers  are  neither  wisely 
patriotic  nor  faithful  christian  rulers  who  fail  to  watch  this 
system  with  a  jealous  eye,  and  resolutely  to  keep  it  in  check, 
until  the  truth,  the  grace,  and  the  power  of  Christ  accom- 
plish its  destruction,  and  the  churches  and  nations  are  at 
length  enabled  to  breathe  freely  by  being  delivered  from  its 
presence. 

y 


3o6  National  Duty  to  Christ. 

2.  Various  false  relations  of  church  and  state  in  Pro- 
testant countries. 

(i.)  The  Erastian  relation  which  places  the  church  of 
Christ  in  her  spiritual  actings  under  civil  control,  is  one 
of  these  false  relations  which  rulers  are  bound  by  Christ's 
word  to  avoid. 

They  are  forbidden  to  rule  His  kingdom,  and  to  control 
it  within  its  own  spiritual  province  by  their  laws  and  power. 
He  has  appointed  within  it  a  government,  in  the  hands  of 
church  officers,  distinct  from  the  civil  magistrate.  When 
civil  rulers  interfere  with  that  government  they  set  at 
nought  His  will  and  honour,  take  away  the  rights  and 
liberties  of  the  office-bearers  and  members  of  His  church, 
destroy  the  integrity  of  His  kingdom,  and  deal  with  it  as 
with  a  conquered  and  subject  kingdom  of  this  world. 

No  aid  nationally  given  to  the  church  will  for  a  moment 
justify  the  assertion  and  exercise  of  such  a  civil  supremacy 
in  and  over  her.  The  only  proper  and  an  abundant  return 
for  any  such  aid,  is  the  church's  unfettered  performance  of 
christian  service. 

All  questions  of  christian  truth  and  discipline  within  the 
church  can  be  lawfully  dealt  with  and  determined,  only  by 
those  church  officers  distinct  from  the  civil  magistrate,  in 
whose  hands  alone  Christ  has  placed  the  government  of  His 
church. 

It  is  more  than  time  that  the  rulers  of  this  land  were 
awaking  to  the  evil  nature  and  disastrous  results  of  that 
state-supremacy  over  the  church  of  Christ  which  they  have 
so  long  claimed  and  wielded.  It  is  high  time  that  they  were 
learning  to  regard  the  kingdom  of  Christ  in  all  its  sections, 
as  by  His  will,  the  freest  of  all  kingdoms  on  this  earth.  It 
is  more  than  time  that  they  were  allowing  it  to  assert, 
maintain,  and  improve  its  free  action  and  heavenly  charac- 
ter, as  the  only  condition  on  which  it  can  honour  Him,  and 


National  Dtity  to  Christ.  307 

be  used  by  Him  to  dispense  unspeakable  and  endless  bless- 
ings to  the  nations  of  the  world. 

(2.)  Closely  connected  with,  and  indeed  naturally  result- 
ing from,  the  Erastian  connection  just  mentioned,  is  another 
false  relation  of  civil  rulers  to  religion  and  the  church, 
viz.,  that  of  indiscriminate  support  of  all  religious  systems, 
true  and  false,  that  prevail  and  have  decided  power  in  the 
land. 

According  to  the  fundamental  principle  of  that  relation, 
civil  rulers  have  no  call  or  comjDetency  to  distinguish  be- 
tween truth  and  error ;  little  or  no  distinction  is  to  be  made 
between  one  religious  system  and  another;  it  is  not,  indeed, 
.so  much  as  a  system  of  religion  at  all,  but  rather  as  a  poli- 
tical power  in  the  country,  that  each  is  to  be  subsidised  by 
the  State. 

But  this  is  just  to  have  the  devil's  lie  placed  on  the  same 
level  with  the  truth  as  it  is  in  Jesus,  and  to  have  the  syna- 
gogue of  Satan  placed  side  by  side  with  the  church  of  the 
living  God.  It  is  an  attempt  to  bring  righteousness  into 
fellowship  with  unrighteousness,  light  into  communion  with 
darkness,  Christ  into  concord  with  Belial,  the  temple  of  God 
into  agreement  with  idols. 

This  is  a  popular  policy  with  too  many  statesmen  at  pre- 
sent, if  they  only  knew  how  to  carry  it  out.  But  as  the 
penalty  due  to  it  for  the  dishonour  which  it  offers  to  the 
Lord  Jesus,  to  His  truth  and  kingdom,  overwhelming  judg- 
ments are  evidently  about  to  be  sent  by  Christ  on  all  insti- 
tutions, civil  and  ecclesiastical,  that  are  based  and  are  trying 
to  build  themselves  up  on  such  a  foundation. 

Parties  who  widely  differ  as  to  the  right  relation  of  rulers 
to  religion  and  the  church  will  unite,  though  from  different 
motives,  designs,  and  hopes,  in  hurling  such  a  system  of 
things  into  destruction,  or  in  permitting  it,  unhelped,  to  be 
overtaken  by  its  deserved  doom. 


3o8  National  Duty  to  Christ. 

And  all  Christ's  true  servants  are  solemnly  called  to  pre- 
pare for  terminating  tlieir  connection  with  such  a  system, 
by  forming  or  filling  up  more  faithful  sections  of  the  king- 
dom of  Christ  on  earth, 

(3.)  There  is  a  false  relation  of  favouritism  which  civil 
rulers  are  bound  to  avoid.  It  is  not  their  duty  to  select 
one  or  two  of  the  churches  of  Christ  in  a  land,  and  to  favour 
them  at  the  expense  of  others.  By  a  reprehensible  and 
ruinous  policy,  rulers  may  slide  into  this  position.  But  it 
is  an  improper  one,  out  of  which  the  sooner  they  get,  the 
better  both  for  religion  and  the  land. 

The  churches  of  Christ  ought  to  be  treated  by  the  state 
with  even-handed  justice,  and  to  experience  alike,  so  far  as 
they  will  allow  themselves  to  experience,  the  effects  of 
state-homage  to  the  truth,  as  forming  together  the  kingdom 
of  Christ  in  the  land.  For  it  is  the  truth  which  the  nation 
is  to  further  wherever  it  is  found.  It  is  the  voice  of 
Christ  which  the  nation  is  to  hear  and  to  reverence,  through 
whatever  section  of  the  church  His  voice  is  speaking.  It 
is  the  kingdom  of  Christ  which  the  nation  is  to  uphold  and 
advance,  in  whatever  sections  of  it  that  kingdom  is  pre- 
sented before  their  eyes.  And  the  truth,  the  voice,  and  the 
kingdom  of  Christ,  are  to  be  recognised  by  the  nation  and 
its  rulers,  in  connection  with  all  the  branches  of  the  church 
in  which  He  reveals  His  truth,  utters  His  voice,  and  ex- 
hibits His  kingdom. 

(4.)  There  is  a  relation  of  over-assistance  to  the  church 
which  the  rulers  of  a  land  are  required,  by  the  voice  of 
Christ  in  His  word,  to  avoid.  It  is  not  the  duty  of  civil 
rulers  to  provide  to  such  an  extent  the  means  required  for 
the  maintenance  and  extension  of  the  church  of  Christ, 
as  to  supersede  the  private  and  personal  givings  of  the 
members. 

That  arrangement,  when   it    exists,  sets  aside   a   law  of 


National  Duty  to  Christ,  309 

Christ  which  requires  these  givings ;  and  it  stifles  the  spirit 
from  which  they  should  flow. 

Moreover,  in  stifling  that  spirit,  tlie  general  tone  of 
religion  and  morality  becomes  correspondingly  depressed. 

Other  mischiefs  follow  when  tliis  overdone  state  patron- 
age is  bestowed  on  particular  sections  of  the  church.  The 
stipendiaries  so  over-fed,  assume  airs  of  haughtiness  in  the 
presence  of  brethren  who  are  often  more  worthy  of  honour. 
The  leaven  of  worldliness  eats  the  life  out  of  such  stipen- 
diaries. Many  of  the  people,  too,  become  attached  to  the 
ministry  of  such  stipendiaries,  however  unfaithful,  just 
because  it  does  not  directly  cost  them  anything,  while  they 
are  far  too  callous  to  care  about  where  that  ministry  is 
leading  them.  And  thus  the  highest  interests  are  sacrificed 
by  such  overdone  state  patronage. 

The  word  of  Christ  affords  no  warrant  for  such  state 
provision  for  the  christian  ministry  as  would  supersede  the 
free-will  offerings  of  the  people ;  and  that  word  affords  just 
as  little  warrant  for  such  a  provision  in  favour  of  certain 
sections  of  the  ministry,  in  contradistinction  from  and  at 
the  expense  of  other  sections,  not  less,  probably  more  faith- 
ful. And  the  sooner  such  disorders  give  way  to  those 
arrangements  which  are  in  better  accordance  with  Scripture, 
reason,  justice,  and  common  sense,  the  better  will  it  be  for 
the  truth  and  the  kingdom  of  Christ,  as  well  as  for  the 
kingdoms  of  this  world  which  are  concerned. 

3.  There  is  a  relation  of  official  neutrality  on  the  part  of 
civil  rulers  to  the  truth  and  kingdom  of  Christ  for  which 
many  in  the  present  day  contend,  but  which  is,  we  believe, 
as  truly  contrary  to  the  word  of  Christ  as  are  the  other 
false  relations  which  we  have  mentioned. 

(i.)  They  are  against  all  legislation  in  favour  of  true 
religion  as  well  as  of  that  which  is  false.  The  advocates  of 
this  neutrality  may  indeed  hold  that  civil  rulers  ought  to 


310  N alio 71  al  Duty  to  Christ. 

be  personally  christian,  ought  to  go  to  their  official  work 
as  rulers  in  a  christian  spirit.  At  the  same  time,  they  not 
less  strenuously  insist  that  legislation  ought  to  make  or 
recognise  no  distinction  between  truth  and  error  in  religion. 
They  insist  that  the  laws  which  civil  rulers  make  and 
administer,  ought  to  have  no  more  religion  in  them  than  is 
found  in  the  hats,  and  shoes,  and  hosiery,  and  other  pro- 
ducts of  ordinary  tradesmen.      But, — 

First.  It  is  an  untenable  foundation  on  which  to  erect 
that  theory  to  tell  us  that  the  only  end,  immediate  or  ulti- 
mate, of  the  magistrate's  office  is  the  temporal  welfare  of 
society.  For,  first,  it  is  an  unfounded  assumption  to  say  of 
any  human  agency  whatever,  that  absolutely  the  only  end 
which  it  is  intended  and  ought  to  be  employed  to  serve  is 
one  of  a  merely  temporal  and  perishable  nature.  Whatever 
immediate  formal  end  certain  kinds  of  human  agency  may 
be  appointed  to  serve,  there  is  not  one  of  them  that  has  not 
for  its  ultimate  and  higher  end,  results  that  reach,  and 
ought  to  be  realised  as  reaching,  through  eternity.  Second, 
Even  while  the  civil  magistrate  is  to  contemplate,  as  the 
immediate  formal  end  of  his  government,  the  temporal 
welfare  of  society,  he  is  bound  as  a  reasonable,  and  still 
more  as  a  christian  man,  to  take  the  best,  the  cheapest, 
the  easiest,  and  the  surest  way  of  accomplishing  that  end. 
And  as  godliness  has  the  promise  of  the  life  which  now  is, 
as  well  as  of  that  which  is  to  come,  the  civil  magistrate,  as 
having  charge  of  the  life  that  now  is,  is  officially  bound 
actively  to  foster  that  godliness  by  which,  more  than  by 
all  other  means  within  his  reach,  this,  the  immediate  formal 
end  of  his  office,  may  be  attained.  Third,  As  we  have 
already  said,  while  the  temporal  well-being  of  society  is  the 
immediate  formal  end  of  the  magistrate's  office,  it  is  not  the 
actual  ultimate  principal  end  of  his  office,  or  of  any  office 


National  DtUy  to  Christ.  31 1 

in  this  world.  lu  all  departments  of  human  agency,  men 
are  bound  to  have  regard  to  the  glory  of  God,  and  their 
own  and  each  other's  future  and  eternal  destiny.  And 
therefore,  both  with  a  view  to  the  immediate  formal  end  of 
his  government,  which  is  the  public  good,  and  with  a  view 
also  to  the  ultimate,  and  infinitely  the  most  important, 
results  of  all  human  agency,  the  civil  magistrate  is  bound 
to  recognise,  and  to  act  under  the  acknowledgment  of,  the 
relation  in  which  he  and  his  government,  and  those  that 
are  under  it,  occupy  to  God  and  His  word,  to  Christ  and 
His  truth  and  kingdom. 

Second,  We  are  told,  indeed,  by  advocates  of  this  neu- 
trality on  the  part  of  the  civil  magistrate,  that  he  is  no- 
where represented  in  Scripture  as  armed  with  the  sword  of 
office  for  the  advancement  of  godliness ;  and  painful  pic- 
tures are  drawn  of  the  violence  to  conscience  and  to  truth 
that  result  from  drawing  his  sword  in  such  a  cause.  But 
they  do  violence  to  truth  who  thus  speak.  For  they  speak 
of  the  civil  magistrate  as  if  his  whole  work  consisted  in 
brandishing  his  sword  in  the  face  of  his  subjects.  There 
are,  we  think,  sounder,  more  rational,  more  scriptural  views 
of  the  magistrate's  office.  The  Bible  says,  "  He  that  ruleth 
over  men  must  be  just,  ruling  in  the  fear  of  God.  And  he 
shall  be  as  the  light  of  the  morning,  when  the  sun  riseth, 
even  as  a  morning  without  clouds,  as  the  tender  grass 
springing  out  of  the  earth  by  clear  shining  after  rain." 
That  description  does  not  tally  with  the  doctrine  that  he 
can  officially  do  nothing  but  brandish  his  sword  of  office, 
and  resort  to  compulsion,  or  to  physical  force.  The  civil 
magistrate  is  also  described  as  "  the  minister  of  God "  to 
His  people  "  for  good ; "  and  that  description  implies  that 
the  more  he  uses  all  possible  moral  influence,  and  the  less 
he  resorts  to  coercive  power,  the  more  effectually  will  he 
accomplish  the  work  and  ends  of  his  office,  and  prove  a 


3 1 2  National  Dtdy  to  Christ. 

l)lessing  to  those  over  whom  he  is  placed.  Moreover,  while 
"  a  terror  to  evil-doers,"  and  armed  for  that  purpose  with 
the  sword,  he  is  also  to  be  "  a  praise  to  them  that  do  well ;  " 
and  that  language,  too,  looks  like  an  intimation  that  he  is 
to  do  more  than  merely  protect  true  christians  and  true 
churches ;  that  he  is,  in  fact,  to  treat  them  with  special 
favour  as  the  very  salt  of  society. 

Third.  It  is  said  that  such  distinction  officially  made  by 
the  civil  magistrate  in  favour  of  true  christians  and  true 
churches,  and  in  favour  of  the  truth,  is  civil  injustice  to 
those  who  hold  by  what  is  reckoned  vital  error  in  religion. 
But  to  affirm  that  the  civil  magistrate  who,  with  general 
consent,  affords  countenance  and  support  to  the  truth  and 
kingdom  of  Christ  in  the  land,  acts  unjustly  by  those  who 
are  opposed  to  the  arrangement,  is  to  affirm  that  men  are 
wronged  by  having  to  live  in  a  land  in  which,  according  to 
the  prevailing  christian  convictions,  the  best  means  are 
being  effectually  used  and  divinely  blessed  for  advancing 
the  highest  interests,  for  time  and  for  eternity,  of  the  great 
bulk  and  body  of  the  people. 

Fourth.  It  is  said,  however,  that  the  truth  and  kingdom 
of  Christ  are  things  too  sacred  to  be  honoured  and  helped 
by  the  declarations  and  actions  of  civil  rulers  in  their 
favour.  But  the  cause  of  Christ  is  not  too  sacred  to  re- 
ceive the  homage  of  every  power  and  agency  that  has  a 
right  to  exist  and  operate  on  this  earth.  On  the  contrary, 
His  cause  is  placed  and  upheld  on  this  earth  for  the  very 
purpose  of  receiving  this  homage,  or  of  proving  the  de- 
struction of  all  powers  and  agencies  that  refuse  it.  The 
truth  and  kingdom  of  Christ  are  placed  and  maintained  by 
Him  in  the  world,  that  they  may  subdue,  regenerate,  sanc- 
tify, and  control  every  agency,  great  and  small,  till  holiness 
to  the  Lord  is  written,  not  only  on  civil  government,  but 
on  all  the  myriads  of  smaller  powers  and  agencies,  down 


National  Duty  to  Christ.  3  1 3 

to  the  veiy  bells  of  the  horses,  and  Christ  is  indeed  "  all 
and  in  all." 

Fifth.  We  are  told  again  that  all  direct,  formal,  distin- 
guishing connection  between  the  civil  powers  and  Christ's 
truth  and  kingdom  ought  to  be  avoided,  because  every  such 
connection  is  unavoidably  and  invariably  corrupting  to  the 
truth,  and  injurious  to  the  prevalence  of  true  religion.  But 
this  reasoning,  if  it  proves  anything,  proves  a  great  deal 
too  much.  For  see  where  it  lands  us.  Eeligion  is  always 
corrupted  by  contact  with  depraved  men,  therefore  all 
such  contact  ought  to  be  avoided.  The  church  is  always 
corrupted  by  temporal  power,  riches,  and  honour ;  there- 
fore she  ought  to  be  kept  in  weakness,  poverty,  and  dis- 
grace. The  kingdom  of  Christ  must  always  suffer  from  its 
connection  with  this  fallen  world ;  therefore  it  ought  not  to 
be  in  it.  Surely  to  state  is  to  prove  the  opposite  argument, 
viz.,  that  as  the  corruption  which  fdls  the  kingdoms  of  this 
world  can  be  restrained  and  removed  only  by  the  penetrat- 
ing and  purifying  power  of  true  religion,  therefore  the  more 
thoroughly  the  kingdoms  of  this  world  are  pervaded  by  its 
power,  the  better  will  it  be  for  them,  and  the  more  effectu- 
ally will  the  ends  of  religion  and  of  the  church  be  accom- 
plished on  the  earth.  Civil  rulers,  with  the  word  of  Christ 
to  guide  them,  are  bound  to  know  this  fact,  and  to  foster 
accordingly  within  the  land  both  true  religion  and  all  true 
churches  of  the  living  God. 

Sixth.  It  is  also  argued  that  religion  and  the  church  do 
not  need  state-recognition  to  enable  them  to  live  and  to 
thrive.  The  answer  is  varied  and  complete.  Eeligion  and 
the  church  do  not  need  to  be  free  from  persecution,  for 
they  often  thrive  best  in  the  fiery  furnace ;  but  that  is  no 
reason  why  they  should  not  desire  and  benefit  by  outward 
rest  and  other  outward  advantages.  Moreover,  whatever 
they  need  or  can  do  without,  nations  and  rulers  need  them, 


3 1 4  National  Duty  to  Christ. 

need  their  presence  and  help  to  make  the  land  safe  and  pros- 
perous. And  though  Christ  does  not  need  the  help  of  civil 
rulers  to  His  truth  and  kingdom,  they  need  His  presence 
and  blessing,  and,  in  order  to  that,  they  need  to  own  Him 
as  their  ruler  and  disposer,  they  need  to  own  His  word  of 
truth,  they  need  to  offer  their  homage  at  His  feet,  they 
need,  for  their  own  sake,  to  secure  the  influence,  and  to 
further  the  prevalence  and  the  power  of  His  truth  and 
kingdom  in  the  land. 

Seventh.  Notwithstanding  these,  as  they  appear  to  us, 
manifest  truths,  the  advocates  of  the  neutrality  of  the  civil 
powers  in  reference  to  the  truth  and  kingdom  of  Christ,  still 
insist  that  the  best  thing  civil  rulers  can  do  for  true  reli- 
gion and  true  churches,  is  officially  to  let  them  alone;  to 
protect  them  indeed  from  violence,  and  give  them  free 
scope ;  but  beyond  that  protection,  to  be  officially  passive 
in  their  presence,  neither  hindering  them  on  the  one  hand, 
nor,  on  the  other  hand,  helping  them  with  any  positive  aid. 

But,  Jirst,  this  doctrine  is  opposed  to  the  obligations 
which  are  involved  in  the  fact  that  Christ  is  Head  over 
nations  as  well  as  Head  of  His  church.  For  that  fact  car- 
ries with  it  this  consequence,  that  civil  government  and  the 
church  are  both  in  His  hands,  and  ought,  while  they  exist 
side  by  side,  to  be  positively  and  actively  helpful  to  each 
other. 

Moreover,  second,  the  doctrine  which  we  are  combating, 
seems  opposed  to  all  the  irresistible  necessities  of  the  case. 
For,  were  it  true  that  no  natural,  necessary,  actual,  formal, 
and  positive  connection  was  to  be  established  between 
Christ's  kingdom  and  those  worldly  kingdoms  in  the  midst 
of  which  it  exists  and  prevails,  then  this  extraordinary  and 
impossible  state  of  things  might  arise  in  a  land,  viz.,  that 
Christ's  kingdom  could  be  set  up  and  advanced  in  it,  till  its 
spiritual  divine  power  transformed  the  entire  character  of 


National  Duty  to  Christ.  3 1 5 

both  rulers  and  people,  and  yet  the  laws  and  institutions, 
and  whole  government  of  the  land,  as  to  the  letter  and  the 
form  of  them,  remained  the  same  as  before.  But  the  idea 
is  preposterous.  The  kingdom  of  Christ  cannot  prevail  in  a 
land  without  revolutionising  not  only  the  character  of  rulers 
and  ruled,  but  the  laws,  the  government,  and  the  whole 
social  institutions,  habits,  and  condition  of  the  people,  and 
even  the  very  face  of  the  land  itself  That  very  Eoman 
empire,  in  the  interest  of  which  Pilate,  at  the  time  here 
referred  to,  questioned  Jesus,  was  speedily  to  be  in  a  marked 
degree  so  revolutionised  by  the  very  truth  to  which  Jesus 
refers,  that  He  could  not  possibly  mean,  by  what  He  said, 
that  His  kingdom  would  not,  by  its  advancement,  seriously 
affect  that  empire,  or  that  its  rulers  were  under  no  official 
obligation  to  own  Him,  and  to  further  His  truth,  and  to 
assist  in  setting  up  His  kingdom.  All  that  Jesus  could 
possibly  mean  was,  that  He  was  not  to  set  up  any  rival 
temporal  power,  but  that  the  power  which  He  was  to  estab- 
lish, would  operate  only  to  bless  the  civil  governments 
which  it  found  existing,  and  which  welcomed  its  presence 
and  submitted  to  its  influence  ;  and  that  it  would  bless 
them  by  purifying  and  elevating  them,  and  so  giving  to 
them  at  once  a  more  healthful  and  a  more  enduring 
character. 

Now,  while  the  moral  and  spiritual  forces  of  the  kingdom 
of  Christ  are  thus  telling  on  the  whole  condition  of  worldly 
kingdoms,  unless  some  positive  command  has  come  forth 
from  on  high,  which  binds  them  to  passiveness  in  its  pre- 
sence, it  is  neither  possible  nor  proper  for  the  kingdoms  of 
this  world  to  let  the  kingdom  of  Christ  alone,  to  let  it  remain 
unnoticed  or  unacknowledged  in  their  laws  and  their  ad- 
ministration. Such  mighty  forces,  such  a  divinely  revolu- 
tionary power  at  active  and  decisive  work  within  their 
borders,  cannot  but  require  as  well  as  compel  them  to  deal 


3 1 6  National  Duty  to  Christ. 

with  it.  It  is  not  reasonable  to  say  that  national  rulers  are 
able  or  at  liberty  to  allow  such  spiritual  omnipotent  forces 
of  the  kingdom  of  Christ  to  operate  in  the  land,  and  entirely 
to  revolutionise  both  them  and  the  people,  without  giving  to 
that  kingdom  of  Christ  any  official  recognition  and  coun- 
tenance. They  could  not,  in  fact,  avoid  legislating  for  or 
against  it.  The  attempt,  moreover,  to  be  neutral  toward  it, 
or  to  give  the  same  legislative  and  administrative  treatment 
to  it  and  to  its  opposites,  would  be  to  act  as  its  adversaries. 
For,  not  to  be  with  Christ,  not  to  be  for  His  truth  and  king- 
dom, directly  and  decidedly,  actively  and  avowedly,  is,  on 
the  part  of  any  agency  and  power  whatsoever,  to  be  really 
against  Him. 

And,  third,  This  advocated  neutrality  of  rulers  toM^ards  the 
kingdom  of  Christ,  gets  no  countenance  from  His  words  to 
Pilate.  "  He  that  is  of  the  truth  heareth  my  voice."  All, 
in  every  condition,  and  as  respects  the  real  and  avowed  pur- 
pose of  all  their  actings,  if  true,  not  false,  to  themselves  and 
to  others,  to  Christ  and  to  God,  offer  the  homage  of  their 
hearts  and  lives  to  Christ,  as  King  over  all;  King  over  all  in 
all  conditions,  and  through  all  time.  These  words  mean 
that,  if  they  mean  anything.  So  that,  according  to  their 
just  and  only  tenable  interpretation,  all  departments  of 
human  agency,  governmental  or  otherwise,  are  in  reality  a 
lie  and  a  delusion,  except  they  are  purposely  and  formally 
subject  to  Christ,  and  positively  and  actively  subservient  to 
the  interests  of  His  truth  and  kingdom.  It  cannot  be  that, 
according  to  these  words,  the  laws  and  official  actings  of 
civil  rulers  are  to  make  no  difference  between  religious 
truth  and  religious  error,  between  true  churches  of  Christ, 
true  sections  of  His  kingdom,  and  other  societies,  that  may 
take  the  name  of  His  church  and  kingdom,  while  they  deny 
or  set  aside  His  truth  ;  are  to  treat  such  true  and  such  false 
churches  with  the  same  favour  or  the  same  indifference,  or 


National  Duty  to  CJu^ist.  3 1 7 

the  same  neutrality,  and  to  afford  exactly  the  same  help  to 
each  to  spread  truth  and  falsehood  respectively  throughout 
the  land. 

Eighth.  All  direct  active  helpful  relations  of  civil  rulers 
to  the  truth  and  kingdom  of  Christ,  is  opposed  on  the 
ground  that  civil  rulers  are  not  only  not  required,  but  are 
incompetent,  and  even  forbidden,  to  declare  officially  what 
is  true  and  what  is  false  in  religion.  Of  course,  that  really 
means  that  the  laws  of  a  land  are  not  to  exhibit  or  contain 
any  distinction  between  truth  and  error  in  religion,  are  not 
to  offer  any  direct  homage  to  the  word  of  God  as  His  word, 
are  to  offer  no  direct  homage  to  Christ,  are  to  pay  no  pecu- 
liar respect  to  His  churches,  as  distinct  from  all  other 
societies,  ecclesiastical  or  civil.  Well,  this  doctrine  cer- 
tainly looks  like  that  of  Pilate  when  he  said  "  What  is 
truth  ? "  Pilate  evidently  held  that  he  knew  of  no  set  of 
sentiments  to  which  the  word  "  truth  "  could  be  exclusively 
or  really  applied,  and  that,  at  all  events,  as  a  ruler  he  could 
and  would  take  no  cognisance  of  any  doctrines  whatever, 
as  entitled  to  have  the  term  "  truth "  applied  to  them. 
And,  further,  the  opinion  which  we  are  now  dealing  with, 
does  look  like  a  contradiction  of  the  words  of  Jesus,  when 
He  said,  "  Every  one  that  is  of  the  truth  heareth  my  voice." 
Eor  these  words  certainly  seem  to  mean,  if  they  mean  any- 
thing, that  all  men,  in  all  conditions,  and  in  all  their  words 
and  actions,  are  true  to  Christ,  true  to  their  neighbours  and 
themselves,  and  true  to  their  own  and  one  another's  interests 
for  time  and  eternity,  only  in  so  far  as  their  actings  em- 
body the  truth  to  which  He  came  into  the  world  to  bear 
witness. 

Ninth.  Amidst  the  various  windings  taken  by  the  opinion 
which  we  are  now  endeavouring  to  bring  forth  to  view,  and 
to  present  in  the  clear  light  of  truth,  we  may  notice  one 
other  turn  which  it   takes,  and   by  which  it   twists   itself 


3  1 8  National  Ditty  to  Christ. 

round  the  imaginations  and  passions  of  many,  and  then  holds 
them  fast  by  one  of  the  strongest  prejudices.  The  advocates 
of  official  neutrality  on  the  part  of  civil  rulers,  in  the  con- 
flicts going  on  between  truth  and  error  in  religion,  are 
accustomed  to  argue,  that  civil  rulers  could  not  legislate  at 
all  in  favour  of  the  truth,  without  employing  such  coercion 
in  its  favour  as  is  contrary  to  the  spirit  and  enactments  of 
the  religion  of  the  Lord  Jesus  Christ,  That  means  that 
formal  legislation,  in  every  shape  and  form,  in  favour  of 
true  religion,  involves  the  offering  of  violence  to  the  con- 
sciences of  men,  and  to  the  right  of  private  judgment.  But 
this  averment  is  surely  an  abuse  of  words,  and  the  raising 
up  of  a  bugbear. 

All  legislation,  indeed,  in  favour  of  the  truth  and  kingdom 
of  Christ  that  sought  to  compel  men  to  believe  these  doc- 
trines which  the  laws  set  forth  as  truth,  by  subjecting  those 
who  differed  from  these  doctrines  to  penalties  from  which 
such  as  received  them  were  freed, — all  that  sort  of  legisla- 
tion would  be  chargeable  with  the  coercion  of  conscience, 
and  is  therefore  to  be  utterly  abhorred.  To  employ  such 
coercion,  under  the  professed  design  of  securing  regard  to 
the  truth  and  kingdom  of  Christ,  is  to  frustrate  the  very 
end  for  which  it  is  professedly  employed.  For  the  pro- 
fessed end  is  to  recommend  the  truth  and  to  glorify  Christ, 
by  making  men  good  citizens,  as  the  result  of  encouraging 
them  to  become  true  christians.  An  end  like  that  cannot 
possibly  be  accomplished  by  attempting  to  compel  men  to 
believe  in  Christ,  or  by  compelling  them  to  profess  their 
faith  in  Him. 

But  to  say  that  civil  rulers  cannot  officially  and  legisla- 
tively set  forth  the  claims  of  Christ,  of  His  truth  and  king- 
dom, to  universal  acceptance,  without  resorting  to  such 
compulsion,  is  to  contradict  reason  and  observation,  as  well 
as  scripture.     To  say  that  civil  government  caimot  use  its 


National  Duty  to  Christ.  319 

moral  influence  alone,  for  any  purpose,  is  to  shut  our  eyes 
to  as  plain  a  fact  as  that  the  sun  shines.  Even  in  political 
matters,  it  often  uses  its  mere  moral  influence  with  nations 
abroad,  and  with  its  people  at  home,  to  secure  the  adoption 
of  sound  principles  and  courses  of  action,  in  cases  in  which 
it  has  and  claims  no  power  to  enforce  its  counsels.  And 
surely  what  civil  government  does  even  in  political  matters, 
it  can  do  in  reference  to  those  higher  truths  and  interests 
in  which  it  is  bound  to  take  the  deepest  concern. 

If  a  national  testimony  on  behalf  of  peace  throughout  the 
world,  as  against  the  guilty  designs  of  the  nations  that  are 
arming  for  war,  if  such  a  testimony  can  be  nobly  borne  by 
a  nation  like  this,  and  that  when  no  power  is  claimed  or  to 
be  exercised  to  enforce  it,  on  what  ground  can  it  be  denied, 
that  a  national  testimony  in  favour  of  the  truth  and  king- 
dom of  Christ  may  be  borne,  without  exercising  or  claiming 
any  power  or  right  physically  to  enforce  that  testimony. 
That  witness-bearing  to  the  truth,  which  is  the  echo  of 
Christ's  own  witness-bearing,  may  come  from  a  thousand  as 
well  as  from  one,  and  from  millions  as  well  as  from  thou- 
sands, and  from  the  collective  body  of  a  people  as  well  as 
from  them  individually,  and  from  their  rulers  and  their  laws 
as  well  as  from  themselves. 

Nor  is  the  value  of  such  a  national  testimony  to  be 
overlooked.  For  if  God  has  appointed  those  who  receive 
the  truth  to  be  His  witnesses  for  it  on  the  earth,  and  if 
He  has  promised  to  use  and  bless  that  testimony  as  a 
means  of  its  maintenance  and  advancement,  a  national  tes- 
timony to  it  is  one  of  the  likeliest  ways  of  giving  it  sway 
and  power  over  the  land,  and  throughout  the  world. 

But  a  national  testimony  like  that  involves  a  legal 
acknowledgment  of  the  truth  and  kingdom  of  Christ,  such 
as  alone  can  distinguish  them  from  every  other  system  of 
opinion,  and  every  other  kind  of  organisation,  political  or 


320  National  Duty  to  Christ. 

ecclesiastical,  and  so  become  a  security  to  the  churches,  that, 
in  prosecuting  their  work  of  spreading  the  truth  as  it  is  in 
Jesus,  by  "their  teaching  and  their  discipline,  they  shall  be 
safe  from  all  intrusive  and  coercive  interference  on  the  part 
of  the  civil  power. 

(2.)  I  have  now  to  mention  one  particular  kind  of  neut- 
rality in  the  relation  of  the  civil  magistrate  to  religion  and 
the  church,  which  is  insisted  on  with  special  emphasis,  viz., 
that  which  regards  the  withholding  of  all  state  aid  for  the 
maintenance  and  extension  of  the  truth  and  kingdom  of 
Christ.  The  advocates  of  neutrality,  while  opposed  to  all 
legislation  in  regard  to  what  is  true  or  false  in  religion,  are 
if  possible  still  more  opposed  to  the  doctrine  that  the  civil 
magistrate  may  give,  and  as  occasion  permits  and  requires, 
ought  to  give,  material  aid,  in  a  greater  or  less  degree,  to 
the  maintenance  and  advancement  of  true  religion. 

But,  FIRST,  civil  rulers  are  not  precluded  by  any  general 
principle  or  rule  of  scripture  from  giving  material  aid  to 
Christ's  truth  and  kingdom.  When  they  are  to  give  it 
indeed,  to  what  extent  they  are  to  give  it,  and  to  lohom  they 
shall  give  it,  are  questions  to  be  decided  according  to  cir- 
cumstances. But  there  is  no  principle  of  reason  or  rule  of 
scripture  prohibiting  it  altogether. 

Second. — 'Tis  said,  indeed,  that  to  give  such  aid  even  to 
true  religion  in  a  land,  if  there  be  some  in  that  land  who 
dissent  from  the  religion  aided,  and  from  the  aid  given,  is 
to  "  violate  political  justice."  This  is  to  say  that  the  rulers 
and  people  of  a  nation  must,  as  such,  avoid  making  any 
profession,  and  abstain  from  giving  anj^  practical  proof  of 
their  national  relation  and  responsibility  to  the  Prince  of 
the  kings  of  the  earth,  the  Governor  among  the  nations, 
if  a  few  are  not  satisfied  that  the  thing  is  rightly  done,  or 
if  a  few  are  of  opinion  that  the  thing  should  not  be  done 
at  all. 


National  Duty  to  Christ.  3  2 1 

Third. — We  hear  again  occasionally  of  "  fiscal  "  respon- 
sibility, as  entitling  and  even  requiring  of  civil  rulers, 
whenever  they  assist  christian  services,  to  direct  and  con- 
trol authoritatively  the  services  so  assisted,  in  order  that 
they  may  have  due  control  over  the  means  applied  for  such 
a  purpose ;  as  if  civil  rulers  had  not  sufficient  control  over 
their  own  resources,  in  being  able  and  bound,  at  any 
moment,  to  withdraw  them,  when  they  ceased  to  reckon 
the  services  worthy  of  their  aid. 

Fourth. — It  is  said,  however,  to  be  contrary  to  the 
nature,  the  genius,  and  the  spirit  of  Christianity,  that  civil 
rulers  should  aid  materially  in  its  advancement.  But  true 
religion  has  been  essentially  of  the  same  nature  from  the 
beginning  of  the  world.  And  if  assistance  was  given  to  it, 
with  divine  approbation,  not  only  by  Jewish  rulers,  but  by 
Gentile  monarchs,  in  ancient  times,  such  assistance  was  not 
opposed  to  the  nature  of  true  religion  then,  and  cannot  be 
opposed  to  it  now.  Besides,  the  promises  of  this  very  aid 
in  these  last  days  is  given  in  the  prophetic  scriptures  in 
the  most  glowing  colours,  as  one  of  the  most  prominent 
attendants  and  aids  of  the  advancement  of  true  religion  to 
its  approaching  triumphs  on  the  earth. 

Fifth. — As  a  still  bolder  ground  of  opposition  to  all 
material  aid  on  the  part  of  civil  rulers  to  the  truth  and 
kingdom  of  Christ,  it  is  said  that  all  such  aid  is  precluded 
by,  and  contrary  to,  the  law  of  free-will  offerings,  which 
Christ  Himself  has  given  as  His  sole  ordinance  for  the 
maintenance  and  extension  of  His  kingdom.  But  the 
resources  for  religious  purposes  now  under  government  con- 
trol were,  to  a  greater  or  less  extent,  the  free-will  offerings 
of  our  ancestors,  and  as  such,  according  to  the  very  principle 
contended  for,  ought  to  go  to  the  objects  for  which  they 
were  freely  given.  Further,  if  at  any  time  general  un- 
animity in  regard  to  religion  and  its  claims  takes  possession 

X 


32  2  National  Dtdy  to  Christ. 

of  the  national  mind,  public  contributions  to  the  cause  of 
Christ,  in  accordance  with  the  national  sentiment,  become 
as  truly  free-will  offerings  as  any  others. 

The  particular  notion  pleaded  for  however  is,  that  more 
direct  dependence  for  their  maintenance  by  those  who  give 
religious  instruction  on  those  who  receive  it,  is  tlu  ordi- 
nance of  Christ.  And  the  two  passages  chiefly  resorted  to, 
as  furnishing  proof  of  this  doctrine,  are  in  i  Cor.  ix,  and 
Gal.  vi. 

In  I  Cor.  ix.  it  is  written,  "  Who  goeth  a  warfare  any 
time  at  his  own  charges  ?  who  planteth  a  vineyard,  and 
eateth  not  of  the  fruit  thereof  ?  or  who  feedeth  a  flock,  and 
eateth  not  of  the  milk  of  the  flock  ?  ...  Do  ye  not  know 
that  they  which  minister  about  holy  things  live  of  the  things 
of  the  temple  ?  and  they  which  wait  at  the  altar  are  par- 
takers with  the  altar  ?  Even  so  hath  the  Lord  ordained,  that 
they  which  preach  the  gospel  should  live  of  the  gospel." 
Now  wliat  other  lessons  than  the  following  are  to  be  gathered 
from  these  words  ?  First,  Ministers  of  the  gospel  are  en- 
titled to  maintenance  as  such,  without  having  to  support 
themselves  by  any  other  calling,  as  soldiers,  planters  of  vine- 
yards, shej^herds,  and  Jewish  priests  lived,  or  live,  by  their 
occupations.  Second,  There  is  not,  at  the  same  time,  a  word 
to  fix  down  the  precise  source  and  way  of  their  maintenance. 
Third,  On  the  contrary,  as  the  illustrative  cases  are  cases 
partly  of  national  support  and  partly  of  private  provision, 
the  natural  inference  is  that  either  way  may  be  held  avail- 
able. While,  Fourth,  The  fact  that  Paul,  even  when  minis- 
tering to  one  of  the  wealthiest  of  the  churches,  refused  to 
depend  on  its  liberality,  and  lived  by  following  the  worldly 
occupation  which  he  had  learned,  conclusively  proves  that 
neither  mode  of  maintenance  is  absolutely  required  by  the 
gospel ;  that  the  right  of  ministers  to  a  maintenance  as  such 
is  the  only  thing  here  set  forth,  while  the  whole  question 


National  Duty  to  Christ.  323 

of  how  that  maintenance  is  in  every  case  to  be  obtained  is 
left  undecided. 

The  passage  in  Gal,  vi.  is  still  more  frequently  and 
emphatically  urged  as  shutting  up  the  church  to  dependence 
on  direct  christian  liberality,  and  to  the  refusing  of  all 
state  aid  for  the  ministrations  of  religion.  The  words  are, 
"  Let  him  that  is  taught  in  the  word  communicate  unto  him 
that  teacheth  in  all  good  things."  These  words  are  held  to 
lay  down,  as  the  law  of  Christ,  that  the  ministers  of  the 
gospel  are  to  depend  for  their  maintenance  only  on  those 
who  are  instructed  by  them,  and  to  exclude  all  state  aid 
for  such  a  purpose,  as  contrary  to  this  law. 

But  this  literal,  limited,  stringent  interpretation  of  the 
words  carries  consequences  for  which  the  authors  of  the 
interpretation  are  not  prepared.  For,  Firsts  according  to  it 
the  passage  should  run.  Let  only  him  that  is  taught  in  the 
word,  and  no  other  party,  and  let  every  one  who  is  taught 
in  the  word,  whether  rich  or  poor,  whether  able  or  unable, 
communicate  to  him  that  teacheth  in  all  good  things. 
Second,  If  this  law,  as  thus  interpreted,  is  to  be  kept  and 
not  broken,  ministers  must  not  follow  the  example  of  the 
very  apostle  who  uttered  the  words,  for  he  would  not  allow 
the  wealthy  church  of  Corinth,  while  he  taught  them,  to 
communicate  to  him  at  all  in  any  good  thing,  but  supported 
himself  by  his  own  labour.  Tliird,  Nor  according  to  this 
interpretation  can  ministers  take  any  help  from  property 
given  by  donors  who  are  or  were  beyond  the  pale  of  the 
church,  or  perhaps  even  from  central  sustentation  aid  funds 
within  the  church  itself,  since  even  such  provisions  come 
between  the  teacher  and  his  direct  dependence  on  those  that 
are  taught  by  him.  Fourth,  It  will  not  avail  to  say  that 
the  words  confine  the  sources  of  supply  to  those  that  are 
within  the  same  church  with  the  minister  to  be  provided 
for,  or  to  those  within  the  church  on  earth,  and  to  such  of 


324  National  Duty  to  Christ. 

them  as  are  able.  This  is  a  way  of  free  and  easy  inter- 
pretation at  one  time,  and  of  strict,  literal,  narrow  inter- 
pretation at  another  time,  that  cannot  be  admitted.  And 
even  thongh  it  were,  it  would  not  suit  the  object  in  view, 
for  it  would  cover  the  actings  of  the  state  proceedings  in 
support  of  religion,  when  those  who  adopt  them  are  by 
profession  within  the  visible  church  of  Christ.  Fifth,  This 
interpretation  can  thus  be  clung  to  only  by  its  advocates 
involving  themselves  in  all  manner  of  absurdities  and  con- 
tradictions. Sixth,  It  is  surely  attaching  a  more  natural 
meaning  to  the  words,  to  explain  them  as  enjoining  on  all 
who  receive  christian  instruction,  and  profit  by  it,  to  con- 
tribute as  they  are  able,  and  as  circumstances  permit  and 
require,  for  the  maintenance  of  those  who  are  employed  in 
imparting  it ;  while,  at  the  same  time,  ministers  are  not 
confined  to  this  kind  of  support,  since  Paul,  who  uttered 
the  words,  himself  refused  it,  but  may  rely  on  resources 
that  lie  outside  of  the  people's  offerings,  and  even  outside  of 
the  church,  since  Paul  did  so,  in  living  on  the  labour  of  his 
own  hands. 

In  making  these  observations,  it  is  the  furthest  thing 
possible  from  my  mind  to  sink  out  of  sight,  or  even  to 
bring  down  to  a  level  with  public  aid  to  Christ's  cause,  the 
free-will  offerings  of  the  people ;  for  I  believe  as  firmly  as 
any  living  man  that  the  constant  and  increasing  oblations 
of  the  faithful  are  to  be  the  great  means  of  maintaining 
ordinances  in  the  land,  and  of  spreading  the  gospel  from 
pole  to  pole.  But  I  think  it  of  deep  importance  to  allow 
no  channels  of  aid  to  be  choked  up  through  which  the 
Lord's  cause  may  get  what  is  due  to  it,  and  He  may  get 
His  glory.  On  these  grounds  I  thus  argue,  that  there  is  no 
proof  furnished  by  the  word  of  Christ  that  nations  and  their 
rulers  are  shut  out  from  uniting  their  aid  with  all  other  efforts 
for  spreading  the  truth  and  kingdom  of  Christ  on  earth. 


National  Dtity  to  Christ.  325 

Before  leaving  this  part  of  the  subject,  I  may  notice  how 
in  this  matter,  as  in  many  others,  extremes  meet.  Advo- 
cates of  indiscriminate  state  support  to  all  religions,  and 
advocates  of  the  refusal  of  all  state  support  to  any,  agree  in 
this,  that  all  religions  should  be  placed  on  the  same  level 
in  the  eye  of  the  law,  the  only  difference  between  them 
being  the  height  of  the  level  to  be  occupied  by  them  all 
alike.  Neither  of  these  doctrines  seems  to  be  that  inculcated 
on  Pilate  when  Jesus  said,  "  For  this  purpose  came  I  into 
the  world,  that  I  should  bear  witness  unto  the  truth  :  he  that 
is  of  the  truth  heareth  my  voice."  They  both  seem  more 
allied  to  Pilate's  answer,  "  What  is  truth  ? "  as  if  he,  as  a 
civil  ruler,  could  and  would  make  no  distinction  between 
them. 

It  is  to  be  hoped  few  faithful  servants  of  Christ  will  be 
found  anywhere  in  any  of  the  churches  vindicating  the 
policy  of  statesmen  in  patronising  all  religions  alike,  and 
especially  courting  those  which  are  most  unscrupulous, 
intriguing,  and  dangerous ;  and  that  the  time  is  at  hand 
when,  as  unspeakably  the  least  of  two  evils,  the  demand 
will  be  made  to  cease  from  giving  to  any,  such  support  as 
is  now  given  to  some,  rather  than  that  it  should  be  more 
and  more  extended  to  all. 

But  'tis,  I  think,  not  less  to  be  resolved,  that  civil  rulers 
shall  not  be  permitted  unopposed  to  make  no  distinction 
in  law,  and  in  such  countenance  and  exceptional  aid  as 
circumstances  still  permit  and  require,  between  Christ's 
truth  and  the  devil's  lie.  As  a  principle,  this  absolute 
neutrality  of  civil  rulers  is  as  indefensible  as  their  policy 
of  indiscriminate  patronage  of  truth  and  error.  Carry  out 
this  principle  of  neutrality,  and  rulers  have  no  more  right 
to  appropriate  the  time  of  the  people,  which  is  to  them  the 
same  as  money,  than  the  money  itself,  and  so  have  no  more 
right  to  interfere  with  the  people's  use  of  their  time  on 


326  National  Duty  to  Christ. 


sabbath,  than  with  their  use  of  it  on  the  other  six  days  of 
the  week.  In  fact,  on  this  principle,  there  could  be  no  use 
made  of  the  nation's  time  or  the  nation's  means,  or  of  the 
official  power  of  rulers  to  do  homage  to  Christ.  That  is, 
their  Governor  could  have  no  national  homage  offered  to 
His  sovereignty.  This  principle,  therefore,  carried  out, 
would  eliminate  from  the  constitution  of  the  country  all 
those  divine  elements  which  give  it  its  virtue  and  its 
strength. 

If,  therefore,  it  is  high  time  to  bring  to  an  end  the  in- 
discriminate support  of  truth  and  error,  it  is  not  less  high 
time  that  the  nonconformists  of  Britain  were  regaining  a 
little  more  of  the  principles  and  spirit  of  their  Puritan 
ancestors,  and  adjusting  their  sentiments  in  greater  accord- 
ance with  divine  truth,  and  with  enlightened  reason,  so  as 
to  be  prepared  to  stand  for  Christ's  will  and  honour  against 
all  levellers,  of  whatever  class.  And,  at  all  events,  there  is 
a  loud  call  to  us,  not  to  leave  that  sacred  ground,  on  which 
the  Lord  has  given  us  grace  to  fight  so  many  battles,  and 
win  so  many  victories. 

The  principle  contended  for  in  this  discourse  keeps  clear 
on  the  one  hand  of  the  national  corruption  and  abuse  to 
which  Christianity  has  been  subjected,  and,  on  the  other 
hand,  of  the  national  atheism  in  which  our  country  is 
in  danger  of  being  engulfed.  The  persistent  defence  of 
established  churches  in  their  present  position  and  corrupted 
state,  will  ensure  and  justly  ensure  their  overthrow.  On 
the  other  hand,  the  most  popular  arguments  employed  at 
present  against  them,  if  carried  out  in  the  legislation  of  the 
country,  will  as  completely  separate  all  national  law  and 
action  from  religion,  as  if  civil  government  had  nothing  to 
do  with  God,  and  God  had  nothing  to  do  with  civil  govern- 
ment. The  church  that  formally  adopts  and  pursues  a 
policy  of  which  that  separation  is  the  natural  and  necessary 


National  Duty  to  Ch'ist.  327 

result,  is  damaging  or  destroying  lier  character  and  her 
claims  as  representing  the  reformed  church  of  our  fathers. 
As  this  question  advances  to  its  crisis,  it  is  to  be  hoped 
that  the  slumbering  grand  old  instincts  divinely  inlaid  in 
our  people,  will  yet  awake  under  the  merciful  hand  of  God 
upon  them,  and  save  our  character  and  perpetuate  our  posi- 
tion among  the  churches  and  nations  of  the  earth, 

III.  The  obligation  lying  on  us  to  bear  our  testimony 
to  the  relation  in  which  nations  and  their  rulers  are  thus 
placed  by  Christ  to  Himself,  to  His  truth,  and  to  His 
kingdom. 

He  Himself  bore  witness  to  this  relation  on  the  occasion 
before  us.  He  bare  witness  to  it  before  a  Eoman  governor. 
He  would  have  borne  the  same  witness  before  that  gover- 
nor's master,  the  Eoman  emperor,  and  before  all  the  poten- 
tates of  earth.  To  them  all,  therefore,  that  testimony  is 
addressed  by  Christ,  and  His  church  is  appointed  to  con- 
vey it. 

It  is  worthy  of  special  notice  that  the  very  witness- 
bearing  of  Jesus,  on  this  occasion,  is  set  before  Timothy  as 
an  example  for  him  to  follow.  "  Thou  hast  professed  a 
good  profession  before  many  witnesses.  I  give  thee  charge 
in  the  sight  of  God,  who  quickeneth  all  things,  and  Christ 
Jesus,  who  before  Pontius  Pilate  witnessed  a  good  confes- 
sion ;  that  thou  keep  this  commandment  without  spot,  un- 
rebukable,  until  the  appearing  of  our  Lord  Jesus  Christ : 
which  in  His  times  He  shall  show,  the  blessed  and  only 
Potentate,  the  King  of  kings,  and  Lord  of  lords."  ^  The  same 
example  of  Jesus  is  a  rule  and  motive  of  conduct  for  us  all. 

Accordingly,  it  is  also  worthy  of  notice  that,  throughout 
the    scriptures,   whatever   is   said    of  the   progress   of  the 


I  Tim. 


328  National  DtUy  to  Chi'ist. 

kingdom  of  Christ,  connects  that  kingdom  with  His  supre- 
macy over  all  things,  as  well  as  with  His  headship  over  the 
church. 

Thus  when  David,  his  princes,  and  his  people  contributed 
so  largely  for  the  building  of  the  temple,  they  did  so  ex- 
pressly as  their  homage  to  Him  who  is  "  Head  above  all," 
from  whom  all  blessings  flow,  and  by  whose  grace  they  were 
made  thus  willing  to  give  Him  of  His  own.^ 

When  the  second  temple  was  erecting,  and  the  people 
fainted  at  their  inadequate  resources,  and  at  the  prospect 
of  an  edifice  so  inferior  to  the  first,  they  were  told,  as  an 
inducement  to  proceed,  that  the  Lord  of  Hosts  was  coming 
to  "  shake  the  heavens  and  the  earth,"  that  is,  the  "  ecclesi- 
astical and  civil  powers,"  and  that,  while  His  servants  owned 
Him  in  that  character,  He  would  furnish  them  with  enough 
of  the  silver  and  gold,  which  are  His,  for  setting  up  "  the 
kingdom  that  cannot  be  moved."  ^ 

It  is  in  His  character  of  "  Head  over  all  things  to  the 
church,"  that  He  is  "  perfecting  "  His  people  as  His  own 
body,  by  filling  them  with  His  fulness.^  From  Him,  as 
ascended  far  above  all  things,  and  filling  all  things, 
are  the  gifts,  needful  for  that  purpose,  bestowed  upon  His 
church.*  It  is  in  His  character  of  "  the  first  begotten  of 
the  dead,"  and  "  the  Prince  of  the  kings  of  the  earth,"  that 
He  is  redeeming  by  His  power  all  whom  He  bought  with 
His  blood.^  While  it  is  with  the  life  that  flows  into  their 
souls  from  Christ  their  Head,  that  His  servants  are  prepared 
to  execute  His  commission  to  teach  all  nations,  it  is  under 
His  protection,  as  He  to  whom  "  all  power  is  given  in 
heaven  and  in  earth," ^  that  His  servants  are  to  "go  into 
all  the  world  "  for  that  purpose  ;  and  it  is  therefore  vain  for 


^   I  Chron.  xxix.  *  Eph.  i.  ^  Rev.  i. 

*  Hag.  ii.,  Heb.  xii.  *  Eph.  iv.  *  Matt,  xxviii. 


National  Duty  to  Christ.  329 

them  to  think  that  they  will  find  due  heed  given  by  sinners 
tof  His  message,  or  a  blessing  from  Himself  upon  it,  if  they 
do  not  testify  to  them  the  claims  of  their  Protector,  as 
Governoi;  among  the  nations  and  King  of  kings,  as  well  as 
of  His  grace  as  Saviour  of  the  lost.  And  when  He  comes 
at  length,  as  come  He  will,  to  accomplish  the  destruction 
of  all  the  powers  and  agencies  of  earth  that  are  opposing 
Him,  and  to  accomplish  also  the  salvation  of  a  now  ran- 
somed world,  besides  revealing  Himself  by  the  name  of  the 
"  Faithful  and  Tkue,"  "  the  Word  of  God  ; "  He  will  also 
have  conspicuously  written  on  His  vesture  and  His  thigh 
the  names  "  King  of  kings  "  and  "  Lord  of  lords ; "  and  while 
He  is  gathering  the  ransomed  to  the  "  marriage  supper  of 
the  Lamb,"  He  will  at  the  same  time  receive  that  homage 
of  "  kings  "  and  "  nations,"  which  foreshadows  the  still  more 
glorious  state  of  the  church,  which  is  to  be  characterised  by 
their  bringing  their  glory  and  honour  into  it.^ 

And  so,  if  asked  for  a  term  summarily  expressing  that 
gospel  truth  which  is  to  regenerate  and  bless  this  world, 
the  proper  reply  is,  "  Christ  all  in  all ; "  Christ  the  Head 
of  every  man,  pouring  divine  life  into  the  soul ;  Christ  the 
Head  of  the  church,  giving  her  all  her  ordinances  and  laws, 
and  by  His  gracious  presence  in  them,  proving  the  glory  of 
them  all;  and  Christ  the  Head  of  the  nations,  turning  into 
hell  those  that  forget  Him,  and  bringing  the  rulers  of  such 
as  are  saved  to  offer  their  official  homage  at  His  feet,  as 
rendering  their  government  light  and  easy  by  the  prevalence 
of  His  truth  and  kingdom  throughout  all  their  borders. 

This  supremacy  of  Christ  was  embodied  in  the  national 
system  which  Knox  planned,  and  Melville  perfected,  and 
Henderson,  and  Eutherford,  and  the  other  worthies  of  our 
Eeformation  illustrated.     That  system  sought  to  provide  for 

^  Rev.  xix,  21. 


330  National  Duty  to  Christ. 

the  proper  education  and  godly  upbringing'  of  all  the 
children  of  the  land,  for  the  advancement  in  all  human  arid 
sacred  learning  of  the  more  promising  of  the  young,  for  the 
maintenance  of  all  the  poor,  for  the  religious  in&trjaction  of 
the  entire  population,  for  the  just  administration  of  all 
human  law,  and  for  the  practice  of  piety  and  virtue  by  all 
classes  in  the  kingdom.  Towards  the  support  of  religious 
ordinances,  it  arranged  for  the  appropriation  to  that  object 
of  help  of  every  kind  from  every  quarter,  including,  in 
a  marked  specific  way,  "the  continual  oblations  of  the 
faithful." 

The  carrying  out  of  this  system,  even  in  an  imperfect 
manner,  has  been  the  main  source  of  all  those  triumphs  of 
civil  and  religious  liberty,  of  art  and  science,  of  learning  and 
commerce,  of  religion  and  virtue,  that  have  marked  our 
people,  and  that  adorn  our  annals.  The  carrying  of  it  out 
still  in  its  spirit,  and,  to  a  great  extent,  in  its  letter,  might 
make  this  nation  an  earnest  of  that  approaching  consum- 
mation, when  the  kingdoms  of  this  world  shall  become  the 
kingdoms  of  our  Lord,  and  of  His  Christ,  and  He  shall  reign 
upon  the  earth. 

The  testimony  to  Christ's  supremacy,  which  it  has  been 
the  distinguished  lot  of  the  Scottish  church  and  Scottish 
people  to  bear,  has,  from  providential  events,  been  empha- 
tically rendered  in  the  special  form  of  a  testimony  to  His 
supremacy  over  the  church  and  over  the  nation  in  their 
direct  relation  to  each  other,  under  Himself.  This,  properly, 
was  not  a  lot  of  our  Eeformers'  choosing.  It  was  a  lot 
assigned  to  them  by  Christ,  and  assigned  to  them,  first,  in 
connection  with  their  faithfulness  to  the  whole  truth  as 
regards  His  crown  and  covenant ;  and,  second,  in  connection 
with,  and  as  the  result  of,  the  resistance  which  our  civil 
rulers  offered,  early  and  late,  to  that  truth.  In  the  provi- 
dence of  Christ,  it  has  thus  been  our  peculiarly  distinguished 


National  Duty  to  Christ.  33  r 

call  and  privilege  to  proclaim  tlie  duty  of  rulers  to  His  truth 
and  kingdom. 

Other  churches  have,  equally  with  us — all  churches, 
indeed,  in  proportion  to  their  faithfulness — borne  wit- 
ness, and  have  suffered  for  their  witness-bearing,  to  the 
duty  which  the  church  owes  to  herself  and  to  her  Lord,  to 
preserve  her  own  integrity,  and  take  law  from  Him  alone. 
And  had  that  been  our  only  duty,  we  could  have  done  it, 
by  simply  and  quietly  leaving  our  state  connection,  and 
taking  up  our  position,  side  by  side,  or  at  once  amalga- 
mating, with  the  non- established  churches  around. 

But,  with  our  convictions,  and  according  to  our  standards 
and  our  vows,  this  was  a  course  which  we  were  not  at 
liberty  to  take.  We  felt  bound  to  struggle  to  retain  our 
integrity,  and  our  temporal  privileges  as  well,  and  to  awaken 
THE  EULERS  to  a  scnse  of  their  duty  to  the  truth  and  king- 
dom of  Christ.  And  even  when  we  found  our  struggle 
hopeless,  and  indeed  no  longer  practicable,  and  therefore, 
in  1843,  surrendered  our  state  establishment,  we  did  not 
cease  from  our  testimony,  when  we  could  no  longer  gain, 
but  only  suffer,  because  of  it.  The  relations  and  obligations 
of  the  rulers  to  Christ  did  not  cease  when  they  would  not 
own  them ;  and  our  duty  to  bear  witness  to  these  relations 
and  obligations  has  not  ceased,  because  for  a  season  rulers 
may  be  determined,  and  may  be  allowed  to  turn  a  deaf  ear 
to  it.  They  will  not  so  easily  get  rid  of  their  responsibilities, 
and  neither  will  we  of  ours. 

It  ought  not  to  be  a  light  matter  in  our  eyes,  that — as 
the  result  of  Christ's  providential  dealings  with  us  for  cen- 
turies, as  a  church — this  truth  of  national  obligation  to  Him 
is  proclaimed  in  all  our  standards,  documents,  and  deeds; 
that  it  was  blazoned  on  the  banner  given  to  our  suffering 
forefathers  to  display  because  of  the  truth  ;  that  it  was 
proclaimed  by  these  sufferers  and  martyrs  from  the  hill- 


332  National  Duty  to  Christ. 

sides,  aud  from  the  dens  and  caves  of  our  country,  at  the 
bar  of  human  judgment,  in  imprisonment  aud  exile,  and 
from  their  bloody  scaffolds  and  honoured  graves ;  that  it 
lias  made  Scotland  a  land  of  sacredness,  like  the  land  of 
Judah  itself,  among  the  ancient  kingdoms  of  the  earth; 
and  that  we  proclaimed  it  in  connection  v^^ith  the  state,  and 
have,  if  possible,  more  emphatically  still  proclaimed  it  in 
our  actings  at  the  disruption,  and  in  our  Acts  of  Assembly, 
one  after  another,  in  the  years  that  followed.  A  testimony 
so  consecrated,  we  are,  it  is  to  be  hoped,  not  to  be  left  to 
abandon  now.  There  are  no  good  reasons  for  abandoning  it. 
The  reasons  are  very  weighty  for  firmly  maintaining  it  still. 

The  honour  of  Christ  requires  it.  The  rulers  are  break- 
ing His  bands  and  casting  His  cords  from  them.  It  is, 
therefore,  due  to  His  honour  to  proclaim  that  there  is  "  given 
to  Him  dominion  and  glory,  and  a  kingdom ;  that  all  people, 
nations,  and  languages  should  serve  Him,"  ^  and  "  that  all 
dominions  should  serve  and  obey  Him." "  And  we  are  to 
proclaim  the  truth,  until  He  overwhelms  His  adversaries,  and 
makes  good  His  claims  as  "  King  of  kings,  and  Lord  of  lords." 

The  safety  of  states  and  kingdoms  depends  on  their  hear- 
ing this  testimony,  and  doing  the  duties  which  it  requires 
at  their  hands.  For  Christ  is  about  to  speak  to  the  kings 
and  rulers  of  the  earth  in  His  wrath,  and  to  vex  them  in 
His  sore  displeasure.  His  kingdom  is  about  to  break  in 
pieces  and  consume  all  hostile  earthly  kingdoms,  that  it 
may  itself  stand  for  ever.^  Therefore  as  we  would  not 
remain  contented  and  unmoved,  and  see  them  broken  with 
a  rod  of  iron  and  dashed  in  pieces  as  a  potter's  vessel,  we 
are  to  call  upon  them  to  be  wise  and  receive  instruction,  to 
serve  the  Lord  with  fear,  and  to  pay  their  homage  at  His 
feet. 

s  •^  Dan.  vii.  -  Dan.  vii.  ^  Dan.  ii. 


National  D^ity  to  Christ.  333 

Our  welfare  as  a  church  requires  this  testimony.  When 
we  appealed  to  our  people  to  take  up  that  cause  which 
their  rulers  had  rejected,  and  to  do  their  own  part  as  a 
people,  and,  so  far  as  they  could,  the  part  of  their  rulers 
likewise,  in  upholding  the  religion  of  their  fathers,  as  at 
once  the  true  religion  and  the  national  religion  too,  and  so 
to  honour  Christ  as  entitled  to  rule  over  Scotland,  as  well 
as  in  His  church  within  the  laud,  we  were  the  means  of 
awakening  in  their  hearts  the  sacred  memories  that  slum- 
bered there,  and  of  filling  them  with  high  and  holy  aims. 
And  they  have  poured  their  offerings  ever  since  at  the  feet 
of  Jesus,  and  into  the  treasury  of  His  church.  Lower  that 
testimony  to  one  merely  for  the  integrity  of  His  church  as 
her  only  King  and  Lord,  and  let  her  drop  her  testimony  to 
the  claims  which  Christ  has  to  the  subjection  of  the  rulers 
and  the  nation  as  such  to  His  truth  and  laws ;  and  half  of 
their  heart  will  be  taken  out  of  our  people,  and  then 
our  offerings  will  become  contracted  in  their  object  and 
diminished  in  amount,  or  given  under  the  influence  of  less 
enlightened  regard  for  His  glory,  and  so  proportionably 
unblessed.  Yea,  and  when  no  testimony  is  longer  faithfully 
lifted  up  for  the  full  relationship  of  civil  government  and 
public  law  to  Christ,  His  hand  will  more  and  more  cease 
to  be  upon  the  land  for  good,  and  be  more  and  more 
stretched  out  to  punish;  and  floods  of  error,  and  immor- 
ality, and  pauperism,  and  crime,  and  other  public  calamities 
and  miseries,  will  flow  over  and  desolate  the  land,  and 
submerge  and  sink  the  church  herself.  Whereas  if  we  are 
enabled  faithfully  to  plead  for  the  submission  of  the  nation 
to  Christ,  not  only  will  He  have  still  a  redeemed  and  holy 
people  amongst  us,  but  He  may  yet  marry  to  Himself  the 
land,  and  render  it  a  land  of  delight.^ 

1  Isa.  Ixi.  62. 


334  National  Duty  to  Christ. 

In  the  cause  of  union,  this  testimony  ought  to  be  faith- 
fully upheld,  for  it  is  the  only  standard  under  which,  with 
the  divine  blessing,  you  can  help  to  rally  the  Presbyterian 
population  of  the  land.  Whatever  may  be  said  to  the  con- 
trary, the  system  of  Knox,  and  Melville,  and  Henderson, 
and  Eutherford,  and  Gillespie,  and  the  Erskines,  and  M'Crie, 
and  Chalmers,  is  in  all  its  essential  characteristics  so 
christian,  so  wise,  so  comprehensive,  so  generous,  so  Scottish, 
so  practical,  and  so  practicable  a  system,  that  if  spoken 
home  to  our  people's  hearts,  it  will  yet  though  grace  rouse 
the  deepest,  holiest  feelings  of  their  nature,  and  lead  them 
to  grasp  with  fresh  firmness,  and  spread  aloft,  and  rally 
under,  the  old  sacred  banner,  on  which,  in  characters  as 
bright  as  ever,  is  to  be  seen  inscribed,  for  Christ's  Crown 
and  Covenant. 

Finally,  be  the  more  immediate  issues  of  these  contend- 
ings  what  they  may,  with  such  a  form  of  sound  words 
committed  to  our  keeping  as  a  church,  and  with  such  a 
testimony  given  to  us  to  bear,  our  only  safe,  as  well  as 
dutiful,  course  is,  in  all  our  actings,  not  only  to  serve  Him 
as  the  only  Head  of  the  church,  but  to  bear  witness  to  the 
homage  due  to  Him  from  the  nations  and  rulers  of  the 
earth,  in  the  prospect  of  His  coming  to  decide  all  contro- 
versies between  Himself  and  His  enemies,  and  to  take  to 
Him  his  strong  power  and  reign. 


XV. 

WOEK  OF  THE  SPIRIT  OF  CHRIST. 

"And  when  the  day  of  Pentecost  .  .  .  But  this  is  that  which  was 
spoken  by  the  prophet  Joel ;  And  it  shall  come  to  pass  in  the  last  days, 
saith  God,  I  will  pour  out  of  my  spirit  upon  all  flesh,"  &c. — Acts  ii. 

I.  pONSIDER  the  position  of  Christ,  and  of  His  apostles, 
at  the  time  when  this  effusion  of  the  Spirit  on  the 
day  of  Pentecost  took  place. 

Having  died  for  the  redemption  of  all  that  were  given 
to  Him  in  the  everlasting  covenant,  He  had  risen  again  ; 
and  having  shown  Himself  alive  by  many  infallible  proofs, 
He  had  ascended  to  heaven.  His  followers  were  to 
see  Him  no  more  in  this  world,  in  His  bodily  presence, 
until  He  comes  at  last  in  glory,  to  raise  the  dead,  and 
judge  mankind.  Formally  clothed  with  all  power  in  heaven 
and  earth,  He  had  begun  to  establish  His  kingdom  among 
men,  and  had  left  His  disciples  behind  Him  to  take  care  of 
its  interests,  and  to  labour  for  its  advancement.  The  dis- 
ciples themselves  were  at  length  beginning  effectually  to  get 
quit  of  their  carnal  notions,  desires,  and  hopes  of  an  outward 
and  temporal  reign  of  the  Messiah,  and  to  have  their  eyes 
opened  on  the  spirituality  of  the  dispensation  which  Jesus 
had  introduced,  and  would  employ  them  to  establish.  Left 
behind  Him  in  the  world  with  such  a  charge,  and  encom- 
passed with  difficulties  and  dangers,  they  were  now  feeling 
more  deeply  than  before,  that  nothing  but  special  guidance 
and  strength  from  on  high  could  direct  their  minds,  support 
their  hearts,  and  establish  the  work  of  their  hands.      Yet 


33 6  Work  of  the  Spwit  of  Christ. 

they  were  not  so  comfortless  as  might  have  been  expected 
from  their  former  state  of  mind.  They  rather  had  begun  to 
feel  that  tliey  were  not  forsaken  by  their  Lord,  and  to 
look  for  such  tokens  of  His  presence  and  power,  as  would 
prove  that  in  a  very  effectual  manner  He  was  still  with 
them. 

Various  circumstances  were  leading  them  to  expect,  and 
to  prepare  for,  a  special  visitation  from  their  ascended  Lord. 
He  had  again  and  again  promised,  that  as  the  result  of  His 
bodily  departure  from  among  them,  He  would  send  the  Com- 
forter, the  Spirit  of  truth,  to  dwell  in  them,  and  to  abide 
with  them  for  ever.  For  the  fulfilment  of  this  promise,  they 
were  now  waiting  with  prayerful  expectation.  Further,  they 
were  now  beginning  more  adequately  to  understand  and 
realise  the  glory  of  Christ,  as  Head  over  all  things  to  the 
church,  and  as  still  truly  with  them,  though  unseen,  as  still 
with  them  in  respect  of  His  divine  presence  and  almighty 
power,  and  of  His  all-sufficiency  and  faithfulness,  as  their 
Redeemer  and  their  Lord.  They  felt  strong  in  Him,  and  in 
the  power  of  His  might.  They  also  had  their  minds  filled 
with  altogether  new  views,  both  of  this  world  and  of  the 
next;  of  the  shadowy  nature  of  things  seen  and  temporal, 
and  of  the  greatness  of  the  things  that  are  unseen  and  eter- 
nal; of  the  vanishing  nature  of  the  heaviest  earthly  trials 
before  them,  and  of  the  enduring  glory  to  which  they  now 
felt  destined.  In  a  special  manner  they  were  manifestly 
filled  from  above  with  anticipations  of  the  coming  of  the 
Spirit,  and  with  a  readiness  to  receive  Him.  In  fact,  the 
Spirit  was  already  in  them,  secretly  and  silently,  yet  strongly 
and  irresistibly,  drawing  out  their  desires,  and  enlarging 
their  expectations,  and  enlivening  their  hopes  of  His  re- 
markable descent.  Carnal  lusts  were  now  repressed.  Earthly 
ambition  was  gone.  Pride  and  jealousy  had  vanished. 
Guilty  fear  had  fled.      The  spirit  of  unholy  rivalry  had  left 


Work  of  the  Spirit  of  Christ. 


them.  Deep  humility  clothed  them  as  with  a  garment. 
Holy  love  to  God  and  to  one  another  filled  their  hearts, 
and  breathed  in  all  their  conduct.  And,  or  "  ever  they  were 
aware,  their  soul  made  them  as  the  chariots  of  Aminadab," 
in  the  swiftness  of  their  approach  to  the  presence  of  the 
divine  glory.  Living  faith  and  hope  carried  them  near  to 
God,  conveyed  them  within  the  vail,  brought  them  near  to 
the  eternal  throne,  and  bound  and  held  them  fast  to  Christ, 
as  one  in  Him,  yea,  one  with  Him,  and  as  ready,  waiting, 
and  expecting  to  be  filled  out  of  His  fulness. 

This  was  the  state  of  preparation  into  which  the  disciples 
were  brought  for  the  reception  of  the  richest  blessings  from 
on  high. .  ATid  these  blessings  were  not  withheld.  Por  while 
they  were  with  one  accord  in  one  place,  "  suddenly  there 
came  a  sound  from  heaven  as  of  a  rushing,  mighty  wind, 
and  it  filled  all  the  house  where  they  were  sitting.  And 
there  appeared  unto  them  cloven  tongues  as  of  fire,  and  it 
sat  upon  each  of  them.  And  they  were  all  filled  with  tlie 
Holy  Ghost,  and  began  to  speak  with  other  tongues  as  the 
Spirit  gave  them  utterance."  From  that  hour,  the  apostles 
clearly  perceived,  and  boldly  proclaimed,  the  true  glory  of 
Christ,  and  the  spiritual  nature  of  the  salvation  to  be  found 
in  Him.  The  views  of  Christ  and  of  His  salvation,  how- 
ever, that  now  and  henceforth  filled  their  minds,  as  this 
chapter  shows,  and  as  we  shall  immediately  and  more  par- 
ticularly notice,  were  owing,  in  reality,  not  to  the  miraculous 
gifts  of  the  Spirit,  but  to  the  inwardly  illuminating  power 
with  which  He  accompanied  His  gifts.  At  the  same  time, 
so  remarkably  did  the  Holy  Spirit  of  Christ  then  work  in 
their  minds,  and  in  the  minds  of  those  who  crowded  to  hear 
tjiem,  that  multitudes  trembled  and  cried  out  under  convic- 
tions of  their  sin  and  danger,  and  as  many  as  three  thousand 
were  actually  and  savingly  converted  to  Christ. 

Y 


Work  of  the  Spirit  of  Christ. 


II.  The  threefold  manner  in  which  the  Spirit  came  down 
on  that  day. 

I.  In  His  miraculous  gifts.  He  came  with  "a  sound" 
that  arrested  every  ear  and  riveted  every  heart.  He  came 
as  "  a  wind  "  denoting  the  spiritual  life  and  strength  with 
which  He  fills  the  soul.  He  came  "  suddenly  "  to  mark  His 
sovereignty  in  working  when  and  where  He  pleases.  He 
came  as  "  a  rushing,  mighty  wind,"  that  "  filled  the  house," 
to  mark  the  resistless  force  with  which  He  acts  in  and  upon 
the  subjects  of  His  grace.  And  more  impressively  still,  He 
rested  on  the  disciples  in  the  form  of  "  cloven  tongues  of 
fire."  To  punish  the  pride  and  impiety  of  the  builders  of 
the  tower  at  Babel,  and  to  put  an  end  to  their  designs,  God 
confounded  their  language,  and  so  scattered  them  ;  and  ever 
since  this  difference  of  language  has  prevented  the  nations 
of  the  earth  from  so  effectually  combining  for  evil  as  they 
might  otherwise  have  done.  But  now  that  the  gospel  was 
to  be  spread  as  the  means  of  reuniting  mankind  in  a  holy 
bond  of  love  to  God  and  one  another,  the  gift  of  divided 
tongues  miraculously  came  on  the  disciples,  whereby  they 
could  preach  the  gospel  to  men  of  all  nations ;  and,  at  the 
same  time,  to  symbolise  the  power  of  the  Spirit  as  about  to 
be  put  forth  through  the  gospel,  to  consume  the  corruptions 
of  sinners,  and  to  kindle  in  their  hearts  the  love  of  God, 
the  cloven  tongues  that  came  down  upon  the  disciples  were 
"  tongues  of  fire."  And  though  that  miraculous  gift  was 
given  only  for  the  time,  the  history  of  it  leaves  on  Christ's 
followers  the  obligation  to  master  all  the  languages  of  earth, 
and  through  them  to  convey  His  gospel  to  every  creature 
under  heaven.  Moreover,  this  miraculous  descent  of  the 
Spirit  served  to  strengthen  the  faith  of  the  disciples  in  their 
now  adored  Redeemer.  It  further  proclaimed  to  the  un- 
believing His  Deity  and  Messiahship,  and  His  discijDles' 
commission    to    spread   His    name    throughout    the    earth. 


Work  of  the  Spirit  of  Christ. 


"While  it  served  the  further  and  more  immediate  purpose  of 
arresting  the  attention  of  the  multitudes  from  every  nation 
under  heaven,  who  were  then  in  Jerusalem  at  the  feast,  and 
of  bringing  them  in  crowds  around  the  apostles  to  listen  to 
their  words. 

But  it  is  to  be  carefully  noticed  that  the  bestowment  of 
miraculous  gifts  was  not  sufficient,  by  itself,  then  or  at  any 
time,  to  convert  those  who  witnessed  them,  or  even  to  con- 
vert those  who  possessed  and  exercised  them.  Balaam 
through  the  Spirit  of  God  in  him,  uttered  lofty  prophecies 
of  Christ,  and  the  church;  yet  Balaam  lived  and  died  a 
wicked  man.  Many  who,  in  their  day,  have  cast  out  devils, 
will,  at  the  last  day,  be  disowned  by  Jesus,  and  driven  from 
His  presence,  as  workers  of  iniquity.  The  sight  of  all  the 
outward  glories  of  heaven,  and  of  all  the  outward  horrors  of 
hell,  would  not  suffice  to  turn  any  sinner  from  the  love  of 
sin  to  the  love  of  God.  It  was  not  the  outward  glory  in 
which  Jesus  appeared  to  Paul,  that  changed  him  from  a  per- 
secutor into  a  preacher  of  the  truth.  His  companion  saw 
that  glory  too,  but  seems  to  have  risen  up  from  beneath  its 
prostrating  power,  and  to  have  departed  as  ungodly  as  before. 
It  was  by  the  inward  illumination  of  his  mind  and  rege- 
neration of  his  heart,  accomplished  by  the  Holy  Spirit,  that 
he  became  at  that  moment  a  new  creature.  Hence  he  after- 
wards refers  his  change,  not  to  the  outward  glory  revealed  to 
him,  but  to  the  divine  work  wrought  by  the  Spirit  in  his  heart, 
saying,  "  When  it  pleased  God  to  reveal  His  Son  in  me,"  &c.^ 

No  outward  displays  of  the  divine  power  and  glory  will 
change  the  moral  nature  of  sinful  men.  And  so  when  the 
disciples  returned  to  Jesus,  gladdened  by  the  mighty  works 
which  they  had  performed  through  His  name,  He  said,  "  In 
this  rejoice  not,  that  the  sjiirits  are  subject  uuto  you ;  but 


Gal. 


340  IVor^  of  the  Spirit  of  Christ. 

rather  rejoice  that  your  names  are  written  in  heaven."  In 
like  manner  we  know  from  the  nature  of  the  case,  as  well 
as  from  other  parts  of  Scripture,  and,  indeed,  from  the 
narrative  contained  in  this  chapter  itself,  that  whatever 
spiritual  and  saving  effects  were  wrought  on  that  day  of 
Pentecost  in  those  who  were  concerned  in  the  effusion  of 
the  Spirit,  were  accomplished  not  by  the  miraculous  gifts 
in  which  He  came  down,  but  by  the  power  which  He  gave 
over  their  consciences  and  hearts  to  the  truth  proclaimed  in 
their  hearing.  This  will  be  seen  by  considering  the  other 
operations  of  the  Spirit,  on  the  occasion  recorded  in  this 
chapter.      For  the  Spirit  came  down  that  day — 

2.  In  His  common  operations.  By  these  are  meant 
those  influences  under  which  hearers  of  the  gospel  are  so 
far  convinced  and  affected,  without  being  savingly  changed. 
As  an  example  of  what  is  meant,  see  how  Peter  preached, 
and  how  his  hearers  were  affected.  After  defending  his 
brethren  and  himself  from  the  charge  of  intoxication,  he 
told  them  that,  as  foretold  by  God,  the  Spirit  had  now  C3me 
— that  their  resistance  of  the  Spirit  would  bring  down  the 
heaviest  judgments — that  all  who  truly  called  on  the  Lord 
would  be  saved — that  Jesus  Christ  was  the  only  Mediator, 
and  had  proved  His  mission  by  His  works — that  while 
they  wickedly  crucified  Him,  God  had  raised  Him  from  the 
dead — that  His  resurrection  was  foretold  by  David — that 
they.  His  followers,  had  witnessed,  and  now  proclaimed  it 
— that  the  miraculous  descent  of  the  Spirit  from  Christ 
that  day,  proved  both  His  resurrection  and  His  exaltation 
at  the  right  hand  of  power — that  David  had  predicted 
this  exaltation  when,  in  Psalm  ex.,  he  said,  "  The  Lord 
said  unto  my  Lord,  Sit  thou  at  my  right  hand,  until  I  make 
thine  enemies  thy  footstool" — and  that  it  now  remained 
for  them  and  "  all  the  house  of  Israel "  to  "  know  assuredly 
that  God  had  made  that  same  Jesus  whom  they  had  cru- 


Work  of  the  Spirit  of  Christ.  341 

cified-,  Loth  Lord  and  Christ."  Now,  this  home-preaching 
of  Peter,  as  we  may  call  it,  this  close  application  of  the 
truth  was  rendered  effectual,  by  what  we  term  the  common 
operations  of  the  Spirit,  to  the  extent  of  greatly  awakening 
and  alarming  many  of  the  Jews.  We  learn  this  from  the 
3  7th  verse,  "  Now  when  they  heard  this,  they  were  pricked  in 
their  heart,  and  said  to  Peter,  and  to  the  rest  of  the  apostles, 
Men  and  brethren,  what  shall  we  do  ? "  They  had  such  a 
sight  of  their  conduct  to  the  Lord  Jesus  forced  upon  them, 
as  filled  them  for  the  time  with  terror ;  and,  under  the 
power  of  an  accusing  conscience,  they  cried  out  for  deliver- 
ance from  their  danger.  But,  which  ought  to  be  particularly 
observed,  though  they  were  convinced  of  sin,  they  were  not 
turned  from  it,  or  forgiven  by  God.  They  were  filled  with 
fear,  but  not  humbled.  They  had  not  as  yet  become  true 
penitents,  true  believers.  As  yet  they  were  not  truly 
brought  nigh  to  God  by  Jesus  Christ.  This  is  evident 
from  what  Peter,  finding  them  in  that  state,  called  on  them 
to  do.  "  Eepent,"  said  he,  "  and  be  baptized  every  one  of 
you  in  the  name  of  Jesus  Christ  for  the  remission  of  sin, 
and  ye  shall  receive  the  gift  of  the  Holy  Ghost "  (verse  38). 
Up  to  that  point,  therefore,  they  had  not  yet  repented,  and 
been  forgiven,  and  born  again :  and  so,  had  they  gone  no 
further  in  their  sentiments  and  feelings,  they  would  have 
continued  carnally-minded  and  condemned,  and  would  have 
perished  in  their  sins.  Yet  the  alarm  which  they  felt  was 
owing  to  a  work  of  the  Spirit  on  their  minds,  through  the  in- 
strumentality of  the  word  which  Peter  preached ;  for  it  is 
the  Spirit  that,  even  to  that  extent,  thus  convinceth  of  sin. 
Similar  convictions  and  alarms  are  felt  by  many  who  sit 
under  a  faithfully-preached  gospel,  in  whom,  after  all,  these 
convictions  and  alarms  at  length  cease,  witliout  having  led 
to  saving  results.  In  the  case  of  others,  such  convictions 
and  alarms,  through  the  continued  operation  of  the  Spirit 


342  lVo7^k  of  the  Spirit  of  Christ. 

of  God  upon  them,  end  in  their  eternal  conversion  from 
sin  to  God.  This  leads  me  to  notice  that  on  this  day  of 
Pentecost — 

3.  The  Spirit  came  down  in  saving  power. 

To  see  this,  observe  how  Peter  addressed  the  awakened 
multitudes,  and  the  final  and  decisive  results  of  his  address 
in  the  case  of  a  large  specified  number  of  them.  He  said 
to  them,  "  Eepent,  and  be  baptized  every  one  of  you  in  the 
name  of  Jesus  Christ,  for  the  remission  of  sins,  and  ye  shall 
receive  the  gift  of  the  Holy  Ghost.  For  the  promise  is 
unto  you,  and  to  your  children,  and  to  all  that  are  afar  off, 
even  as  many  as  the  Lord  our  God  shall  call."  "And,"  as 
we  are  further  told,  "  with  many  other  words  did  he  testify 
and  exhort,  saying,  Save  yourselves  from  this  untoward 
generation."  The  saving  effects  of  these  appeals  in  the 
case  of  many,  are  next  specified.  "  Then  they  that  gladly 
received  the  word  were  baptized,  and  the  same  day  there 
were  added  unto  them  about  three  thousand  souls,  &c.," 
41-47.  As  we  find  stated  in  the  words  that  follow,  their 
experience  of  salvation  filled  them  with  inexpressible  thank- 
fulness and  joy.  They  clung  to  the  servants  of  Christ, 
through  whose  ministry  they  found  themselves  thus  brought 
nigh  to  God.  They  felt  strangely  drawn,  and  sweetly 
bound  to  one  another  in  the  bonds  of  mutual  love,  as  one 
in  Christ,  and  heirs  together  of  eternal  life.  They  con- 
stantly communed  together  in  sanctified  social  intercourse ; 
and  they  daily  drew  near  to  God  in  prayer  as  children  of 
His  ransomed  family.  And  so  clear  were  their  views  and  so 
deep  their  feelings  as  to  the  littleness  of  time  with  all  its 
interests,  and  of  the  greatness  of  eternity ;  and  so  great 
was  their  love  to  Jesus,  and  to  one  another  for  His  sake, 
that  such  of  them  as  had  any  worldly  property  shared 
it  readily  with  their  poorer  brethren ;  so  that  "  they  had 
all  thiDo;s  common."     ISTo  discords  were   found  among   so 


Work  of  the  Spirit  of  Christ.  343 

loving  a  company ;  for  they  were  seen  keeping  together 
with  one  accord.  All  the  springs  of  their  happiness  were 
in  God ;  for  "  they  continued  daily  in  the  temple."  Mutual 
love  prompted  mutual  fellowship;  for  they  were  seen 
"  breaking  bread  from  house  to  house."  Even  their  common 
meals  were  sanctified  into  feasts  of  christian  love,  and  joy ; 
for  "  they  did  eat  their  meat  with  gladness  and  singleness  of 
heart."  Nay  their  entire  life  was  a  life  of  continued  thanks- 
giving, and  of  uninterrupted  access  unto  God,  as  well  as  of 
singular  acceptance  with  all  around;  for  they  were  daily 
found  "  praising  God,  and  having  favour  with  all  the  people." 
And  their  consistent  testimony  to  the  truth  was  wonder- 
fully blessed  for  the  conversion  of  their  neighbours  ;  for  "  the 
Lord  added  daily  to  the  church  such  as  should  be  saved." 

The  recorded  effects  of  the  word  preached  that  day  show 
the  nature  of  the  Spirit's  saving  work.  If  the  three  thou- 
sand then  brought  to  salvation  felt  their  lost  condition 
and  their  need  of  redemption,  it  was  because  the  Spirit 
convinced  them  of  sin,  and  righteousness,  and  judgment. 
If  they  were  truly  enlightened,  it  was  because  the  Spirit 
guided  them  into  the  truth.  If  they  were  savingly  changed, 
it  was  by  the  washing  of  regeneration,  and  the  renewing 
of  the  Holy  Ghost.  If  they  were  set  free  from  the 
bondage  of  sin  and  Satan,  and  the  world,  it  was  be- 
cause where  the  Spirit  of  the  Lord  is,  there  is  liberty.  If 
they  became  obedient  unto  God,  it  was  because  He  put 
His  Spirit  in  them,  and  so  caused  them  to  walk  in  His 
statutes,  and  to  keep  His  judgments  and  do  them.  They 
were  filled  with  consolation  by  walking  in  the  comfort  of 
the  Holy  Ghost.  They  were  filled  with  peace  and  joy  in 
believing,  and  made  to  abound  in  hope,  by  the  power  of 
the  Holy  Ghost.  The  gospel  had  come  to  them  not  in 
word  only,  but  in  power,  by  coming  to  them  in  the  Holy 
Ghost.      And  it  was  by  being  made  to  live  and  walk  in  tlie 


344  Jl^07'/c  of  the  Spirit  of  Christ. 

Spirit  that  they  brought  forth  these  fruits  of  the  Spirit, 
love,  joy,  peace,  long-suffering,  gentleness,  goodness,  faith, 
meekness,  temperance.  By  this  work  of  the  Spirit  in  their 
heart  and  life,  the  Lord  made  it  manifest  that  He  had 
effectually  called  these  converts  to  Himself,  and  that  it  was 
He  Himself  who  in  a  similar  way  continued  to  add  to  the 
church  daily  such  as  should  be  saved. 

III.  The  outpouring  of  the  Spirit  on  the  day  of  Pente- 
cost naturally  leads  us  to  notice  the  history  of  the  work  of 
the  Spirit  as  a  work  of  saving  grace  during  the  past  ages  of 
the  patriarchal  and  Jewish  dispensations  on  the  one  hand ; 
and  His  work  throughout  the  ages  of  the  gospel  dispensation. 

I.  The  work  of  the  Spirit  during  the  past  ages  of  the 
patriarchal  and  Jewish  dispensations. 

( I .)  The  Spirit  was  given  from  the  beginning.  By  the  Spirit 
on  Noah  Christ  preached  to  the  wicked  before  the  Flood.^ 
When  the  Spirit  ceased  to  strive  with  them  they  perished.^ 
God  gave  His  good  Spirit  to  His  ancient  people  to  instruct 
them,^  and  to  cause  them  to  rest.*  And  all  who  experienced 
the  joy  of  God's  salvation  were  upheld  by  His  free  Spirit.^ 

(2.)  Still  the  work  of  the  Spirit  had  been  very  limited. 
First,  in  patriarchal  times  only  a  few,  like  Enos,  and  Enoch, 
and  Noah,  and  Abraham,  Isaac,  Jacob,  and  Job,  are  recorded 
as  having  received  and  exemplified  the  grace  of  the  Spirit 
in  their  heart  and  life.  Then,  during  the  Jewish  dispensa- 
tion the  Sjjirit's  work  was  much  confined  to  one  land  on 
earth,  and  even  then  exhibited  by  a  comparatively  limited 
number  who  were  Israelites  indeed. 

(3.)  The  Spirit's  power  was  not  only  limited  to  few,  but 
felt  even  by  them  in  a  feebler  degree.  The  person  and 
work  of  Christ  were  but  imperfectly  revealed  in  types  and 

^   I  Pet.  iii.  *  Neh.  ix.  *  Ps.  Ivii. 

2  Gen.  ix.  *  Isa.  Ixiii. 


IToj-k  of  the  Spirit  of  Christ.  345 

figures ;  and  the  way  of  salvation  was  but  dimly  seen. 
From  the  prophets  was  concealed  much  that  by  the  Spirit 
in  them  they  foretold  of  Christ's  sufferings  and  consequent 
glory/  Eighteous  men  were  not  permitted  to  see  and  hear 
things  which  we  see  and  hear,^  It  did  not  enter  their 
heart  to  imagine  the  things  which  are  revealed  to  us  by 
the  Spirit  of  God  as  prepared  for  those  that  love  Him.'' 

The  reason  of  all  this  is  stated  by  John :  The  Spirit 
was  not  yet  given,  that  is,  in  His  larger  measures,  because 
that  Jesus  was  not  yet  glorified.*  Everything  in  its 
proper  order.  The  honour  due  to  God's  majesty,  law,  and 
government  required  to  be  rendered  by  the  great  sacrifice, 
before  sinners  were  filled  with  His  abundant  grace.  The 
honour  due  to  the  Son  of  God  required  that,  as  His  obedi- 
ence unto  death  M^as  to  procure  the  Spirit,  the  Spirit's  fuller 
outpourings  should  be  reserved  till  Christ  had  finished  His 
work  and  ascended  to  His  glory.  Moreover,  a  Saviour 
come  and  revealed  in  all  His  fulness,  and  a  redemption 
completed  and  presented  in  all  its  freeness,  were  needful  to 
place  sinners  in  circumstances  for  valuing  and  improving 
aright  the  fullest  measures  in  which  the  Spirit  can  be 
bestowed.      But, 

(4.)  While  the  church  received  the  Spirit  only  within 
a  limited  sphere,  and  in  a  feeble  measure,  previous  to  the 
coming  of  Christ,  the  word  of  prophecy  taught  that  His 
coming  would  be  attended  by  far  more  extensive  and 
abundant  measures  of  grace.  The  promise  was  that,  when 
a  king  came  to  reign  in  righteousness  the  Spirit  would  be 
poured  out  from  on  high;^  or  as  it  is  said  here  in  the 
words  of  Joel,  "  I  will  pour  out  my  Spirit  on  all  flesh." 
Hence  John  the  Baptist  announced  the  near  approach  of 


'   I  Pet.  i.  '  Isa.  Ixiv.  ;  i  Cor.  ii.  '  Isa.  xxxii.,  xliv.,  li.\. 

-  Matt.  xiii.        •*  John  vii. 


346  Woj'k  of  the  Spirit  of  Christ. 

Christ  as  about  to  baptize  with  the  Holy  Ghost.^  Jesus 
declared  to  Nicodemus  the  necessity  of  being  born  of  the 
Spirit.^  He  offered  the  Spirit  to  the  woman  of  Samaria  as 
the  living  water.^  He  promised  His  Spirit  to  be  in  every 
believing  soul  a  well  of  water  springing  up  into  everlasting 
life.*  Before  His  death  He  told  the  disciples  over  and  over 
of  the  advantages  to  them  of  His  departure  to  heaven,  to 
send  the  Spirit  down,  to  be  in  and  with  them  and  all  His 
followers  till  the  end  of  time.  After  His  resurrection.  He 
breathed  on  them  saying,  "  Eeceive  ye  the  Holy  Ghost." 
On  the  eve  of  His  ascension.  He  told  them  to  wait  in 
prayerful  expectation  for  the  Spirit,  whom  He  and  His 
Father  would  send  from  on  high.^  And  no  sooner  had  He 
gone  up  than  the  promises  of  the  Spirit  began  to  be  fulfilled 
in  this  effusion  of  Him  on  the  day  of  Pentecost.  This  leads 
us  to  notice — 

2.  The  work  of  the  Spirit  from  the  day  of  Pentecost 
onward  through  all  ages  of  the  gospel  dispensation. 

Now  that  Christ  had  come,  and  finished  His  work,  and 
taken  His  place  on  the  mediatorial  throne,  no  hindrance 
longer  existed  to  the  copious  descent  of  the  Spirit.  Justice 
was  satisfied.  The  law  was  magnified  and  made  honourable. 
The  way  into  God's  holy  presence  was  clearly  revealed. 
The  minds  of  men  were  prepared  for  brighter  and  more 
comprehensive  views  of  the  love  of  God,  of  the  work  of 
Christ,  and  of  all  spiritual  and  eternal  things.  The  shadows 
and  dawnings  of  a  long  morning  had  been  succeeded  by  the 
light  of  an  advancing  day.  God's  paths  indeed  had  in  all 
ages  dropped  fatness.  But  the  time  had  now  come  for 
showers  of  blessing. 

The  day  of  Pentecost  was  significantly  chosen  for  the 


^  Matt.  iii.  *  John  iv.  ^  Acts  i. 

^  John  iii.  *  John  vii. 


Work  of  the  Spirit  of  Christ.  347 

commencement  of  these  communications.  That  day  among 
the  Jews  signalised  the  gathering  in  of  their  harvest,  by  the 
offering  of  the  first-fruits  unto  God/  And  now  the  in- 
gathering of  thousands  of  souls  under  the  power  of  tbe 
Spirit  on  that  day,  began  that  ingathering  of  sinners  to 
Christ  under  the  power  of  the  same  Spirit,  that  shall  go  on 
from  age  to  age  till  the  harvest  of  sinners  saved  is  com- 
pleted, and  the  whole  church  of  the  redeemed  is  ready  to 
be  presented  by  Christ  to  His  Father,  and  conducted  by 
Him  into  the  everlasting  kingdom. 

The  same  thing  is  intimated  by  the  name  given  to  the 
gospel  dispensation  of  "  the  ministration  of  the  Spirit."  ^ 
The  name  implies  that  the  great  agent  on  earth  in  applying 
to  the  souls  of  men  the  redemption  purchased  by  Christ,  is 
the  Holy  Spirit.  Accordingly,  when  the  gospel  comes  with 
power,  it  comes  in  the  Holy  Ghost.^  Gracious  affections 
are  fruits  of  the  Spirit  found  only  in  those  who  live  and 
walk  in  the  Spirit.*  None  are  saved  except  by  the  washing 
of  regeneration  and  the  renewing  of  the  Holy  Ghost.^  And 
Ordinances  are  effectual  to  salvation  only  in  so  far  as  in 
and  through  them  Christ  is  pleased  to  accompany  them 
with  the  grace  of  His  Spirit.^  The  only  hope  for  this 
world  is  that  in  a  more  and  more  abundant  manner  the 
Lord  shall  yet  pour  out  His  Spirit  on  all  flesh.  When  the 
Spirit  is  thus  poured  out  from  on  high,  the  wilderness  shall 
be  turned  into  a  fruitful  field.^  Nations  shall  be  born  in  a 
day  ;  the  Lord  shall  make  bare  His  holy  arm  in  the  eyes  of 
all  the  nations,  and  all  ends  of  the  earth  shall  experience 
the  salvation  of  our  God.  In  fuller  explanation  of  what  so 
much  concerns  us,  let  us  notice  under  another  though 
not  altogether  a  distinct  head — 


1  Exod.  xxiii,  ^  i  Thess,  i.  ^  Tit.  iii.  ^  Isa.  xxxii, 

2  2  Cor.  iii.  *  Gal.  v.  ^  Ephes.  iv. 


lVo7'k  of  the  Spirit  of  Christ. 


IV.  The  nature  and  manner  of  the  work  of  the  Spirit 
that  is  now  going  on  in  the  church  and  in  the  world,  And 

1.  His  miraculous  gifts  have  long  ceased.  They  served 
their  purpose  at  the  commencement  of  the  gospel  dispen- 
sation by  attesting  the  authority  of  those  whom  the  Lord 
employed  to  establish  it,  and  by  arresting  the  attention  of 
the  world  upon  its  claims  ;  and  so  they  soon  ceased.  Sur- 
prising enough  events,  even  of  an  outward  and  sensible 
character,  may  at  times  occur  in  connection  with  the  work 
of  the  Spirit  still.  But  outward  effects  of  it,  when  they  do 
ensue,  are  accidental  accompaniments,  and  not  essential 
characteristics  of  such  a  work.  And  the  less  it  is  mixed 
up  and  confounded  with  such  outward  accompaniments,  the 
more  likely  it  is  to  be  genuine,  solid,  extensive,  and  endur- 
ing.- It  was  not  in  the  whirlwind  or  in  the  earthquake,  but 
in  the  still,  small  voice,  that  the  Lord  made  Himself  known 
to  His  prophets  of  old.  And  the  Lord  Jesus  has  told  us 
that  the  kingdom  of  God  cometh  not  with  observation,  but 
is  within  His  people,  a  kingdom  of  righteousness  and  peace 
and  joy  in  the  Holy  Ghost. 

2.  In  setting  up  the  kingdom  of  Christ  in  men,  the 
Spirit  acts  upon  them,  in  what  we  have  described,  first, 
as  His  common  operations ;  and,  second,  as  His  saving 
grace. 

(i.)  The  Spirit  acts  upon  men  in  His  common  operations. 
That  is  to  say,  in  His  providential  government  and  disposal 
of  them.  He  brings  them  into  contact  with  the  outward  ordi- 
nances of  His  word,  and  then  so  presents  the  word  to  them, 
and  so  causes  them  to  realise  its  truth,  as  to  render  them 
inexcusable  if  they  quench  their  convictions  and  refuse  to 
yield  to  its  power. 

(2.)  The  Spirit  follows  up  these  common  operations  in 
the  case  of  all  who  are  brought  to  believe  unto  salva- 
tion, by  putting   forth  upon  them  His  saving  power,  by 


Work  of  the  Spirit  of  Christ.  349 

actually  regenerating  their  moral  nature,  by  creating  them 
anew  in  Christ  unto  good  works,  by  quickening  them  to  a 
new  life,  by  dwelling  and  working  in  them,  by  making 
their  very  bodies  His  temples,  by  implanting  and  cherish- 
ing in  their  hearts  all  holy  affections,  by  guiding  and  sup- 
porting them  in  the  performance  of  their  duty,  and  by 
leading  them  in  this  manner  onward  and  upward  to  the 
laud  of  uprightness. 

3.  As  to  the  manner  in  which  He  savingly  works  on 
the  minds  and  hearts  of  men,  the  following  things  are  to 
be  remembered — 

(i.)  The  Spirit  gives  no  new  revelations  to  the  minds  of 
believers  apart  from,  or  in  addition  to,  those  that  are  con- 
tained in  the  Bible.  The  Quakers  held,  and  more  or  fewer 
of  them  still  hold,  that  such  revelations  are  afforded.  And 
the  same  opinion  is  taken  up  and  acted  on,  especially  in 
times  of  religious  excitement,  by  some  who  are  in  an  ill- 
instructed,  perverse,  or  fanatical  state  of  mind.  This  notion 
of  theirs,  however,  is  a  mere  and  mischievous  delusion, 
opening  the  door  to  extravagances  and  disorders  which  as 
effectually  help  the  kingdom  of  Satan,  and  hinder  the  king- 
dom of  Christ,  as  open  enmity  to  religion,  or  the  prevalence 
of  indifference  and  of  spiritual  death.      For — 

(2.)  The  Spirit  accomplishes  His  saving  work  in  men 
only  through  the  instrumentality  of  the  Word  and  ordi- 
nances of  God.  It  was  while  Peter  and  the  other  apostles 
were  preaching  the  truth  contained  in  Scripture,  and  press- 
ing it  on  their  hearers,  that  the  Spirit,  employing  it  as  His 
instrument,  came  upon  them  with  power  and  converted 
thousands  of  them  unto  God.  While  it  is  the  same  Spirit 
that  still  regenerates  and  sanctifies  believers,  it  is  by  the 
same  word  of  truth  that  they  are  begotten  ^  and  sanctified.'-^ 

^  Jas.  i.  *  John  xvii. 


350  Wo7'k  of  the  Spirit  of  Christ. 

They  are  chosen  to  salvation  through  sanctification  of  the 
Spirit  and  belief  of  the  truth.^  It  is  by  being  builded  on 
the  foundation  of  the  apostles  and  prophets  that  they  are 
raised  into  an  habitation  of  God  through  the  Spirit.^  It  is 
only  from  the  ordinances,  as  wells  of  salvation,  that  any  can 
draw  the  living  and  life-giving  water  of  the  Spirit.^  God 
puts  His  Spirit  in  His  people,  and  so  causes  them  to  walk 
in  His  statutes,  and  to  keep  His  judgments,  and  do  them, 

(3.)  The  presence  and  power  of  the  Spirit  in  those  in  whom 
He  is  accomplishing  a  saving  change,  are  to  be  ascertained 
only  by  the  effects  of  His  grace.  They  do  not  themselves 
know,  and  they  cannot  enable  others  to  know.  His  presence. 
His  indwelling,  and  His  inworking,  by  His  appearing  in  any 
visions  which  their  bodily  eyes  can  witness,  or  by  His  utter- 
ing any  sounds  which  their  bodily  ears  can  hear,  or  by  His 
assuming  any  material  form  with  which  they  can  com& 
into  bodily  contact,  or  by  any  direct  manifestation  of  Him- 
self to  their  imagination  of  which  they  can  have  a  lively 
perception,  apart  from  all  revelation  of  the  truth  'in  the 
word  of  God.  On  the  contrary,  the  Spirit  operates  upon 
them  only  in  and  through  the  truth  revealed  and  recorded. 
The  wind  bloweth  where  it  listeth,  and  thou  hearest  the 
sound  thereof;  but  canst  not  tell  whence  it  cometh  and 
whither  it  goeth :  so  is  every  one  that  is  born  of  the  Spirit. 
It  is  in  the  effects  produced  in  their  hearts  and  lives  that 
any  can  have  credible  evidence  of  their  having  become  the 
subjects  of  the  Spirit's  saving  work.  Let  them  be  con- 
vinced of  sin,  righteousness,  and  judgment.  Let  them  find 
the  Scriptures  rendered  profitable  for  doctrine,  for  reproof, 
for  correction,  and  for  instruction  in  righteousness ;  so  that, 
as  men  of  God,  they  become  thoroughly  furnished  unto  all 
good  works.     And  let  them  be  inclined  and  endeavour  to 

^  2  Thess.  ii.  -  Ephes.  ii.  ^  Isa.  xii. 


Work  of  the  Spirit  of  ChHst.  35  r 

walk  in  all  the  commandments  of  the  Lord  blameless. 
And  assuredly  in  that  case  they  have  the  only  evidence 
that  can  be  possessed,  and  all  the  evidence  needful  to  satisfy 
them  that  the  saving  work  of  the  Spirit  is  begun  and  being 
carried  on  within  them. 

V.  Practical  remarks. 

1,  In  its  important  practical  bearings,  this  subject  enters 
into  everything  connected  with  our  faith  and  duty,  our  pri- 
vileges and  practice,  our  interests  and  hopes.  For  while 
Christ  has  purchased  redemption,  He  has  placed  us  under 
the  ministration  of  the  Spirit,  that  He  may  apply  redemp- 
tion to  our  souls.  It  is  not  enough  for  us  that  Christ  has 
satisfied  divine  justice  for  our  offences,  and  opened  up  the 
way  for  the  return  of  the  guiltiest  to  God,  and  that  He 
presses  on  our  acceptance  the  offers  of  salvation,  and  estab- 
lishes and  upholds  among  us  the  ordinances  through  which 
the  blessings  of  salvation  are  conveyed.  One  thing  more  is 
indispensable  in  order  to  our  actual  experience  and  enjoy- 
ment of  redemption,  and  that  is,  its  application  to  our  souls 
by  the  Holy  Spirit.  And  this  is  the  great  work  which, 
under  the  dealings  of  divine  providence  and  the  dispensa- 
tions of  divine  grace,  is  going  on  in  the  world.  So  that  the 
amount  of  good  which  we  have  received  from  the  Gospel  is 
exactly  measured  by  the  extent  to  which  the  Spirit  has 
sanctified  our  nature.  And  if  we  are  without  the  Sj^irit, 
whatever  be  our  religious  professions,  attainments,  or  exer- 
tions, we  still  have  in  us  that  carnal  mind  which  is  enmity 
against  God. 

2.  Ordinances  serve  no  saving  purpose  except  as  the 
Holy  Spirit  is  in  them  and  operating  through  tliem  on  those 
by  whom  they  are  observed.  The  Bible  remains  to  its 
readers  a  sealed  book,  except  as  the  Spirit  opens  their  eyes 
to  behold  its  wonders.     The  sabbath  is  a  weariness  to  all, 


352  JVork  of  the  Spirit  of  Christ. 

except  to  those  who  are  in  the  Spirit  on  the  Lord's  day. 
The  preaching  of  Christ,  and  Him  crucified,  is  a  stumbling- 
block  or  foolishness  to  all,  except  to  those  to  whom  the 
Spirit  renders  it  the  power  of  God  and  the  wisdom  of  God 
for  their  salvation.  The  offering  of  prayer  is  fruitless  as  to 
all  saving  effects,  except  as  the  Spirit  helps  the  infirmities 
of  suppliants,  and  intercedes  within  them  while  Christ  is 
interceding  for  them,  and  the  Hearer  of  prayer  satisfies  the 
desires  thus  divinely  created  in  their  souls.  The  fellowship 
of  saints  is  without  comfort  except  as  the  Spirit  of  Christ  is 
with  their  spirits,  to  convey  His  refreshing  influence  from 
heart  to  heart  through  acts  of  brotherly  intercourse  and 
communion.  Baptism  with  water  does  no  good  spiritually 
to  those  who  receive  it,  except  as  they  are  baptized  with 
the  Holy  Ghost,  and  so  buried  with  Christ  and  dead  to 
sin,  and  raised  with  Christ  to  walk  in  newness  of  life. 
And  the  Lord's  supper  itself,  with  all  its  impressive  repre- 
sentations, is  a  useless  or  even  injurious  formality,  destitute 
of  all  spiritual  meaning  and  benefit  to  those  who  receive  it 
except  as  the  Lord  Jesus,  by  His  Spirit  given  to  them, 
makes  Himself  known  to  them  in  the  breaking  of  bread, 
and  causes  their  hearts  to  burn  within  them  with  holy 
desires  and  the  blessed  experience  of  His  love. 

3.  Christ  Himself  and  the  benefits  of  His  purchase  do 
not  become  ours,  except  as  they  are  conveyed  to  us  by  His 
Spirit.  He  appears  to  natural  men  without  form  or  comeli- 
ness, and  the  treasures  of  wisdom  and  grace  that  are  in  Him 
are  hidden  from  their  eyes,  until  the  Spirit  takes  of  the 
things  that  are  Christ's  and  shows  them  to  their  minds,  and 
they  thus  begin  to  see  His  glory,  and  to  receive  out  of  His 
fulness.  When  any  are  enabled  to  draw  nigh  to  God  as 
sin-pardoning  and  gracious,  it  is  because  through  Christ 
they  have  access  by  one  Spirit  unto  the  Father.  When 
any  are  brought  into  His  family,  and  partake  of  the  privi- 


Wo7'k  of  the  Spirit  of  Christ.  353 

leges  and  hopes  of  His  children,  it  is  by  having  the  Spirit 
as  the  Spirit  of  adoption  in  them,  crying,  Abba  Father. 
When  any  are  renewed  in  the  whole  man  after  the  image 
of  God,  and  die  to  sin  and  live  to  righteousness,  this  change 
is  accomplished  "  through  sanctification  of  the  Spirit,"  and 
because  their  bodies  are  temples  of  the  Holy  Ghost. 
When  any  make  their  light  to  shine  before  men,  it  is  be- 
cause the  Spirit  of  God  writes  His  law  on  the  fleshly  tables 
of  their  hearts,  and  thus  turns  them  into  living  epistles  of 
Christ  which  all  men  can  know  and  read.^  When  any  come 
to  know  the  love  of  Christ,  and  to  be  tilled  with  the  fulness 
of  God,  it  is  by  their  being  strengthened  with  all  might  by 
His  Spirit  in  their  inner  man,^  The  holy  satisfaction  found 
by  believers  in  the  ordinances  and  service  of  Christ  is  joy 
in  the  Holy  Ghost.  In  the  anticipations  of  heaven  that 
gladden  them  the  Holy  Spirit  is  sealing  them  to  the  day 
of  redemption,  and  proving  within  them  the  earnest  of  their 
inheritance. 

4.  Not  less  dependent  are  believers  on  the  Spirit  to 
enable  them  to  cherish  and  exercise  the  gracious  affections, 
and  to  perform  the  actions,  and  pursue  the  course  of  new 
creatures  in  Christ-  While  their  life  is  found  in  knowing 
God  and  Jesus  Christ,  it  is  the  Spirit  alone  who  can  guide 
them  into  all  truth,  who  can  glorify  Christ  by  taking  the 
things  that  are  His  and  showing  them  to  their  minds,  and 
who  can,  by  His  anointing,  teach  them  all  things.  Chris- 
tians are  to  look  to  Jesus,  and  lean  and  live  on  Him  by 
faith ;  but  this  faith  is  the  gift  of  God,  by  being  a  fruit  of 
the  Spirit  in  all  who  have  it.  Believers  are  to  look  on  Him 
whom  they  have  pierced,  and  be  in  bitterness  for  sin ;  but 
this  repentance  flows  only  from  the  Spirit  of  grace  and  sup- 
plication poured  out  upon  them.    We  are  to  love  God;  but 

1  2  Cor.  iii.  2  ■^■^^^_  jjj^ 


354  Work  of  the  Spirit  of  Christ. 

the  love  of  God  can  be  shed  abroad  in  our  hearts  only  by 
the  Holy  Ghost  given  to  us.  Brethren  in  Christ  are  to 
love  each  other ;  but  it  is  only  when  they  obey  the  truth 
through  the  Spirit  that  they  love  one  another  M^ith  a  pure 
heart  fervently.  Children  of  God  are  to  walk  circum- 
spectly ;  but  they  walk  thus  only  when  filled  with  the 
Spirit.^  They  are  to  walk  in  the  way  to  heaven ;  but  it 
is  the  good  Spirit  of  God  alone  that  leads  them  to  the  land 
of  uprightness.^ 

5.  As  the  whole  work  of  carrying  forward  redemption 
to  its  practical  saving  results  in  the  character  and  destiny 
of  men  is  thus  in  the  hands  of  the  Holy  Spirit,  it  is  well  to 
know  and  remember  that  He  is  alike  able  and  willing  to 
perform  it.  He  is  able  to  do  it.  Tor  He  is  the  eternal 
Spirit  from  whom  we  cannot  go,  who  searcheth  all  things, 
and  is  full  of  wisdom,  power,  and  goodness ;  by  whose  crea- 
tive energy  all  things  were  at  first  made ;  by  whose  all- 
pervading  presence  and  agency  they  are  preserved  and 
governed ;  who  formed  the  human  nature  of  Jesus  in  His 
virgin-mother,  endowed  it  with  all  possible  perfection,  sus- 
tained Him  in  offering  Himself  a  sacrifice  for  sin,  and  then 
raised  Him  from  the  dead ;  and  who  is  now,  in  fact,  the 
sum  of  all  the  gifts  which  from  His  exalted  throne  the 
Lord  Jesus  is  dispensing  to  men.  And  the  Spirit  is  as 
willing  as  He  is  able  to  perform  His  divine  work  in  our 
salvation.  For  He  is  the  Spirit  of  goodness,  grace,  and 
love,  who  moves  up  and  down  in  the  world,  enters  every 
heart  that  is  opened  to  receive  Him,  and  dwells  and  works 
in  all  believers,  quickening,  leading,  sanctifying,  strengthen-. 
ing,  and  comforting  them,  until  He  conducts  them  to  heaven, 
full  of  His  own  light,  and  holiness,  and  joy. 

1  Eph.  V.  2  ps.  cxliii. 


XVI. 

EEST  IN  CHRIST  FOR  THE  LABOURING  AND 
HEAYY-LADEN. 

"Come  unto  me,  all  ye  that  labour  and  are  heavy-laden,  and  I  will 
give  you  rest.  Take  up  my  yoke,  aud  learn  of  me,  .  .  .  and  ye 
shall  find  rest  to  your  souls." — Matt.  xi.  28,  29. 

TESUS  had  just  been  led  by  His  notice  of  the  rejection  of 
^  Himself  and  of  John  His  forerunner,  to  proclaim  nothing 
but  woe  to  the  generation  around  Him  for  their  earthliness 
and  intractable  pride.  He  then  adored  His  Father's  sove- 
reignty in  leaving  such  enemies  of  the  truth  to  their  self- 
chosen  blindness,  while  causing  the  humble-minded  and 
teachable  to  feel  its  saving  power.  To  show  that  the  ten- 
derest  mercy  to  the  one  class  consists  with  the  greatest 
severity  to  the  other,  we  have  this  gracious  invitation  from 
the  lips  of  Jesus,  "  Come  unto  me,  all  ye  that  labour  and 
are  heavy-laden,  and  I  will  give  you  rest,"  &c. 

I.  The  persons  addressed  are  the  labouring  and  heavy- 
laden. 

I.  Those  immediately  addressed  were  two  classes  of 
Jews.  First,  there  were  the  oppressed  and  unhappy  slaves 
of  the  traditions  of  the  elders,  who  laid  heavy  burdens  as 
religious  obligations  on  the  people,  which  they  themselves 
took  care  not  to  touch  with  one  of  their  fingers;  and  Jesus 
invites  the  people  to  abandon  these  inventions  of  priest- 
craft, and  to  come  to  Him  for  the  rest  which,  without  money 
and  without  price,  He   was  ready  to  give  them  ;  rest  from 


35^  Rest  m  Christ. 


guilt  and  fear,  and  rest  in  the  favour,  love,  and  service  of 
God.  Second,  there  were  others  who,  while  rejecting  these 
burdensome  inventions  of  scribes  and  elders,  and,  confining 
themselves  to  the  observance  of  the  law  of  Moses,  found 
even  it,  as  their  fathers  before  them  found  it,  a  yoke  which 
they  were  unable  comfortably  to  bear:  and  Jesus  here  in- 
vites them  to  come  to  Him,  and  to  find  in  Him  and  in  His 
salvation  rest  from  their  ceremonial  bondage  and  uncer- 
tainty, rest  in  the  spiritual  light  and  life  and  liberty  and 
gladness  which  He  had  come  to  bestow. 

2.  There  are  two  great  classes  still  addressed  in  these 
words. 
r  First,  Many  are  vainly  seeking  rest  for  their  souls  in 
the  world ;  some  in  the  sweat  of  their  brow ;  others  in  a 
larger  portion,  which  is  more  troublesome  than  poverty 
itself;  others  in  still  greater  abundance,  which  is  only 
fraught  with  still  greater  trouble ;  others  in  higher  positions 
still,  in  which  events  are  constantly  occurring  to  fret  their 
ambition,  and  gall  their  pride.  Others  in  sufferings  from 
the  hands  of  men ;  others  in  visitations  of  affliction  from 
the  hand  of  God.  But  however  they  differ  otherwise,  they 
one  and  all  seek  for  a  satisfying  portion  in  the  world,  where 
it  can  never  be  found.  They  feed  on  ashes,  and  sup  up  the 
east  wind.  They  spend  their  money  for  that  which  is  not 
bread,  and  their  labour  for  that  which  satisfieth  not.  They 
labour  in  the  fire,  and  weary  themselves  for  very  vanity. 
They  go  up  and  down  through  dry  places,  seeking  rest,  and 
finding  none.  Mortifications  mingle  with  all  their  delights. 
Sighs  of  sadness  blend  with  their  songs  of  mirth.  They 
often  feel  deeply  solitary,  even  among  scenes  of  gaiety. 
Hours  of  depression  follow  moments  of  excitement.  If 
they  look  inward,  they  are  miserable.  They  are  forced  to 
escape  from  self-reflection.  The  future  is  looked  forward 
to  with  misgiving  and  fears.      In   times  of  affliction  they 


Rest  ill  Christ.  357 


are  sickened  by  the  sight  of  their  unprofitable  stores. 
When  life  is  drawing  to  a  close,  all  things,  past,  pre- 
sent, and  future,  are  being  lost  to  them  in  impenetrable 
darkness. 

To  all  such  Jesus  here  proclaims  that,  so  long  as  they 
remain  ignorant  of,  or  separated  from  Him,  and  look  to  the 
things  around  them  for  the  food  which  their  souls  require, 
they  seek  the  living  among  the  dead ;  they  seek  for  grapes 
on  thorns,  and  figs  on  thistles  ;  for  living  water  in  broken 
cisterns;  for  quietness  on  a  troubled  sea;  for  solid  ground 
to  stand  upon,  in  the  shifting  sands:  and  He  warns  them 
that  they  never  can  know  what  safety  is,  untd  they  betake 
themselves  to  Him,  and  abide  in  Him  as  their  refuge,  and 
rest  on  Him  as  the  Eock  of  their  salvation. 

Second,  The  labouring  and  heavy-laden  specially  addressed 
in  these  words  are  those  whose  eyes  are  so  far  opened 
on  their  state  by  nature  and  practice  as  to  feel  their  sinful- 
ness and  fear  its  consequences.  They  are  burdened  by  their 
manifold  and  heinous  sins.  While  their  carnal-mindedness 
remains,  nothing  is  blessed  to  them.  Prosperity  is  their 
ruin.  In  affliction  they  are  without  comfort.  The  depar- 
ture of  friends  and  neighbours  from  time  warns  them  of 
the  possible  nearness  of  their  final  doom.  The  sight  of 
others'  christian  joy  deepens  their  own  forebodings.  The 
promises  as  much  as  the  threatenings  of  scripture  seem 
ominous  only  of  evil  to  them.  To  mention  God's  name,  is 
to  excite  their  fear  of  His  anger.  To  speak  of  His  law,  is 
to  pronounce  their  condemnation.  To  speak  of  His  gospel, 
is  to  speak  of  their  danger  as  having  neglected  the  great 
salvation.  They  begin  to  hear  the  earth  groaning  under 
their  feet,  as  if  weary  to  bear  them  on  its  surface.  They 
begin  to  wonder  that  the  very  air  which  they  breathe,  and 
the  very  food  which  they  eat,  instead  of  being  ministers  of 
life,  are  not  turned  into  ministers  of  death  to  them.      In 


^ 


35^  Rest  ill  Christ. 


short,  every  object  in  nature,  and  every  event  in  providence, 
and  every  part  of  the  word  of  God  become  fraught  to  their 
imagination  with  sources  of  evil,  and  occasions  for  fear. 
Sin  is  thus  bitter  to  them,  even  while  yielding  to  it ;  the 
comforts  of  life  lose  their  relish ;  they  have  little  sympathy 
with  the  ways  of  those  around  them,  and  others  have  little 
sympathy  with  them ;  they  lose  their  taste  for  the  business 
of  life ;  they  pine  away  in  their  iniquity ;  they  are  troubled 
and  bowed  down  greatly,  and  go  mourning  all  the  day ; 
their  bones  wax  old  through  their  roaring  all  the  day  long, 
for  day  and  night  the  hand  of  the  Lord  is  heavy  upon 
them,  and  their  moisture  is  turned  into  the  drought  of 
summer.  They  feel  consumed  by  His  anger,  and  troubled 
by  His  wrath.  Thus  "  they  labour "  indeed,  "  and  are 
heavy-laden." 

II.  The  rest  promised  by  Christ  to  the  labouring  and 
heavy-laden  who  come  to  Him. 

The  rest  is  promised  to  the  labouring  and  heavy-laden 
who  come  to  Christ.  In  coming  to  Him,  they  believe  in  Him, 
receive  Him,  and  rest  upon  Him  alone  for  their  salvation. 
They  no  longer  look  or  go  to  other  quarters  for  help.  Even 
their  sighs  and  tears,  and  confessions  and  purposes  and  acts 
of  reformation  are  seen  to  be  but  refuges  of  lies  when 
trusted  in,  for  peace ;  and  they  betake  themselves  to  Christ 
alone,  as  the  only  ark  of  their  salvation,  the  only  city  of 
refuge,  the  only  hope  set  before  them  in  the  gospel. 

I.  The  rest  which  they  experience  from  their  previous 
life-long  state  of  sin  and  misery,  when  they  first  come  to 
Christ  and  believe  on  Him  unto  salvation. 

They  seek  shelter  and  abide  under  the  covert  of  His  blood ; 
and  their  sins  are  pardoned  ;  the  thick  cloud  that  was  raised 
between  them  and  God  is  blotted  out ;  the  light  of  His  recon- 
ciled countenance  is  lifted  upon  them,  and  they  are  accepted 


Rest  in  Christ.  359 


in  the  beloved  ;  the  fears  of  His  displeasure  subside  ;  a  feeling 
of  His  forgiveness  takes  possession  of,  and  tranquillises  their 
souls ;  and  they  begin  to  joy  in  God  through  Jesus  Christ, 
by  whom  they  have  received  the  reconciliation.  Not  only 
so;  but  in  thus  leading  them  to  Christ,  the  Holy  Spirit,  by 
accompanying  the  word  with  His  regenerating  power,  has 
so  enlightened  their  understandings  and  renewed  their  wills, 
as  to  animate  them  with  the  heavenly  thoughts  and  desires, 
and  aims  and  hopes  of  those  who  are  made  new  creatures 
in  Christ  Jesus.  In  being  thus  enabled  to  come  to  Christ, 
they  get  a  peace  unknown  before.  They  look  now  for  good 
at  the  hand  of  God.  Things  wear  to  them  now  a  smiling 
aspect.  The  out-goings  of  the  morning  and  evening  rejoice 
over  them.  They  eat  their  meat  with  gladness  and  single- 
ness of  heart.  They  praise  the  Lord  for  turning  His  anger 
away,  forgiving  their  transgression  and  covering  their  sin ; 
helping  them  when  brought  low ;  redeeming  their  life  from 
destruction,  and  crowning  them  with  loving-kindness  and 
tender  mercy.  They  are  no  longer  tossed  as  they  were 
before  on  a  sea  of  darkness  and  of  storms  :  realising  the 
presence  and  hearing  the  voice  of  Jesus,  a  heavenly  sunshine 
fills  their  souls.  They  have  come  to  Christ,  and  He  has 
given  them  rest. 

2.  The  rest  promised  to  believers  all  through  their  life 
of  faith,  on  taking  the  yoke  of  Christ  and  learning  of  Him. 
It  has  to  be  here  emphatically  stated,  and  to  be  carefully 
remembered,  that  notwithstanding  the  restful  relations  into 
which  the  labouring  and  heavj^-laden  are  brought  by  this 
coming  to  Christ,  in  their  after-life  as  christians  they  are 
liable  to  many  afflictions,  from  which  they  require  con- 
tinually to  come  anew  to  Christ  for  rest,  the  further  and 
habitually  renewed  rest  which  He  promises  to  those  who 
live  dependent  on  His  guidance  and  obedient  to  His  will. 
They  have  to  deny  themselves  and  take  up  their  cross,  all 


Res  I  in  Christ. 


through  life,  and  follow  Christ,  if  they  would  at  last  win 
the  crown.  They  have  entered  on  a  journey  through  the 
wilderness,  and  are  to  conduct  themselves  as  pilgrims  and 
strangers  here.  They  have  enlisted  as  good  soldiers  of 
Jesus  Christ,  and  must  endure  hardness,  fight  the  good  fight, 
and  be  faithful  unto  death,  if  they  would  receive  the  crown 
of  life.  They  have  engaged  in  a  race  in  which  they  must 
win  all,  or  lose  all:  and  if  they  would  be  winners,  they 
must  lay  aside  every  weight  and  the  sin  that  doth  so  easily 
beset  them,  and,  with  unfaltering  eagerness  and  energy, 
run  the  race  set  before  them,  looking  to  Jesus ;  they  have 
been  called  to  a  life  of  toil  and  trial  in  the  service  of  Christ, 
and  must  work  the  work  assigned  to  them  while  it  is  day, 
and  not  weary  in  well-doing,  but  be  willing  to  spend  them- 
selves and  be  spent  in  doing  and  suffering  for  His  glory  in 
their  own  and  others'  salvation,  so  that  He  may  be  mag- 
nified in  their  body,  by  life  and  death. 

It  is  only  in  thus  facing  and  laboriously  performing  the 
work  assigned  to  them,  in  thus  steadily  running  the  race 
set  before  them,  in  thus  contending  with  and  conquering  all 
evil  agencies  and  powers,  and  in  thus  finding  their  way 
through  the  wilderness  that  lies  before  them,  however  full 
of  straits  and  dangers,  that  they  obey  the  call  of  Christ  to 
take  His  yoke  upon  them  and  to  learn  of  Him,  and  that 
they  find  His  promise  fulfilled.  Ye  shall  find  rest  to  your 
souls.  To  see  this  more  clearly  and  fully,  let  the  following 
particulars  be  noticed. 

First.  Even  after  any  have  come  as  labouring  and 
heavy-laden  to  Christ,  and  He  has  given  them  rest, 
there  remains  in  their  minds  much  spiritual  ignorance 
to  darken  and  perplex  them.  They  have  still  confused, 
unsatisfactory  apprehensions  of  spiritual  things.  These 
spiritual  apprehensions  are  often  obscured  by  the  earthly 
objects    that    are    allowed    to   rush    in   and    occupy   their 


Rest  ill  Christ.  361 


minds  and  hearts.  They  thus  lose  or  weaken  their  power 
of  discriminating  between  truth  and  error,  between  good 
and  evil.  And  their  path  consequently  becomes  perplexed, 
unsteady,  and  comfortless.  In  this  condition  of  unrest, 
their  way  is  not  in  themselves ;  the  light  that  they  need 
comes  from  the  Sun  of  righteousness.  In  His  light  alone 
can  they  see  light  clearly.  Sitting  at  His  feet,  listening 
to  His  words,  looking  up  to  Him  for  His  Spirit,  Christ 
guides  them,  when  blind,  in  a  way  that  they  know  not, 
leads  them  in  paths  that  they  have  not  known,  makes 
darkness  light  before  them,  and  crooked  places  straight ; 
does  these  things  unto  them,  and  does  not  forsake  them. 
He  makes  His  word  to  dwell  in  them  richly  in  all  wisdom 
and  spiritual  understanding;  putting  His  Spirit  in  them,  He 
causes  them  to  walk  in  His  statutes,  and  to  keep  His  judg- 
ments and  do  them.  And  thus  in  proportion  as  theyare  taught 
the  way  that  they  should  choose,  their  soul  dwelleth  at  ease. 
Second.  The  felt  power  of  the  sin  that  remains  in  them, 
and  that  is  constantly  ready  to  rise  into  action,  is  a  great 
cause  of  uneasiness  and  fear  from  day  to  day.  It  turns 
them  from  duty,  or  unfits  them  for  the  due  performance  of 
duty.  It  estranges  them  from  God,  and  deprives  them  of 
their  proper  relish  for  His  word  and  ordinances.  It  defiles 
their  heart  and  life  with  evil  thoughts,  words,  and  actions. 
It  renders  their  head  sick  and  their  heart  faint.  It  makes 
them  to  groan  with  wretchedness  that  they  feel  themselves 
still  to  such  an  extent  under  the  body  of  corruption  which 
they  have  still  to  drag  about  with  them.  Against  this 
remaining  sin  in  them  they  find  it  impossible  to  struggle 
successfully  in  their  own  strength.  Neither  do  they  find 
deliverance  from  it  in  any  change  of  outward  circumstances. 
And  when  they  think  of  the  holiness  of  God,  and  of  heaven, 
and  what  is  needful  to  fit  them  for  His  presence,  they  are 
filled  with  restlessness,  anxiety,   and  apprehension  at  the 


Rest  in  Christ. 


presence  and  workings  of  this  remaining  sin  in  their  thoughts 
and  tempers,  their  speech  and  conduct.  No  freedom  from 
this  indwelling  corruption  is  found  in  their  own  unaided 
efforts,  or  in  the  help  of  others.  But  the  deliverance  needed 
is  found  by  them  in  Christ.  While  in  His  revealed  presence 
their  very  comeliness  turns  into  corruption,  and  they  fall  at 
His  feet  as  dead,  He  lays  His  hand  upon  them,  raises  them 
up  to  live  before  Him,  strengthens  them  with  might  by  His 
Spirit  in  their  inner  man,  and  becomes  Himself  their  light 
and  life.  Yielding  themselves  up  to  His  guidance  and 
government.  He  washes  them  in  His  blood,  and  sanctifies 
them  by  His  word  and  Spirit ;  by  His  death  He  redeems 
them  from  iniquity  and  purifies  them  to  Himself;  they  are 
made  to  feel  and  act  as  crucified  with  Him,  and  as  they 
that  live  by  Christ  living  in  them ;  because  He  lives,  they 
live  also ;  risen  with  Him,  they  walk  in  newness  of  life  ; 
through  His  Spirit  they  strive  to  mortify  the  deeds  of  their 
body  and  live ;  they  are  under  law  to  Christ ;  they  en- 
deavour to  serve  Him  as  their  Lord  and  Master  ;  to  live  in 
the  Spirit  and  walk  in  the  Spirit,  and  bring  forth  the  fruits 
of  the  Spirit,  love,  joy,  peace,  long-suffering,  gentleness, 
goodness,  faith,  meekness,  temperance.  They  seek  to  do  all 
in  the  name  of  the  Lord  Jesus,  to  be  conformed  to  His 
image,  to  have  His  mind  in  them,  to  imitate  His  example, 
to  walk  in  His  steps. 

And  in  proportion  as  they  are  thus  enabled  to  take  His 
yoke  upon  them  and  bear  it,  is  the  rest  which  they  experi- 
ence. If  they  sow  in  tears,  they  reap  in  joy.  If  they 
mourn  for  sin,  they  receive  beauty  for  ashes,  the  oil  of  joy 
for  mourning,  the  garment  of  praise  for  the  spirit  of  heavi- 
ness. Their  rejoicing  is  this,  the  testimony  of  their  con- 
science, that  in  simplicity  and  .godly  sincerity,  not  with 
fleshly  wisdom,  but  by  the  grace  of  God,  they  have  their 
conversation  in  this  world.      In  proportion  as  they  serve  the 


Rest  in  Christ.  36; 


Lord  in'  holiness  and  righteousness,  they  serve  Him  without 
fear.  Light  and  gladness  are  sown  for  them  as  righteous, 
and  as  upright  in  heart.  The  work  of  righteousness  is 
found  by  them  to  be  peace,  and  the  effect  of  it  quietness 
and  assurance  for  ever.  They  are  satisfied  from  themselves, 
from  what  grace  has  done  within  them.  They  study  to  put 
on  love  as  the  bond  of  perfectness,  and  the  peace  of  God 
rules  in  their  hearts.  They  thus  take  the  yoke  of  Christ 
upon  them  and  learn  of  Him,  and  so  find  rest  to  their 
souls. 

Third.  In  so  far  as  Satan  succeeds  in  his  efforts  to  seduce 
or  frighten  them  from  the  way  of  faith  and  holiness,  he  keeps 
believers  oppressed  by  uneasiness  and  fear. 

It  might  have  been  supposed  beforehand  that  as  regards 
those  who  have  come  to  Christ  and  found  peace  in  believ- 
ing, Satan  would  henceforth  let  them  alone,  as  knowing 
from  much  bitter  experience  how  vain  are  all  his  efforts  to 
baffle  that  wisdom  or  bear  down  that  power  of  Christ,  under 
the  guidance  and  protection  of  which  all  believers  are  placed 
and  kept.  But  he  probably  remains  ignorant  of  the  fact  of 
who  are  really  Christ's,  and  slow  to  believe  in  the  evidences 
which  they  give  of  it,  while  he  is  full  of  the  hatred  and 
malice  which  prompt  him  to  show  undying  enmity  to  them 
and  to  their  Eedeemer  and  Lord,  by  plying  them  with  all 
the  cunning,  and  harassing  them  with  all  the  violence  which, 
for  wise  reasons,  he  is,  under  limitations,  permitted  to  em- 
ploy against  them.  And  so  they  can  never  exactly  tell  at 
what  time,  from  what  quarter,  or  in  what  manner  he  will 
assail  them.  Only  they  are  informed  in  scripture,  and 
made  to  know  from  actual  experience,  that  many  are  the 
devices  and  the  assaults  by  which  he  seeks  to  entrap  and 
to  undo  them. 

Now  under  these  temptations  they  have  no  wisdom  of 
their  own  to  detect  his  presence  and  devices,  and  no  power 


364  Rest  in  Christ. 


of  their  own  to  withstand  his  assaults ;  and  they  are  there- 
fore liable  to  manifold  perplexities,  agitations,  and  fears; 
and,  indeed,  were  there  no  higher  refuge  than  their  own 
wisdom  or  might,  in  which  to  take  shelter  from  Satan's 
cunning  and  his  rage,  even  believers  would  inevitably  be 
allured  or  carried  headlong  to  their  ruin.  But  in  Jesus 
they  have  a  Saviour,  who,  being  the  Son  of  God,  came  into 
the  world,  God  manifested  in  the  flesh,  for  the  very  purpose 
of  destroying  the  works  of  the  devil,  and  who,  in  personal 
encounter  with  the  wicked  one,  spoiled  him  of  his  preten- 
sions, covered  him  with  confusion,  and  annihilated  his 
power.  And  so  in  all  the  troubles  which  their  great  enemy 
causes  to  them,  they  come  to  Jesus  that  He  may  teach  them 
by  His  word  and  Spirit,  and  rule  and  defend,  or  deliver 
them  by  His  power.  And  the  wiliest  and  most  dangerous 
and  seductive  of  Satan's  approaches  are  thus  discovered  to 
them  and  despised,  and  the  most  fiery  darts  which  he  can 
discharge  at  them  are  thus  blunted,  and  fall  powerless  at 
their  feet.  And  while  refreshed  by  the  grace  by  which  they 
are  enabled  thus  to  triumph  over  him,  this  grace  of  Christ 
is  made  so  sufficient  for  them,  and  His  strength  is  so  per- 
fected in  their  weakness,  that  they  rest  in  safety  and  com- 
fort behind  the  defence  that  Jesus  thus  proves  to  them, " 
while  Satan  shrinks  from  assailing  their  Shield  and  Buckler. 
Fourth.  As  Christ  forewarned  His  followers,  none  can 
believe  in  Him,  and  give  themselves  up  to  His  service, 
without  such  a  separation  from  the  men  of  the  world,  and 
such  opposition  to  their  ways,  as  are  sure  to  attract  and 
engage  their  attention  and  to  excite  their  surprise,  their 
annoyance,  their  reproaches,  their  ridicule,  their  slanderous 
speeches  ;  and  to  bring  upon  the  objects  of  their  dislike  such 
other  injuries  and  wrongs  as  contempt,  hatred,  and  vindic- 
tiveness  are  able  to  inflict.  Such  experiences  and  liabilities 
of  christians,  on  account  of  their  faith  in  and  obedience  to 


Rest  in  Christ.  365 


Christ,  are  very  trying  to  their  flesh  and  blood ;  they  are, 
indeed,  often  harder  to  bear  than  would  be  death  itself. 
Strong  temptations,  too,  thus  arise  to  believers  to  conceal 
their  faith,  to  conform  to  the  customs,  maxims,  and  examples 
of  the  world,  and  to  prove  unfaithful  in  the  service  of 
Christ,  to  His  dishonour,  their  own  injury,  and  the  hurt  of 
immortal  souls.  And  so  they  are  troubled  not  only  by  the 
working  of  the  world's  enmity,  but  by  the  questionable  or 
unworthy  means  which  they  employ  to  escape  from  it. 

When  thus  harassed  for  their  profession  of  the  gospel, 
and  at  the  same  time  for  their  conscious  unfaithfulness  to 
its  claims,  there  is  no  rest,  no  true,  solid,  satisfying  rest  for 
them,  except  in  coming  to  Christ,  repenting  of  their  unfaith- 
fulness, and  receiving  through  His  blood  pardon  for  the  past, 
and  in  so  surrendering  themselves  to  His  guidance  and  con- 
trol, that  they  henceforward  count  His  reproach  greater 
riches  than  all  the  treasures  of  earth.  For  in  thus  taking 
up  their  cross  and  following  Christ,  they  are  supported  and 
cheered  by  their  conscious  fellowship  with  Christ  in  His 
sufferings,  by  His  indwelling  Spirit  as  the  Comforter,  by  the 
felt  presence  of  their  Father  in  heaven,  and  by  the  hope  of 
soon  dwelling  in  His  house  for  ever. 

Fifth.  A  more  constantly  operating  occasion  of  disquietude 
and  depression  to  many  Christians  is  the  thought  of  their 
present  or  future  temporal  lot  on  earth. 

As  has  been  justly  remarked,  they  often  find  it  easier  to 
look  to  Christ,  and  to  trust  Him  for  eternal  life  with  Him- 
self above,  than  for  the  temporal  provision  which,  for  a 
short  time,  they  need  by  the  way.  They  find  it  diffi- 
cult to  make  the  ends  to  meet,  and  they  cannot  pierce 
the  clouds  that  hang  over  the  future  to  them.  They 
are  too  apt,  like  unbelievers  around,  to  separate  God 
from  His  own  world,  and  especially  from  their  own  indi- 
vidual concerns,  and  to  feel  and  act  as  if,  so  far  at  least  as 


366  Rest  in  Christ. 


regards  temporal  events,  mankind  were  left  uncontrolled, 
unprovided  for,  to  work  out  their  own  destiny  for  time. 
Coming  too  readily  and  too  often  under  the  power  of  the 
atheistic  spirit  which  prevails  all  around  them,  no  wonder 
that  the  followers  of  Christ  are  so  apt  to  be  tossed  on  a 
sea  of  troubles  with  reference  to  what  they  shall  eat,  and 
what  they  shall  drink,  and  wherewithal  they  shall  be 
clothed. 

Nor  is  there  any  remedy  for  such  corroding  cares,  except 
in  coming  to  Christ,  and  taking  His  yoke  upon  them,  and 
learning  of  Him.  The  more  simply  and  unreservedly  that 
is  done,  the  more  quietly  and  confidently  will  they  live  upon 
the  providence  as  well  as  grace  of  Jesus.  They  will  learn, 
like  Himself  when  on  earth,  to  live  not  by  bread  alone,  but 
by  every  word  that  proceedeth  out  of  the  mouth  of  God. 
In  seeking  lirst  the  kingdom  of  God  and  the  righteousness 
thereof,  while  diligent  in  their  earthly  calling,  they  expect 
and  do  not  fail  to  experience,  that  things  really  needful  are 
added  to  them.  They  will  endeavour  to  be  content  with 
such  things  as  they  have,  remembering  Christ's  promise,  I 
will  never  leave  thee  nor  forsake  thee.  And  they  will  find 
rest  in  the  utterance  breathed  for  ages,  from  childhood  to 
old  age,  by  all  who  love  Christ,  The  Lord  is  my  shepherd,  I 
shall  not  want  .  .  .  Thou  spreadest  a  table  before  me,  in 
the  presence  of  mine  enemies.  Thou  anointest  my  head 
with  oil ;  my  cup  runneth  over. 

'  Sixth.  The  afflictions,  personal  and  relative,  which  come 
more  immediately  from  the  hand  of  God,  to  chasten  and 
prove  His  people,  are  in  their  own  nature,  and  for  the 
present,  not  joyous  but  grievous.  And  the  bodily  pain  and 
mental  sufferings  which  believers  experience,  are  often 
greatly  aggravated  by  their  inability  to  search  out  and 
understand  the  designs  of  God  in  sending  them.  So  that, 
like  Job,  they  are,  amidst  their  trials  and  affliction,  tempest- 


Rest  in  Christ.  367 


tossed,  and  incapable  of  taking  in  the  truth  and  the  comfort 
which  it  would  bring  to  them. 

When  thus  brought  down  and  crushed  under  the  burden 
of  their  afflictions,  their  spirit  can  attain  to  no  quietness, 
but  is  tossed  from  billow  to  billow,  so  long  as  they  look  to 
human  causes  of  their  calamities,  and  to  human  remedies  for 
their  removal,  and  so  despise  the  chastening  of  the  Lord, 
or  so  long  as  they  see  nothing  but  artger  in  the  Lord's 
visitation  of  them,  and  therefore  faint  under  His  rebuke. 
And  their  only  yet  sure  way  of  deliverance  from  their  niur- 
murings  and  meanings,  their  agitations  and  alarms,  and  of 
attaining  to  meekness,  and  patience,  and  hope,  under  all 
their  afflictions  from  the  hand  of  God,  is  just  to  place  them- 
selves in  the  hands  of  Christ,  and  at  His  disposal,  and  to 
hear  and  obey  His  voice,  and  trust  His  grace,  and  faithful- 
ness and  power.  For  then  they  are  made  to  see  and  feel  that 
His  sufferings  have  taken  the  sting  from  theirs — that  having 
a  fellowship  in  His  sufferings,  and  conformableness  to  His 
death,  are  preparing  them  for  a  glorious  resurrection  in  Him 
to  life  eternal — that  meanwhile  they  have  with  them  the 
sympathy  of  Him  who  learned  obedience  by  the  things 
that  He  suffered,  and  is  afflicted  in  all  their  afflictions — 
that  by  His  word  and  Spirit  in  them  they  are  being  more 
effectually  taught  the  evil  of  sin,  the  vanity  of  earthly 
things,  the  virtue  of  His  peace-speaking  blood,  the  precious- 
ness  and  power  of  His  grace,  the  reality  of  His  presence 
and  faithfulness,  and  the  sustaining  and  purifying  power  of 
the  believer's  hope  as  an  anchor  of  the  soul,  sure  and  stead- 
fast, entering  into  that  within  the  vail — that  their  tribula- 
tion works  patience,  and  patience  experience,  and  experience 
hope — and  that  in  short  as  their  sufferings  abound,  their 
consolations  in  Christ  correspondingly  abound. 

Seventh.  The  rest  that  is  thus  given  by  Christ  to  those 
who  come  to  Him  and  take  His  yoke  upon  them,  and  learn 


368  Rest  ill  Christ. 


of  Him,  is  experienced  by  them  not  only  throughout  their 
christian  course  on  earth,  but  at  the  conclusion  of  it. 

When  death  approaches,  their  heart  and  flesh  will  fail 
them.  But  even  in  the  dark  valley  He  is  nigh  with  His 
rod  and  staff  to  comfort  them  with  His  guidance  and  His 
strength.  When  they  pass  through  the  waters.  He  is  with 
them.  When  they  pass  through  the  floods,  they  do  not 
overflow  them.  When  they  walk  through  the  fire  they  are 
not  burned ;  neither  doth  the  flame  kindle  upon  them. 
Death  to  them  is  deprived  of  its  sting,  and  changed  from 
the  king  of  terrors  into  a  messenger  of  peace.  Death  is  not 
dissolution  leading  to  darkness  and  final  ruin.  It  is  a  fall- 
ing asleep  to  rest  in  their  beds,  from  which  they  are  soon 
to  wake  again  to  immortal  life.  It  is  the  departure  of  their 
soul  to  the  rest  that  shall  never  be  broken,  or  disturbed,  or 
come  to  an  end. 

Concluding  remarks. 
I.  The  rest  which  the  Lord  Jesus  Christ  bestows  on  His 
believing,  and  obedient,  and  truthful  followers  is  not  merely 
that  feeling  of  deliverance  from  wrath  and  condemnation, 
and  of  access  to  and  acceptance  with  God  as  their  reconciled 
God  and  Father  in  Christ  which  convicted,  burdened,  and 
weary  ones  experience  when  first  translated  out  of  dark- 
ness into  marvellous  light.  While  they  live  on  earth,  the 
rest  which  Christ  gives  to  them  while  working  out  their  sal- 
vation with  fear  and  trembling,  is  such  a  rest  as  is  found 
time  after  time  in  Him,  in  the  continual  warfare  between 
what  is  now  the  law  of  their  mind,  and  the  law  which 
is  still  in  their  members,  and  in  wrestling  with  princi- 
palities and  powers,  with  spiritual  wickedness  in  high 
places.  And  yet  it  is  a  true  satisfying  rest,  a  sweet,  refresh- 
ing, reviving  rest  found  in  the  felt  nearness  and  all-sufiicient 
grace  of  the   ever-jiresent  Eedeemer ;  found  in   the   light 


Rest  in  Christ.  369 


with  which  He  shines  into  their  hearts,  and  on  their  path; 
found  in  the  purifying  power  of  His  word  and  Spirit  on 
their  affections  and  desires ;  found  in  their  conscious  deli- 
vferances  from  the  devices  and  assaults  of  the  wicked  one  ; 
found  in  the  self-denial,  faith,  and  patience,  uprightness, 
and  humUity,  and  meekness  which  they  are  enabled  to 
exercise  in  the  midst  of  evil-doers ;  found  in  mercies  en- 
riched by  His  grace,  in  afflictions  from  which  that  grace 
has  taken  the  sting ;  found,  when  their  heart  and  flesh  are 
failing,  in  the  Lord's  proving  the  strength  of  their  heart 
and  their  portion  for  ever. 

2.  But  there  are  awakened  and  earnest  inquirers  who  say 
that  they  have  not  found  this  rest — that  they  are  under  the 
burden  of  their  sins,  in  spiritual  darkness,  full  of  doubts  and 
fears,  in  the  midst  of  troubles  and  dangers,  beset  by  ene- 
mies, shut  out  from  the  presence  of  God,  and  know  not 
where  to  find  Jesus. 

The  reason  of  this  is  not  in  Christ.  He  is  able  and  will- 
ing to  help  them,  and  to  help  them  now.  He  invites  them, 
and  is  ready  to  welcome  them ;  He  raises  no  obstacles  in 
their  way.  And  He  will  in  no  wise  cast  them  out  if  they 
come  to  Him.  He  ever  stands  at  the  door  of  their  heart 
and  knocks,  ready,  if  they  will  but  open  the  door,  to  enter 
and  begin  a  blessed  and  eternal  fellowship. 

If  the  reason  is  not  in  Christ,  it  must  be  in  themselves. 
Some  evil  habit  has  still  a  firmer  hold  of  them  than  Christ 
and  His  salvation ;  and  so  long  as  that  is  the  case,  though 
they  sigh,  they  will  go  backward.  In  particular,  when,  per- 
haps, no  other  form  of  prevailing  evil  in  their  nature  or 
conduct  is  easily  to  be  traced,  a  secret  and  subtle  pride 
may  remain  to  prevent  that  submission  to  Christ  which  is 
followed  by  rest.  Then  in  their  trouble  they  may  betake 
themselves  to  prayers,  and  fastings,  and  tears,  and  other 
self-afflicting   exercises,    and   all   the   while   they   may   be 


3  7o  Rest  in  Christ. 


labouring  to  make  out  a  personal  claim  to  the  forbearance 
and  forgiveness  and  favour  of  God.  No  wonder  if  in  that 
case  their  darkness  and  distress  continue  or  increase.  For 
relief  is  impossible  until  their  hearts  are  so  thoroughly 
humbled  that  they  lie  down  at  the  feet  of  Jesus  as  alike  help- 
less and  unworthy  ;  helpless  in  themselves,  and  unworthy  of 
help  from  Him.  Then  do  they  find  His  hand  laid  in  mercy 
on  them,  and  His  revealed  presence  within  them,  proving 
the  light  and  life  and  strength  of  their  souls. 


XVII. 

THE  LOVE  OF  THE  EEDEEMED  TO  CHRIST. 

*'  Wliom  having  not  seen,  ye  love." — i  Pet.  i.  8. 

TN  considering  these  words,  we  may  notice  the  object  of 
-*-  the  love  here  spoken  of:  the  subjects  of  it,  or  those 
by  whom  it  is  experienced  and  shown  ;  the  nature  and  the 
causes  of  it ;  the  necessity  of  it ;  and  its  evidences,  or  the 
way  in  which  it  is  manifested. 

I.  The  OBJECT  of  this  love.  The  object  of  it  is  the  un- 
seen Saviour,  "  Whom  having  not  seen,  ye  love." 

The  final  appearing  of  Jesus  Christ  is  referred  to  in  the 
immediately  preceding  words  (verse  7),  as  well  as  in  many 
other  parts  of  scripture,  as  the  great  crisis  at  which  His 
people  shall  be  abundantly  recompensed  for  their  faith  in 
Him,  and  love  to  Him,  and  for  all  their  labours  and  suffer- 
ings in  His  service. 

The  Lord  Jesus  will  then  come  in  visible  glory.  "  Be- 
hold He  Cometh  with  clouds,  and  every  eye  shall  see  Him."  ^ 

When  His  glory  is  thus  revealed.  His  people  shall  not 
be  ashamed,  but  have  confidence  and  humble  boldness,  and 
be  glad  before  Him  with  exceeding  joy. 

The  reason  why  they  are  then  enabled  thus  to  welcome 
His  final  "glorious  appearing,"  is  that  their  hearts  are 
established  unblamable  in  holiness ;  that  they  are  found 
arrayed  in  that  fine  linen,  clean  and  white,  which  is  the 


Rev.  i. 


372  Love  to  Christ. 


righteousness  of  saints,  and  are  made  like  to  Him  so  as  to 
enable  them  to  see  Him  as  He  is. 

At  present,  however,  the  still  sinful  condition  of  the  best 
of  the  followers  of  Christ  unfits  them  for  making  a  right 
use  of  any  such  visible  representations  of  Himself  as  He 
gave  in  the  days  of  His  flesh,  or  of  such  as  He  will  give 
when  He  comes  a  second  time.  Were  He  to  appear  again 
in  the  humble  form  which  He  took  in  the  days  of  His  flesh, 
the  carnality  which  is  still  even  in  believers  would  make 
them  to  look  more  at  the  outward  meanness  of  His  appear- 
ance than  at  the  heavenly  character  which  He  carried 
beneath  it,  and  so  to  slight  Him  as  He  was  slighted  when 
He  dwelt  on  earth.  Were  He,  on  the  other  hand,  to  appear 
in  the  glorious  form  in  which  He  appeared  to  the  apostle 
John,  and  in  which  He  will  soon  reveal  Himself  to  all,  the 
consciously  sinful  state  in  which  the  best  of  His  followers 
still  find  themselves  would  fill  them  with  overwhelming 
fear  at  His  presence,  or  lay  them,  like  even  the  beloved 
disciple,  at  His  feet,  as  dead. 

It  thus  suits  the  present  half-sanctified  and  yet  habitually 
advancing  spiritual  state  of  believers  to  walk  by  faith  rather 
than  by  sight.  For  it  is  not  outward  and  sensible  mani- 
festations of  Christ  which  faith  regards,  but  the  moral 
excellencies  of  His  divine  character,  and  the  spiritual  bless- 
ings of  His  redeeming  work. 

And  when  the  eye  of  their  faith  takes  in  the  revelation 
which  His  word,  accompanied  by  His  Spirit,  affords  to 
them  of  His  character  and  work  as  a  Saviour,  the  eye  of 
their  faith  affects  their  heart,  and  the  words  are  fulfilled  in 
their  experience,  "  Whom  having  not  seen,  ye  love,"  &c. 

II.   Consider  who  are  the  subjects  of  this  love,  or  by 
whom  it  is  experienced,  cherished,  and  made  manifest. 
The  persons  to  whom  it  was  more  immediately  ascribed 


Love  to  Christ.  'i^']^ 


by  the  apostle  were  strangers  scattered  throughout  Pontus, 
Galatia,  Cappadocia,  Asia,  and  Bithynia :  chosen  of  God, 
sanctified  by  the  Spirit,  sprinkled  by  the  blood  of  Jesus, 
begotten  to  the  lively  hope  of  the  heavenly  inheritance, 
kept  by  the  power  of  God  through  faith  unto  salvation, 
rejoicing  greatly  amidst  the  heaviest  trials,  and  manifesting 
a  faith  much  more  precious  than  the  gold  that  perisheth, 
though  tried  by  fire/  The  persons  who  still  feel  and  dis- 
play this  love  to  Christ  have  undergone  a  similar  divine 
change  in  their  character,  condition,  and  prospects.  They 
too  have  become  pilgrims  and  strangers  on  the  earth,  heirs 
and  expectants  of  the  heavenly  inheritance.  They  too  have 
been  washed  from  their  sins  in  the  blood  of  Christ,  and 
regenerated  by  His  Spirit,  and  quickened  to  a  life  of  holy 
obedience.  They  are  raised  up  together  with  the  risen 
Saviour,  to  set  their  affections  on  things  above,  and  are 
waiting  for  their  approaching  and  final  salvation.  In  the 
exercise  of  faith  and  patience  they  endure  the  temptations 
and  troubles  of  their  present  state,  in  the  cherished  desire 
and  expectation  of  the  final  glorious  appearing  of  Christ, 
the  acceptance  which  awaits  them  in  His  presence  then, 
and  the  place  to  which  He  will  conduct  them  in  His  ever- 
lasting kingdom. 

III.  Observe  the  nature  and  causes  of  true  love  to  Christ. 

Love  to  any  object  implies  a  true  or  fancied  perception 
of  good  quaUties  in  it,  that  renders  it  worthy  of  esteem. 
Love  also  implies  a  feeling  of  personal  interest  in  the  object 
loved.  There  can  be  no  love  on  our  part  to  an  object 
which  has  in  our  eyes  nothing  lovable  in  it.  Nor  can  we 
love  an  object  between  which  and  ourselves  there  is  no 
link  of  friendly  connection. 


1  I  Pet.  i.  1-7. 


74  Love  to  Christ. 


Love  to  Christ  is  love  to  Him  both  for  His  personal 
character  and  for  the  benefits  which  He  bestows.  Some, 
indeed,  have  argued  that  true  love  to  Jesus  is  what  they 
call  disinterested  love,  or  love  to  Him  for  what  He  is  in 
Himself,  or  for  what  He  is  to  others,  without  any  regard 
to  any  personal  interest  which  such  as  feel  that  love  may 
have  in  His  favour.  Others,  again,  have  represented  love 
to  Jesus  as  awakened  and  sustained  only  by  the  blessings 
which  they  receive  or  expect  from  His  hands.  Both  views 
are,  we  think,  incorrect.  The  Bible  blends  these  two  views 
of  Christ  together  in  placing  Him  before  us  as  the  object 
of  our  love.  It  .sets  forth  His  excellencies  in  connection 
with  His  redeeming  work,  and  His  redeeming  work  in  con- 
nection with  those  inherent  attributes  of  His  nature  from 
which  that  work  proceeds.  And  it  calls  upon  us  to  love 
Him  on  both  accounts,  to  love  Him  as  altogether  lovely, 
and  to  love  Him  also  as  having  first  loved  us.  As  an 
affection  which  has  regard  both  to  His  personal  character 
and  to  His  benefits,  true  love  to  Christ  is  at  once  a  love  of 
delight,  a  love  of  desire,  and  a  love  of  good-will.  It  is  a 
love  of  delight ;  for  they  who  exercise  it  see  and  relish  His 
excellence  and  grace,  saying  of  Him,  "  My  beloved  is  fairer 
than  the  sons  of  men,"  "the  chief  among  ten  thousand,  and 
altogether  lovely."  It  is  a  love  of  desire  :  "  With  my  soul 
have  I  desired  thee  in  the  night  season ;  with  my  spirit 
within  me  will  I  seek  thee  early."  And  it  is  a  love  of 
good- will :  "  Blessed  be  His  glorious  name  for  ever ;  and  let 
the  whole  earth  be  filled  with  His  glory." 

The  nature  and  character  of  true  love  to  Christ  will  be 
more  clearly  seen  by  considering  the  causes  of  the  love 
which  the  redeemed  have  for  the  unseen  Saviour. 

I.  They  love  Him  for  the  benefits  which  He  imparts, 
for  His  words  of  grace  and  deeds  of  mercy,  and  their  interest 
in  both.      Tliey  love  Him  because  He  first  loved  them. 


Love  to  Christ.  375 


(i.)  They  love  Him  for  His  words  of  grace.  He  tells 
us  that  in  the  depths  of  the  past  eternity,  in  the  view  of 
what  He  had  undertaken  to  do  for  the  salvation  of  sinners, 
He  rejoiced  in  the  habitable  parts  of  the  earth,  and  had  His 
delights  with  the  sons  of  men/  In  the  view  of  His  incar- 
nation, earthly  ministry,  and  obedience  unto  death,  He  pro- 
phetically exclaimed,  "  Lo,  I  come ;  in  the  volume  of  the 
book  it  is  written  of  me.  I  delight  to  do  Thy  will,  0  my 
God;  yea,  Thy  law  is  within  my  heart." ^  He  commenced 
His  public  ministry  by  declaring  that  in  Him  the  words  of 
Isaiah  would  now  be  fulfilled,  "  The  Spirit  of  the  Lord  is 
upon  me,  because  He  hath  anointed  me  to  preach  the  gospel 
to  the  poor;  He  hath  sent  me  to  heal  the  broken-hearted, 
to  preach  deliverance  to  the  captives,  and  recovering  of 
sight  to  the  blind,  to  set  at  liberty  them  that  are  bruised, 
to  preach  the  acceptable  year  of  the  Lord : "  and  as  He 
explained  and  enforced  the  application  of  these  words  to 
Himself,  His  hearers  "wondered  at  the  gracious  words 
which  proceeded  out  of  His  mouth."  ^  The  language  in 
which  He  still  addresses  all  who  hear  the  gospel  is,  "  Ho, 
every  one  that  thirsteth,  come  ye  to  the  waters,"  &c.*  "  If 
any  man  thirst,  let  him  come  unto  me  and  drink,"  &c.^ 
"  Come  unto  me,  all  ye  that  labour  and  are  heavy-laden, 
and  I  will  give  you  rest,"  &c.^  "  Him  that  cometh  to  me, 
I  will  in  no  wise  cast  out."^  "Behold  I  stand  at  the  door 
and  knock ;  if  any  man  hear  my  voice  and  open  the  door,  I 
will  come  in  to  him  and  sup  with  him,  and  he  with  me."^ 

When  sinners  refuse  to  be  gathered  to  Him,  He  com- 
plains, "  Ye  will  not  come  unto  me,  that  ye  may  have  life." 
When  they  persist  in  their  impenitence,  until  their  state 
becomes  hopeless,  He  weeps  over  them,  saying,  "  Oh,  that 


Prov.  viii.  '  Isa.  Ixi.,  Luke  iv.  ®  John  vii.  '  John  vi. 

Ps.  xl.  •*  Isa.  Iv.  ^  Matt.  xi.  «  Rev.  iii. 


2i'](i  Love  to  Christ. 


thou  hadst  known  in  this  thy  day  the  things  that  belong  to 
thy  peace  ! "  When  He  sees  any  doubting  His  willingness 
to  receive  them  on  their  return,  He  says,  As  I  live,  I  have 
no  pleasure  in  your  death ;  turn  ye,  turn  ye,  why  will  ye 
die  ?  When  His  people  shut  or  keep  Him  out  of  their 
hearts,  He  says,  "  Open  to  me,  my  sister,  my  love,  ...  for 
my  head  is  filled  with  dew,  and  my  locks  with  the  drops  of 
the  night."  When  the  believer  is  made  willing,  ready,  and 
joyful  to  receive  Him  as  a  Saviour  from  sin  as  well  as  from 
wrath,  He  says,  "  Eise  up,  my  love,  my  fair  one,  and  come 
away.  For  lo,  the  winter  is  past,  the  rain  is  over  and  gone. 
The  flowers  appear  on  the  earth :  the  time  of  the  singing 
of  birds  is  come,  and  the  voice  of  the  turtle  is  heard  in  our 
land,"  &c.^  When  the  hearts  of  His  people  are  filled  with 
holy  desires  after  Him,  He  comes  into  their  hearts  with 
manifestations  of  His  gracious  presence,  saying,  "  I  am  come 
into  my  garden,  my  sister,  my  spouse,  I  have  gathered  my 
myrrh  with  my  spice.  I  have  eaten  my  honey-comb  with 
my  honey.  I  have  drunk  my  wine  with  my  milk.  Eat, 
0  friends ;  drink,  yea,  drink  abundantly,  0  beloved." 

Now  such  words  of  grace  as  these  cannot  be  listened  to 
and  felt  by  any  without  having  their  hearts  inflamed  with 
vehement  desires  after  Jesus,  into  whose  lips  such  grace  is 
poured.  Never  man  spake  as  He  thus  speaks  to  the  under- 
standing conscience  and  heart.  And  so  when  sinners  are 
made  to  hear  His  voice  as  He  stands  knocking  at  the  door 
of  their  hearts  for  admission,  and  when  they  know  that  He 
asks  for  nothing  at  their  hands  except  a  heart  broken  and 
contrite  for  sin,  and  when  they  find  Him  come  nigh  to 
bestow  upon  them,  according  to  His  promises,  all  the  un- 
searchable riches  of  His  grace,  they  are  moved  to  open  their 
hearts  to  Him  and  to  let  Him  in.     Hearkening  diligently 

^  Song  of  Sol.  ii. 


Love  to  Christ.  t^jj 


unto  Him,  they  are  made  to  eat  that  which  is  good,  and 
their  soul  delights  itself  in  fatness.  Inclining  their  ear, 
they  come  to  Him.  Hearing  Him,  their  soul  is  quickened 
into  life.  Henceforth  their  affections  are  set  on  things 
above,  where  Christ  sitteth  at  the  right  hand  of  God.  And 
they  are  consciously  taken  into  the  everlasting  covenant, 
and  rendered  partakers  of  its  satisfying  and  enduring 
mercies. 

(2.)  His  deeds  of  mercy  equally  with  His  words  of  grace 
enkindle  and  foster  love  to  Christ  in  such  as  believe. 

They  see  Him  entering  into  an  everlasting  covenant  with 
the  Father  for  their  redemption.  They  see  Him  coming  to 
our  first  parents  when  they  had  fallen,  and  reviving  them 
with  the  hope  of  salvation  tlirough  His  own  mediatorial 
work.  They  see  Him  under  the  patriarchal  and  Jewish 
dispensations  revealing  Himself  time  after  time  in  types 
and  symbols,  in  prophecies,  and  even  in  visible  forms,  as 
the  Saviour  of  His  people,  and  in  His  love  and  pity  redeem- 
ing them,  and  carrying  them  all  the  days  of  old.  They  see 
Him  coming  into  the  world  in  the  fulness  of  time,  taking 
our  nature  in  the  lowliest  form,  loading  Himself  with  our 
sins  and  griefs,  living  in  the  midst  of  miserable  sinners, 
performing  miracles  of  mercy  in  their  behalf,  speaking  to 
them  words  of  grace,  and  giving  light,  and  life,  and  peace 
to  their  souls.  As  the  substitute  of  guilty  millions  of  man- 
kind, they  see  Him  not  only  fulfilling  the  whole  law  of  God, 
but  bearing  the  punishment  of  His  people's  iniquity,  suffer- 
ing all  evil  at  the  hands  of  men  while  working  out  for  them 
a  great  salvation;  enduring  the  enmity  of  wicked  spirits, 
and  by  that  very  means  spoiling  them  of  their  power ;  and, 
above  all,  suffering  the  wrath  of  God  due  to  sinners,  be- 
coming for  them  exceeding  sorrowful,  even  unto  death,  and 
at  length  forsaken  of  God  that  they  may  be  delivered  from 
that  wrath  and  partake  of  infinite  and  everlasting  mercy. 


37^  Love  to  CkrisL 


They  see  Him  entering  the  grave  and  lying  in  it,  to  sanctify 
its  gloomy  precincts  into  a  safe  and  cheerful  resting-place 
for  His  people's  dust.  They  see  Him  rising  from  the  dead, 
ascending  on  high,  taking  possession  of  His  Father's  house, 
and  there  preparing  places  in  its  mansions  for  those  on  earth 
who  listen  to  His  voice  and  follow  Him.  They  see  Him 
living  for  evermore,  and  reigning  as  Head  over  heaven,  earth, 
and  hell.  Head  over  all  things  to  the  church,  and,  from  age 
to  age,  employing  His  almighty  power  in  bringing  many 
sons  and  daughters  unto  glory.  They  see  Him  preparing 
to  make  this  earth  the  theatre  of  still  greater  triumphs  of 
His  cross,  in  the  vastly  increasing  numbers  whom  He  saves 
from  age  to  age,  even  till  the  end  of  time.  And  they  see 
Him  preparing  to  gather  the  whole  of  His  redeemed  to- 
gether to  Himself  in  the  great  day,  and  to  welcome  them 
to  the  kingdom  prepared  for  them  from  the  foundation  of 
the  world.  Thus  did  Christ  love  the  church,  and  give 
Himself  for  it,  &c.^  And  now  it  is  impossible  for  any  to 
realise  this  love  of  Christ  without  loving  Him  in  return, 
and  being  constrained  to  say,  "  Blessed  be  the  Lord  God, 
the  God  of  Israel,  who  only  doeth  wondrous  things.  And 
blessed  be  His  glorious  name  for  ever,  and  let  the  whole 
earth  be  filled  with  His  glory.     Amen  and  amen." 

(3.)  The  personal  interest  which  believers  have  in  His 
words  of  grace  and  deeds  of  mercy  excite  in  true  believers 
this  love  to  Christ. 

To  love  Him  in  any  aspects  of  His  character  implies  a 
loving  union  between  Him  and  them,  and  some  degree 
of  warrantable  persuasion  on  their  part,  that  this  union 
exists.  And  therefore,  when  any  love  Jesus,  they  love  Him 
as  their  own  Eedeemer.  By  His  word  and  Spirit  in  them, 
He  is  their  light  in  darkness.      They  are  brought  nigh  to 


^  Eph.  V. 


Love  to  Christ.  379 


God,  and  have  peace  with  Him  through  the  blood  of  the 
cross.  In  coming  to  God  by  Christ,  they  look  to  Him  as 
able  to  save  them  to  the  uttermost,  seeing  He  ever  liveth 
to  make  intercession  for  them.  He  casts  Satan  out  of  them, 
and  enables  them  to  resist  and  overcome  the  wicked  one. 
He  subdues  their  corrujDtions,  and  enables  them  to  walk  in 
newness  of  life.  By  His  cross,  the  world  is  crucified  to 
them,  and  they  are  crucified  to  the  world.  Casting  their 
burdens  on  Him,  He  sustains  them,  and  does  not  suffer 
tliem  to  be  moved.  Casting  all  their  care  upon  Him,  He 
cares  for  them.  They  spread  their  sorrows  before  Him, . 
and  experience  His  pity  and  help.  They  come  to  Him  in 
the  time  of  temptation,  and  obtain  His  succour.  They  find 
His  grace  made  sufficient  for  them,  and  His  strength  per- 
fected in  their  weakness.  And  while  without  Him  they  can 
do  nothing,  they  find  that  through  Him  strengthening  them,' 
they  can  do  all  things.  They  believe,  in  short,  that  because 
He  lives,  they  shall  live  also.  Believers  cannot  take  this 
view,  have  any  of  this  personal  experience  of  Christ's  relation 
to  themselves  individually,  without  being  constrained  to  say, 
"  Whom  have  I  in  heaven  but  thee,  and  there  is  none  upon 
earth  that  I  desire  beside  thee :  my  heart  and  flesh  faileth ; 
but  thou  art  the  strength  of  my  heart,  and  my  portion  for  ever." 

2.  All  who  truly  love  Christ  love  Him  for  His  personal 
character.     "  He  is  altogether  lovely." 

(l.)  His  nature  and  perfections  as  God  produce  and 
maintain  in  them  this  love  to  Him.  They  love  Him  as 
divine  ;  as  the  true  God ;  ^  as  Jehovah  on  His  throne,  high 
and  lifted  up  ;  ^  as  the  Holy  One  and  the  Just ;  ^  as  search- 
ing our  reins  and  hearts ;  *  as  He  by  whom  all  things 
were  created  and  consist ;  ®  and  to  whom  all  judgment  is 
committed,  that  all  may  honour  Him  even  as  the  Father.^ 

^   I  John  V.  3  Acts  iii.  ®  Col.  i. 

2  Isa.  vi.  :  John  xii.  *  Rev.  i.  ®  John  v.  , 


3^0  Love  to  Christ. 


And  so  His  people  love  Him  with  a  love  of  reverence  for 
His  unsearchable  greatness ;  with  a  love  of  submission  to 
His  sovereign  authority ;  with  a  love  of  confidence  in  His 
grace  and  truth ;  and  with  a  love  of  gratitude  for  all  His 
benefits. 

(2.)  The  humanity  which  He  took  and  wears  excites  love 
to  Christ  in  all  His  people.     They  love  Him  as  a  man. 

As  a  man,  He  was  without  sin.  It  was  His  meat  and 
drink  to  do  His  Father's  will.  Zeal  for  His  Father's 
house  ate  Him  up.  His  trust  in  His  Father's  love  was 
ever  unshaken.  His  submission  to  His  Father's  will  was 
ever  perfect.  His  communion  with  His  Father  was  un- 
ceasing. As  a  man,  all  other  virtues  shone  forth  in  Him 
with  unmiugled  brightness.  He  lived  in  subjection  to 
earthly  parents.  The  spirit  of  wisdom  breathed  in  all  He 
said  and  did.  When  twelve  years  of  age,  He  was  found 
standing  among  the  doctors,  the  learned  men  in  the  temple, 
answering  and  asking  questions.  The  wisdom  that  filled 
Him  never  failed  Him  in  all  His  intercourse  with  friends 
and  foes.  His  love  and  practice  of  truth  were  incorrup- 
tible. He  went  about  continually  doing  good.  His  meek- 
ness under  injuries  never  forsook  Him.  And  over  all  His 
other  graces  as  a  man,  there  was  thrown  the  covering  of 
perfect  humility. 

Such  as  love  Christ  love  Him  in  this  view  of  His 
character.  They  have  a  true  active  sympathy  with  every 
one  of  His  virtues.  They  relish  the  pattern  which  these 
virtues  afford,  and  strive  to  copy  it,  so  as  to  have  it  in 
some  degree  transferred  to  their  own  character.  They 
strive  to  imitate  His  piety  and  purity.  His  benevolence  and 
self-control,  His  love  of  truth,  His  good-will  to  the  souls 
and  bodies  of  men.  His  patience  and  fortitude,  His  meek- 
ness and  lowliness  of  mind.  They  long  to  have  in  them 
the  same  mind  that  was  in  Him.     As  He  left  to  them  an 


Love  to  Christ.  381 


example  that  they  should  walk  in  His  steps,  they  endeavour 
to  "  walk  even  as  He  walked,"  to  run  the  race  set  before 
them,  looking  to  Jesus. 

(3.)  The  wonderful  union  in  Christ's  person  of  the  divine 
and  human  nature,  is  a  special  cause  of  the  love  to  Him 
felt  by  the  redeemed. 

They  love  Him  as  God-man,  as  having  the  nature  of  God 
and  the  nature  of  man  for  ever  mysteriously  united  in  His 
one  person.  On  this  account  they  feel  toward  Him  as  the 
most  peculiar  and  overwhelming  object  of  attraction  in  the 
universe.  They  contemplate  Him  as  a  child  born  to  us,  and 
at  the  same  time  the  mighty  God,  and  as  having  all  the  ful- 
ness of  the  Godhead  dwelling  in  Him  as  the  Man  Christ 
Jesus.  And  so  they  join  with  all  His  servants  in  heaven, 
in  adoring  Him  as  the  Lamb  that  was  slain,  now  the  Lamb 
in  the  midst  of  the  throne.  This  love  is  awakened  and 
maintained  in  them  as  they  see  that,  by  this  union  of  the 
divine  and  human  natures  in  His  person,  the  whole  distance 
between  God  and  them  is  filled  up,  inasmuch  as,  in  coming 
to  Christ,  they  come  to  One  who  is  bone  of  their  bone  and 
flesh  of  their  flesh,  and  who  is  not  less  truly  at  the  same 
time  very  God. 

IV.  The  necessity  of  this  love  to  Christ  becomes  thus 
impressively  manifest. 

Without  this  love  to  Christ  we  can  have  no  likeness  to 
God,  and  fellowship  with  Him,  and  no  place  among  His 
obedient  and  happy  family. 

I .  Likeness  to  God,  and  fellowship  with  Him,  depend  on 
the  possession  and  exercise  of  this  love  to  Christ. 

To  be  like  to  God,  or  near  to  Him,  requires  that  what 
He  reveals  as  the  main  object  of  His  love,  shall  be  the 
main  object  of  ours.  But  Christ  is  infinitely  more  dear  to 
Him  than  all  things  else.     And  so  unless  we  love  Christ 


382  Love  to  Christ. 


unspeakably  more  than  all  things  else,  we  cannot  either  be 
like  to  God,  or  in  fellowship  with  Him, 

That  Christ  is  so  loved  by  the  Father  is  evident.  As  tlie 
only  begotten  and  eternal  Son  of  the  Father,  He  is  the 
infinitely  suitable  object  of  the  Father's  infinite  love.  And 
so  from  eternity  He  "  was  by  "  the  Father,  as  One  "  brought 
up  with  Him,"  and  was  daily  His  delight,  rejoicing  always 
before  Him.^  He  was  "  in  the  bosom  of  the  Father,"  and 
so  filled  His  heart,  that  chiefly  in  respect  of  the  Father's 
love  to  the  Son  from  everlasting,  it  is  said  "  God  is 
love."  ^ 

Then  when  the  Son  became  incarnate,  and  presented 
Himself  before  the  eye  of  His  Father  as  "  God  manifested 
in  the  flesh,"  He  was,  as  the  God-man,  still  further  the 
object  of  the  Father's  infinite  love.  "  Behold  my  servant 
whom  I  uphold,  mine  elect  in  whom  my  soul  delighteth."  ^ 
"  This  is  my  beloved  Son,  in  whom  I  am  well  pleased."  ^ 
This  love  of  God  to  His  own  Son  accounts  for  the  trust 
reposed  in  Him  by  the  Father,  for  the  power  committed  to 
Him,  "  The  Father  loveth  the  Son,  and  showeth  Him  all 
things  that  Himself  doeth."  ^  "  The  Father  loveth  the  Son, 
and  hath  given  all  things  into  His  hands."  ^ 

If  this  be  the  love  of  the  Father  to  the  Son,  we  cannot 
be  like  to  God  further  than  as  we  love  the  Son  also.  The 
chief  display  of  God's  character  is  His  love  to  Christ,  and 
so  the  degree  of  our  likeness  to  God  is  decided  by  the 
degree  of  our  love  to  Christ ;  we  are  no  further  like  to  God 
than  as  we  love  chiefly  what  God  chiefly  loves,  that  is.  His 
own  Son,  Our  love  to  Christ  must  be,  however  faintly,  an 
image  of  God's  love  to  Him.  If  in  the  presence  of  the 
Father's  love  to  His  Son  we  have  no  love  to  Him,  we  have 
no  love  or  likeness  to  God  Himself ;  we  have  still  in  us 

1  Prov.  viii.  ^  Isa.  xlii.  *  John  v. 

"  I  John  iv.  *  Matt.  iii.  ;  John  xvi.  ^  John  iii. 


Love  to  Christ.  383 


that  carnal  mind  which  is  enmity  against  God,  and  is  not 
and  cannot  be  subject  to  His  law. 

In  that  case  we  can  have  no  favour  or  fellowship  with 
God.  It  is  only  as  in  Christ  that  any  of  our  sinful  race 
are  loved  by  God.  His  love  to  such  as  are  viewed  by  Him 
in  Christ,  is  part  of  the  love  which  He  has  for  Christ  pass- 
ing onward  to  them.  But  such  as  do  not  love  Christ  are 
not  in  Him,  and  can  have  no  experience  of  the  love  of  God. 
And  so  they  can  have  neither  any  right  to  fellowship  with 
God,  nor  any  fitness  for  it,  nor  any  experience  of  it.  This 
will  appear  more  and  more  by  considering  that — 

2.  For  those  who  are  without  love  to  Christ,  there  is  and 
there  can  be  no  place  in  the  great  family  of  God. 

Christ  is  the  head  of  this  divine  family ;  and  all  its 
members  are  distinguished  by  their  love  to  Him.  Angels 
belong  to  it ;  ^  and  love  to  Jesus  prompts  all  their  services. 
It  fills  them  with  the  deepest  interest  in  His  redeeming 
work.^  It  keeps  them  continually  ministering  to  the  heirs 
of  salvation.^  And  it  is  breathed  in  all  the  praises  which 
they  raise  before  the  throne.*  The  redeemed  on  high  belong 
to  this  family ;  and  their  life  and  blessedness  are  found  in 
loving  Christ,  in  being  with  Him^  in  the  fulness  of  joy 
which  His  presence  yields,®  and  in  singing  the  new  song  to 
Him  as  having  been  slain,  and  as  having  thus  redeemed 
them  to  God  by  His  blood.^  The  redeemed  on  earth 
belong  to  the  same  family.  And  they  enter  into  it  only  by 
so  loving  Christ  as  to  be  ready  to  forsake  all  things  for  His 
sake.^  From  the  moment  that  any  are  thus  minded,  all 
grace  is  with  them  as  loving  Christ  in  sincerity ;  both  the 
Father  and  the  Son  love  them,  and  come  and  make  their 
abode  with  them.^ 


1  Ephes.  i.  iii.1  *  Rev.  v.  "^  Rev.  v. 

2  Ephes.  iii.  ;  i  Pet.  i.        '-  Phil.  i.  ^  pg_  ^Iv.  ;  Matt.  x. 

3  Heb.  ii.  ®  Ps.  xvi.  '  John  xiv. 


384  Love  to  Christ. 


Love  to  Christ  is  thus  the  connecting  link  that  binds 
every  member  of  the  great  family  of  God  to  every  other, 
and  that  binds  all  of  them  to  the  service  and  fellowship 
of  Christ  Himself,  as  their  divine  and  divinely-constituted 
Head,  and  that  also  binds  them  all  fast  in  willing  and  bliss- 
ful homage  to  the  throne  of  God,  It  is  love  to  Christ  that 
alone  leads  any  of  this  sinful  race  to  occupy  a  place  within 
the  precincts  of  the  holy  and  happy  creation,  and  fits  them 
for  a  share  in  its  spiritual  employments  and  blessed  fellow- 
ships. To  be  without  this  love,  whatever  else  is  possessed, 
is  to  be  in  reality  an  outcast  from  the  home  and  family  of 
God,  a  wandering  prodigal,  with  nothing  left  but  husks  to 
live  upon,  and  nothing  in  prospect  but  inevitable,  swift, 
irremediable  ruin. 

The  indispensable  necessity  and  paramount  importance  of 
love  to  Christ  thus  become  emphatically  manifest.  We 
cannot  in  any  condition  please  God,  except  as  we  are 
inspired  and  actuated  in  our  performance  of  duty  by  the 
love  of  Christ.  We  cannot  approach  to  God  at  all,  except 
we  love  Christ  as  the  way  to  the  Father.  We  cannot  love 
God  except  as  revealed  in  Christ's  person  and  work,  and  so 
in  loving  the  Father,  love  the  Son.  We  cannot  love  what 
God  loves,  except  we  love  Christ,  for  God  chiefly  manifests 
Himself  in  loving  His  Son.  And  we  cannot  be  fit  for  the 
fellowship  of  angels,  except  as  we  love  Jesus ;  for  the  very 
existence  of  angels,  as  holy  and  happy  creatures,  is  bound  up 
and  spent  in  their  love  to  the  Lamb  that  was  slain,  now  the 
Lamb  in  the  midst  of  the  throne. 

So  indispensable  is  this  love  to  Jesus,  that  nothing  will 
serve  as  a  substitute  for  it.  We  may  have  speculative 
knowledge.  We  may  be  regular  in  keeping  up  the  forms 
of  piety.  We  may  be  outwardly  correct  in  character  and 
life.     Yet  there  may  be  no  true  love  to  Jesus  in  us.     And 


Love  to  Christ.  385 


if  so,  under  all  our  fair  appearances,  we  are  really  dead  to 
God,  alienated  from,  enemies  to  Him. 

Many  fair  professors  of  the  gospel  will  not  believe  or 
feel  this.  They  are  ready  to  treat  direct  love  to  Jesus  as  a 
pretence  or  a  delusion.  They  make  religion  to  consist  in 
the  general  belief  of  certain  doctrines,  and  the  outward 
practice  of  certain  duties.  Eeliance  on  a  personal  Saviour, 
attachment  to  Him,  and  communion  with  Him,  are,  in  their 
eyes,  matters  of  imagination,  not  of  actual  experience. 

But  such  love  to  Christ  is  not  only  a  reality,  it  is  an 
indispensable,  all-important  reality.  Without  this  love  to 
Him  there  can  be  no  true  religion  in  our  heart  or  life. 
There  can  be  no  spiritual  life  in  the  soul  without  it.  No 
true  obedience  can  be  rendered  to  the  divine  will  without 
it.  No  service  can  be  acceptably  offered  to  God  without 
it.  Let  men  do  what  they  may,  they  remain  under  the 
sore  displeasure  of  God,  so  long  as  they  are  without  love  to 
Christ.  "  If  any  man  love  not  the  Lord  Jesus  Christ,  let 
him  be  anathema  maranatha." 

Hence  the  character  given  of  all  who  are  chosen  to 
salvation.  Him  having  not  seen,  ye  love  ;  in  whom,  though 
now  ye  see  Him  not,  yet  believing,  ye  rejoice  with  joy  un- 
speakable and  full  of  glory.  With  their  eyes  of  faith  directed 
to  Jesus,  they  see  Him  to  be  so  full  of  all  excellence  in 
Himself,  and  so  precious  as  a  Saviour  to  them,  that  they 
cannot  but  love  Him  in  such  a  manner  as  to  spend  their 
energies  in  showing  forth  His  praise,  to  find  their  happiness 
in  the  contemplation  of  His  glory,  and  to  cherish  the  desire 
and  hope  of  soon  reaching  the  fulness  of  joy  that  awaits 
them  in  His  presence. 

V.  The  outgoings  or  evidences  of  this  love  to  Christ  or  the 
ways  in  which  it  is  shown.  True  earnest  love  finds  out 
endless  ways  of    showing  itself  toward  its  object.     Such 


386  Love  to  Christ. 


as  love  Christ  manifest  their  love  to  Him  in  many  ways, 
such  as  the  following — 

Christ  is  the  object  of  their  supreme  regard.  He  is  in 
their  eyes  fairer  than  the  sons  of  men. — They  often  think 
of  Him  ;  "  I  have  set  the  Lord  always  before  me."  ^ — They 
live  on  Him  by  faith ;  "  I  am  crucified  with  Christ,  never- 
theless I  live,  yet  not  I,  but  Christ  liveth  in  me ;  and  the 
life  which  I  live  in  the  flesh  is  by  the  faith  of  the  Son 
of  God,  who  loved  me  and  gave  Himself  for  me."  ^ — They 
long  after  His  presence  and  favour;  the  desire  of  their 
soul  is  to  Him  and  the  remembrance  of  His  name.  ' — 
There  is  no  satisfaction  to  them  like  that  which  they  de- 
rive from  manifestations  of  His  redeeming  love ;  "  I  sat 
down  under  his  shadow,  with  great  delight,  and  his  fruit  was 
sweet  to  my  taste."  * — They  delight  in  His  character,  and 
endeavour  after  conformity  to  His  image. — They  would  not 
have  Christ  to  be  less  holy  or  less  just  than  He  is,  any 
more  than  less  gracious.  They  rejoice  in  the  Lord,  and  give 
thanks  at  the  remembrance  of  His  holiness.^ — Instead  of 
trying  to  find  comfort  in  fancying  Him  to  be  such  an  one 
as  themselves,  they  seek  their  peace  as  well  as  their  safety 
in  having  their  judgments,  dispositions,  habits,  and  whole 
character  transformed  into  His  likeness,  in  having  thus  the 
same  mind  in  them  that  was  in  Christ. — They  endeavour 
to  "  do  those  things  that  are  pleasing  in  His  sight,"  saying, 
"  Lord,  what  wilt  thou  have  me  to  do  ? "  and  showing  that 
they  are  His  friends  by  keeping  His  commandments.® 
— They  mourn  over  those  shortcomings  and  transgressions 
of  heart,  speech,  and  behaviour,  by  which  they  provoke 
Christ  to  withdraw  or  to  remain  at  a  distance  from  them. 
And  when  at  any  time  on  account  of  their  sins  He  refuses 


^  Ps.  xvi.  ^  Isa.  xxvi.  *  Ps.  xxx. 

8  Gal.  ii.  ^  Song  ii.  ^«  John  xiv. 


Love  to  Christ.  387 


them  access  to  His  presence,  they  go  about  iu  sadness  seek- 
ing till  they  find  Him  whom  their  soul  loveth. — They  cannot 
rest  without  some  comfortable  persuasion  of  His  forgiveness 
and  favour.  And  when  visited  with  any  evidence  of  His 
love,  having  found  Him  whom  their  soul  loveth,  they  hold 
Him,  and  will  not  let  Him  go. — They  covet' and  cultivate 
intimate  acquaintance  and  communion  with  Him ;  desiring 
that  to  them,  as  friends,  He  would  make  known  all  things 
that  He  himself  has  heard  of  the  Father.^ — They  hear 
His  voice  and  open  the  door  of  their  heart  to  Him,  as 
He  stands  knocking  at  it,  that  He  may  come  into  them 
and  sup  with  them,  and  they  with  Him.^ — They  daily 
commend  Him  to  others,  testifying  that  His  grace  is  pre- 
cious, and  inviting  the  sons  of  men  to  put  their  trust 
under  the  shadow  of  His  wings. — They  make  His  honour 
their  chief  concern.  They  love  all  that  love  Christ. 
Loving  Him  that  begets  children  of  God  out  of  sinful  men, 
they  love  those  that  are  begotten  of  Him.  They  love 
all  that  are  "  born  again."  "  By  this  shall  all  men  know 
that  ye  are  my  disciples,  if  ye  have  love  one  to  another." 
And  they  hate  such  as  hate  Him.  They  are  grieved 
with  and  count  as  enemies  such  as  rise  up  against  Him. 
— Their  love  to  Christ  makes  them  ready  to  sacrifice 
everything  for  His  sake.  They  count  all  things  but  loss 
for  the  excellency  of  the  knowledge  of  Christ  Jesus  their 
Lord,  that  they  may  win  Christ,  and  be  found  in  Him. 
—  They  love  as  those  who  are  waiting  for  Him  from 
heaven.  They  look  for  His  glorious  appearing.  They  love 
it.  They  cherish  the  hope  that  when  He  appears,  they 
shall  be  like  Him,  for  they  shall  see  Him  as  He  is. — And 
they  long  and  prepare  to  be  finally  and  for  ever  blessed 
in  His  immediate  presence.      They  would  be  absent  from 

^  John  XV.  -  Rev.  iii. 


388  Love  to  Christ. 


the  body  and  present  with  the  Lord.  They  desire  to  enter 
into  His  joy,  and  to  be  for  ever  with  Him  among  that 
multitudinous  yet  most  orderly  gathering  of  all  angelic  and 
redeemed  creatures,  who  are  assembled  around  His  everlast- 
ing throne,  to  be  for  ever  receiving  all  good  from  Him,  and 
for  ever  magnifying  His  fulness  who  filleth  all  in  all. 

Practical  reflections. 

I.  The  love  due  from  the  redeemed  to  their  Eedeemer 
far  exceeds  all  that  they  experience  or  exemplify  while  on 
earth. 

When  banished  from  his  flock  because  of  his  faithful- 
ness, Samuel  Rutherford  in  his  famous  Letters  gives  utter- 
ance to  many  touching  words  on  this  subject.  "  0  that 
this  nation  knew  what  is  betwixt  Christ  and  me  ;  none 
would  scare  at  His  cross !  I  think  aye  the  longer  the 
better  of  my  worthy  and  royal  Master.  ...  0  when 
will  we  meet !  0  how  long  is  it  to  the  dawning  of  the 
marriage  day !  ...  0  if  He  would  fold  the  heavens  to- 
gether like  an  old  cloak,  and  shovel  time  and  days  out  of 
the  way,  and  make  ready  in  haste  the  Lamb's  wife  for  her 
husband !  ...  I  am  put  to  my  wit's  end  how  to  get  His 
name  made  great." 

The  Scriptures  show  how  inadequately  He  is  loved  by 
even  His  most  devoted  servants. 

"  He  humbled  Himself  and  became  obedient  unto  death ; 
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,  and  things  under  the  earth :  and  that 
every  tongue  should  confess  that  Jesus  Christ  is  Lord, 
to  the  glory  of  God  the  Father." — "  His  name  shall  endure 
for  ever !  His  name  shall  be  continued  as  long  as  the  sun ; 
and  men  shall  be  blessed  in  Him;  all  nations  shall  call 


Love  to  CJirist.  389 


Him  blessed." — "  Whom  having  not  seen  ye  love ;  in  whom, 
though  now  ye  see  Him  not,  yet  believing,  ye  rejoice  witli 
joy  unspeakable  and  full  of  glory." — "  Thy  name  is  as  oint- 
ment poured  forth  ;  therefore  the  virgins  love  thee.  Draw 
me,  we  will  run  after  thee.  The  King  hath  brought  me 
into  his  chamber.  We  will  be  glad  and  rejoice  in  thee. 
Behold  thou  art  fair,  my  love.  Let  me  see  thy  counte- 
nance. Let  me  hear  thy  voice ;  for  sweet  is  thy  voice,  and 
thy  countenance  is  comely.  My  beloved  is  mine,  and  I 
am  his.  Awake,  0  north  wind,  and  come,  thou  south ; 
blow  upon  my  garden  that  the  spices  thereof  may  flow 
out.  Let  my  beloved  come  into  his  garden,  and  eat  his 
pleasant  fruit." — "  Unto  Him  that  loved  us,  and  washed 
us  from  our  sins  in  His  own  blood ;  and  hath  made  us 
kings  and  priests  unto  God  and  His  Father,  to  Him  be 
glory  and  dominion  for  ever  and  ever,  Amen." — "  And  I 
beheld,  and  I  heard  the  voice  of  many  angels  round  about 
the  throne,  and  the  living  creatures  and  the  elders ;  and 
the  number  of  them  was  ten  thousand  times  ten  thousand, 
and  thousands  of  thousands,  saying  with  a  loud  voice, 
Worthy  is  the  Lamb  that  was  slain,  to  receive  powei*,  and 
riches,  and  wisdom,  and  strength,  and  honour,  and  glory, 
and  blessing.  And  every  creature  which  is  in  heaven  and 
on  the  earth,  and  under  the  earth,  and  such  as  are  in  the 
sea,  and  all  that  are  in  them,  heard  I  saying,  Blessing,  and 
honour,  and  glory,  and  power,  be  unto  Him  that  sitteth 
upon  the  throne,  and  unto  the  Lamb,  for  ever  and  ever." 
Words  like  these  demonstrate  that,  as  the  love  of  Christ  to 
His  people  has  a  length  and  breadth  and  height  and  depth 
that  pass  knowledge,  so  their  most  fervent  love  to  Him 
must  ever  inadequately  express  the  love  that  is  due  for 
that  love  wherewith  He  has  loved  them. 

2.  It  is  God  only  who  by  His  Spirit  given  to  them,  im- 


;90  Love  to  CJirist. 


plants,  and  revives,  and  renders  fruitful  tins  love  to  Christ 
in  the  hearts  of  men. 

Before  the  Spirit  comes  into  any,  taking  of  the  things  of 
Christ,  and  showing  them  to  their  minds,  they  satisfy  them- 
selves, ^s  professors  of  religion,  with  a  few  outward  forms  of 
worship  added  to  the  outward  and  ordinary  proprieties  of 
life.  Or  if  more  earnest  in  religion,  they  still  spend  their 
strength  on  services  that  are  prompted  by,  and  that  satisfy 
the  merely  natural  tastes  and  feelings  of  the  human  heart. 

When  true  and  vital  religion  takes  hold  of  any,  it  is  God 
who  has  interposed  in  their  case,  to  make  them  to  see  and 
feel,  and  to  exemplify  what  true  religion  is.  By  a  marvellous 
work  of  His  Spirit  upon  their  hearts,  such  it  may  be  as 
were  little  esteemed  in  the  church,  or  even  in  the  world 
before,  become  at  once  alive  to  their  sinful  and  miserable 
condition  by  nature  and  by  practice,  have  Christ  revealed 
to  their  understandings  and  hearts,  and  are  at  once  led 
to  Him,  brought  to  His  feet,  as  all  their  salvation  and 
all  their  desire.  From  that  hour  of  their  earthly 
history,  a  true  love  to  Christ,  an  enlightened,  an  all- 
absorbing,  and  a  manifest  love  to  Him,  takes  possession 
of  their  heart  and  governs  their  life.  Like  a  divine  fire 
kindled  in  their  bosoms,  this  love  to  Christ  burns  up  and 
reduces  to  ashes  their  formerly  earthly  and  evil  lusts  and 
habits.  This  love  to  Christ  flames  up  within  them  in 
heavenly  fervours  akin  to  those  that  fill  the  seraphim  on 
high.  In  the  exercise  of  this  love  they  become  illuminated 
with  divine  knowledge  and  fired  with  divine  desires.  This 
love  to  Christ,  shining  out  in  their  character  and  conduct, 
casts  a  pure  and  brilliant  light  on  the  darkness  of  the  sur- 
rounding world,  and  even  of  the  surrounding  church,  a 
light  too  dazzling  for  the  eyes  of  human  philosophy,  too 
pure  and  heavenly  for  the  tastes  of  natural  men.     In  the 


Love  to  Christ.  391 


light  of  this  love  to  Jesus,  simple  and  saintly  converts  who 
are  the  subjects  of  it  are  found  to  walk  habitually,  realising 
spiritual  and  eternal  things,  communing  with  one  another, 
and  having  their  fellowship  with  the  Father,  and  with  His 
Son  Jesus  Christ.  In  the  light  of  this  love  to  Jesus,  they 
especially  look  to,  and  contemplate  Himself,  receive  from 
His  fulness,  acknowledge  His  claims,  and  live  to  advance 
His  glory.  By  the  praises,  in  which,  with  hearts  full  of 
love  to  Jesus,  they  unite  together  on  the  earth,  they  antici- 
pate and  prepare  for  the  services  and  songs  of  heaven. 

3.  As  an  overwhelming  reason  for  the  continual  prayer 
that  this  love  to  Christ  may  fill  our  life  and  govern  our 
conduct,  we  ought  to  remember  that  it  is  the  closest  attain- 
able resemblance  to  God  Himself,  in  the  highest  manifesta- 
tion of  His  perfections,  and  the  very  soul  of  all  the  moral 
excellence  to  be  found  in  any  of  His  intelligent  creatures. 
This  love  to  Christ  is  a  true  though  faint  likeness  of  that 
love  which  fills  the  heart  of  God  toward  His  own  Son.  It 
is  essentially  the  same  love  to  Christ  which  angels  and  the 
redeemed  in  heaven  cherish  and  express  continually.  It 
fills,  in  fact,  the  atmosphere  which  is  breathed  by  the  holy 
universe.  This  love  of  the  saved  to  Jesus  accordingly  is 
present  in  the  first  movements  of  every  divinely-quickened 
soul.  It  begins  to  be  vented  in  the  sighings  of  the  broken 
and  contrite  heart.  It  fills  the  longings  of  every  true  and 
earnest  suppliant.  It  is  poured  forth  in  the  daily  praises 
of  glad  believers.  It  nerves  tempted  saints  to  fight  and 
vanquish  all  their  foes.  It  urges  the  followers  of  the  Lamb, 
when  departing  from  time,  to  press  through  the  dark  valley, 
that  they  may  close  their  eyes  in  death  and  open  them  in 
the  presence  of  Jesus,  and  see  Him  as  the  King  in  His 
beauty  in  the  land  that  is  afar  off.  This  love  then  leads 
each  of  the   redeemed  to   take  his  place  in  the  society  of 


\g2  Love  to  Christ. 


the  ransomed,  and  his  part  in  their  songs  of  everlasting  joy. 
It  also  forms  their  introduction  into  the  innumerable  com- 
pany of  angels,  to  aid  in  swelling  their  seraphic  anthems  to 
the  Lamb  that  was  slain.  Yea,  their  love  to  Jesus  leads 
them  up  to  the  very  throne  of  God  and  of  the  Lamb,  to  find 
their  resting-place  in  the  midst  of  the  Father's  glory,  in 
closest  fellowship  with  His  eternal  Son. 


XVIII. 

EELATION  OF  THE  LOED'S  SUPPER  TO  HIS 
DEATH  AND  HIS  SECOND  COMING. 

•'  Till  He  come."— I  COR.  xi.  26. 

TN  the  supper,  christians  celebrate  the  death  of  Christ  till 
He  come.      They  commemorate  the  sufferings  of  His  first 
advent,  and  anticipate  the  consequent  glory  of  the  second. 

In  the  supper,  they  show  His  death.  They  proclaim 
it.  They  publish  it  as  that  of  a  sufferer  of  infinite  dignity ; 
of,  in  fact,  the  incarnate  God.  They  publish  it  as  really 
undergone  in  our  nature,  and  as  the  completion  of  a  life 
of  inexpressible  humiliation  and  endurance  by  a  death  of 
unparalleled  and  inconceivable  ignominy  and  agony.  They 
proclaim  His  death  as  that  true  and  proper  atonement  for 
sin  by  which  the  justice  of  God  is  satisfied  for  the  offences 
of  all  who  believe ;  His  anger  is  turned  away  from  them, 
and  all  His  perfections  are  harmonised  and  glorified  in  their 
present  and  everlasting  salvation.  In  the  supper,  believers 
proclaim  the  death  of  Christ  as  the  central  fact  of  that 
great  work  of  redemption  which  more  than  all  the  other 
works  of  God  reveal  His  existence  as  the  Three-One  God, 
Father,  Son,  and  Holy  Ghost.  They  celebrate  His  death 
as  the  only  key  to  the  whole  providential  government  of 
God  over  this  and  other  worlds.  They  celebrate  it  as  the 
foundation  of  all  the  mediatorial  relationships,  offices,  and 
works  which  Christ  sustained  and  performed  before  He 
became  incarnate,  and  during  His  abode  on  earth,  and  which 
He  still  sustains  and  performs  as  the  ascended,  ever-living. 


394  Till  He  Come. 


ever-reigning  intercessor  and  King.  They  proclaim  His 
death  as  the  source  of  all  their  blessings  for  the  present, 
and  of  their  hopes  for  the  future,  as  that  which  gives  to 
ordinances  all  their  value,  as  that  which  furnishes  the  most 
powerful  motives  to  every  duty,  and  shall  form  the  theme 
of  their  everlasting  praise.  And  in  the  supper,  believers 
publish  the  death  of  Christ  as  now  exercising  a  supremely 
blissful  influence  throughout  the  holy  and  happy  universe, 
and  a  not  less  decisive  power  in  determining  the  destiny 
of  the  doomed  portions  of  creation,  and  as  in  fact  bringing 
all  things,  literally  and  absolutely  all  things,  under  subjec- 
tion to  Christ.  Thus,  in  the  supper,  christians  show  His 
death. 

But  while  christians  thus  publish  the  death  of  Jesus  in 
the  supper,  it  is  said  here,  with  special  emphasis,  that  they 
do  so  in  connection  with  His  second  advent.  They  show 
His  death,  "  till  He  come."  That  is,  in  the  supper  they  show 
His  death  as  those  who  are  avowedly  looking  for  His  second 
coming,  and  who  connect  with  His  final  advent  the  death 
which  He  died  upon  the  cross.  The  relation  of  the  death 
of  Christ  to  His  second  coming,  as  set  forth  in  the  ordinance 
of  the  supper,  is  the  subject  to  which  attention  for  a  little 
is  now  solicited.     And, 

I.  To  those  who  show  the  Lord's  death  in  the  supper,  it 
is  a  pledge  from  God  of  the  certainty  of  Christ's  second 
coming. 

God  hath  appointed  a  day  in  which  He  will  judge  the 
world  in  righteousness  by  that  Man  whom  He  hath  ordained, 
whereof  He  hath  given  assurance  unto  all  men  in  that  He 
hath  raised  Him  from  the  dead.  As  the  rainbow  in  the 
heavens  is  a  pledge  to  all  who  see  it,  and  who  know  the 
word  of  God,  that  He  will  never  again  destroy  the  world 
with  a  flood,  so  the  Lord's  supper  is  a  pledge  to  all  believers 


Till  He  Come.  395 


that  their  Lord  will  come  agaiu  in  person  to  this  earth. 
As  He  was  not  entombed  for  ever  in  the  sepulchre  in  which 
He  lay,  as  His  life  was  not  left  in  the  grave,  so  neither 
shall  He  remain  for  ever  hidden  from  His  people's  eyes 
within  the  veil  that  separates  Him  at  present  from  their 
view,  the  veil  that  separates  His  present  dwelling-place 
from  this  world.  It  is  recorded  in  scripture  ^  that  "  Jesus 
led  His  disciples  out  as  far  as  to  Bethany,  and  He  lifted  up 
His  hands  and  blessed  them :  and  it  came  to  pass,  while 
He  blessed  them,  He  was  parted  from  them,  and  carried  up 
into  heaven.  And  while  they  looked  steadfastly  toward 
heaven  as  He  went  up,  behold  two  men  stood  by  them  in 
white  apparel,  who  also  said,  Ye  men  of  Galilee,  why  stand 
ye  gazing  up  into  heaven  ?  This  same  Jesus,  who  is  taken 
up  from  you  into  heaven,  shall  so  come  in  like  manner  as 
ye  have  seen  Him  go  into  heaven."  Of  the  certainty  of 
His  coming,  as  well  as  of  the  fact  of  His  resurrection,  which 
is  inseparably  connected  with  it,  the  Lord's  supper  is  a  con- 
tinual and  impressive  pledge.  It  is  a  pledge  that  God  will 
send  Jesus  Christ,  although  the  heavens  must  receive  Him 
until  the  time  of  the  restitution  of  all  things. 

11.  In  showing  the  Lord's  death  in  the  supper,  His 
people  proclaim  their  own  desires  and  hopes  of  His  coming. 

They  thus  proclaim  their  confident  expectation  of  His 
second  advent.  They  specially  remember  at  such  a  season 
the  words  of  Paul,^  "  When  Christ  who  is  our  life  shall 
appear,  then  shall  ye  also  appear  with  Him  in  glory." 
While  sitting  at  His  table  and  partaking  of  it,  they  are 
constrained  to  say  within  themselves.  As  surely  as  we  are 
now  at  the  table  of  our  Lord,  and  in  His  presence  partaking 
of  these  symbols  of  His  broken  body  and  shed  blood,  so 

1  Luke  xxiv.  ;  Acts  i.  ^  Col.  iii.  4. 


39^  '  Till  He  Come. 


surely  shall  we  see  Him  coming  in  the  clouds  of  heaven 
with  power  and  great  glory.  And  the  feelings  of  their 
hearts  find  utterance  in  the  language  of  the  loved  disciple, 
"  Behold  He  cometh  with  clouds,  and  every  eye  shall  see 
Him,  and  they  also  who  pierced  Him,  and  all  kindreds  of 
the  earth  shall  wail  because  of  Him."  ^  Their  anticipations 
of  the  Eedeemer's  advent  are  thus  rendered  livelier,  and 
more  abiding,  and  more  influential  than  before.  And  so  as 
regards  the  confidence  with  which  they  are  led  at  His  table, 
to  cherish  and  express  their  expectations  of  His  coming, 
believers,  so  often  as  they  eat  bread  and  drink  wine  in  the 
supper,  show  their  Lord's  death  till  He  come. 

III.  The  Lord's  supper  in  showing  the  Lord's  death  is 
a  lasting,  and  constantly  repeated  announcement,  a  pro- 
clamation through  all  ages  of  His  second  coming. 

It  is  a  perpetual  commemoration  of  His  death,  and  a  per- 
petual pledge  of  His  glorious  appearing,  even  until  He 
actually  rends  the  heavens  and  comes  down.  Were  it  given 
up  even  for  a  limited  period,  were  it  for  any  reason  even 
but  temporarily  set  aside,  one  great  end  of  its  appointment 
would  be  sacrificed,  viz.,  that  of  a  constant,  as  well  as  en- 
during testimony  to  the  church  and  to  the  world,  both  of 
the  Eedeemer's  death,  which  is  past,  and  of  His  second 
advent  which  is  still  to  happen.  Other  ordinances  serve 
each  their  special  purposes,  and  so  does  this  emphatically. 
Thus  the  weekly  christian  sabbath  is  a  memorial  of  the 
resurrection  of  Christ,  and  a  pledge  of  eternal  rest  to  His 
true  followers.  Baptism  is  the  memorial  of  their  own 
resurrection  to  a  spiritual  life  in  union  with  their  risen 
Lord.  And  the  supper  is  a  memorial  of  His  having  come 
in  humiliation,  and  a  pledge  of  His  speedy  coming  in  glory. 


Rev. 


Till  He  Co7ne.  397 


As  the  memorial  of  His  death  which  is  the  spring  of  all 
their  hopes,  and  as  the  pledge  of  His  second  coming  when 
their  hopes  are  to  be  fulfilled,  the  Lord's  supper  is  to  be 
continued,  and  will,  by  christians,  continue  to  be  carefully 
and  gladly  celebrated  until  all  the  hopes  awakened  by  His 
death  are  consummated  by  His  return.  So  that,  both  by 
the  will  of  God  and  by  the  glad  consent  of  christians,  this 
ordinance  shall  continue  to  be  observed  to  the  end.  Already 
for  nearly  two  thousand  years  the  faithful  followers  of 
Christ  have  upheld  it  more  or  less  carefully  in  its  expres- 
sive simplicity.  To  observe  it  has  been  their  chief  delight 
in  all  their  varied  conditions.  Sometimes  they  have  been 
reduced  to  a  feeble  persecuted  remnant.  But  even  in  their 
most  afflicted  condition,  even  when  hunted  like  partridges 
on  the  mountains,  and  forced  to  fly  to  the  solitudes  and 
wildernesses,  to  the  dens  and  caves  of  the  earth,  even  then 
they  have,  with  more  comfort  and  gladness  than  at  other 
seasons,  partaken  of  the  suppei",  at  once  clinging  to  the 
cross  as  their  safety  in  times  of  trouble,  and  rejoicing  in 
hope  of  the  rest  to  which  they  found  themselves  hastening 
in  the  manifested  presence  of  Christ.  And  in  the  more 
peaceful  and  prosperous  states  of  the  church,  this  ordinance 
has  ever  been  to  believers  the  chief  and  cherished  means  of 
leading  them  back  to  that  death  from  which  their  mercies 
flow,  and  forward  to  that  appearing  of  their  Lord,  at  which 
they  shall  appear  with  Him  in  glory.  Yea,  and  even  when 
the  church  is  at  length  brought  into  its  promised  state  of 
hitherto  unexampled  light  and  blessedness,  the  seasons  of 
communion  in  the  supper  shall  be  those  at  which,  above  all 
others,  the  King  shall  bring  His  people  into  His  banqueting 
house,  and  spread  over  them  the  banner  of  His  love,  and 
make  them  to  ,sit  beneath  His  shadow  with  great  delight, 
and  render  the  fruits  of  His  death  sweet  to  their  taste,  and 
fill  them  with  bright  and  blessed  visions  of  the  splendours 


398  Till  He  Come. 


in  which  He  is  Himself  to  be  revealed,  and  of  the  exceeding 
and  eternal  glory  that  shall  then  be  theirs.  It  is  thus  that  the 
unceasing  celebrations  of  the  supper  through  successive  ages 
till  the  end  of  time,  are  destined  to  be  the  means  of  keeping 
up  the  remembrance  of  Jesus'  death  and  the  prospect  of 
His  final  appearing,  until  the  very  day  when  He  is  beheld 
coming  with  clouds,  and  the  saints  with  trembling  joy 
exclaim,  "  Lo,  this  is  our  God ;  we  have  waited  for  Him, 
and  He  will  save  us ;  this  is  the  Lord  ;  we  have  waited  for 
Him ;  we  will  rejoice  and  be  glad  in  His  salvation." 

IV.  As  the  showing  of  the  Lord's  death  till  He  comes 
provides  for  the  perpetual  observance  of  this  ordinance 
through  all  ages  even  till  the  end,  this  provision  again 
secures  that  there  shall  always  be  a  church  on  earth  to 
keep  up  the  remembrance  of  the  Redeemer's  death,  and  the 
prospect  of  His  coming,  until  His  final  appearing  as  the 
Judge  of  all. 

The  death  of  Christ  is  to  be  shown  in  the  supper  till  He 
comes.  There  will  therefore  always  be  a  church  upon  the 
earth  for  this  end,  as  well  as  for  other  purposes.  The  per- 
petuation of  the  church  of  Christ  on  earth  is  thus  a  great 
truth  proved  and  published  by  this  ordinance.  Other 
kingdoms  shall  perish,  but  this  kingdom  of  Christ  shall 
endure.  Other  nations  shall  cease  to  be ;  but  this  holy 
nation  shall  remain  till  time  has  run  its  course.  Eighteen 
hundred  years  ago  the  institutions  and  festivals  of  the 
Roman  empire  were  filling  the  world  with  the  reports  and 
manifestations  of  its  power  and  splendour,  and  looked  in 
the  eyes  of  men  as  if  destined  to  continue  through  all  com- 
ing ages,  proclaiming  Rome's  imperial  greatness  indestruct- 
ible. These  institutions  and  festivals  have,  however,  long 
since  ceased  to  exist,  and  the  dominion  which  they  pro- 
claimed has  long   since    perished  from  "  tlie  eternal  city." 


Till  He  Come.  399 


But  the  supper  of  the  Lord,  instituted  then  in  an  upper 
chamber  in  Jerusalem,  and  observed  by  a  few  humble 
followers  of  One  who,  while  presiding  in  the  midst  of  them, 
seemed  more  helpless  than  themselves,  and  emphatically  a 
man  of  sorrows,  is  still  kept  with  even  greater  freshness 
and  power  than  when  it  was  first  appointed  and  observed. 
Yea,  and  when  all  the  present  institutions  and  works  of 
men,  and  all  the  exhibitions  of  human  power  and  pomp 
that  claim  and  get  so  high  a  place  among  mankind,  and  look 
so  likely  to  endure,  have  finally  passed  away,  and  the  very 
memory  of  most  of  them  has  perished,  this  simple  yet  sub- 
lime ordinance  shall  continue,  yea,  shall  be  much  more  widely 
and  lovingly  observed  than  ever,  and  shall  be  much  more 
powerful  in  regard  of  the  glorious  blessings  with  which  it 
is  fraught  to  the  nations  of  the  saved.  It  is  almost  certain 
that  not  one  of  all  those  works  of  man,  in  which  the  world 
at  present  glories,  shall  survive  till  the  end  of  time,  and 
that  though  it  is  to  be  the  same  earth,  it  shall  be  other 
works  of  man  that  are  then  to  be  burned  up.  There  can 
be  little  doubt,  that,  amidst  the  changes  continually  passing 
over  human  greatness  to  mark  its  vanity,  other  characters 
and  other  institutions  than  those  which  are  now  in  vogue 
shall  take  their  place,  and  live  their  little  hour  while  time 
is  running  out.  But  one  thing  shall  continue  the  same 
both  in  substance  and  in  form,  and  that  is  the  supper  of 
the  Lord ;  so  that  the  last  company  of  believers  that  the 
earth  is  destined  to  contain  shall  assuredly  sit  at  this  table, 
as  we  now  sit  at  it,  or  as  the  first  disciples  sat  at  it  eighteen 
hundred  years  ago.  And  all  this  implies  the  perpetual 
continuance  of  the  church  by  which  the  supper  is  observed. 
It  implies  that  there  shall  never  be  awanting  a  people  to 
obey  the  command,  "  Do  this  in  remembrance  of  me,"  up  to 
the  moment  when  He  shall  be  seen  coming  in  the  clouds  of 
heaven  with  power  and  great  glory. 


400  Till  He  Co7Jie. 


V.  In  showing  the  Lord's  death  in  the  supper  till  He 
comes,  christians  proclaim  the  connection  between  the 
death  of  Christ  and  His  second  coming. 

His  humiliation  and  exaltation  are  united  as  closely  as 
are  cause  and  effect.  He  humbled  Himself  and  became 
obedient  unto  death,  even  the  death  of  the  cross  ;  wherefore 
God  also  hath  highly  exalted  Him.^  For  the  suffering  of 
death.  He  is  crowned  with  glory  and  honour.^  In  his 
vision  of  the  providential  government  of  all  things,  Ezekiel 
saw  an  appearance  as  of  a  man  upon  the  eternal  throne.^ 
Daniel,  too,  saw  one  like  the  Son  of  man  come  to  the 
Ancient  of  days  and  receive  from  Him  universal  dominion.* 
John  saw  Him  "  in  the  midst  of  the  throne,  as  a  Lamb  that 
had  been  slain,"  and  again,  as  One  clothed  in  a  vesture 
dipped  in  blood,  with  the  name  written  on  it,  "  King  of 
kings  and  Lord  of  lords."  ^  Everything  said  in  Scripture 
of  Jesus'  exaltation  asserts  or  implies  that  it  flows  from 
His  present  humiliation.  But  a  great  part  of  His  exalta- 
tion consists  in  His  second  coming,  and  in  the  work  of 
judgment  which  He  will  then  perform.  And  so  while  in 
the  supper  we  commemorate  His  death  and  anticipate  His 
coming,  we  are  to  connect  the  two  events,  and  to  remember 
that  He  shall  come  because  He  died.  He  died  to  redeem 
His  people  with  the  great  price  of  His  precious  blood  ;  and 
He  shall  come  to  complete  their  redemption  by  His  al- 
mighty power.  He  died  to  purchase  for  them  the  heavenly 
inheritance,  and  therefore  He  shall  come  again  publicly  to 
put  them  in  possession  of  it,  and  to  take  them  to  Himself, 
that  where  He  is,  there  they  may  also  be. 

VI.  In  showing  in  the  supper  the  death  of  Christ  till 


1  Phil.  ii.  3  Ezek.  i.  5  Rgv.  xix. 

2  Heb.  ii.  *  Dan.  vii. 


Till  He  Come.  40 1 


He  come,  the  contrast  is  proclaimed  between  the  meanness 
of  His  first  advent  and  tlie  majesty  of  the  second. 

He  came  in  outward  meanness ;  He  is  coming  with 
infinite  glory.  He  came  as  a  child  born  and  as  a  Son 
given ;  He  is  coming  as  the  mighty  God.  He  came  with 
marred  visage  and  wasted  form ;  He  is  coming  with  a 
countenance  like  the  sun  when  shining  in  its  strength. 
When  here  before,  a  few  obscure  persons  were  all  the  fol- 
lowers whom  He  had  on  earth ;  when  He  comes  again,  His 
retinue  shall  be  the  hosts  of  heaven.  When  He  came 
before,  few  would  listen  to  His  voice ;  when  He  comes 
again,  all  who  are  in  their  graves  shall  hear  it.  When  He 
came  before,  He  was  despised  and  rejected  of  men ;  when 
He  comes  again,  all  kindreds  of  the  earth  shall  wail  be- 
cause of  Him.  He  came  before  to  stand  at  the  bar  of 
earthly  rulers  ;  He  shall  come  again  to  fill  the  great  white 
throne,  and  to  bring  all  mankind  before  His  judgment-seat. 
He  came  before  to  be  condemned  and  crucified ;  He  is 
coming  now  as  the  Lord  of  all  worlds,  and  the  universal 
dispenser  of  life  and  death  to  the  righteous  and  the  wicked. 

VII.  In  showing,  in  the  supper,  the  Lord's  death  till  He 
come,  believers  contemplate  and  publish  the  great  and  de- 
cisive ends  and  designs  of  His  second  coming.  What  are 
these  ends  and  designs  ? 

I.  He  is  coming  to  manifest  His  glory.  "The  Son  of 
man  shall  come  in  the  glory  of  His  Father,  with  His 
angels."  -^  "  They  shall  see  the  Son  of  man  coming  in  the 
clouds  of  heaven,  with  power  and  great  glory."  ^ 

2.  He  is  coming  to  sit  in  judgment  on  all  mankind. 
"  We  shall  all  stand  before  the  judgment-seat  of  Christ ;  "  ' 
"  that  every  one  may  receive  the  things  done  in  his  body, 


Matt.  xvi.  *  Matt.  xxiv.  ^  Kom.  xiv 

2  C 


402  Till  He  Come. 


according  to  that  he  hath  done,  whether  it  be  good  or  bad."  ^ 
Nothing  shall  then  escape  His  inspection,  God  shall  judge 
the  secrets  of  men  by  Jesus  Christ.^  "  All  the  churches  shall 
know  that  I  am  He  who  searcheth  the  reins  and  hearts, 
and  I  will  give  unto  every  one  of  you  according  to  your 
works."  ^  He  will  then  effectually  separate  between  the 
good  and  the  evil,  as  a  shepherd  divideth  his  sheep  from 
the  goats,  and  welcome  the  former  to  His  kingdom,  and 
send  the  latter  into  everlasting  fire,* 

3.  In  particular,  He  is  coming  to  complete  the  salvation 
of  His  people,  and  to  present  them  to  Himself  at  length  as 
a  glorious  church,  not  having  spot  or  wrinkle  or  any  such 
thing. 

Much  is  implied  in  this  complete  salvation  of  the  re- 
deemed.    The  following  among  other  things  is  implied  in  it. 

(i.)  Sin  is  then  extinguished  in  their  nature.  They 
are  made  holy  as  the  Lord  is  holy.  They  are  made  like 
to  Christ  as  both  the  condition  and  the  consequence  of 
seeing  Him  as  He  is.  Their  very  bodies  come  forth  from 
their  graves  at  His  voice,  leaving  all  their  corruption  behind 
them.  So  that,  standing  over  the  graves,  from  which  they 
have  been  raised,  they  sing  in  triumph,  0  death,  where  is  thy 
sting  ?  0  grave,  where  is  thy  victory  ?  With  that  prospect, 
they  now  look  for  the  Saviour  from  heaven,  to  change  their 
vile  body,  and  fashion  it  like  to  His  glorious  body.® 

(2.)  They  are  freed  not  only  from  sin,  but  from  all  the 
evils  that  flow  from  sin.  Thus,  First,  guilty  fear  ceases 
from  their  bosom.  All  their  doubtings  are  done  away. 
They  have  confidence,  and  are  not  ashamed  before  Him  at 
His  coming.^  There  is  nothing  left  in  their  nature  to  be 
ashamed  of,  or  to    hide  from  His  inspection.      Second,  all 


1  2  Cor.  V.  ^  Rev.  ii.  ^  Phil.  iii. 

2  Rom.  iL  *  Matt.  xxv.  ^  I  John  ii. 


Till  He  Come.  403 


their  liabilities  to  bodily  want,  disease,  and  pain  are  gone. 
In  that  land  to  which  the  Eedeemer  has  come  to  conduct 
them,  the  inhabitants  never  say  they  are  sick.  Thirds 
they  are  finally  freed  from  the  presence  of  the  wicked. 
Delivered  at  length  from  all  their  oppressors,  they  lift  up 
their  heads  in  triumph.  They  escape  from  under  every 
cloud  of  calumny  in  that  day  of  the  manifestation  of  the 
sons  of  God.  They  have  no  further  contact  or  connection 
with  the  wicked.  Between  themselves  and  the  condemned 
a  great  gulf  is  for  ever  fixed.  Fourth,  they  are  then  also 
finally  freed  from  all  further  temptations  of  the  wicked 
one,  who  harassed  and  hung  upon  them  to  the  last. 
Fifth,  and  then,  too,  all  further  connection  with  this  dis- 
ordered and  ensnaring  world  is  terminated :  for  the  earth 
itself  is  burned  up;  and  in  its  place  they  have  prepared 
for  them  the  new  heavens  and  the  new  earth  wherein 
dwelleth  righteousness. 

(3.)  While  freed  from  sin,  and  all  its  effects,  whatever 
is  good  but  still  imperfect  in  their  present  character  and 
circumstances  is  then  completed,  or  is  succeeded  by  what 
is  more  adapted  to  their  perfected  condition.     Thus — 

[i.]  Gracious  affections  and  experiences  suited  to  their 
present  state  of  sin,  infirmity,  and  trial,  are  supplanted  by 
other  and  higher  affections  and  experiences.  For  faith  ter- 
niinates  in  sight,  and  hope  in  actual  enjoyment,  and  the 
sighings  of  penitential  sorrow  in  songs  of  unmingled  and 
unceasing  gladness. 

[2.]  Ordinances  of  grace,  too,  such  as  are  suited  to  the 
present  state,  and  precious  to  the  souls  of  believers,  are 
succeeded  by  higher  ordinances  adapted  to  their  glorified 
condition.  Thus,  First,  the  weekly  sabbath,  the  day  of 
blessing,  having  served  its  holy  purposes  on  earth,  is  suc- 
ceeded by  the  sabbath  that  never  ends.  Second,  the 
earthly  temple,   the  habitation   of    God's  house,  so  justly 


404  Till  He  Come. 


loved  by  all  tlie  saints,  is  exchanged  for  the  everlasting 
temple,    the  house  not  made    with    hands,  eternal  in  the 
heavens.     Third,  the   joyful    sound    that    so    long    issued 
from  the  silver  trumpet  of    a  preached  gospel,    to    cheer 
the  faithful  from  age  to  age,  is   now  succeeded  by  the  far 
more  thrilling  words  with  which  the  myriads  on  high  for  ever 
stir  each  other  up  to  give  to  God  the  glory  due,  and  to  enjoy 
His  manifested  presence.     Yea,   the   gospel's  joyful  sound 
is  now  succeeded  by  the  voice  of  mingled  majesty  and  love, 
with  which,  like  the  sound  of  many  waters,  Jehovah-Jesus 
speaks  to  His  redeemed  from  the  midst  of  the  everlasting 
throne.      Fourth,  the  language  of  confession  and  of  prayer 
and  supplication  in  which  believers  now  pour  forth  their 
feelings  anent  their  unworthiness  and  destitution,  and  their 
longing  desires  of  grace,  is  succeeded  by  the  language  of 
continual   adoration    and  thanksgiving.      Fifth,  the   feeble 
notes  of  praise  that  at  present  ascend  from  the  untuned 
and  broken  harps  of  the  church  below,  are  succeeded  by 
the    alleluias  that  proceed    from  the  golden  harps  of  the 
church  above.     Sixth,  the  rite  of  baptism,  the  solemn  sign 
of  sanctifying  grace,  is  no  longer  needed :  for  all  partakers 
of  that  grace  are  for  ever  full  of  the  Holy  Ghost,  and  of 
the   life  which  flows  from  His  indwelling.     Seventh,  even 
the  most  solemn  and  blissful  of  all  gospel  ordinances,  the 
supper  of  the  Lord,   in  which  believers  feast  so  sensibly 
on  Christ  and  on  His  benefits  to  their  spiritual  nourish- 
ment and  growth  in  grace,  is  also  done  away.     The  table 
of  the  Lord,  so  long  spread  for  His  people  in  the  wilder- 
ness, is  at  length  removed.      The  banner  that  so  long  waved 
over  the  followers  of  Jesus  is  at  length  folded  together  and 
laid  aside.     The  loving  commandment,  "  Do  this  in  remem- 
brance of  me,"  is  at  length  recalled.      The  holy  ordinance, 
so  long  associated  with  innumerable  blissful  recollections 
in  the  minds  of  myriads  of  the  redeemed,  is  now  succeeded 


Till  He  Come.  405 


by  a  still  more  glorious  feast,  the  marriage  supper  of  the 
Lamb. 

That'  marriage  supper  of  the  Lamb  awaiting  the  redeemed 
at  the  coming  of  their  Lord,  is  to  be  enjoyed  in  a  more 
spacious  temple  than  any  made  with  human  hands.  They 
pass  into  the  new  Jerusalem,  through  precious  gates  of 
pearl  which  look  in  all  directions,  stand  open  day  and  night, 
and  have  inscribed  on  them  the  names  of  all  the  ransomed 
of  the  Lord  in  token  of  their  right  of  entrance.  Within 
tlie  precincts  of  that  holy  city,  feelings  of  perfect  safety 
reign;  for  its  walls  are  great  and  high,  and  rest  on  sure 
foundations.  Its  vast  dimensions  furnish  abundant  room 
for  the  myriads  of  the  redeemed.  Order  and  harmony  pre- 
vail throughout  its  golden  streets.  The  continual  manifes- 
tations of  the  divine  presence  fill  that  "  perfection  of  beavity  " 
with  uncreated  light,  in  the  midst  of  which  is  seen  the 
throne  of  God  and  of  the  Lamb.  No  evil  is  ever  felt  or 
dreaded  there.  The  dwellers  there  are  constantly  refreshed 
by  the  river  of  life  that  is  flowing  out  from  the  throne  of 
God  and  of  the  Lamb,  and  they  are  nourished  by  the  fruit 
of  the  tree  of  life  that  groweth  on  its  banks.  The  eternal 
Spirit  fills  them  by  His  indwelling  with  all  knowledge, 
holiness,  and  joy.  And  they  live  upon  the  perfections  of 
the  divine  nature  displayed  for  ever  before  their  eyes  in 
the  person  and  work  of  God  their  Saviour.  There  they 
have  perpetual  and  near  communion  with  God ;  for  they 
see  Him  face  to  face,  and  His  name  is  written  on  their 
forehead.  There  they  live  as  heirs  of  God,  and  joint  heirs 
with  Christ.  Yea,  each  is  dealt  with  as  a  son  of  God.  Yea, 
they  are  unto  God  as  a  bride  adorned  for  her  husband. 
Yea,  they  are  treated  as  the  Lamb's  wife.  Yea,  they  are 
one  with  God  Himself,  being  partakers  of  the  divine  nature. 
And  so  they  enter  into  a  blessedness  which  no  tongue  can 
tell  or  heart  imaoine. 


4o6  Till  He  Come. 


With  anticipations  like  these  such  as  love  Christ  are 
encouraged  to  show  His  death  in  the  supper,  till  He  come. 
When  He  at  length  appears,  the  satisfaction  which  they 
have  experienced  at  His  table  shall  be  perfected  in  their 
joy  at  His  appearing.  The  defective  services  of  the  sanc- 
tuary below  shall  be  exchanged  for  the  perfect  services  of 
the  sanctuary  above.  Their  present  state  of  comparative 
distance  and  even  exile  from  God,  shall  be  succeeded  by 
fulness  of  joy  in  His  presence,  and  pleasures  at  His  right 
hand  for  evermore.  Instead  of  the  mixed  company  met 
v/ith  at  the  table  of  the  Lord  on  earth,  only  Christ-like 
guests  shall  be  found  in  the  communion  of  the  church 
above.  Instead  of  the  limited  and  fleeting  comfort  derived 
from  short  and  passing  seasons  of  communion  here,  the 
feast  of  salvation  at  which  they  meet  in  the  immediate 
presence  of  their  Lord  on  high,  shall  never  terminate,  the 
table  which  He  spreads  for  them  in  the  everlasting  kingdom 
shall  never  be  removed. 

4.  One  other  design  and  result  of  His  looked-for 
advent  is  kept  in  view  and  published  by  christians  in 
showing  at  His  table  their  Lord's  death  till  He  come,  and 
that  is,  His  purpose  then  to  destroy  His  enemies,  even  all 
that  know  not  God,  and  obey  not  the  gospel  of  His  Son. 

This  destruction  of  the  enemies  of  Christ  is  necessary  to 
vindicate  the  holiness  of  that  God,  with  whom  evil  shall 
not  dwell ;  for  otherwise  He  could  not  be  the  object  of  the 
reverence,  love,  and  confidence  of  such  as  love  and  serve 
Him.  Besides,  if  anything  defiled  and  defiling  were  allowed 
to  enter  heaven,  it  would  no  longer  be  loved  and  looked  to 
by  the  children  of  God  as  their  everlasting  dwelling-place. 
The  present  mixture  of  saints  and  sinners,  of  good  and  evil, 
in  even  the  most  sacred  meetings  of  the  saints  on  earth, 
helps  to  hide  the  glory  of  the  Lord,  and  to  restrain  His 
favour   from   His  people,  and  so  to  render  their  present 


Till  He  Come.  407 


liappiness  incomplete.  It  is  only  when  all  evil  is  finally 
shut  out  of  His  presence  and  kingdom,  that  their  happiness 
is  perfect.  And  therefore  anticipating  His  advent  as  the 
signal  for  the  final  expulsion  of  all  the  workers  of  iniquity 
from  His  presence  and  kingdom,  believers  at  His  table 
show  His  death  till  He  come. 

Practical  reflections. 

First.  What  a  solemn  call  communicants  as  such  have 
to  thorough  sincerity  and  earnestness  in  the  service  of 
Christ. 

They  are,  confessedly,  soon  to  stand  in  His  presence,  and 
at  His  judgment-seat,  and  to  find  Him  who  is  now  search- 
ing their  hearts  and  trying  their  reins,  giving  to  them  indi- 
vidually according  to  their  works.  No  merely  outward 
connection  with  His  church  and  ordinances  will  then  be  of 
any  service.  Neither  circumcision  nor  uncircumcision  will 
be  of  any  avail,  but  only  a  new  creation,  in  virtue  of  which 
they  are  the  workmanship  of  God  created  anew  in  Christ 
unto  good  works.  It  will  be  of  no  avail  to  any  in  that 
day  to  have  had  abundant  means  of  grace,  and  to  have 
merely  attended  on  them.  "  When  once  the  Master  of  the 
house  is  risen  up  and  hath  shut  to  the  door,  and  ye  begin  to 
stand  without,  and  to  knock  at  the  door,  saying,  Lord,  Lord, 
open  unto  us ;  and  He  shall  answer  and  say  unto  you,  I 
know  you  not  whence  ye  are :  then  shall  ye  begin  to  say, 
We  have  eaten  and  drunk  in  thy  presence,  and  thou  hast 
taught  in  our  streets.  But  He  shall  say,  I  tell  you,  I  know 
you  not  whence  ye  are ;  depart  from  me,  all  ye  workers  of 
iniquity.  There  shall  be  weeping  and  gnashing  of  teeth, 
when  ye  shall  see  Abraham,  and  Isaac,  and  Jacob,  and  all 
the  prophets,  in  the  kingdom  of  God,  and  you  yourselves 
thrust  out.  And  they  shall  come  from  the  east,  and  from 
the  west,  and  from  the  north,  and  from  the  south,  and  shall 


4o8  Till  He  Come. 


sit  down  in  the  kingdom  of  God.  And  behold  there  are 
last  which  shall  be  first,  and  there  are  first  which  shall  be 
last."  ^ 

No  human  being,  whatever  His  profession,  or  his  place 
among  the  guests  at  the  table  of  the  Lord,  or  even  in 
the  offices  of  the  church,  if  seen  by  Christ  as  wilfully- 
practising  iniquity  in  his  life  or  regarding  it  in  his  heart, 
shall  abide  the  searching  judgment  of  that  day  ;  for  the 
Lord  Jesus  shall  then  bring  to  light  the  hidden  things  of 
darkness,  and  make  manifest  the  counsels  of  all  hearts. 
When  the  Shepherd  comes.  He  will  divide  the  goats  from 
the  sheep.  When  the  Husbandman  comes.  He  will  separate 
the  tares  from  the  wheat.  When  the  Master  builder 
comes,  he  will  disentangle  and  consume  the  wood,  hay,  and 
stubble  that  have  been  mixed  up  with  the  gold,  silver,  and 
precious  stones.  When  the  divine  Bridegroom  comes,  He 
will  shut  out  the  graceless  sleepers  from  His  marriage 
supper,  and  cast  out  the  intruders  who  have  entered  among 
the  welcome  guests.  When  the  Judge  comes,  He  will 
discern  between  the  righteous  and  the  wicked,  between 
them  that  serve  God  and  them  that  serve  Him  not. 
Who,  then,  shall  abide  the  day  of  His  coming  ?  Who  shall 
stand  when  He  appeareth  ?  None  but  those  in  whom  He 
now  works,  and  over  whom  He  now  sits  as  a  refiner  and 
purifier,  to  purge  them  in  the  furnace  from  the  dross  of  sin, 
and  to  promote  and  watch  over  the  progress  of  His  sanctify- 
ing work  in  their  heart  and  life,  until  He  sees  His  own 
holy  image  reflected  from  their  character. 

Hence  the  need  of  thorough  deep  sincerity  and  earnest- 
ness on  the  part  of  those  who  sit  at  His  table,  showing  His 
death  till  He  come.  Everything  sinful  must  be  condemned 
and  cast  out  of  them  if  they  would  not  be  condemned  with 

^  Luke  xiii. 


Till  He  Co7ne.  409 


the  world.  They  must  see  to  it  that  they  are  not  intruders 
whom  He  already  frowns  upon  and  will  at  last  reject,  but 
friends  whom  He  welcomes  to  His  table  now,  and  whom 
He  shall  at  last  receive  among  the  ransomed  in  the  Zion 
that  is  above. 

Second.  In  showing  at  His  table  the  Lord's  death  till 
He  come,  believers  have  at  the  same  time  a  cheering  call 
to  regard  His  coming  with  hope. 

His  coming  indeed  will  be  awful  to  such  as  mock  at  the 
promise  of  it;  for  it  will  surprise  them  as  a  thief  in  the 
night,  and  while  they  are  saying  Peace,  peace,  it  will  bring 
destruction  upon  them,  from  which  .they  cannot  escape. 
His  coming  will  be  awful  also  for  careless  professors  who, 
while  the  Lord  seems  to  delay  His  coming,  meanwhile  serve 
the  world  and  sin,  and  who,  when  the  cry  is  raised,  "  The 
Bridegroom  cometh  !"  shall  find  themselves  fatally  unpre- 
pared to  meet  Him.  But  even  to  His  own  people  the 
coming  of  Christ  is  apt  to  be  a  cause  of  misgivings  and 
fears.  They  think  of  Him  coming  with  clouds,  in  great 
power  and  glory,  with  myriads  of  angels,  with  the  trump  of 
God,  calling  the  dead  out  of  their  graves,  gathering  all 
mankind  before  His  great  white  throne,  and  judging  them 
out  of  the  books  of  His  law,  and  of  their  own  memory,  and 
conscience,  and  disposing  of  them  according  to  their  works ; 
and  the  prospect  is  apt  to  fill  them  with  anxiety  and  fear. 
Especially  when  their  faith  is  weak  and  their  sense  of  sin 
is  strong,  their  heart  is  ready  to  sink  within  them  as  they 
anticipate  that  solemn  and  decisive  day. 

In  the  midst  of  the  apprehensions  and  misgivings  felt 
even  by  christians  at  the  prospect  of  the  second  coming  of 
their  Lord,  no  season  and  no  circumstances  are  more  likely 
to  fill  them  with  calm  and  hopeful  anticipations  of  it,  than 
when  at  His  table  they  show  His  death  till  He  come.  His 
sufferings  thus  commemorated  speak  to  them  with   great 


4IO  Till  He  Cc 


force  of  a  love  that  cannot  die,  a  love  which  many  waters 
cannot  drown.  His  people  are  then  specially  reminded  by 
Him  of  the  love  with  wliich,  having  loved  them  from  the 
beginning,  He  loves  them  to  the  end.  They  remember 
that  it  is  sinners  for  whom  He  agonised  and  died,  that  He 
is  coming  to  gather  into  His  presence  as  the  fruit  of  the 
travail  of  His  soul.  To  such  as  are  looking  and  cleaving  to 
Him,  and  found  in  Him  by  faith,  there  is  now  no  condemna- 
tion. Of  such  as  in  and  through  Himself  are  seeking  to 
have,  and  to  make  evident,  their  place  in  the  divine  family, 
He  is  prepared  to  say  at  last.  Behold  I  and  the  children 
whom  thou  hast  given  me.  Yielding  themselves  up  to 
Him  at  His  table,  they  are  ready  to  say,  He  that  hath 
begun  a  good  work  in  me,  will  perform  it  until  the  day  of 
Christ,  and  so  make  me  to  be  like  Him  when  I  see  Him  as 
He  is.  This  bread  and  wine  lead  me  to  Christ  as  the  life  of 
my  soul ;  and  when  He  who  is  my  life  shall  appear,  I  shall 
appear  with  Him  in  glory.      I  hear  Him  saying  now,  "  Eat, 

0  friends  ;  drink,  yea,  drink  abundantly,  0  beloved  ; "  and 
may  I  not  expect  to  hear  Him  saying  then,  "  Come,  ye 
blessed  of  my  Father"  ?  He  hath  brought  me  into  His  ban- 
queting house ;  He  will  bring  me  to  His  marriage  supper. 

1  sit  under  His  shadow  with  delight ;  I  shall  find  in  His 
presence  fulness  of  joy.  I  am  now  ready  to  confess  Him 
before  men ;  He  will  then  confess  me  before  His  Father 
and  the  angels.  I  am  resolved  to  abide  the  tribulations  in 
the  world  that  are  the  portion  of  those  who  serve  Him ; 
and  He  will  take  me  then  to  the  place  which  He  has  gone 
to  prepare  for  His  faithful  followers  in  His  Father's  house 
of  many  mansions.  If  we  stand  fast  by  His  cause  in  a  day 
of  rebuke  and  trouble,  He  will  give  us  a  place  by  His  side 
in  the  day  of  His  final  triumph.  If  we  own  Him  in  His 
Immiliation,  He  will  own  us  in  His  exaltation.  If  we 
rejoice  when  counted  worthy  to  suffer  shame  for  His  name, 


Till  He  Come.  4 1 1 


He  ■will  rejoice  in  addressing  us,  "Well  done,  good  and 
faithful  servant."  In  short,  if  He  is  all  and  in  all  to  us  as 
our  merciful  and  almighty  Eedeemer,  we  shall  find  Him  at 
last  our  gracious  Judge. 

Such  sentiments  and  feelings  are  the  natural  outcome  of 
the  due  celebration  of  the  Lord's  supper  when,  at  His  table, 
His  true  followers  show  His  death  till  He  come.  And  so 
it  is  at  such  a  season  and  in  such  circumstances  that  they 
are  specially  called,  and  enabled  to  anticipate  His  coming 
with  cheering  hope,  as  an  event  thus  divested  of  its  terrors, 
and  looked  forward  to  with  a  measure  of  calmness  and  of 
comfort,  and  even  of  holy  trembling  joy. 

Third.  In  showing  at  His  table  the  Lord's  death  till  He 
come,  they  have  what  should  prove  to  them  a  powerful  call 
to  a  present  life  of  holiness  and  new  obedience.  If  they 
show  His  death  at  His  table,  they  will  bear  about  with 
them  in  their  body  His  dying,  that  His  life  may  be  manifest 
in  their  body.  They  have  their  conversation  in  heaven 
who  are  looking  for  the  Saviour  from  thence.  If  they  show 
His  death  till  He  come,  they  will  be  diligent,  that  when  He 
comes  they  may  be  found  of  Him  without  spot  and  blame- 
less. If  looking  for  the  blessed  hope  and  glorious  appearing 
of  the  great  God  and  their  Saviour  Jesus  Christ,  they  will 
by  His  grace  be  taught  to  live  soberly,  righteously,  and 
godly  in  the  present  evil  world.  The  prospect  of  His 
coming  will  render  them  instant  in  season  and  out  of  season, 
as  in  the  presence  of  the  Lord  Jesus  Christ,  who  shall  judge 
the  quick  and  the  dead  at  His  appearing  and  kingdom. 
They  may  well  be  stirred  up  to  all  good  works  by  the 
recompense  to  be  then  bestowed  upon  them.  "  Behold  I 
come  quickly;  and  my  reward  is  with  me,  to  give  every 
man  according  as  his  work  shall  be."  "  God  is  not  un- 
righteous to  forget  your  work  and  labour  of  love  which 
ye  showed  toward  His  name,  in  that  ye  have  ministered 


412  Till  He  Come. 


to  the  saints,  and  do  minister."  "  Come  ye  blessed  of  my 
Father,  inherit  the  kingdom.  .  .  Inasmuch  as  ye  have  done 
it  unto  one  of  the  least  of  these  my  brethren,  ye  have 
done  it  unto  me."  No  service,  even  to  the  giving  of  a 
cup  of  cold  water  to  a  disciple,  because  he  is  a  disciple, 
shall  then  lose  its  reward.  Not  a  sigh  of  penitence 
now  escapes  from  the  lips  of  believers,  but  shall  then  be 
turned  into  a  song  of  praise.  Not  a  groan  issues  from 
their  burdened  hearts,  while  labouring  to  make  their  re- 
quests known  unto  God,  but  shall  then  be  turned  into  a 
higher  note  of  thankful  praise  for  having  been  made  more 
than  conquerors  through  Him  that  loved  them.  Not  a 
trial  of  their  faith  is  now  taking  place,  but  shall  then  be 
found  to  honour  and  praise  and  glory  at  the  appearing  of 
our  Lord  Jesus  Christ.  Such  as  now  suffer  for  Him  shall 
then  reign  with  Him.  Such  as  watch  in  all  things,  endure 
afflictions,  live  to  Christ  and  are  ready  to  die  for  Him,  fight 
thegoodfight,  and  keep  the  faith,  till  they  finish  their  course, 
shall  then  receive  at  His  hands  the  crown  of  righteousness.^ 
Such  as  now  endure  persecutions  and  tribulations  with 
patience  and  faith,  shall  then  be  counted  worthy  of  the 
kingdom  of  God,  and  be  recompensed  with  rest  when  the 
Lord  Jesus  is  revealed  from  heaven.^  And  all  the  fol- 
lowers of  the  Lamb  who,  whatever  be  their  outward  condi- 
tion, are  careful  in  all  circumstances  to  abound  in  love  one 
toward  another,  and  toward  all  men,  shall  find  their  hearts 
established  unblamable  before  God,  even  our  Father,  at  the 
coming  of  our  Lord  Jesus  Christ.^  The  day  of  the  Lord 
will  come  as  a  thief  in  the  night ;  in  the  which  the  heavens 
shall  pass  away  with  a  great  noise,  and  the  elements  shall 
melt  with  fervent  heat ;  the  earth  also,  and  the  works  that 
are   therein,   shall   be   burned  up.      Seeing,   then,  that  all 

^  2  Tim.  iv.  -  2  Thes.  i.  ^  ^  jhes.  iii. 


Till  He  Come.  413 


these  things  shall  be  dissolved,  what  manner  of  persons 
ought  ye  to  be  in  all  holy  conversation  and  godliness ; 
looking  for,  and  hastening  unto,  the  coming  of  the  day  of 
God,  wherein  the  heavens,  being  on  fire,  shall  be  dissolved, 
and  the  elements  shall  melt  with  fervent  heat  ?  Neverthe- 
less we,  according  to  His  promise,  look  for  new  heavens 
and  a  new  earth,  wherein  dwelleth  righteousness.  Where- 
fore, beloved,  seeing  that  ye  look  for  such  things,  be  dili- 
gent that  ye  may  be  found  of  Him  in  peace,  without  spot, 
and  blameless.^ 

.  1  2  Pet.  iii. 


XIX. 

THE  SONG  OF  THE  KEDEEMED,  OF  ANGELS, 
AND  OE  EVEKY  CREATURE. 

"And  when  he  had  taken  the  book,  the  four  beasts  and  four  and 
twenty  elders  fell  down  before  the  Lamb,  having  every  one  of  them 
harps,  and  golden  vials,  full  of  odours,  which  are  the  prayers  of 
saints.  And  they  sung  a  new  song,  saying,  Thou  art  worthy  to  take 
the  book,  and  to  open  the  seals  thereof  ;  for  thou  wast  slain,  and 
hast  redeemed  us  to  God  by  thy  blood,"  &c. — Rev.  v.  8-13. 

rriHE  context  records  the  vision  which  John  the  apostle 
-*-  had  of  heaven.  The  first  sight  that  attracted  his 
attention  was  the  throne  of  God.  Upon  the  throne  he  saw 
a  glorious  appearance  betokening  the  presence  of  the  Deity, 
although  in  that  glory  there  was  no  personal  form  to  be 
seen  :  for  still,  as  ever,  no  man  hath  seen  God  at  any  time. 
At  the  same  time,  the  throne  was  encircled  by  a  rainbow, 
the  emblem  of  covenanted  mercy ;  to  denote  that  while 
God  dwells  in  glory  unapproachable.  He  reigns  in  love. 
Seated  around  the  throne  were  twenty-four  elders,  repre- 
sentatives of  the  whole  church  of  God,  clothed  in  white 
raiment,  and  wearing  golden  crowns.  From  the  throne 
proceeded  lightnings,  and  thunders,  and  voices,  tokens  of 
God's  awful  majesty  and  righteous  judgments.  Seven 
lamps  of  fire  burned  before  the  throne,  emblems  of  the 
Eternal  Spirit,  and  of  His  work  as  the  Enlightener,  Sanc- 
tifier,  Guide,  and  Comforter  of  all  believers.  Before  the 
throne  there  was  a  sea  of  glass,  like  unto  crystal,  denot- 
ing probably  the  calmness  and  unchangeableness  of  the 
heavenly    state.     Nearest   to  the  throne    were  four  living 


Song  of  the  Universe.  415 

creatures,  resembling  respectively,  a  lion,  a  calf,  the  face 
of  a  man,  and  a  flying  eagle ;  each  furnished  with  six 
wings,  and  full  of  eyes  within  ;  and  they  rested  not  day 
or  night,  saying,  "  Holy,  holy,  holy,  Lord  God  Almighty, 
which  was,  and  is,  and  is  to  come  ; "  these  four  creatures 
representing,  as  it  would  seem,  the  ministers  of  Jesus,  who 
are  bold,  patient,  intelligent,  and  active  in  His  service. 
As  if  in  the  right  hand  of  Him  who  sat  on  the  throne, 
John  saw  a  book,  or  parchment-roll,  full  of  writing  within, 
but  carefully  sealed  with  seven  seals ;  the  record  of  God's 
purposes  and  arrangements  with  reference  to  the  future 
history  of  the  church,  throughout  the  whole  course  of  time, 
and  until  it  is  finally  established  in  its  everlasting  state. 
An  angel  was  heard  with  loud  voice  proclaiming,  "  Who  is 
worthy  to  open  the  book,  and  to  loose  the  seals  thereof  ? " 
When  no  creature  was  found  worthy  of  the  honour,  John 
wept  with  sorrow.  But  his  feelings  were  speedily  relieved. 
For  one  of  the  elders  told  him  that  the  Lion  of  the  tribe  of 
Judah,  the  root  of  David,  had  prevailed  to  open  the  book, 
and  to  loose  the  seals  thereof,  John  could  not  fail  to  re- 
cognise in  this  description  the  once  humbled  and  lowly  and 
now  exalted  One,  with  whom  he  had  been  so  intimate  in 
the  days  of  His  flesh.  And  his  eyes  were  immediately 
blessed  with  a  sight  of  his  divine  Eedeemer.  For  he  be- 
held, and  lo,  in  the  midst  of  the  throne,  and  of  the  four 
beasts,  and  in  the  midst  of  the  elders,  stood  a  Lamb  as  it 
had  been  slain,  having  seven  horns  and  seven  eyes,  which 
are  the  seven  spirits  of  God  sent  forth  into  all  the  earth. 
And  He  came  and  took  the  book  out  of  the  right  hand  of 
Him  that  sat  upon  the  throne.  And  His  doing  so  was  the 
signal  for  the  commencement  of  those  adorations  of  God  and 
of  Christ  which  are  to  form  a  leading  part  of  the  employ- 
ments of  heaven.  The  four  living  creatures,  representing 
the  ministers  of  Jesus,  and  the  twenty-four  elders,  repre- 


4 1 6  Song  of  the  Universe. 

senting  the  wliole  of  the  redeemed,  begin  the  praise.  The 
angels,  in  countless  numbers,  then  unite  their  voices  with 
the  ransomed  of  the  Lord.  And  the  spirit  thus  wakened 
spreads  throughout  the  works  of  God,  till  all  creation  joins 
in  the  glorious  concert,  and  the  universal  chorus  fills  the 
boundless  and  everlasting  kingdom  of  Jehovah.  When 
Jesus  took  His  place  on  the  mediatorial  throne,  and  com- 
menced His  work  of  revealing  and  executing  the  Father's 
purposes,  these  ascriptions  of  praise  began.  As  He  carries 
forward  His  work,  these  ascriptions  of  praise  proportionately 
increase.  When  it  is  finished,  they  will  be  rendered  uni- 
versally and  for  ever. 

John  says  that  he  saw  and  heard  the  universe  thus 
adoring  God  and  the  Lamb,  when  Christ  commenced  His 
mediatorial  reign :  and  no  doubt  these  praises  did  then 
begin  to  be  rendered  to  Him.  Yet  it  is  evident  that  what 
he  witnessed  was  rather  a  representation  of  what  shall 
follow  the  completion  of  Christ's  mediatorial  work.  The 
scene  which  he  beheld  is  rather  what  is  to  happen  at  the 
conclusion  of  this  world's  history,  than  what  has  already 
taken  place.  Things  are  tending  to  the  happy  state  anti- 
cipated ;  but  they  have  not  yet  reached  it.  Even  in  heaven 
the  souls  under  the  altar  are  still  crying,  How  long,  0  Lord, 
holy  and  true,  dost  thou  not  judge  and  avenge  our  blood  on 
them  that  dwell  on  the  earth  ?  ^  Creation  around  us  still 
groans  beneath  the  burdens  by  which  it  is  oppressed 
through  sin.  It  still  travails  in  pain  as  if  racked  with  sore 
disorders.  The  sun  still  grudges  to  shine  on  this  polluted 
world.  The  moon  proceeds  on  her  nightly  course  as  if  she 
felt  it  vain  to  repeat  to  this  listless  world  the  wondrous 
story  of  her  birth.  The  brow  of  nature  is  still  furrowed 
with  care.     Her  wan  and  withered  face  still  marks  a  deeply 

^  Rev.  vi. 


Song  of  the  Universe.  a^i'j 

seated  disease  "within  her  constitution,  that  is  preying  on 
her  vitals.  The  earth  is  still  cursed  with  barrenness,  con- 
sumed with  heat,  blighted  with  cold,  covered  with  gloom, 
rent  with  earthquakes,  laid  waste  with  desolating  storms. 
Worse  than  all  this,  mankind  too  generally  are  still  without 
God,  without  Christ,  and  without  hope  in  the  world.  Con- 
temptible and  malignant  idols  receive  their  homage.  Im- 
pure passions  fill  their  hearts.  Vicious  practices  defile  their 
lives.  Their  language  is  the  language  of  profaneness  and 
of  blasphemy.  Their  songs  are  songs  of  revelry  and  lewd- 
ness. Their  life  is  spent  in  the  indulgence  of  fleshly  lusts. 
They  are  a  world  of  sinners  lying  in  the  wicked  one.  And 
their  end  is  to  perish  in  their  own  corruption.  Amid  this 
scene  of  horrid  disorder  and  wild  uproar,  indeed,  praise  is 
faintly  heard  ascending  to  Jesus  daily,  from  believing  and 
gracious  souls;  and  the  earth  anticipates  with  hope,  while 
it  looks  with  longing  for  its  coming  deliverance  from  the 
presence  of  the  wicked  and  the  defilements  of  sin,  and  for 
the  gladsome  light  and  liberty  into  which  it  shall  then  be 
brought. 

But  mighty  events  both  blissful  and  terrible  must  occur, 
before  the  praises  spoken  of  here  are  being  actually  and 
fully  rendered.  In  order  therefore  to  realise  in  any  degree 
the  true  ultimate  meaning  and  reference  of  these  words,  we 
must  imagine  ourselves  transported  beyond  the  bounds  of 
all  time,  and  placed  among  the  final  arrangements  of  the 
eternal  world.  The  whole  multitude  for  whom  Christ  died 
have  been  at  length  actually  redeemed,  and  the  number  of 
the  elect  thus  made  up.  The  number  of  the  wicked  is 
also  completed.  The  great  day  of  judgment  is  over.  Christ 
has  come  in  His  glory,  and  raised  the  millions  of  the  dead, 
and  separated  the  righteous  from  the  wicked,  and  welcomed 
the  righteous  to  His  kingdom,  and  shut  up  the  wicked  in 
hell.     The  heavens  have  passed  away  with  a  great  noise. 


41 8  Song  of  tJie  Universe. 

The  elements  have  melted  with  fervent  heat.  The  earth 
and  its  works  have  been  burned  up.  From  amidst  the 
ruins  of  the  visible  creation,  a  new  heaven  and  a  new  earth 
have  started  into  being,  wherein  dwelleth  righteousness. 
Heaven  and  earth,  for  ever  freed  from  the  presence  of 
wicked  men  and  fallen  spirits,  and  purified  from  all  sin, 
have  become  the  beauteous  and  blissful  dwelling-place  of 
the  one  family  of  saints  and  angels.  Creation  has  assumed 
the  form  of  a  great  and  glorious  temple.  In  the  midst  of 
it  is  beheld  Jehovah's  everlasting  throne.  Upon  that 
throne  the  Three- One  God  is  manifesting  His  special  pre- 
sence in  the  midst  of  the  sight-consuming  splendours  that 
betoken  at  once  His  spotless  holiness,  and  enduring  mercy, 
and  the  immutability  of  His  kingdom.  In  the  midst  of  the 
throne  is  seen  conspicuous  the  person  of  the  incarnate 
Saviour,  as  one  who  had  once  been  crucified  but  is  now 
crowned  with  glory  and  honour.  Around  Him  are  gathered 
all  His  ransomed  people,  a  multitude  whom  no  man  can 
number,  out  of  every  kindred,  and  tongue,  and  people,  and 
nation,  washed  in  His  blood  from  all  sin,  and  arrayed  in 
bright  unspotted  righteousness.  Encircling  the  redeemed, 
are  innumerable  hosts  of  angels.  And  beyond  them  again 
the  face  of  redeemed  and  renovated  nature  stretches  far 
away  on  every  side. 

Not  only  are  the  purposes  and  counsels  of  God  declared ; 
they  are  actually  accomplished.  The  work  of  revealmg  and 
of  executing  these  designs,  entrusted  to  Jesus  as  the  reward 
of  His  obedience  unto  death,  has  been  carried  forward  by 
Him  to  completion.  All  the  intelligent  and  holy  creatures 
of  God  are  assembled  to  survey  and  magnify  this  work  of 
grace,  and  truth,  and  power,  and  the  blessed  One  by  whom 
it  has  been  finished.  And  so  the  songs  of  praise  begm,  in 
which  all  the  great  portions  of  the  universe  perform  their 
respective  parts.     The  redeemed,  as  well  becomes  them,  lead 


Sojig  of  the  Universe.  4 1 9 

the  way.  The  angels  follow.  The  whole  creation  joins  in 
concert.  And  each  burst  of  adoration  and  of  thanksgiving 
is  concluded  by  the  affecting  amen  of  the  redeemed,  and  by 
their  own  peculiar  adoration  of  the  Ever-living  One. 

I.   Observe  the  part  performed  by  the  redeemetl:;''  •■    ^•'  •• 

■  .  _        They  disclaim  all  merit  in  themselves  and  one  another,  "^v 

/^  'and  acknowledge  their  conscious  unworthiness  by  "  falling 
^^^v^^down  before  the  Lamb."      They  at  the  same  time  give  all 
"V^  ^  honouj  to  Christ,  saying,  "  Thou  art  worthy."     They  have 
''^^'^110  fear  of  detracting  from  the  Father's  glory,  by  the  homage 
i^      which  they  render  to  the  Son  ;  on  the  contrary,  they  honour 
•  the  Son  as  the  way  of  honouring  the  Father  also.     They 
^         adore  the  Saviour  for  submitting  to  death  at  the  hands  of 
wicked   men :  "  Thou   wast    slain."      They  adore   Him   for 
suffering  the  just  for  the  unjust  that  He  might  bring  them 
unto  God :  "  Thou  hast  redeemed  us  to  God  by  Thy  blood." 
They  adore  Him  especially  as  having  not  only  provided  in 
His  obedience  unto  death  a  true  and  proper  atonement  for 
them,  but  as  having  put  them  in  possession  of  all  its  bene- 
fits :  "  Thou  hast  redeemed  us   unto   God."     Having  pur- 
chased us  at  so  great  a  price.  Thou  didst  in  Thine  own 
time  and  way  deliver  us  by  Thy  mighty  power.      In  virtue 
of  what  Thou  didst  suffer  for  us,  the  wrath  of  God  was 
taken  away,  and  His  forgiveness  extended  to  all  our  sins. 
We  were  under  the  condemning  sentence  of  the  law ;  and 
it  was  cancelled.      We  were  under  the  fears  of  a  guilty 
conscience  ;  and  Thy  blood  sprinkled  on  it  gave  us  peace. 
We  were  captives  of  the  wicked  one ;  and  when  the  strong 
man  armed  kept  us  as  his  goods  in  peace,  Thou  the  stronger 
than  he  didst  come  upon  him  and  spoil  him  of  his  goods. 
We  were  immersed  in  earthliness  ;  and  Thou  didst  come  and 
deliver  us  from  an  evil  world.     We  were  enslaved  by  sin  ; 
and  Thou  didst  come  and  break  our  fetters,  free  us  from 


420  Song  of  the  Univei'se. 

the  bondage  of  corruption,  and  introduce  us  into  the  glori- 
ous liberty  of  the  sons  of  God,  We  were  exposed  to  many 
evils  in  the  world,  to  disappointments  and  crosses,  to  fierce 
temptations  and  fiery  trials,  to  manifold  diseases  and  sore  be- 
reavements, to  death  itself,  and  to  the  pains  of  hell  for  ever  ; 
and  Thou  didst  ward  off  these  evils  from  us,  or  sustain  us 
under  them,  and  sanctify  them  for  our  good,  and  in  due  time 
redeem  us  from  them  all,  and  place  us  in  this  happy  world, 
where  there  is  no  more  sorrow,  or  crying,  or  sin,  or  pain  ; 
and  where  there  is  no  more  curse.  We  were  often  borne 
down  by  sorrow  as  we  travelled  through  the  vale  of  tears ; 
but  Thou  hast  removed  our  sorrows,  dried  up  our  tears, 
attuned  our  hearts  to  praise  Thee,  and  put  into  our  hands 
these  golden  harps.  We  had  many  a  sore  struggle  with 
spiritual  foes ;  and  Thou  hast  enabled  us  at  length  to  over- 
come them  all  by  Thy  blood  and  by  the  word  of  Thy  testi- 
mony, and  made  us  more  than  conquerors,  and  given  into 
our  hands  these  palms  of  victory.  We  were  long  the 
polluted  servants  of  sin,  and  Thou  hast  purged  our  sins 
away,  and  clothed  us  in  these  sacred  robes  of  white,  and 
privileged  us  to  bear  these  golden  censers  with  burning 
incense  before  the  throne,  and  made  us  priests  to  the 
Eternal.  We  were  the  self-degraded  tools  and  victims  of 
our  spiritual  enemies,  and  Thou  hast  delivered  us  out  of 
their  hands,  and  lifted  our  heads  in  triumph  over  them,  and 
raised  us  to  a  share  in  Thine  own  glory,  and  placed  upon 
our  heads  these  golden  crowns,  and  made  us  kings  to  God. 
Worthy  art  Thou  of  our  unceasing  praises ;  and  they  shall 
be  for  ever  rendered  to  Thee,  0  Thou  that  wast  slain,  and 
hast  redeemed  us  to  God  by  Thy  blood. 

They  also  adore  the  Saviour  for  their  countless  numbers, 
and  varied,  eventful  histories.  .  "  Thou  hast  redeemed  us 
out  of  every  kindred,  and  tongue,  and  people,  and  nation." 
More  or  fewer  among  these  redeemed  hosts  lived  before  the 


Song  of  the  Universe.  421 

flood ;  and  liaving,  by  faith  in  the  promised  seed,  presented 
acceptable  sacrifices  unto  God,  and  walked  with  Him,  and 
pleased  Him,  while  on  earth,  were  early  brought  to  glory. 
Others  lived  in  patriarchal  times,  had  the  gospel  even  then 
preached  to  them,  saw  afar  off,  with  gladness,  the  day  of 
Christ,  embraced  the  promises,  became  pilgrims  on  earth, 
and  long  since  reached  the  heavenly  country.  A  conspi- 
cuously honoured  section  of  this  vast  society  are  the  chosen 
portion  of  the  ancient  people  ;  among  whom  are  those  who, 
through  grace,  were  rendered  guileless  Israelites,  holy  pro- 
phets, faithful  priests,  and  pious  monarchs,  who  died  in 
hope  of  the  Messiah's  coming :  among  whom,  too,  are  found 
even  a  number  who  joined  in  crucifying  the  Lord  of  glory, 
and  yet  were  afterwards  brought  to  repentance,  and  saved 
through  the  blood  which  their  hands  had  shed :  among 
whom  also  are  multitudes  who,  after  long  rejecting  Jesus, 
and  heaping  dishonour  on  Him,  and  suffering  grievously  for 
their  sins,  were  brought  by  wonderful  dealings  of  the  Lord 
Jesus,  to  open  their  eyes  upon  His  glory,  and  wash  away 
their  sins  in  His  blood,  and  submit  to  Him  as  their  King, 
and  enjoy  His  presence  among  them  in  their  recovered 
land,  and,  as  His  ministers,  carry  the  unsearchable  riches 
of  His  grace  to  all  the  ends  of  the  habitable  world.  Among 
the  redeemed  are  great  numbers  who,  in  successive  ages 
downwards  from  apostolic  times,  were  made  the  true  chil- 
dren of  God,  in  what  were  called  christian  lands.  Here, 
also,  are  found  manifold  companies  of  those  who  dwelt  in 
the  dark  places  of  the  earth  that  were  full  of  the  habita- 
tions of  cruelty,  but  were  saved  from  becoming,  like  their 
fathers,  victims  of  debasing  and  cruel  superstition  and  idola- 
try, and  turned  from  dumb  idols  to  serve  the  living  and 
true  God,  and  to  wait  for  His  Son  from  heaven.  Here  are 
those  who  were  brought  out  of  the  spiritual  Babylon,  and 
saved  from  partaking  of  her  plagues :  and  those  who  saw 


42  2  So7ig  of  the  Universe. 

througli  the  delusions  of  the  false  propliet,  and  embraced 
Him  who  is  the  only  Light  of  the  world ;  and  those  who 
were  delivered  from  the  dreariness  of  infidelity,  and  led  to 
believe  in  God  and  in  His  Son  Jesus  Christ.  Among  them 
are  many  who  heard  the  gracious  call,  when  the  Lord  said 
to  the  North,  Give  up ;  and  to  the  South,  Keep  not  back ; 
bring  my  sons  from  afar,  and  my  daughters  from  the  ends 
of  the  earth.  In  this  society  are  found  many  who  were 
once  slothful,  sensual  inhabitants  of  sultry  climes,  but  are 
now  spiritual  and  active  worshippers  in  this  great  temple. 
Here  are  once  wnld  wanderers  of  the  desert,  now  become 
holy  and  peaceful  dwellers  in  the  presence  of  their  brethren, 
and  in  the  house  of  their  God.  Here  are  once  degraded, 
enslaved,  and  wretched  sons  of  Africa,  now  enjoying  the 
heavenly  light,  the  moral  dignity,  and  the  glorious  freedom 
of  the  sons  of  God.  Here  are  found  those  who  were  once 
among  the  fiercest  of  the  human  race,  but  are  now  gentle 
followers  of  the  Lamb,  following  Him  whithersoever  He 
goeth,  and  loving  members  of  His  holy  and  happy  family. 
Among  the  myriads  are  found  a  few  of  the  wise  and 
mighty  and  noble  of  the  earth,  who  were  led  by  grace  to 
kiss  the  Son  and  serve  Him ;  but  far  more  of  the  foolish, 
the  weak,  and  the  base,  who  have  been  taken  from  the 
dunghill,  and  made  kings  and  priests  unto  God.  Here 
are  those  who  were  sanctified  from  the  womb,  and  those 
who  were  born  again  out  of  due  time.  Here  are  such 
as  were  to  a  great  degree  preserved  from  the  defilements 
of  earth,  and  prodigals  who  were  received  on  returning 
from  their  fearful  wanderings.  Here  are  persecutors  who 
were  changed  into  devoted  friends  and  promoters  of  the 
cause  of  God ;  and  here,  conspicuous,  stand  the  company  of 
Christ's  confessors,  who  suffered  shame  and  torture  and 
death  for  their  testimony  to  Jesus,  and  now  wear  the  crown 
of  martyrdom,     Here  are  those  who,  from  being  most  pol- 


So7ig  of  the  Un  we  rse.  423 

luted  sinners,  publicans,  and  harlots,  were  washed  and  justi- 
fied, and  sanctified,  in  the  name  of  the  Lord  Jesus,  and  by 
the  Spirit  of  God,  and  are  now  among  the  brightest,  holiest 
monuments  of  redeeming  grace  and  love.  Here  are  multi- 
tudes of  God's  hidden  ones,  of  whom  nothing  was  known 
until  the  day  of  the  manifestation  of  the  sons  of  God. 
Here  are  those  who  on  earth  were  known  as  aged  believers, 
and  tender  youths,  desolate  widows,  and  fatherless  children, 
who  have  each  a  wondrous  tale  to  tell  of  all  the  way  by 
which  they  were  led  to  their  holy  and  happy  home.  Two 
vast  multitudes  more  will  be  found  in  this  assembly  of  the 
redeemed:  for  here  are  the  countless  numbers  who,  in  the 
days  of  millennial  light,  scarcely  knew  the  pangs  of  the 
second  birth,  or  the  struggles  of  the  life  of  faith,  but  passed 
with  ease  from  death  to  life,  and  lived  in  comfort,  and 
gently  fell  asleep  in  Jesus  :  and  here  are  myriads  of  blessed 
infants,  who,  before  they  knew  the  miseries  of  actual  sin, 
were  washed  in  the  Eedeemer's  blood,  and  renewed  by  His 
grace, 'and  taken  in  mercy  from  the  world  to  constitute  a 
bright  and  beautiful  portion  of  Christ's  glorious  kingdom. 

But  time  would  fail  to  tell,  it  will  require  eternity  itself 
to  unfold  the  varied  characters,  circumstances,  and  histories 
of  those  who  form  the  church  triumphant.  When,  there- 
fore,  they  survey  their  own  boundless  assembly,  and  think 
of  the  mercy  shown  to  each  of  those  who  compose  it,  while 
others  of  their  fellow-creatures  on  earth,  not  less  promising, 
it  may  be  outwardly  far  more  promising  than  they,  were 
left  to  perish ;  and  when  they  look  to  the  Blessed  One,  to 
the  virtue  of  whose  sacrifice  and  the  power  of  whose  grace 
they  owe  their  deliverance  from  ruin,  and  their  preparation 
for,  and  entrance  into  glory,  the  gratitude  and  gladness  are 
indescribable,  with  which  they  proclaim  and  magnify  His 
love.  It  heightens  the  happiness  of  each  to  behold  the 
vastness  of  their  numbers.     Each  too  finds  his  happiness  in 


424  Song  of  the  Universe. 

the  happiness  of  all  around.  That  some  are  greater  miracles 
of  mercy,  have  received  greater  measures  of  light  and  love, 
have  been  called  and  enabled  to  labour  more  and  to  suffer 
more  for  Christ,  and  are  now  shining  as  stars  of  greater 
magnitude  in  the  kingdom  of  the  Father,  is  not  an  occasion 
of  envy,  but  a  source  of  joy,  to  all  the  rest.  Tor  each  feels 
himself  filled  and  blessed,  up  to  the  full  measure  of  his 
capacity,  with  all  the  fulness  of  God.  The  salvation  of  the 
least  of  the  vast  assembly  exhibits  to  himself  and  to  all 
around  him,  a  love  on  the  part  of  God  that  none  can 
fathom.  All  rejoice  in  the  light,  and  love,  and  gladness 
■which  they  find  in  themselves  and  in  one  another,  as 
betokening  how  God  dwells  and  walks  in  them,  and  they 
dwell  and  walk  in  God.  And  surveying  the  manner  in 
which  Christ  first  purchased  them  by  His  own  sufferings 
and  death,  and  then  delivered  them  by  His  power,  and  has 
finally  presented  them  faultless  before  the  presence  of  His 
glory,  with  exceeding  joy,  they  at  once  begin,  and  rejoice 
that  they  shall  never  cease,  to  magnify  the  glorious  and 
blessed  One  who  was  slain,  and  hath  redeemed  them  to 
God  by  His  blood,  out  of  every  kindred,  and  tongue,  and 
people,  and  nation. 

II.  The  praises  of  the  redeemed  are  followed  by  those  of 
the  native  hosts  of  heaven  (verse  11),  "  And  I  beheld,  and 
I  heard  the  voice  of  many  angels  round  about  the  throne, 
and  the  beasts  (or  the  living  creatures),  and  the  elders,  and 
the  number  of  them  was  ten  thousand  times  ten  thousand, 
and  thousands  of  thousands,  saying  with  a  loud  voice, 
Worthy  is  the  Lamb  that  was  slain  to  receive  power,  and 
riches,  and  wisdom,  and  strength,  and  honour,  and  glory, 
and  blessing."  The  angels  thus  employed  are  past  num- 
bering up.  This  is  in  every  respect  a  joyful  thought.  It 
is  joyful  to  think,  that  though  whole  legions  fell,  such  vast 


Song  of  the  Utiiverse.  425 

numbers  continue  steadfast,  and  occupy  their  native  place 
around  the  throne  of  God,  It  is  joyful  to  think  that  there 
are  so  many  illustrious  creatures,  who  rejoice  in  the  salva- 
tion of  lost  sinners,  and  help  them  to  celebrate  the  grace  of 
Jesus.  Their  position  is  round  about  the  throne,  and  also 
round  about  the  ransomed ;  so  that  the  saints  are  nearer  to 
the  throne  than  they.  This  last  fact  is  no  proof  of  any 
merit  in  the  ransomed.  Nor  does  it  excite  either  pride 
within  themselves,  or  envy  in  their  angelic  companions. 
It  only  proves  the  worth  of  Jesus,  and  the  virtue  of  His 
death.  And  if  the  angels  stand  about  the  throne,  enclosing 
within  their  circle  the  countless  multitude  of  ransomed 
men,  it  is  only  that  they  may  more  emphatically  exalt  the 
lledeemer,  while  gazing  on  the  monuments  of  His  matchless 
grace. 

And  so  they  adore  Him  for  what  He  has  done  for  the 
sons  of  men.  They  love  the  ransomed  as  their  fellow-wor- 
shippers, feeling  their  need  of  all  who  will  help  them  to 
praise  the  Lord.  They  love  them  all  the  more,  that  they 
liave  been  rescued  from  such  a  guilty  miserable  state,  at 
such  a  price,  and  thus  restored  to  the  service  of  their  Maker, 
and  raised  to  such  dignity  and  usefulness  as  the  servants  and 
sons  of  God,  It  is  no  new  love  that  they  thus  show  to  the 
redeemed.  For  while  they  were  yet  on  earth  struggling 
their  way  out  of  darkness  into  light,  these  heavenly  beings 
ministered  to  them  as  heirs  of  salvation.  And  now  that 
they  have  aided  them  all  along,  and  have  at  length  con- 
ducted them  into  the  presence  of  God,  their  love  for  the 
redeemed  is  unspeakably  enhanced  by  finding  them  all 
arrived  in  safety  at  their  Father's  house.  And,  loving 
them,  they  love  far  more  the  Benefactor  to  whom  their 
salvation  is  owing,  and  so  with  seraphic  ardour  join  the 
redeemed  in  adoring  the  Lamb  that  was  slain. 

They  adore  the  Lord  Jesus  for  the  benefits  which  they 


Song  of  the  Universe. 


themselves  derive  from  His  death.  They  have  not  indeed 
been  redeemed  by  it  from  sin  and  ruin,  for  they  never 
sinned.  But  they  have  had  their  hatred  of  sin  greatly 
deepened,  and  their  reverence  for  the  law  and  government 
of  God  greatly  increased  by  the  cross  of  Christ.  The  work 
of  redemption  has  furnished  them  with  far  higher  displays 
of  the  perfections  and  glory  of  God  than  are  furnished  by  all 
the  other  works  of  His  hands.  In  the  redemption  wrought 
out  by  Christ,  God's  almighty  power,  unerring  wisdom, 
awful  holiness,  and  amazing  condescension  and  grace,  are 
exhibited  with  an  altogether  peculiar  glory.  And  nowhere 
else  is  His  mercy  seen  at  all.  But  for  the  redemption 
revealed  in  the  gospel,  it  would  never  have  been  known  to 
the  universe  that  there  is  such  an  attribute  as  mercy  in 
God.  Moreover,  by  what  angels  have  seen  of  God  in  this 
work  of  redemption,  they  are  more  confirmed  in  their  love 
and  obedience  than  by  any  other  manifestation  which  they 
have  witnessed  of  Him.  To  this  work  of  redemption  they 
attribute  more  of  their  enjoyment  than  to  any  other  work  of 
the  Most  High.  And  on  these  and  other  grounds  they  have 
become,  in  fact,  a  part  of  Christ's  family,  and  receive  through 
Him  all  the  divine  manifestations  that  are  to  advance  them 
in  knowledge,  excellence,  and  blessedness,  through  eternal 
ages.  Angels  have  thus  far  more  benefits  from  Christ  for 
which  to  praise  Him  on  their  own  account  than  they  can 
ever  express  or  comprehend. 

Angels  adore  Jesus  also  for  the  display  which  He  makes 
of  His  own  glorious  perfections  as  the  divine  Eedeemer. 
They  adore  Him  as  the  great  revealer,  the  visible  manifesta- 
tion of  the  invisible  One.  They  adore  Him  because  of  His 
humiliation  on  earth,  beneath  which  He  concealed  for  a 
time  those  inherent  perfections  and  that  glory  which  are 
now  displayed  before  the  eyes  of  an  adoring  universe.  In 
union  with   the  redeemed  they  adore  Him  as  "  worthy  to 


Song  of  the  Universe.  427 

receive  all  power,  and  wisdom,  and  riches,  and  strength,  and 
honour,  and  glory." — They  ascribe  to  Him  "  all  power  :  "  for 
though  He  laid  aside  all  authority  and  took  the  form  of  a 
servant,  He  is  the  almighty  upholder  of  all  things  ;  and  as 
Mediator  all  power  is  given  to  Him  in  heaven  and  in  earth. 
— They  ascribe  to  Him  "  all  wisdom  :  "  for  though  He  made 
Himself  of  no  reputation,  He  is  in  His  own  nature  the  all- 
wise  God ;  and  He  is  also  the  source  of  wisdom  to  all 
creatures,  since  no  man,  no  creature,  hath  seen  God  at  any 
time,  and  the  only-begotten  Son  who  is  in  the  bosom  of  the 
Father  declares  God  to  all  who  know  Him. — They  ascribe 
to  Him  "■  all  riches : "  for  though  He  became  poor  that  we 
through  His  poverty  might  be  rich,  yet  the  riches  of  the 
universe  are  His ;  and,  over  and  above  them,  He  has  in  His 
own  nature  the  infinite  fulness  which  suffers  no  diminution 
by  supplying  the  wants  of  every  living  thing. — They  ascribe 
to  Him  "  all  strength  :  "  for  though  He  was  crucified  through 
weakness,  He  is  the  strength  of  all  creatures,  and  stronger 
than  them  all ;  even  on  His  cross  He  spoiled  principalities 
and  powers,  and  the  mightiest  of  His  enemies  are  before 
Him  as  chaff  before  the  wind. — They  ascribe  to  Him  "  all 
honour : "  for  though  His  condition  on  earth  was  mean, 
obscure,  and  despised,  He  is  the  fountain  of  all  honour  to 
the  whole  family  of  saints  and  angels. — They  ascribe  to 
Hun  "  all  glory : "  for  though  He  hid  not  His  face  from 
shame  and  spitting,  He  shines  as  the  brightness  of  the 
Father's  glory  and  the  express  image  of  His  person. — They 
ascribe  to  Him  "  all  blessing : "  for  He  who  on  earth  was 
treated  as  accursed  by  rulers  and  ruled,  priests  and  people, 
is  now  magnified  by  all  created  virtuous  intelligences, 
as  at  once  infinitely  blessed  in  Himself,  and  the  source  and 
centre  of  all  their  happiness.  At  the  commencement  of 
creation  these  morning  stars  sang  together,  and  all  these 
sons  of  God  shouted  for  joy.     Much  more  exalted  will  be 


428  Song  of  the  Universe. 

their  praises  at  the  commencement  of  the  completed  re- 
novation of  the  universe,  when  creation  is  redeemed  from 
the  presence  and  effects  of  sin,  and  all  things  are  made 
new.  At  the  birth  of  the  great  Eedeemer  and  Eestorer, 
they  filled  the  heavens  with  their  praises  for  this  event,  as 
fraught  with  glory  to  God  in  the  highest,  peace  on  earth, 
and  good-will  to  men.  When  by  His  incarnation  and 
ministry  on  earth  He  has  actually  accomplished  the  re- 
demption of  men,  and  the  reconciliation  of  heaven  and 
earth,  and  has  united  ransomed  men  and  unfallen  angels 
in  one  great  family,  and  has  formed  the  new  heaven  and 
new  earth  into  one  great  temple,  in  which  they  have  all 
assembled  to  meditate  upon  the  wisdom  and  power,  the 
holiness  and  love  of  God,  as  thus  manifested,  and  to  tell 
of  all  His  wondrous  works,  then  the  praises,  with  which 
angels  celebrated  the  birth  of  Jesus,  will  pass  into  the 
adorations  and  thanksgivings  with  which  they  for  ever 
glorify  Him  for  His  accomplished  work,  as  they  stand  and 
minister  before  the  throne. 

III.  Whatever  other  rational  and  unfallen  creatures,  be- 
sides angels,  are  found  in  the  universe,  shall  unite  in  these 
ascriptions  of  praise.  Beside  that  portion  of  creation  which 
we  call  heaven  and  earth,  and  its  inhabitants  whom  we 
know  about  as  angels  and  men,  the  heavenly  regions,  in 
their  extended  sense,  include  innumerable  other  worlds, 
which  are  probably  inhabited,  to  a  greater  or  less  extent,  by 
other  orders  of  intelligent  and  virtuous  creatures,  of  wdiom 
as  yet  we  know  nothing.  If  so,  there  is  no  ground  for 
doubting,  there  is  good  ground  for  believing,  that  as  Christ 
made  them  all,  and  preserves  and  governs  them  all,  they  too 
shall  be  summoned  and  privileged  to  unite  at  length  in  the 
new  song  of  the  redeemed  and  the  angelic  hosts,  Christ, 
we  know,  is  "head  over  all  things  to  the  church."     The 


Song  of  the  Universe.  429 

Father  is  reconciliug  all  things  by  Christ  unto  Himself, 
whether  they  be  things  on  earth,  or  things  in  heaven  (in 
the  heavens).-^  Christ,  it  is  said,  "  ascended  far  above  all 
heavens,  that  He  might  fill  all  things."  And  the  purpose 
of  the  Father  is  to  "  gather  together,"  or  reunite,  under  one 
head,  in  Christ,  all  things,  both  those  which  are  in  heaven 
(in  the  heavens)  and  those  which  are  on  earth,  even  in  Him. 
It  seems  evident  from  such  intimations  as  these,  that  the 
influences  and  effects  of  Christ's  mediatorial  work  shall  ex- 
tend to  all  created  intelligences,  that  they  shall  all  be  brought 
under  Him  as  the  Eedeemer,  and  so  brought  nearer  than 
otherwise  they  ever  could  have  approached  to  God.  In 
fact,  it  would  seem  as  if  they  had  been  made  chiefly  for  the 
purpose  of  knowing,  serving,  and  glorifying  God  as  the  God 
of  salvation  to  His  people.^  What  God  has  done  for  sinners 
in  and  through  His  own  Son,  seems  destined  to  give  them 
far  more  glorious  and  soul-satisfying  views  of  God,  than  all 
that  they  see  of  Him  in  all  His  other  works.  Therefore, 
when  they  see  all  the  ransomed  from  the  earth  brought  home 
to  their  final  rest  in  the  immediate  presence  of  God ;  when 
they  find  all  the  rational  and  obedient  creatures  of  God 
formed  into  one  holy  and  happy  family,  from  whose  nature 
and  condition  all  sin  and  disorder  are  finally  banished,  and 
in  whose  nature  and  society  and  circumstances  a  perfect, 
holy  harmony  is  introduced  that  shall  reign  for  ever :  and 
when  they  look  to  Jesus  as  the  great  parent  and  producer 
of  this  state  of  things,  and  as  in  this  work,  as  well  as  in 
all  other  works,  the  visible  representative  and  manifestation 
of  the  invisible  glorious  God,  the  praises  of  the  Father  and 
of  the  Son  and  of  the  Holy  Ghost  shall  be  heard  ascending 
in  unison,  not  only  from  myriads  of  beings,  but  from  myriads 
of  worlds  of  worshippers. 

1  Col.  i.  ^  Eph.  iii.  lo. 


430  Song  of  the  Universe. 

IV.  Even  the  inanimate  creation  will  become  vocal  in 
praise  of  God  the  Saviour.  "Every  creature  which  is  in 
heaven,  and  on  the  earth,  and  under  the  earth,  and  such  as 
are  in  the  sea,  and  all  that  are  in  them,  heard  I  saying, 
Blessing,  and  honour,  and  glory,  and  power  be  unto  Him 
that  sitteth  upon  the  throne,  and  unto  the  Lamb  for  ever 
and  ever."  The  very  heavens  were  once  defiled  by  the  sin 
of  the  angels  that  kept  not  their  first  estate.  This  earth, 
especially,  has  been  made  subject  to  vanity  by  the  sin  of  its 
inhabitants.  And  while  in  their  impenitence  they  continue 
to  burden  the  face  of  it,  it  is  held  through  them  in  this 
bondage  of  corruption.  The  ear^h  travails  in  pain  under 
the  curse  of  sin,  and  groans  for  deliverance,  and  keeps 
earnestly  looking  for  the  share  that  it  is  by  and  by  to 
have  in  the  glorious  liberty  of  the  sons  of  God.  At  pre- 
sent, while  sinners  so  burden  it,  the  earth  grudges  to  yield 
to  them  its  fruits,  and  the  skies  lower  angrily  over  their 
heads.  As  the  gospel  advances  in  its  triumphs  on  the 
earth,  the  very  face  of  nature  shall  be  lighted  up  with  looks 
of  health  and  smiles  of  gladness.  When  the  way  of  the 
Lord  is  known  upon  the  earth,  and  His  saving  health  among 
all  nations,  the  earth  shall  readily  and  plentifully  yield  her 
increase.  "When  the  earth  is  covered  with  righteous  men, 
the  very  mountains  and  hills  shall  break  forth  before  them 
into  singing,  and  all  the  trees  of  the  field  shall  clap  their 
hands. 

But  still,  as  death  must  overtake  believers  before  they 
are  freed  from  sin  and  pass  into  a  state  of  perfect  holiness 
and  happiness,  so  the  visible  creation  must  undergo  its 
appointed  dissolution,  before  it  is  brought  into  a  state  of 
perfect  purity  and  beauty,  a  state  of  perfect  life,  and  love- 
liness, and  joy.  This  change,  however,  is  at  length  under- 
gone by  it.  The  visible  creation  has  passed  through  the 
fires  of  the  last  day,  amid  which  the  heavens  have  been 


Soiig  of  the  Universe.  431 

dissolved  and  the  elements  have  melted  with  fervent  heat, 
and  the  earth  and  the  works  that  are  therein  have  heen 
burned  up ;  and  the  earth  and  visible  heavens  have  fled 
away  from  the  face  of  Him  that  sitteth  on  the  throne,  and 
no  place  is  longer  found  for  them.  But  then  in  their  place 
new  heavens  and  a  new  earth  have  risen  out  of  the  ashes 
of  the  old.  A  far  fairer  and  more  beauteous  creation  than 
that  which  made  the  morning  stars  and  all  the  sons  of  God 
to  sing  and  shout  for  joy,  now  stands  forth  to  view  as  the 
appointed  dwelling-place  of  the  redeemed  and  angelic  family 
of  Christ.  This  fair  creation  is  the  work  of  His  hands,  as 
it  is  the  result  of  His  redeeming  love  ;  and  it  shall  own  the 
hand  that  made  and  fashioned  it,  by  the  part  which  it  gladly 
performs  for  ever  in  this  work  of  praise. 

The  friends  of  Christ  are  gladdened  to  think  that  how- 
ever He  may  now  be  dishonoured,  the  time  is  coming  when 
the  honour  due  to  Him  shall  be  rendered  to  His  name  ;  and 
that  His  praises  shall  in  fact  fill  the  boundless  and  eternal 
kingdom  of  God. 

Meanwhile  their  present  duty  is  to  be  learning  daily  this 
work  of  praise,  that  is  evidently  destined  to  be  a  chief 
employment  of  heaven.  This  is  their  duty  on  many 
accounts.  It  is  expressly  enjoined :  Sing  unto  the  Lord  ; 
bless  His  name ;  show  forth  His  salvation  from  day  to  day. 
The  performance  of  this  duty  is  the  way  to  honour  Him : 
Whoso  offereth  praise,  giorifieth  me.  It  is  alike  profitable 
and  pleasant  work :  "  It  is  a  good  thing  to  give  thanks  unto 
the  Lord  ;  and  to  sing  praise  unto  Thy  name,  0  Most  High  ; 
to  show  forth  Thy  loving-kindness  in  the  morning,  and  Thy 
faithfulness  every  night."  It  is  the  way  to  prepare  for 
heaven.  The  kingdom  of  heaven  must  now  be  begun  in 
the  soul,  if  we  would  finally  enter  on  its  everlasting  services 
and  joys.  A  principal  part  of  these  services  and  joys  will 
consist  in  adoration  and  thanksgiving.     To  these  exercises, 


432  Song  of  the  Universe. 

therefore,  believers  ought  now  to  become  accustomed.  In 
them  they  are  to  find  their  happiness  on  earth,  as  their  pre- 
paration for  sharing  in  the  employments  and  blessedness  of 
heaven. 

The  leading  subjects  of  the  present  meditations  and 
praises  of  the  followers  of  the  Lamb,  ought  to  be  His  obedi- 
ence unto  death,  and  His  consequent  exaltation,  and  their 
privileges  in  Him  and  from  Him,  as  their  once  crucified 
but  now  exalted  Eedeemer.  His  death  with  what  flows 
from  it  to  Himself  and  to  them  is  the  chief  burden  of  the 
songs  of  eternity ;  and  therefore  it  ought  to  be  the  leading 
theme  of  all  their  praises  in  time. 

All  who  hear  the  sound  of  the  gospel  have  cause  to 
praise  the  Lord.  Some,  indeed,  imagine  that  they  have 
cause  only  to  mourn.  There  is,  no  doubt,  abundant  reason 
that  all  should  mourn.  Even  believers,  as  they  think  of 
sin  in  themselves  and  others,  may  well  lie  low  in  the  dust 
of  ashes  and  self-abasement.  But  the  causes  are  not  to  be 
overlooked  that  all  have  for  gratitude  if  not  for  gladness. 
All  that  really  belong  to  Christ  have  unspeakable  reason  to 
praise  the  Lord  :  some  of  them  for  their  experience  of  joy 
and  peace  in  believing ;  others,  for  darkness  dissipated  and 
light  vouchsafed  ;  others,  for  victory  over  temptation;  others, 
for  strength  received  for  duty ;  others,  for  patience  wrought 
in  them  in  seasons  of  trial ;  others,  for  the  mercy  which, 
amidst  their  despondency,  invites  them  to  its  embrace. 
Even  unbelievers  have  unspeakable  cause  for  thankfulness 
for  their  place  amidst  precious  outward  privileges,  for  the 
knowledge  of  Christ  and  of  the  way  of  salvation  in  and 
through  Him  ;  for  a  throne  of  grace,  and  for  God  seated  on  it 
waiting  to  be  gracious ;  for  the  invitations,  and  offers,  and 
'promises  of  the  gospel  to  every  one  that  embraces  them  in 
faith ;  and  for  the  assurance  that  all  who  truly  seek  the 
face  of  God  in  Christ  are  not  left  to  seek  in  vain.     Let  us 


Song  of  the  Universe.  433 


then  strive  to  have  our  hearts  filled  with  the  grace  of  Jesus, 
and  our  lips  and  life  filled  with  His  praise  all  the  day  long. 
Let  us  endeavour,  in  however  feeble  and  imperfect  a  manner, 
to  learn  in  time  the  employment  that  is  to  occupy  the 
universe  in  eternity.  The  proper  characteristic  of  such  as 
are  redeemed  by  the  blood  and  power  of  Christ,  is  to  be 
continually  expressing  their  wonder  at  the  grace  received, 
and  their  thankfulness  and  love,  in  the  daily  song  of  praise. 
Unto  Him  that  loved  us  and  washed  us  from  our  sins  in  His 
own  blood,  and  hath  made  us  kings  and  priests  unto  God 
and  His  Father,  to  Him  be  glory  and  dominion,  for  ever 
and  ever.     Amen. 


XX. 

CHRIST    ALL    AND     IN  ALL. 

"  Christ  is  all  and  iu  all."— COL.  iii.  ii. 

rpHE  truth  more  immediately  set  before  us  in  these  words, 
-^  and  which  we  have  been  endeavouring  to  open  up,  is 
that  Christ  is  all  and  in  all  to  His  redeemed.  Whatever 
distinguishes  them  from  the  rest  of  the  world,  whatever 
tliey  possess  that  is  really  good  in  the  sight  of  God, 
whatever  privileges,  blessings,  virtues,  enjoyments,  and 
hopes  attach  to  their  character,  their  condition,  and  their 
destiny,  are  all  derived  from  Christ. 

At  the  same  time  we  are  to  remember  that,  as  we  have 
already  shown,  Christ  is  all  and  in  all  to  all  other  creatures, 
as  well  as  to  the  redeemed.  "  For  by  Him  were  all  things 
created  that  are  in  heaven,  and  that  are  in  earth,  visible 
and  invisible,  whether  they  be  thrones,  or  dominions,  or 
principalities,  or  powers ;  all  things  were  created  by  Him 
and  for  Him ;  and  He  is  before  all  things,  and  by  Him  all 
things  consist."  ^  As  the  Maker  and  Preserver  of  all  things, 
He  fills  all  creation  with  His  presence,  with  His  wisdom, 
power,  and  goodness ;  giving  being  and  the  continuance  of 
being  to  the  entire  created  universe  of  matter  and  of  mind, 
and  to  everything  animate  and  inanimate,  rational  and 
irrational,  which  the  universe  contains. 

Further,  as  we  have  also  made  plain  from  scripture,  the 
sufficiency  of  Christ  to  be  all  and  in  all  not  only  to  His 
redeemed  but  to  the  whole  creation,  flows  from  what  He  is 

1  Col.  i. 


Christ  All  and  in  All.  435 

in  Himself  and  within  the  Godhead.  For  in  regard  of  His 
relation  to  the  Father  and  the  Holy  Spirit  within  the  divine 
nature,  as  well  as  in  His  relation  to  the  redeemed,  it  is  said 
of  Him  in  chap.  ii.  9,  that  "  in  Him  dwelleth  all  the  fulness 
of  the  Godhead  bodily."  This  language  Calvin  explains  as 
meaning  that  God  is  wholly  found  in  Christ ;  so  that  to  go 
beyond  Christ  is  to  go  away  from  God. 

We  have  thus  set  forth  three  great  relations  of  Christ  in 
respect  of  which  He  is  all  and  in  all ;  His  relation  to  the 
Father  and  the  Holy  Spirit  within  the  Godhead  ;  His  relation 
to  the  created  universe ;  and  His  relation  to  the  redeemed. 

In  illustration  and  enforcement  of  our  text,  let  us  re-state, 
in  a  summary  manner,  what  Christ  is  in  the  last  of  these 
relations,  in  His  relation  to  His  redeemed  as  their  all  and 
in  all.  This  will  be  more  clearly  seen  if  we  keep  in  view 
the  other  relations  of  Christ ;  if  we  first  get  a  true  though 
passing  glimpse  of  Him  as  all  in  all  within  the  Godhead, 
and  then  look  at  His  relation  to  the  whole  created  universe, 
and  lastly,  and  more  particularly,  view  Him  in  His  char- 
acter and  work  of  incarnate  Eedeemer,  as  all  and  in  all  to 
each  and  to  the  whole  of  His  ransomed  people. 

I.  As  in  Christ  "  dwelleth  all  the  fulness  of  the  Godhead 
bodily,"  He  may  be  viewed  as  all  and  in  all  in  His  relations 
to  the  Father  and  the  Holy  Spirit  within  the  divine  nature. 
Accordingly  the  following  things  are  said  of  Him  in  scrip- 
ture : — In  the  beginning  was  the  Word,  and  the  Word  was 
with  God,  and  the  Word  was  God.  The  same  was  in  the 
beginning  with  God.^  He  is  the  only  begotten  Son  of 
God,  who  is  in  the  bosom  of  the  Father.^  He  is  the 
brightness  of  the  Father's  glory,  and  the  express  image 
of  His  person.^     He  is  the   image  of  the  invisible  God.'* 

1  John  i,  -  John  i.  ^  Heb.  i.  *  Col.  i. 


436  Christ  A II  and  in  A II. 

He  is  God  over  all  blessed  for  ever ;  ^  the  true  God,  and 
eternal  life;^  the  great  God  and  our  Saviour;^  the 
mighty  God,^  the  first  and  the  last/  searching  the  reins 
and  the  hearts;®  with  His  people  always;'  the  same 
yesterday,  to-day,  and  for  ever.^  According  to  these  un- 
mistakable representations  of  Christ  in  the  divine  word. 
He  is  the  necessary,  the  absolute,  and  the  everlasting 
expression  of  the  whole  of  the  divine  nature  within  that 
nature ;  as  the  uncreated,  co-equal,  co-eternal  Son  of  the 
Father  He  is  the  brightness  of  the  divine  glory  in  which  the 
Father  sees  Himself  perfectly  imaged  forth  ;  He  receives, 
experiences,  comprehends,  and  contains  the  whole  love  of 
God ;  He  is  the  second  person  in  the  Trinity,  from  whom, 
as  well  as  from  the  Father,  eternally  proceeds  the  Holy 
Ghost.  If  in  regard  of  the  nature  and  perfections  of  God 
Himself  Christ  be  thus  "  all  in  all,"  He  is  infinitely  suffi- 
cient to  be  all  in  all  to  His  people.  For  He  has  thus  a 
power  to  which  nothing  is  impossible  ;  a  wisdom  that  can- 
not err ;  a  holiness  and  righteousness  that  will  secure  the 
reic^n  of  virtue  and  happiness  throughout  His  boundless  and 
eternal  kingdom;  a  goodness  that  supplies  the  wants  and 
satisfies  the  desires  of  all  creatures  as  they  wait  upon  Him ; 
and  a  truth  and  faithfulness  that  cannot  fail  those  who 
embrace  and  live  upon  His  promises. 

II.  In  regard  of  His  relation  to  the  created  universe, 
Christ  called  into  being  all  created  things,  and  ever  fills 
them  with  the  tokens  of  His  presence  and  agency.  He  is  the 
maker  and  sustainer  of  the  universe.  To  repeat  the  words 
already  quoted.  By  Him  were  all  things  created  that  are  in 
heaven  and  in  earth,  visible  and  invisible,  whether  they  be 


Rom.  ix.  3  Tit.  ii.  ^  Rev.  i.  "^  Matt,  xxviii. 

I  John  V.  *  Isa.  ix.  *  Rev.  ii.  **  jjeb.  xiii. 


Christ  All  and  in  All.  437 

thrones,  or  dominions,  or  principalities,  or  powers  ;  all  things 
were  created  by  Him  and  for  Him ;  and  He  is  before  all 
things ;  and  by  Him  all  things  consist.  The  whole  crea- 
tion, with  all  its  capabilities  and  resources,  is  thus  produced 
and  provided  for  by  Christ's  creative  energy,  and  full  of  the 
workings  of  His  uncreated  and  infinite  perfections.  It  is  thus 
under  His  control,  dependent  on  His  sovereign  power,  and 
necessarily  obedient  to  His  will.  This  relation  of  Christ  to 
the  whole  of  creation,  as  its  Maker,  Preserver,  Governor, 
and  Disposer,  explains  the  manner  of  the  miracles  which 
He  wrought  when  dwelling  for  a  time  in  our  nature  on  the 
earth.  To  the  leper  He  said,  "  I  will,  be  thou  clean. 
And  immediately  his  leprosy  was  cleansed."^  When  He 
saw  Peter's  wife's  mother  laid  and  sick  of  a  fever.  He 
touched  her  hand,  and  the  fever  left  her,  and  she  rose  and 
ministered  to  them.  When  they  brought  unto  Him  many 
that  were  possessed  with  devils,  He  cast  out  the  spirits  with 
His  word,  and  healed  all  that  were  sick.  By  His  touch 
or  word  He  made  the  blind  to  see,  the  deaf  to  hear,  the 
dumb  to  speak,  the  lame  to  walk,  and  even  the  dead  to 
live.  By  His  creative  power  He  changed  water  into  wine, 
and  multiplied  a  few  loaves  into  food  for  thousands.  As 
the  God  of  nature  He  walked  upon  the  sea  as  we  do  on  the 
firm  earth ;  and  at  His  bidding  the  stormy  waves  were 
stilled  into  peace.  Whatever  anxieties,  then,  or  fears  are 
experienced  by  the  followers  of  Christ  with  reference  to 
their  own  or  others'  present  condition  or  future  prospects, 
may  well  be  allayed  and  vanish  before  the  realised  fact  that 
all  their  interests  and  all  events  in  their  lot  are  embraced 
and  provided  for  in  the  alike  general  and  particular  provi- 
dence of  Him  who  holds  all  creatures  and  whatever  con- 
cerns them  in  the  hollow  of  His  hand,  and  is  thus  infinitely 

1  Matt.  viii. 


438  Christ  All  and  in  All. 

entitled  to  be  looked  upon  by  the  whole  and  by  each  of 
His  redeemed  as  all  and  in  all  to  them, 

III.  In  a  special  sense  Christ  is  all  and  in  all  to  each 
and  to  the  whole  of  His  redeemed  people. 

In  order  to  His  being  so,  He  became  man,  God-man,  the 
incarnate  Eedeemer,  the  Mediator  between  God  and  men. 
The  WoKD  was  made  flesh,  and  dwelt  among  us.  ^  The 
mighty  God  became  a  child  born,  a  Son  given  to  us.^  In 
the  person  of  Christ,  God  was  manifested  in  the  fl^esh.^ 
And  His  name  is  Emmanuel,  God  with  us.*  In  the  ful- 
ness of  time  God  sent  forth  His  Son,  made  of  a  woman, 
made  under  the  law,  to  redeem  them  that  were  under 
the  law.^ 

This  work  of  the  Eedeemer  of  men  indeed  was  assigned 
to  Him  in  the  counsels  of  the  past  eternity,  and  undertaken 
by  Him  in  His  covenant  with  the  Eather.  And  He  began 
this  work  ages  before  He  actually  became  incarnate,  yea, 
from  the  moment  of  the  fall  of  Adam.  Through  the  pro- 
mises and  prophecies,  the  types  and  figures  which  shadowed 
forth  the  Redeemer  and  the  redemption  provided  for  sinful 
men,  He  revealed  Himself  as  the  substance  of  all  these 
shadows.  And  such  as  through  the  light  given  to  them 
realised  by  faith  His  gracious  presence,  were  made  to  sit 
beneath  His  shadow  with  great  delight,  and  to  find  the 
fruits  of  His  redeeming  love  sweet  to  their  taste.  At  length 
He  became  the  Son  of  man,  and  by  His  obedience  unto 
death  and  consignment  to  the  grave,  finished  the  work  of 
redemption  which  He  had  undertaken  personally  to  accom- 
plish on  the  earth.  And  then  raising  Him  from  the  dead, 
the  Eather  of  glory  set  Him  at  His  own  right  hand  in  the 


1  John  i.  3   I  rpjjj^   jjj  5  Qg^i   jy 

2  Isa.  ix.  <  Matt.  i. 


ClD'ist  All  and  iii  AIL  439 

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,  and 
hath  put  all  things  under  His  feet,  and  gave  Him  to  be 
liead  over  all  things  to  the  church,,  which  is  His  body,  the 
fulness  of  Him  that  filleth  all  in  all.^ 

The  mediatorial  dominion  thus  given  to  Christ  is  distinct 
from  the  natural  dominion  that  belongs  to  God,  to  God  the 
Father,  the  Son,  and  the  Holy  Ghost,  as  the  Creator  and 
Governor  of  the  universe.  Christ's  mediatorial  dominion  is 
given  to  Him  by  the  Father  in  His  assumed  character  of 
the  God-man,  the  Eedeemer.  It  is  given  to  Him  to  be 
wielded  for  the  salvation  of  all  for  whom  He  died.  In  His 
possession  and  exercise  of  this  mediatorial  dominion,  Christ 
fills  all  things,  all  creatures,  with  His  presence,  and  with  the 
blissful  or  terrible  effects  of  His  all-wise,  all-powerful,  all- 
holy,  all-gracious  agency.  And  when  the  grand  designs  of 
Christ's  mediatorial  dominion  are  accomplished  in  the  final, 
complete,  and  everlasting  salvation  of  the  redeemed.  His 
mediatorial  dominion  shall  terminate.  He  shall  deliver  up 
the  kingdom,  that  is  His  mediatorial  kingdom,  to  the  Father. 
And  the  natural  dominion  of  God,  of  God  the  Father,  the 
Son,  and  the  Holy  Ghost,  shall  be  the  dominion  displayed 
before  the  universe  for  ever  and  ever,  that  God  as  God 
may  be  all  in  all.^ 

Meanwhile,  in  virtue  of  His  mediatorial  dominion,  Christ 
is  all  and  in  aU  to  His  people.  Of  His  fulness  they  all  re- 
ceive, and  grace  for  grace.  He  is  the  way,  the  truth,  and 
the  life  :  no  man  cometh  unto  the  Father,  but  by  Him.  He 
is  the  vine ;  they  are  the  branches :  as  the  brancli  cannot 
bear  fruit  of  itself  except  it  abide  in  the  vine,  no  more 
can  they  except  they  abide  in  Him :  they  that  abide   in 

1  Eph.  i.  '  I  Cor.  XV. 


440  Christ  All  and  in  AIL 

Him  bring  forth  much  fruit,  and  without  Him  they 
can  do  nothing.  Other  foundation  can  no  man  lay  than 
that  which  is  laid,  which  is  Jesus  Christ :  in  Him  be- 
lievers are  builded  together  for  an  habitation  of  God, 
through  the  Spirit :  in  Him  all  the  building  fitly  framed 
together  groweth  into  an  holy  temple  in  the  Lord.  Be- 
lievers are  the  body  of  Christ,  the  fulness  of  Him  that 
filleth  all  in  all.  To  see  more  clearly  how  Christ  is  all 
and  in  all  to  His  people,  consider  first,  the  state  in  which 
they  and  all  men  are  as  sinners  without  Christ ;  and, 
secondly,  what  He  is  to  those  who  believe  in  Him. 

I.  The  state  in  which  all  men  are,  as  sinners,  without 
Christ.  The  very  fact  that  He  is  all  and  in  all  to  such  as 
believe,  implies  that,  apart  from  Him,  there  is  nothing  good, 
nothing  but  evil  in  their  character  and  condition.  Accord- 
ingly, the  Colossians,  before  they  became  Christ's,  were,  as 
this  Epistle  to  them  reminds  them,  under  the  power  of 
darkness ;  they  were  dead  in  their  sins :  they  lived  and 
walked  in  fornication,  uncleanness,  inordinate  affection,  evil 
concupiscence,  and  covetousness,  which  is  idolatry  :  they 
also  lived  in  anger,  wrath,  malice,  blasphemy  (or  evil-speak- 
ing), filthy  communication,  and  falsehood  :  and  for  these 
things  the  wa-ath  of  God  was  ready  to  come  down  upon 
them  as  children  of  disobedience.  This  state  of  the  Colos- 
sian  believers  before  Christ  became  their  Eedeemer,  is  the 
state  of  all  mankind  before  being  made  partakers  of  the 
salvation  that  is  in  Christ  Jesus.  This  is  their  condemna- 
tion, that  even  though  the  light  of  the  gospel  comes  to  them, 
and  shines  around  them,  they  shut  it  out,  and  love  the 
darkness  rather  than  the  light,  their  deeds  being  evil. 
They  are  within  the  world-wide  sweep  of  the  words,  "  What 
things  soever  the  law  saith,  it  saith  to  them  that  are  under 
the  law ;  that  every  mouth  may  be  stoj)ped,  and  all  the 
world  may  become  guilty   before   God."     They  are  under 


Christ  All  and  in  All,  44  r 

the  sentence,  "  Cursed  is  every  one  that  continueth  not  in 
all  things  which  are  written  in  the  book  of  the  law  to  do 
them,"  They  have  in  them  the  carnal  mind,  which  is  enmity 
against  God,  and  is  not  subject  to  His  law,  neither  indeed 
can  be.  The  imagination  of  their  heart  is  evil  from  their 
youth.  So  long  as  they  live  without  Christ,  they  live  without 
God,  and  without  hope  in  the  world.     Consider  now — 

2.  What  Christ  becomes  to  any  whom  He  finds  in  this 
condition  when  His  Spirit  takes  hold  of  them,  and  brings 
them  into  saving  union  with  Himself ;  when,  in  other  words, 
He  becomes  their  all  and  in  all. 

The  Colossian  believers  were  delivered  from  the  jDOwer 
of  darkness  and  translated  into  the  kingdom  of  God's 
dear  Son :  they  had  redemption  through  His  blood,  even 
the  forgiveness  of  their  sins :  through  His  death,  they 
were  reconciled  to  God ;  that  He  might  present  them  holy, 
and  unblamable,  and  unreprovable,  in  His  sight.  Christ 
was  in  them  the  hope  of  glory  ;  they  were  being  prepared 
to  be  presented  perfect  in  Him ;  risen  with  Christ,  they  set 
their  affections  on  things  above ;  and  had  their  life  hid  with 
Christ  in  God :  the  word  of  Christ  dwelt  in  them  richly,  in 
all  wisdom  and  spiritual  understanding :  and  whatsoever 
they  did  in  word  and  deed,  they  endeavoured  to  do  it  in 
the  name  of  the  Lord  Jesus,  giving  thanks  to  God  and  the 
Pather  by  Him. 

And  still  they  that  are  Christ's  have  come  to  know  that 
there  is  salvation  for  them  in  none  other;  that  there  is 
none  other  name  under  heaven  given  among  men  wliereby 
they  can  be  saved ;  that  an  interest  in  Him  is  for  them  the 
one  thing  needful ;  that  He  is  able  to  save  them  to  the 
uttermost  in  their  coming  to  God  by  Him ;  that  at  the 
same  time  if  He  is  not  all  in  all  to  them,  He  is  nothing  ; 
and  that,  therefore.  He  is  indeed  all  their  salvation  and  all 
their  desire.  They  have  come  to  know  all  this,  from  the 
cracious  dealincrs  of  Christ  with  their  souls.     For  throuo-h 


442  Christ  All  and  in  All. 

ignorance  and  error  they  were  in  darkness  to  all  spiritual  and 
eternal  realities,  until  Christ  by  His  word  and  Spirit  opened 
their  understandings  to  understand  the  scriptures,  and  their 
hearts  to  attend  to  the  things  spoken  to  them  in  His  word  ; 
until  God  who  commanded  the  light  to  shine  out  of  darkness, 
shined  in  their  hearts,  to  give  them  the  light  of  the  know- 
ledge of  His  glory  in  the  face  of  Jesus  Christ.  As  trans- 
gressors of  the  law  of  God  they  were  exposed  to  His  wrath, 
both  in  this  life  and  in  that  which  is  to  come  :  but  in  Christ, 
their  surety  and  substitute,  who,  once  in  the  end  of  the 
world,  appeared  to  put  away  sin  by  the  sacrifice  of  Him- 
self, they  now  have  redemption  through  His  blood,  the 
forgiveness  of  sins  according  to  the  riches  of  His  grace. 
As  the  perfect  fulfilment  of  all  and  every  one  of  the  com- 
mandments of  God's  holy  and  unchangeable  law  must 
remain  for  ever  to  all  rational  creatures  the  one  unchange- 
able condition  of  His  favour  and  of  eternal  life,  so  far  as 
any  personal  obedience  of  theirs  was  concerned,  they  were 
utterly  and  for  ever  excluded  from  acceptance  with  God  and 
from  the  enjoyment  of  His  favour  :  but  Christ  fulfilled  all 
righteousness  in  their  behalf :  for  them  He  magnified  the 
law  and  made  it  honourable  :  by  His  obedience  they  are 
now  made  righteous ;  He  is  Jehovah  their  righteousness  ; 
they  are  made  the  very  righteousness  of  God  in  Him  :  in 
Him  they  have  a  title  to  the  skies  ;  a  title,  against  which 
no  plea  from  any  quarter  will  avail,  since  it  is  God  Himself 
that  justifieth.  While  their  eyes  continued  closed  to  Christ, 
or  turned  away  from  Him,  they  had  not  a  friend  in  earth  or 
heaven  that  could  dare  to  take  up  their  cause,  and  stand  in 
the  divine  presence,  and  attempt  to  plead  their  cause  before 
the  High  and  Holy  One,  and  seek  for  a  moment  to  avert 
His  anger  due  to  their  iniquities  :  but  their  eyes  have  been 
opened  by  Christ  on  His  work  as  their  High  Priest,  in 
shedding  His  blood  in  sacrifice  for  them  on  earth,  and  then 
in  passing  with  it  into  the  holiest  of  all,  to  present  Himself 


Christ  All  and  in  All. 


443 


before  the  mercy-seat  as  their  advocate  with  the  Father ;  and 
by  this  appearing  in  the  presence  of  God  for  them,  He  is 
proving  able,  and  they  look  to  Him  as  able,  to  save  them  to 
the  uttermost,  in  their  coming  to  God  by  Him,  seeing  He 
ever  liveth  thus  to  make  intercession  for  them.  They  were 
depraved  in  their  moral  nature ;  sinful  in  heart  and  life ; 
perverse  in  spirit ;  rebellious ;  easily  tempted ;  enslaved 
and  carried  captive  by  sin  and  Satan  and  the  world  :  their 
bondage  to  moral  evil  was  irremediable  so  far  as  their  own 
utmost  efforts  were  concerned :  they  were  earthly ;  prayer- 
less  ;  alienated  from  God ;  hopelessly  enthralled  by  carnal- 
mindedness :  and,  so  far  as  creature  help  availed,  they  were 
destined  only  to  continue  departing  further  and  further 
from  God,  until  they  perished  in  their  own  corruption. 
But  Christ  found  them  in  that  condition ;  and,  in  a  day 
of  His  power,  He  made  them  willing  to  serve  Him  in  the 
beauty  of  holiness ;  He  quickened  them  from  their  death  in 
trespasses  and  sins,  and  became  Himself  the  life  of  their 
souls  :  He  cast  out  of  them  the  wicked  one ;  and  delivered 
them  from  this  present  evil  world :  by  His  blood  and  grace 
they  are  being  sanctified  in  all  their  faculties  and  powers, 
in  their  habits  and  whole  conduct,  in  their  hearts  and 
lives  ;  and  are  being  made  to  die  to  sin  and  live  to  righteous- 
ness :  by  the  cross  of  Christ,  the  world  is  crucified  to  them, 
and  they  to  the  world :  they  are  crucified  with  Christ, 
nevertheless  they  live,  yet  not  they,  but  Christ  liveth  in 
them ;  and  the  life  which  they  live  in  the  flesh,  is  by  the 
faith  of  the  Son  of  God,  who  loved  them,  and  gave  Himself 
for  them.  They  were  outcasts  and  hopeless  wanderers  in 
a  fatherless  world ;  but  Christ,  having  redeemed  them,  has 
found  them  out,  and  brought  them  into  the  divine  family, 
and  God  has  given  to  them  the  adoption  of  sons,  and  put 
into  them  the  Spirit  of  His  Son,  crying  Abba,  Father. 

In  many  other  ways  is  Christ  His  people's  all  and  in  all. 
They   love  and  search  the  scriptures,  because  they  testify 


441-  Christ  All  and  in  All, 

of  Him ;  and  because  He  sanctifies  and  cleanses  them  with 
the  washing  of  water  by  His  word.  They  are  habitually 
drawn  to  the  throne  of  grace  for  mercy  to  pardon  and  grace 
to  help  in  time  of  need,  because  through  Christ  they  have 
access  by  one  Spirit  unto  the  Father.  They  cultivate  and 
enjoy  fellowship  with  christian  brethren,  because  where 
two  or  three  are  gathered  in  the  name  of  Jesus,  He  is  in 
the  midst  of  them.  All  the  ordinances  of  the  gospel  are 
loved  and  waited  on,  because  in  them  the  Good  Shepherd 
leads  His  flock  to  lie  down  in  green  pastures  beside  the 
still  waters,  restoring  their  souls,  and  leading  them  in  the 
paths  of  righteousness  for  His  name's  sake.  In  all  provi- 
dences they  seek  to  realise  the  hand  of  Christ ;  remembering 
that  to  Him,  as  governor  among  the  nations,  all  power  is 
given  in  heaven  and  on  earth,  and  that  He  is  making  all 
things  to  labour  together  for  their  good.  They  are  under 
law  to  Christ,  and  keep  His  commandments,  and  so  abide 
in  His  love.  He  is  their  strength  for  all  duty ;  for  while 
without  Him  they  can  do  nothing,  through  His  strengthening 
them  they  can  do  all  things.  He  is  their  example  and 
pattern  in  all  duty ;  for  they  are  to  have  the  same  mind 
in  them  that  was  also  in  Christ,  and  are  to  walk  even  as 
He  walked ;  and  He  hath  given  them  an  example  that  they 
should  walk  in  His  steps.  And  He  is  their  motive  to  all 
duty ;  for  they  are  to  love  Him  who  first  loved  them ;  and, 
as  bought  with  a  price  (the  price  of  His  precious  blood), 
they  are  to  glorify  God  with  their  soul  and  body,  and 
spirit,  which  are  His.  Insufficient  in  themselves  for 
such  a  life,  they  are  to  come  to  Christ  to  make  His  grace 
sufficient  for  them,  and  to  perfect  His  strength  in  their 
weakness.  Empty  in  themselves,  they  come  to  Him  and 
are  filled  out  of  His  fuhiess.  When  their  souls  cleave  to 
the  dust,  they  come  to  Christ,  and  He  quickens  them 
according  to  His  word.  With  the  impurities  from  which 
they  need  deliverance,  they  come  to  Christ,  and  He  works 


Christ  All  and  in  All. 


445 


ill  them  as  their  refiner  and  purifier,  until  His  own  ima^'e 
is  reflected  from  their  character.  In  the  time  of  perplexity 
they  come  to  Christ  as  the  rock  higher  than  they.  Under 
the  pressure  of  varied  anxieties  and  trials,  they  cast  their 
burdens  on  Christ,  and  He  suffers  them  not  to  be  moved. 
In  their  tribulations  they  cling  to  the  compassionate  and 
mighty  Kedeemer,  and  He  saves  them  from  either  despising 
the  chastening  of  the  Lord,  or  fainting  under  His  rebuke : 
He  proves  their  hiding-place  from  the  wind,  their  covert 
from  the  tempest,  as  rivers  of  waters  in  a  dry  place,  and  as 
the  shadow  of  a  great  rock  in  a  weary  land.  And  when 
they  come  at  length  to  the  solemn  crisis  of  their  history, 
when  earth  and  time  are  vanishing  from  their  sight,  and 
eternity  is  immediately  before  them,  and  their  dearest 
friends  on  earth  must  leave  them  to  pass  alone  to  their 
destiny,  and  their  own  heart  and  flesh  are  failing,  there  is 
still  nigh  to  them  the  one  all-sufficient,  never- failing  Friend, 
holding  in  His  hands  the  keys  of  all  the  unseen  and  eter- 
nal regions,  opening  up  their  way,  and  guiding  them  in 
safety  to  their  home. 

Conclusion. 

The  practical  importance  of  the  words  before  us  is  evi- 
denced by  the  more  immediate  design  with  which  they 
were  uttered. 

The  words  "  but  Christ  is  all  and  in  all "  are  introduced 
by  the  apostle  as  the  conclusive  reason  for  the  Colossians, 
and  so  for  all  believers,  departing  from  every  evil  way,  and 
devoting  themselves  to  a  holy  and  heavenly  life,  so  as  to  be, 
one  and  all,  living  epistles  of  Christ,  and  to  reflect  His 
holy  and  blessed  image.  Says  he,  "  Set  your  affections  on 
things  above.  .  Mortify  your  members  which  are  upon 
the  earth,  .  uncleanness,  inordinate  affection,  .  and 
covetousness,  which  is  idolatry  .  .  Also  put  off  all  these, 
anger,  wrath,  maHce,    .    .    seeing  that  ye  have  put  off  the 


446  Ch'ist  All  and  in  AIL 

old  man  with  his  deeds  ;  and  have  put  on  the  new  man, 
which  is  renewed  in  knowledge  after  the  image  of  Him 
that  created  him ;  where  there  is  neither  Greek  nor  Jew, 
circumcision  nor  uncircumcision,  Barbarian,  Scythian,  bond 
nor  free;  but  Christ  is  all  and  in  all."  And  surely  the 
consideration,  imperfect  as  it  is,  that  we  have  just  been 
giving  to  these  words,  is  fitted,  as  the  words  are  designed, 
to  make  us  see  clearly  and  feel  deeply  that  as,  away  from 
Christ,  mankind  are  spiritually  in  darkness,  bondage,  and 
death,  so  in  Him  alone  can  any  have  spiritual  light  and 
life  ;  and,  further,  that  all  who  are  in  Him  have  it  equally 
and  alike.  Within  the  spiritual  region  of  the  redeeming 
work  of  Christ,  and  of  His  people's  corresponding  depend- 
ence on  and  obedience  to  Him,  no  earthly  distinctions  of 
any  kind  are  recognised,  or  of  any  avail,  or  are  so  much  as 
allowed  to  assert  their  presence.  The  natural  character  and 
condition,  and  the  natural  attainments  or  characteristics  of 
such  as  become  the  subjects  of  Christ's  saving  work,  contri- 
bute nothing  to  its  efficiency  and  excellence,  and  present 
nothing  fatally  to  hinder  its  success.  The  wisdom  of  the 
Greek,  the  outward  religious  actings  and  attainments  of 
the  Jew,  the  ignorance  and  superstition  of  the  barbarian,  the 
fiendlike  cruelty  of  the  fiercest  savage,  the  utter  degradation 
of  the  enslaved,  and  the  energy  of  the  free,  the  profoundest 
acquaintance  of  the  man  of  science  with  the  secrets  of  crea- 
tion, the  insight  into  nature  of  the  moralist  or  the  poet,  the 
highest  scholarship  and  culture  of  the  man  of  letters,  and 
the  ignorance,  rudeness,  and  moral  and  social  debasement 
of  the  unreclaimed  and  sunken,  are  respectively  neither 
necessarily  effectual  helps  on  the  one  hand,  nor  necessarily 
effectual  obstacles  on  the  other  hand,  to  the  redeeming  work 
which  Christ  accomplishes  in  the  subjects  of  His  grace. 
Whatever  happens  to  be,  or  to  become,  men's  natural  char- 
acteristics or  actual  attainments,  so  far  as  regards  their 
admission  to,  or  exclusion  from,  the   divine   presence  and 


Christ  All  and  in  All.  447 

favour,  they  are  all  on  the  same  level,  there  is  no  difference 
between  them  as  transgressors  of  the  law  of  God  so  long  as 
they  remain  out  of  Christ ;  and  if  they  are  enabled  to  come 
nigh  to  God,  and  to  find  acceptance  with  Him,  it  must  be 
by  finding  the  ground  of  their  dependence  before  Him,  out- 
side of  themselves,  and  in  a  finished  work,  to  which  they 
have  contributed  and  can  contribute  nothing.  For,  however 
diversified  their  natural  character,  condition,  and  circum- 
stances, there  is  in  each  and  all  of  them  alike  a  guiltiness 
which  it  requires  the  same  atonement  to  cancel ;  there  is 
in  each  of  them  a  darkening  spiritual  ignorance  of  God,  and 
of  all  divine  and  eternal  things,  which  it  requires  the  same 
illumination  from  above  to  remove ;  there  is  an  enmity  of 
the  carnal  mind  in  each  of  them  to  God,  which  it  requires 
the  same  manifestation  of  His  love  as  seen  in  the  cross  of 
Christ,  to  slay.  There  is  a  subjection  in  each  of  them  to 
the  power  of  the  great  tempter  and  deceiver  and  adversary, 
from  which  it  requires  the  same  interposition  of  Christ,  the 
destroyer  of  Satan's  work,  to  give  deliverance.  There  is  a 
natural  and  inveterate  enslavement  of  each  of  them  to  the 
evil  maxims,  customs,  and  examples  prevailing  around  them, 
from  the  fetters  of  which  it  requires  the  regenerating  and 
sanctifying  power  of  the  Spirit  of  Christ  to  set  them  free. 
They  are  all  made  to  experience  personal  and  relative 
afflictions,  which  serve  a  blessed  end  only  in  so  far  as,  by 
means  of  them,  the  same  softening,  purifying,  and  strengthen- 
ing grace  of  Christ  brings  them  into  subjection  to  the  Father 
of  spirits,  makes  them  partakers  of  His  holiness,  and  prepares 
them  for  having  death  swallowed  up  of  life.  In  short,  all 
human  creatures,  from  the  highest  to  the  humblest,  in  order 
to  their  profiting  by  the  truth  as  it  is  in  Jesus,  must,  as 
sinners,  take  the  same  place  in  the  dust  before  God,  must  be 
brought  to  rest  on  the  same  foundation,  on  the  one  founda- 
tion of  a  sinner's  hope,  must  derive  all  light  and  life  and 
peace  from  the  same  fulness  of  Christ,  must  be  delivered 


44^  Christ  All  and  in  All. 

into  the  same  gospel  mould,  must  be  stamped  with  the 
same  divine  image,  must  look  to  Christ,  and  yield  to  Him, 
and  be  filled  by  His  grace,  and  fashioned  by  His  hand,  must 
rely  on  Him  alone,  and  place  themselves  unreservedly  at 
His  disposal  as  all  and  in  all. 

The  life  of  all  the  redeemed  from  the  earth  is  thus  from 
first  to  last  derived  from  Christ,  and  found  in  Him  alone. 
And  when  at  length  they  are  taken  to  His  presence,  they 
find  His  fulness  which  fills  them  to  be  the  same  fulness  of 
God  which  pervades  the  entire  works  of  His  hands,  from 
the  highest  intelligences  and  holiest  worshippers  in  His 
immediate  presence,  to  the  lowliest  of  the  endless  grades  of 
being  that  make  up  His  boundless  and  eternal  kingdom. 
The  Lamb  in  the  midst  of  the  throne  shall  eternally  be  to 
all  holy  creatures,  as  well  as  to  the  redeemed,  the  brightness 
of  the  Father's  glory,  and  the  express  image  of  His  person, 
the  visible  image  of  the  for  ever  invisible  God.  They  shall 
ever  behold  Him  as  the  co-M^orker  with  the  Father  and  the 
Holy  Spirit  in  calling  creation  into  existence,  and  in  cease- 
lessly filling  it  with  such  endless  tokens  of  divine  power, 
wisdom,  and  goodness.  Especially  they  shall  for  ever  look 
to  Him  as  the  Eedeemer,  who  by  such  a  wondrous  mani- 
festation and  work  of  God  in  our  nature  on  the  earth,  raised 
such  myriads  out  of  their  ruined  state  into  the  ransomed 
family  of  God.  And  as  they  continue  to  gaze  into  the 
unfathomable  depths  of  wisdom,  holiness,  and  love  which 
redemption  displays,  higher  and  higher  degrees  of  knowledge, 
love,  and  enjoyment  of  God  shall  be  reached,  and  corres- 
pondingly loftier  praises  shall  ascend  to  the  throne  of  God 
and  of  the  Lamb. 


^'  .^ 


-.Ja