Jesus,Prophet,Priest&King

byJCPhilpot

TableofContents

Jesus'PropheticOffice

I.Theessentialnatureofthepropheticoffice.

II.ThepeculiarqualificationsofJesustosustainhispropheticoffice.

III.Jesusexecutinghispropheticofficeuponearth.

IV.Thepresentmodeofsustaininghispropheticofficeinheaven.

V.Thespiritualbearingwhichhispropheticofficehasontheexperienceofhisbelievingpeople.

Jesus,theGreatHighPriest

Jesus,theGreatHighPriest-ChapterOne

Jesus,theGreatHighPriest-ChapterTwo

Jesus,theGreatHighPriest-ChapterThree

JesustheGreatHighPriest-ChapterFour

JesustheGreatHighPriest-ChapterFive

Jesus,theEnthronedKing

I.TheeternalpurposeofGodtheFathertoglorifyhisdearSon,andexalthimasLordandKing.

II.Theexecutionofthispurposeintheincarnation,death,resurrection,ascension,andglorificationoftheSonofGod.

III.Thenature,object,extent,anddurationofhiskingdom.

IV.Itsfuturedevelopmentandgloriousmanifestation.

V.ThepracticalandexperimentalbearingandinfluencewhichtheroyalpowerandauthorityofJesushaveonbelievinghearts.

Jesus'PropheticOffice

Theessentialnatureofthepropheticoffice.

Thepeculiar,andwhatwemaycalltheprimaryandessentialcharacterofthe prophetical office, is sometimes, we think, not clearly understood.The leading ideaofaprophet isusuallyconsidered tobe thathe isonewho predicts future events. This certainly is one part, and a veryimportant part, of the prophetical office; but it is by no means theprimary or essential feature--and indeed, as regards that office assustainedbytheLordhimself,itwasquiteasubordinatefeature.

Theprimaryandessentialcharacterofaprophet is thatheSPEAKSforGod.He is as God'smouth, (Jer. 15:19,) to speakGod's words. This isplain,notonly fromthederivationof theword inboththeHebrewandGreeklanguages,butfromseveralpassagesinthewordoftruth.TakeforinstancethefollowingScriptures—"ThentheLordsaidtoMoses—See,IhavemadeyoulikeGodtoPharaoh,andyourbrotherAaronwillbeyourprophet. You are to say everything I command you, and your brotherAaronistotellPharaohtolettheIsraelitesgooutofhiscountry."(Exod.7:1, 2.)We point out the parallel expression, which so fully proves thetruthofourassertionthattheprimaryandessentialideaofaprophetisthat he speaks for God—"You shall speak to him and put words in hismouth; Iwillhelpbothofyouspeakandwill teachyouwhat todo.Hewillspeaktothepeopleforyou,anditwillbeasifhewereyourmouthandasifyouwereGodtohim."(Exod.4:15,16.)

The Lord's words to Jeremiah, when he called him to the prophetical

office,bearmostcloselyalsoon thesamepoint—"Then thewordof theLordcameuntome,saying,BeforeIformedyouinthewombIknewyou;and before you came forth out of the womb I sanctified you, and Iordained you a prophet unto the nations. Then said I, Ah, Lord God!behold,Icannotspeak,forIamachild.ButtheLordsaiduntome,Saynot,Iamachild,foryoushallgotoallthatIshallsendyou,andwhateverIcommandyouyoushallspeak."(Jer.1:4-7.)Thedistinguishingfeatureof Jeremiah's call to the prophetical office was that the Lord "put hiswords in hismouth." Thesewordswerewords of authority and power;and thus by them he instrumentally rooted out, and pulled down, anddestroyed,andthrewdowntheenemiesofGodandgodliness,andbuiltand planted the Lord's own peculiar people. This was surely a muchwider and more authoritative commission than if he had been sentmerelytopredict futureevents.It isperfectlytruethathepredictedtheseventyyears'captivity,thedestructionofBabylon,andthereturnofthechildren of Judah to their own land, with other prophecies, some ofwhich are still unfulfilled--but this was only a part of his propheticalmission.

Similarly,whentheLordcalledEzekieltothepropheticaloffice,hesaidtohim,"Youshallspeakmywordsuntothen,whethertheywillhearorforbear."(Ezek.2:7.)Andagain,"Andhesaidtome,"Sonofman,listencarefullyandtaketoheartall thewordsIspeaktoyou.Gonowtoyourcountrymen in exile and speak to them. Say to them, 'This iswhat theSovereignLordsays,'whethertheylistenorfailtolisten."(Ezek.3:10,11.)The leading, the characteristic feature of a prophet, then, was that hecame to the peoplewith a "Thus says the Lord" in hismouth; that hiswords were not his own words, but God's words, and hismessage theexpressmessageoftheLordofhosts.

This view of the fundamental character and position of a prophetmayprepareustoseealittlemoreclearlyintothepeculiarsuitabilityofsuchanoffice,andthewisdomandmercyofGodinprovidingsuchameansofspeaking to the children ofmen.Man, being created in the image andafterthelikenessofGod,was,fromtheveryconstitutionofhisintelligentbeing,madecapableof receivingdirect communicationsof thewill andgoodpleasureofhisheavenlyCreator.Thus,inParadiseGodwalkedand

talkedwithAdam,instructedhimintotheknowledgeofhiswill,andsetbeforehimapreceptwhat todo,andaprohibitionwhat toshun. (Gen.2:16,17.)InthisstateofinnocenceandhappinesstherewasnoneedofaprophettospeakforGodtoman,astheLordhimselfcommuneddirectlyand immediately with him as the pure and intelligent creature of hishand.

But when Adam sinned and fell, this mode of direct and immediatecommunionofmanwithhisMakerwasatoncecutoff.Man,strippedofhisnativepurityandinnocence,felthisnakednessandshame,and,fullofguiltandterror,fledfromthevoiceoftheLordwhichheoncehadheardwithdelight,toshelterhimselffromtheindignanteyeofJusticeamidthetreesof thegarden.ButO, theunparalleledmercyandgoodnessof theLord!Wheresinhadthusabounded--theredidgracemuchmoreabound;forintheverygardenwheremanhadsoawfullyandwilfullysinnedandfallen, there mercy was revealed, and the very trees which had beenwitnesses of the fall, and had in vain sheltered guilty Adam from thewrathofhis justly incensedCreator,nowwitnessed the firstpromiseofredemptionbyaMediatorofGod'sownproviding,oneno less thanhisownSon, indue time tobemadeof awoman—of the seedof that verywomanwhohad first sinnedand thendragged themandownwithherintothepitwhereinshehadherselffallen.

Theformerway,then,ofdirectandimmediatecommunicationbetweenGodandmanbeingcutoffbysin,thegloriousplanofredemption,whichhadlainfromalleternityinthebosomofGod,nowprovidedanewwaywherebyGod couldoncemore communewithman.AMediatorhavingbeenprovided,andaransomfoundthroughandbyhisblood,awaywasmade whereby, no longer as before, immediately--but mediately,communionmightbere-openedonadifferent footing,andrestingonasurer and more blessed basis. This, then, is the foundation of theprophetical office, first in the Person of the Mediator, and then ininspiredmensentofGodaswitnessesofhim.

We like to trace truth up to its eternal source, and to show the strongfoundations on which the ordinances and appointments of God rest.ThereisinallthewaysandworksofGodunspeakablewisdom;andwhenwe can see this wisdom not only, as in creation, full of harmony and

beauty,butasinthecovenantofgrace,repletewithloveandmercy,ithasablessedtendencytosatisfythemindwiththefullestpersuasionofthecertaintyofrevealedtruth,andtodrawuptheheartandaffectionstotheLord in the spiritual enjoyment of it. Thismust plead our excuse ifweseemtoanyofourreaderstohaveatallwanderedfromoursubject.

Now no sooner was the covenant of grace brought to light in the firstpromise,thanitwasactedupon,atfirstindeeddimlyandobscurely,buteverwithincreasingclearness,untilfullyrevealedinthePersonandworkof theSonofGod,when,byappearing in the flesh,hebrought lifeandimmortality to life.Thus, inasense,Abel, the firstmartyr,wasalsothefirstprophet,forhetestifiedforGodandforthewayofsalvationthroughthe atoning blood of the promisedMediator, when he "brought of thefirstlingsofhisflockandofthefatthereof."TheApostlethereforesaysofhim,"byfaithAbeloffereduntoGodamoreexcellentsacrificethanCain,bywhichheobtainedwitnessthathewasrighteous,Godtestifyingofhisgifts—andbyithebeingdeadyetspeaks."(Heb.11:4.)"Hebeingdeadyetspeaks."He spoke forGod, as aprophetof the future,whenheofferedunto him amore excellent sacrifice than Cain; and "he yet speaks" forhim as a prophet of the past, for his testimony being recorded in thesacredpage, it stillutters itsvoiceasawitness for thewayof salvationthrough the blood of the Lamb, wherever the word of truth is borne.Thus, as there is no speech nor language where the silent voice of thestarryheavensisnotheard,(Psalm19:3,)sowherever,intheprovidenceof God, the Bible is carried, in every tongue and to every nation, doesAbelstillspeakasasilentprophet,andasonewhosealedhistestimonywith his blood, to those who have ears to hear his voice. But if theinstanceofAbelbe somewhatobscure, thenext thatweshall adduce isstampedclearlyenoughbyGod'sowntestimony.

Enoch,certainly,wasaprophetoftheLord,asJudeplainlytestifies,andoneofhisprophecies,asyetunfulfilled,ispreservedforusinthewordoftruth.HewalkedwithGod,andhespokeforGod."AndEnochalso,theseventhfromAdam,prophesiedofthese,saying,Behold,theLordcomeswith ten thousand of his holy ones." (Jude 14.)What a clear viewwasgivenhimofthesecondcomingoftheLordJesusinallthegloryoftheFather, attended with ten thousand of his holy ones, "to execute

judgment upon all;" and how distinctly he saw the character andpredictedtheendofallthosebasecreatureswhich,underthecloakofaprofession,haveeverinfested,andwillinthelastdaysstillmoreawfullyinfest,theChurchofGod.

Noahwasthenextprophetrecordedinthewordof truth, forhewas"apreacher of righteousness;" (2 Pet. 2:5;) and the blessed Lord himselfspokeinhimbyhisSpiritwhenhepreachedbyhimuntothespiritsnowshut up in their awful prison, awaiting the judgment of the great day,eventhoserebelliousanddisobedientantediluviansagainstwhomNoahtestified,bothbywordanddeed,whenhepreparedthearktothesavingofhishouse.(1Pet.3:18-20;Heb.11:7.)

Buttimeandspacewillnotadmitofourpursuingfurtherthissubject,ortotraceoutthestreamofprophecyfromitsoriginalsourcedowntothecloseof the canonof theOldTestament.Let these twoobservationsonthegeneralcharacterofprophecysuffice:

1.ItpleasedGodtochooseapeopleforhimselfintheseedofAbraham,to whom hemightmake known his will, and he therefore raised up asuccessionofprophetsamongthemtobeashismouth,tospeaktotheminhisname.Asthey,inthustestifyingofhim,hadcontinuallytopredictcoming judgments or to promise future blessings, the idea naturallyattacheditselftotheofficeofaprophet,thathewasonesenttoforetellfuture events--but always in connectionwith theprimary feature of hischaracter--thathewasspeciallysentbyGod,andspokeinhisnameandby his special authority. To foretell the future was indeed necessary totheiroffice,andthefulfillmentoftheirpredictionswasaproofofGod'sspeaking in and by them. The following words of Moses throw theclearestlightonthewholesubject—"Butanyprophetwhoclaimstogiveamessagefromanothergodorwhofalselyclaimstospeakformemustdie.Youmaywonder, 'Howwillweknowwhether theprophecy is from theLordornot?'IftheprophetpredictssomethingintheLord'snameanditdoes not happen, the Lord did not give themessage. That prophet hasspokenonhisownandneednotbefeared."(Deut.18:20-22.)

2."ThetestimonyofJesusisthespiritofprophecy,"(Rev.19:10,)bothintheOldTestament and theNew, and thus thewhole series of prophets

testified to thePersonandwork,graceandgloryof theSonofGod.Totestifyofhimwasthedelightoftheirheartandthethemeoftheirtongue.Theythemselvesindeeddidnotfullyunderstandthefullimportoftheirownprophecies--but theyknowthat salvationby thepromisedMessiahwas the theme of them all, as the Apostle Peter declares—"Concerningthissalvation,theprophets,whospokeofthegracethatwastocometoyou, searched intently andwith thegreatest care, trying to findout thetimeandcircumstancestowhichtheSpiritofChristinthemwaspointingwhen he predicted the sufferings of Christ and the glories that wouldfollow.Itwasrevealedtothemthattheywerenotservingthemselvesbutyou,whentheyspokeofthethingsthathavenowbeentoldyoubythosewhohavepreachedthegospeltoyoubytheHolySpiritsentfromheaven.Evenangelslongtolookintothesethings."(1Pet.1:10-12.)

In similar language he testified to the same truth when, almostimmediatelyafter thedayofPentecost,hespokeunto thepeople in theporchof the temple—"StartingwithSamuel, everyprophet spokeaboutwhatishappeningtoday.Youarethechildrenofthoseprophets,andyouare included in the covenantGodpromised to your ancestors. ForGodsaidtoAbraham,'Throughyourdescendantsallthefamiliesonearthwillbeblessed.'"(Acts3:24,25.)Thus,too,ourblessedLordreprovedthetwodisciples journeying toEmmauswith the slowness of their heart innotseeingandbelieving thatwhich theprophetshad testifiedofhim. "Youaresuchfoolishpeople!Youfinditsohardtobelieveallthattheprophetswrote in theScriptures.Wasn't it clearlypredictedby theprophets thattheMessiahwouldhavetosufferallthesethingsbeforeenteringhistimeofglory?ThenJesusquotedpassagesfromthewritingsofMosesandallthe prophets, explaining what all the Scriptures said about himself."(Luke24:25-27.)

BlessedInterpreter!blessedinterpretation!OthathewoulddotousbyhisSpiritandgracewhatheafterwardsdidtoallhisdisciplesjustbeforehewasparted from themandcarriedup intoheaven! thathe, evenhe,wouldopenourunderstandingthatwemightunderstandtheScriptures,andunderhisdivineteaching,astheProphetofhisChurch,mightsitathisfeetandhearhiswords,andknowinsweetexperiencethattheyareSpiritandtheyarelifetooursoul.

TheQUALIFICATIONSoftheLordJesustosustaintheofficeofProphettohispeople.

i. In opening up this part of our subject, we shall first examine thefoundationof thesequalifications,whichweshall find ingreatmeasureidenticalwiththatonwhichhispriestlyofficerests, that is,hisgloriousPerson, as Immanuel, God with us. That he is God, actually andessentially God, as the second Person in the glorious Trinity, is thefoundationnotonlyofallhisoffices--butofeverythingthathe is to theChurch ofGod.Omnipotence, omniscience, omnipresence, all ofwhichare essential attributes of Deity, are needed in himwho shall atone asPriest,teachasProphet,andruleasKing.

TheDeityofourblessedLorddoesnot, therefore,restmerelyonsingletextsofScripture,howevernumerousorhoweverclear.WeblessGodforgivingusthesedirecttestimoniestostrengthenourfaithandtodefenditagainst gainsayers; but the indirect are, if possible, stronger still. TheDeity of our blessed Lord is so interwoven with the truth of God thatcould itbe torn from it, thewholeof revelationmust fall topieces.Hisblood, his righteousness, his grace and glory, and thewhole scheme ofsalvationasaccomplishedbyhim,aresodependentuponhisDeity,thatwithoutitandseparatefromit,theyhavenotonlynovalueorvalidity--butwouldhavenoexistence--noplace in theword,andnoplace in theheartofthefamilyofGod.

View this in connectionwith his offices. If Jesus were only aman, hisblood,asatoncePriestandSacrifice,couldnotbeofsufficientvaluetoputawayonesin,muchlessmillionsofsinsofmillionsofsinners.Ifhewereonlyaman,hiseyecouldnotsee,hisearhear,orhislipsinstruct,asthe Prophet of his Church, thousands of his believing people who arecryingandlookingtohimfromallpartsforinstruction.Ifhewereonlyaman,howcouldhisshoulderssupporttheweightofsovereigntyasKing

overallthingsinheavenandinearth?Thustheveryfoundationofallhisofficesishiseternal,actual,essentialDeity,forwithoutthateveryotherqualificationwouldbeutterlyineffectual.

But here again, as in the case of his priestly office,we aremet by thatblessedandglorioustruthofhisreal,proper,andeternalSonship.ThisisasnecessaryaqualificationforhisofficeasProphetashiseternalDeity;and,infact,isintimatelyandindissolublyconnectedwithit.When,then,we assert that the true and proper Sonship of our blessed Lord is anessential qualification to his sustaining the office of Prophet to hisChurch,wedosoasadeclarationofagrandandimportantgospeltruth.

In our introductory remarks on the nature of the prophetic office, weshowedthatthefundamentalcharacterofaprophetwasthathewasonewhospokeforGod.Now,thisisjustthecharacterthatourblessedLordsustains to the Church as the Son of the Father in truth and love. HespeaksfortheFathertotheChurch;fortheFatherspeaksinandbyhim.TwicedidtheFatherspeakwithexpressvoicefromheaven,"This ismybelovedSon,inwhomIamwellpleased,"andaddedontheholymount,"Hear him." (Matt. 3:17; 17:5.) The peculiar grace and glory of theChristian dispensation, its eminent and distinctive feature, is that in itGod speaks in and by his dear Son.How clearly and beautifully is thisdeclared by the Apostle in the opening chapter of the Epistle to theHebrews--"InthepastGodspoketoourforefathersthroughtheprophetsatmanytimesandinvariousways,butintheselastdayshehasspokentousbyhisSon,whomheappointedheirofallthings,andthroughwhomhemade the universe. The Son is the radiance of God's glory and theexact representation of his being, sustaining all things by his powerfulword.Afterhehadprovidedpurificationforsins,hesatdownattherighthand of theMajesty in heaven. So he became asmuch superior to theangelsasthenamehehasinheritedissuperiortotheirs."(Heb.1:1-4.)

WhenwehaveaviewbyfaithoftheSonofGodasthebrightnessoftheFather'sgloryandtheexpressimageofhisperson,wellmaywefeelandsay--Whosoproper,whososuitedtospeakfortheFatherashisownSon,who had forever lain in his bosom? Who so perfectly and intimatelyacquaintedwith theFather'swill,who so able to reveal thatwill to thesonsofmen?Inwhomcanwefindloveandpowersoblended;suchzeal

forthegloryofGod,suchpityforthechildrenofmen;suchmajestyandsuch mercy; such infinite purity, yet such unspeakable condescension;such a representative of God, such a messenger for man! He and theFatherareone--oneinessence,oneinwill,thoughinPersondistinct.TobeonewiththeFatherinessence,yetdistinctfromtheFatherinPerson,is the peculiar character of his eternal relationship to him as his only-begottenSon.

TheWord is his title as a Person in the Godhead, "For theWord wasGod."ButwhyishetheWord?BecauseGodspeaksinhimandbyhim.ButwhydoestheFatherspeakinandbyhim?BecauseheishisSon.Whois so fit for the Father to speak by as his own Son; or,who is so fit tospeakfortheFather?OutoftheSon,theFathercanneitherbeseen,norheard,norknown.Godisinhimselfessentiallyinvisible,forhedwellsinthelightwhichnomancanapproachunto,whomnomanhasseenorcansee.Buthehasbeenpleasedtorevealhimself in thePersonofhisdearSon.ThusinseeinghimweseetheFather,ashetoldPhilip;(John14:9;)andinbeholdinghisglory,thegloryasoftheonly-begottenoftheFather,full of grace and truth, we view the glory of God in the face of JesusChrist.(John1:14;2Cor.4:6.)

In a similar waywe cannot hear directly and immediately the voice ofGod.When that voice spoke on Sinai's blazing top, all the people thatwere in thecamp trembled;yes, thewholemount itselfquakedgreatly;for so fearfulwas that voice that thosewhoheard it entreated that theword should not be spoken to them anymore; and so terriblewas thesightthatevenMoses,themanofGod,andthetypicalmediator,said,"Iexceedinglyfearandquake."(Heb.12:1921.)As,then,wecannotseeGodbut as revealing himself in his Son, so we cannot hear God--but asspeakinginhisSon.ThiswasJohntheBaptist'switnessofhim."NomanhasseenGodatanytime;theonly-begottenSon,whoisinthebosomoftheFather,hehasdeclaredhim."(John1:18.)AscomingfromthebosomoftheFather,howqualifiedwashetospeakofhimandforhim,asJohnsoplainlytestified--"Hehascomefromaboveandisgreaterthananyoneelse.Iamoftheearth,andmyunderstandingislimitedtothethingsofearth,buthehascomefromheaven.Hetellswhathehasseenandheard,buthowfewbelievewhathetellsthem!Thosewhobelievehimdiscover

thatGodistrue.ForheissentbyGod.HespeaksGod'swords,forGod'sSpiritisuponhimwithoutmeasureorlimit."(John3:31-34.)

Inournexttopicweshallhope,withGod'shelpandblessing,toenterstillfurtheronthequalificationsoftheLordJesusChristtosustaintheofficeofProphettotheChurchofGod.

Inallhisworksandinallhisways,whetherincreation,inprovidence,orin grace, the infinite wisdom of the great and glorious Sovereign ofheavenandearthshines forthwithconspicuous luster. It is true that inconsequenceofthedarkness,unbelief,andinfidelityofthehumanmind,assunkanddebasedbythefall,thiswisdomisforthemostparthiddenfromtheeyesofmen;butwhen,undertheteachingandtestimonyoftheblessedSpirit,wearebroughttoseelightinGod'slight,thenthisinfiniteandunspeakablewisdombegins toopen itself toouradmiringview.Astaughtby theSpirit to see increationhiswonderworkinghand,wecanjoin with David in saying, "O Lord, how manifold are your works! inwisdomhaveyoumadethenall.Theearthisfullofyourriches."(Psalm104:24.)Asfavoredtotracehisprovidentialhand,wecanlookbackuponall thewaybywhichhehas ledus thesemanyyears in thewilderness,andseewisdomandmercystampeduponeverystep.

But whatever view we may obtain by faith of the only wise God asworkinginthewondersofcreation,orasrulinginthecomplicatedaffairsof providence, it is in the domain of grace that his wisdom is moreespeciallydiscovered toabelievingheart; foras thegospel is thegrandfinalrevelationofhismindandwillinthesalvationofhispeople,itisthegreatest display of the wisdom of God that could be afforded to hisintelligent creatures, whether redeemed men, or admiring, adoringangels.Asenseof thismade theApostle say, "Wedo,however, speakamessageofwisdomamongthemature,butnotthewisdomofthisageorof the rulers of this age, who are coming to nothing. No, we speak ofGod's secret wisdom, a wisdom that has been hidden and that Goddestinedforourglorybeforetimebegan."(1Cor.2:6,7.)This,onanotheroccasion,madehimstandasifonthebrinkofholywonderandadmiringawe,withthecryinhisheartandmouth,"Othedepthoftherichesbothof the wisdom and knowledge of God! How unsearchable are hisjudgments,andhiswaysastfindingout!"(Rom.11:33.)

Theangels, therefore, themselves, thosebrightandgloriousbeingswhoalwaysbeholdthefaceoftheGodandFatheroftheLordJesusinheaven,derive theirdeepest lessonsof instruction into thewisdomofGod fromcontemplatinghisgraciousdealingswithhispeople--"Hisintentwasthatnow, through the church, themanifoldwisdomofGod shouldbemadeknowntotherulersandauthoritiesintheheavenlyrealms,accordingtohis eternal purpose which he accomplished in Christ Jesus our Lord."(Eph. 3:10, 11.) This manifestation of the wisdom of God to angelicintelligencesbymeansoftheChurchwastypicallyrepresentedtotheOldTestament saints by the two cherubim of beaten goldwho covered themercy seat with their wings, and turned their faces towards it, as ifseekingevertopenetrateintothedivinemysteryofmercyandgraceforguilty man through the incarnation of the Son of God; as the Apostlespeaks, "Which things the angels desire to look into." (1Pet. 1:12.)TheLord Jesus Christ, therefore, in his Person and work, as the MediatorbetweenGodandmen,inalltheofficesthathesustains,inalltherichesofhisgrace,andall thefullnessofhisglory, is"thewisdomofGod,"aswellas"thepowerofGod;" (1Cor.1:24;) for"inhimarehiddenall thetreasuresofwisdomandknowledge."(Col.2:3.)

Butasthesetreasuresarehiddenfromthewiseandprudentandrevealedonlytobabes,(Matt.11:25,)hehimselfis"ofGodmadeuntouswisdom,"(1 Cor. 1:30,) that by sitting at his feet and hearing his words; (Luke10:39;)bytakinghisyokeuponusandlearningofhim;(Matt.11:29;)byunionandcommunionwithhimaslivingmembersofhismysticalbody;(Eph.5:30;)bybeingjoinedtohimasonespiritwithhim;(1Cor.6:17;)bydrinkingintohismind;(1Cor.2:16;)bybeholdingwithopenfaceasinaglasshis glory, andbeing changed into the same image fromglory toglory,evenasbytheSpiritoftheLord,(2Cor.3:18,)wemaypossessinhim,andderivefromhimthatwellspringofwisdomwhichshallbeinusasaflowingbrook.(Prov.18:4.)

ThebearingoftheseremarksonthewisdomofGod,asdisplayedinthePersonandworkofChrist,mayperhapsnotbeimmediatelyobvious,buttheyhavebeendroppedbyusinconnectionwiththatpartofoursubjectwhich is stillbeforeus, that is, thequalificationspossessedby theLordJesusforthefulfillmentofhisofficeasProphettohispeople.

If,then,theblessedLordis"thewisdomofGod,"thiswisdomwillshineforth, not only in the constitution of his glorious Person as Immanuel,Godwithus,but ineveryoneofhiscovenantoffices.NotonlyasPriestandKingbutasProphetheshinesforthinthegloryoftheFather.Infinitewisdom,infinitelove,andinfinitepower--thewisdomofGodtheFather,the love of God the Son, and the power of God the Holy Spirit, allcombined in thePersonandworkof Immanuel toglorify theFather, toexalttheSon,andtosavetheChurch.Tounderstand,tobelieve,tolove,to revere, and adore the heavenly mystery of this wisdom, love, andpower--to realize it in sweet experience, and to be filled with all theblessedfruitswhichspringoutofitfortimeandforeternity,willbeourhighestwisdomandrichestmercy.

Withthedesire,then,tolookintosomeofthesedepthsofwisdom,love,andpower,letusnowresumeoursubject--thequalificationsofJesustosustain the prophetical office for the glory of God and the good of hispeople.

We have previously dwelt chiefly upon those qualifications which hepossesses as a divine Person in the glorious Trinity, antecedent to andirrespectiveofman,viewedasfallenorunfallen.Theseweretwo--1.Hiseternal Deity; 2. His true and proper Sonship. Both of those, we haveseen,werenecessary toqualifyhim to speak forGodashismouth.Hewas "theWord,"who "in the beginningwaswithGod;"who alone hadseen theFather; (John6:46;)whoknew theFatheras theFatherknowhim; (John 10:15;) who came forth from the Father; (John 16:28;) theonly begotten Sonwho is in the bosomof theFather; (John 1:18;) andwhorevealedwhathehadseenandheardthathetestified.(John3:32.)Itisverystrengtheningtofaithtohaveaviewofthesequalificationsoftheblessed Lord to testify of the Father. We want certainties, the fullestevidence, the clearest assurance, that what Jesus has declared of theFather he knew, not by inspiration, as the prophets, but by actualpersonal sight and knowledge; that he came from the bosom of theFather;thathewas"everbyhimasonebroughtupwithhim,anddailyhisdelight,rejoicingalwaysbeforehim."(Prov.8:30.)Whatarepose isthisforfaith,thatitcanrestwithimplicitconfidenceonallthatJesushastestifiedoftheFatherasaloneknowinghim,andyetgraciouslyrevealing

him to the sons of men. In the things which concern our everlastingpeace, in the solemnmatters of eternity, where our soul's comfort andjoy,nottosayitseternalsalvation,areatstake,howneedfulitistohaveafoundationonwhichfaithcanfirmlybuildandstandsecureamidallthestorms of temptation, waves of affliction, and the foaming billows ofunbeliefandinfidelity,urgedonbythebreathofSatan.

Believer, your faith has to rest upon and deal with the words of JesusChrist, for he has "the words of eternal life." Your faith, if it has notalready been, will have to be tried with fire. Look well, then, to thefoundation, and see that it is firmandgood.We shallhave,withGod'shelpandblessing,todwellmorefullyuponthispartofoursubjectwhenwecometoseehowourLord'spropheticalofficebearsuponabeliever'sexperience; but we wish to impress upon the mind of our readers thenecessityaswellastheblessednessofhavingtrueandbelievingviewsofthequalificationsofourLordtospeakinthenameoftheFather,as"thebrightnessofhisgloryand theexpress imageofhisPerson,"before thefoundationsoftheearthwerelaid,orthedayspringknewitsplace.

But now we come to those qualifications which are more immediatelyconnected with his pure HUMANITY; and these we shall find asnecessaryasthosewhicharebaseduponhiseternalDeityandSonship.

1.ItishisbeingmanaswellasGodthatmakeshimfittobeaMediator--"forthereisoneGod,andoneMediatorbetweenGodandmen,themanChristJesus."(1Tim.2:5.)Itishisbeing"themanChristJesus,"aswellas God the Son, which makes him capable of being the arbitrator or"umpire," (margin,) for whom Job longed, (Job 9:33,) that can lay hishanduponusboth.AsGod,JesuscouldspeaktoGodforman;asman,hecouldspeaktomanforGod.Highasthehighest,hebecamelowasthelowest;equalwiththeFatherinhisdivinenature--hebecameequalwithmaninhishumannature.TheProphetofwhomMosesspokewastobe"from themidst of the children of Israel, of their brethren." "TheLordyourGodwillraiseupuntoyouaProphetfromthemidstofyou,ofyourbrethren;" and again "Iwill raise themup aProphet fromamong theirbrethren,likeuntoyou,andwillputmywordsinhismouth;andheshallspeakuntothemallthatIshallcommandhim."(Deut.18:18.)

ThepromisedProphetwas toberaisedup fromthemidstof,and from"amongthebrethren,"forhewastobeoftheseedofthewoman,(Gen.3:15,)andoftheseedofDavidaccordingtotheflesh.(Rom.1:3.)Tobeabrother he must assume their nature, as the Apostle declares--"Forasmuchthenasthechildrenarepartakersoffleshandblood,healsohimself likewisetookpartof thesame;"(Heb.2:14;)andagain--"Weallknow thatJesuscame tohelp thedescendantsofAbraham,not tohelptheangels.Therefore,itwasnecessaryforJesustobeineveryrespectlikeus,hisbrothersandsisters,sothathecouldbeourmercifulandfaithfulHighPriest beforeGod.He then couldoffer a sacrifice thatwould takeawaythesinsofthepeople."(Heb.2:16,17.)Thisqualifiedhimtosay,"Iwilldeclareyournameuntomybrethren;inthemidstoftheChurchwillIsingpraiseuntoyou." (Heb.2:12.)HisqualificationasmantosustaintheofficeofaProphetwasasneedfulashisqualificationasGod.Tosaveman God becameman. To teach his brethren the Son of God becametheirbrother.Thispureandperfecthumanityheassumedinthewombofthe Virgin, and the Holy Spirit, under whose divine and supernaturaloperationandovershadowingthishumannaturewasconceived,filledit,at the very instant of its conception,with every grace,making it aholytempleinwhichallthefullnessoftheGodheaddweltbodily.

2.ButthoughthishumannatureofourblessedLordwasintheinstantofits conception sanctified and filled with all heavenly grace, yet was itcapableofbothnaturalandspiritualgrowth,andafurtherincreaseofthegifts and graces of the Holy Spirit. We therefore read of Jesus in hisearliestyears,that"thechildgrew,andwaxedstronginspirit,filledwithwisdom,andthegraceofGodwasuponhim."(Luke2:40.)Thegrowthspoken of there refers to his body, as he is said elsewhere to have"increasedinstature,"(verse52,)growingaswegrowfromchildhoodtoyouthandmanhood,butwithoutanyofthosedrawbacksofsicknessandinfantilecomplaintstowhichwearesubject,fromwhichhewasperfectlyfree, ashavingno taintofdiseaseor seedsofmortality inhispureandholy frame.His being said to "wax strong in spirit" refers to his beingmoreandmore filled inhis soulwith strengthandwisdom, frommorecontinualaccessionsofthepowerandunctionoftheHolySpirit.Nonewgracewasimpartedtohissoul,asnonewmemberwasaddedtohisbody;but ashis purehuman soul, like our own, expandedandgrewwithhis

bodilygrowth,sowas itmoreandmore filledwith theHolySpirit.ThedivinenaturewasnottoourblessedLordintheplaceofasoul.Thetwonatureswereessentiallydistinct,and thoughmysteriouslyunited in thePerson of the God-man, there was, as the Athanasian Creed has wellexpressedit,no"confusionofsubstance"fromtheirintermixture,whichwould have been the case had his essential Deity been as a soul toanimatehisbody.

And if it be asked why the human soul of Jesus needed the gifts andgracesoftheHolySpirit,asitwasholy,harmless,undefiled,andseparatefromsinandsinnersfromthemomentofhisconception,weanswer,thatwithoutthesegiftsandgracesof theHolySpirit itwouldnothavebeenconsecratedtotheserviceofGod,norcouldithaveliveduntohimandforhimaccordingtothefullmeasureofitscapacity.Thewholeofhishumannature,bodyandsoul,wouldstillhavebeen"aholything;"(Luke1:35;)butasthebodywithoutnaturalgrowthwouldhaveeverremainedababe,sowouldhissoulnothavegrownup intoall its fullnessofwisdomandgraceunlessthesameblessedSpiritwhohadformedandsanctifieditinthewombhadcontinuallyreplenished itwithheavenly treasure.This isbeautifully unfolded in thewords of the prophet--"Out of the stump ofDavid'sfamilywillgrowashoot--yes,anewBranchbearingfruitfromtheoldroot.AndtheSpiritoftheLordwillrestonhim--theSpiritofwisdomand understanding, the Spirit of counsel and might, the Spirit ofknowledgeandthefearoftheLord.HewilldelightinobeyingtheLord.Hewillneverjudgebyappearance,falseevidence,orhearsay."(Isa.11:1-3.)BytheinhabitationoftheHolySpiritthehumannatureofourblessedLord became a holy temple, consecrated to the service of God,replenishedwitheverygrace,andqualifiednotonlytodoandsufferthewholewilloftheFather,buttosustaineverycovenantoffice.

3. But it was more particularly at his baptism when the Spirit of Goddescendedfromheaveninabodilyshapelikeadove,andrestedonhim,whentheFatherproclaimedwithanaudiblevoicefromheaven,"ThisismybelovedSon,inwhomIamwellpleased,"thathewasconsecratedtothe active service of his heavenly Father. This corresponded to theanointingoftheprophetsofoldtotheirpropheticaloffice,asElijahwascommandedtoanointElishatobeprophetinhisroom.(1Kings19:16.)

Then the Father sealed him, (John 6:27,) bore witness of him, (John8:18,) testified to his Sonship, gave him the Spirit without measure,(John 3:34,) and bade us hear him. Then theHoly Spirit, as John theBaptist saw, descended from heaven and abode upon him; (John 1:32,33;) andby this visibledescent andperpetual abidingonhimanointedhim in a more especial manner with all those divine gifts and graceswhereby hewas qualified to fulfill hismission as theMessenger of thecovenant inthemostperfectandcompletemanner for thegloryofGodandthegoodofhispeople.

WemaythusdrawadistinctionbetweenthosegracesoftheHolySpiritwhereby he was anointed with the oil of gladness above his fellows,(Psalm 45:7; Heb. 1:9,) and that special communication of heavenlygraces and gifts whereby he was peculiarly set apart and qualified tofinishtheworkwhichtheFathergavehimtodo.OurblessedLordlivedalifeof faithuponhisheavenlyFather.Theactingsof this faith inall itsdiversified phases may be clearly seen portrayed to our view in thosePsalmswhichbeyondallcontroversycontain theexperienceofJesus inthe days of his flesh. There is not a grace or fruit of the Holy Spiritpossessed by his people in measure--which the Lord did not possesswithoutmeasure.Andthese,itmustbeborneinmind,wereactivegraces,drawnoutandcalledintocontinualexercisebythesameHolySpiritwhohadcommunicatedthem.

As read with an enlightened eye, the Psalms wherein our Lord speaksshow all these graces in constant and active exercise. Faith in all itsactings,hopeinallitsanchorings,loveinallitsflowings,patienceinallits endurings, humility in all its submittings, prayer in all itssupplicatings,praiseinallitsadorings,obedienceinallitsyieldings,zealinallitsburnings,devotednessinallitsself-sacrificings,holinessinallitsflame,andworshipinallitsfervor--all,allthosegracesandfruitsoftheHolySpiritmaybeseenshiningforthaswithbeamsofheavenlylightinthepersonalexperienceofourblessedLordinthosePsalmsinwhichhespeaks.Theywere,asitwere,framedforhimbytheHolySpiritbeforehecame into a time state, that they might be not only prophetical of hissufferingsforthebenefitofhisChurch,butbethespiritualutteranceofhisownholysoulinthedaysofhisflesh.*Thispersonalexperienceofour

blessed Lord forms another and most necessary qualification for hissustaining the prophetical office. He thus possessed the tongue of thelearned,thatheshouldknowhowtospeakawordinseasontohimthatisweary.

*Whenwespeak thusof theexperienceof theLordJesusChristbeingcontained in thePsalms,wewould strictly disclaim the view that all ofthemrefer tohim.That somedo is evident from theirbeingapplied tohimintheNewTestament,andfromhisownwords;(Luke24:44;)butitwouldbemonstroustorefersuchPsalmsas32and51tohim.Beyondallcontroversy,however,Psalm22,40,69,and110belongtohim;andif,inPsalm22forinstance,hisbodilysufferingsaredescribedbyhisownlips,isitnotinfullharmonywiththistoconsiderthesufferingsofhissoul,inotherwords,hisinwardexperience,similarlydescribedbyhimself;moreespeciallyasheused the firstverse toexpress thatmostdolorousofallhis sufferingswhen the Father hid his face fromhim? This iswhatwemeanwhenwesaythatthePsalmscontaintheexperienceofChrist.

4.Butthisleadsustoanotherqualificationofourblessed.Lordtosustainthepropheticaloffice--thathehadapersonal experienceof temptation.Wehavealreadyseenthat,inthedepthsofinfinitewisdom,itpleasedtheFathertosendasamessengerofthecovenantonewhohadthatintimateand ineffable knowledgeof himselfwhichnonepossessedbuthis only-begotten Son. Now as thus in his divine nature Jesus was therebyqualifiedinthehighestdegreetospeakthatwhichheknew,andtotestifythatwhichhehadseen,soitpleasedthefatherthatinhishumannatureheshouldpossesssimilarqualifications.Wehavealreadyseenthisunderitstwomostprincipalfeatures--1.ThegiftsandgracesoftheHolySpiritbestowed upon him without measure for the benefit of others; 2. ThepersonalexperiencewhichhepossessedofeverygraceoftheSpirit.Theformermadehimapreacher,thelattermadehimabeliever;bythefirsthelivedforGod,bythesecondhelivedtoGod;bytheonehebrokethebreadoflifetoothers,bytheotherhehadhimselffoodtoeattheworldknewnotof;bythefirstthewordsthathespokewerespiritandlifetohisbelievingpeople,bythesecondhecouldsay,"Andhewhosentmeiswithme.TheFatherhasnot leftmealone; for Idoalways those things thatplease him." (John 8:29.) The distinction that we have thus drawn

betweenthegiftsandgracesof theHolySpiritbestowedupontheLordfortheexerciseofhispropheticalofficeandthegracewithwhichhewasfilledasamatterofhisownpersonalexperience,maynotbeobvioustoallourreaders,butthedifferenceseemsclearlypointedoutbycomparingIsa. 11:2,3with Isa.61:1-3--"TheSpiritofknowledgeandof the fearofthe Lord,making him of quick understanding in the fear of the Lord,"evidentlypointstoaninwardexperienceofgodlyfearwhichweknowinthewordof truthoftenstands for thewholesumofvitalgodliness;buthis being anointed "to preach good tidings unto the meek" evidentlypointstothegiftsconferreduponhimtospeakforGodtohispeople.

Butasapartof thispersonalexperience, itwasneedful for theLord toknowexperimentally and feelingly the reality andpower of temptation.Immediately, therefore, after his baptism, before he entered on thedischargeofhispropheticaloffice,hewasled,orasoneoftheevangelistsforcibly expresses it, "driven," (Mark 1:12,) that is, carried by amightyimpulseoftheSpirit,intothewilderness,theretobetemptedofthedevil.Into the record and nature of those temptations we shall not enter,thoughdoubtlessmuchprofitableinstructioniscontainedinthem.ItwillbesufficientforourpresentpurposetodirecttheattentionofourreaderstowhatwemaycalltheApostle'sdivinecommentaryuponthem--"Forinthat hehimself has sufferedbeing tempted, he is able to support thosewho are tempted." "For we have not a High Priest which cannot betouchedwiththefeelingofourinfirmities--butwasinallpointstemptedlikeasweare,yetwithoutsin."(Heb.2:18;4:15.)

TheLord'speopleare,forthemostpart,averytriedandtemptedpeople.It was therefore needful that their suffering Head should be tried andtempted too, that inhisownsoulhemighthaveapersonal, individual,anddeepexperienceof thenatureandpowerof temptation. Itwasnotsufficient that he should know temptation as the omniscient God; hemust know it as sufferingman.Ashe knewpoverty by beingpoor, nothaving a place to lay his head; persecution, contempt, and hatred bybeing despised and rejected of men; suffering and sorrow by beinghimselfamanofsorrowsandacquaintedwithgrief;desertionofGodbyhisFather forsakinghim in thehourofhismostdolorousagony--sohelearned thepowerandpangsof temptationbybeinghimselfpersonally

tempted.He"wasinallpointstemptedlikeasweare,"sothatnotasingletemptation fromwithout or fromwithin can assail the child of God ofwhichJesushadnotapersonalexperience;yetbeiteverborneinmind,"withoutsin,"ofwhichtherewasnoseedortaintineitherbodyorsoul.Here the gracious Lord differs from us. Temptation never comes to uswithoutmeetingwithandstirringupsin;butinhimtherewasnosintostirup,ashesaidhimself--"Theprinceofthisworld(Satan)comes,andhasnothinginme,"(John14:30,)--nothingsinfultoworkupon,nothingcorrupt to incite, nothing of his own spawn to beget upon, nothingcombustibletoinflame.

Allfiguresmustbeessentiallyincompleteandinherentlyimperfecttosetforth divine truth, and especially one so deeply mysterious andinscrutablebythehumanintellectaswhatpassedinthesouloftheholyRedeemer as tempted by the prince of darkness; but wemay perhaps,with this reservation, employ two simple comparisons to illustrate thedifference between temptation assailing the holy soul of Jesus andtemptationassailingourcorruptheart.

A raging seamay beat against a pure, whitemarble rock, or against abankofearth.Theformeritcanneithermovenorsully;waveafterwaveisrepelledanddashedoff;whateverstreamsmaylaveitssides,therockremains as before; the salt water has not penetrated its substance ormingleditselfwith it.SothepureandholysoulofJesus,ofhimwhoisthe"RockofAges," repelledandshookoff,unmovedandunsullied, thefiercest,foulesttemptationsofSatan--feltthem,knewthem,experiencedthem,butnevermingledwiththem,northeywith it. Inthewilderness,onthetopoftheexceedinghighmountain,onthepinnacleofthetemple,withwhatholycalmnessdidJesusshakeofftheassaultsofthetempter,with"Itiswritten!"Notthathedidnotfeelthepowerofthetemptations,but theLionofJudahshook themoffas thedew-drops fromhismane.Butweareabankof earth, against,which,when the seaof temptationbeats, it mixes with the native soil, washes off pieces, and runs off inmuddystreams,asentering into itsverysubstance.As inour figurethesame sea assails rock and bank, so the same temptations assailed theLordandus;buthowdifferenttheireffect!Hefeltthemwithoutsin;wefeel themwith sin. Theymingled notwith his pure soul, and therefore

defileditnot;buttheydomixwithourcorruptheart,andsadlypolluteit.

But take another figure, of a still humbler character, to illustrate thedifferencebetween theeffectof temptation in theLord's caseandours.Onyourrighthandisagoldenvasefilledwiththepurest,clearestwater;on the left is anearthenwarevessel inwhich thewater looks cleanandgood,butforthisreasononly,thatallthedirthassubsidedtothebottom.Stirbothwiththesamestick.Thewaterinthevaseisstillpureandclean;thewaterinthebowlisatonceturbidandthick.Whencethedifference?Notinthestickthatstirs;notaltogetherinthereceptacle;butinthemudat the bottom of the water. But if our figures are imperfect andinadequate(andwefullyadmitthattheyareso),yetfixyoureyes--yourbelievingeyes--for senseandreasonareuselessandworse thanuselesshere,onthesetwopoints,andseektoenterintothem,thoughunabletocomprehend them--1. "In all points tempted like as we are;" 2. "Yetwithoutsin."InthesetwopointsthewholetruthandthewholemysteryofourLord'stemptationarelockedupandcontained.

Butifany,stillwantingsomeexplanationofthemystery,shouldinquirehow the Lord could feel temptation as we do if there was no sinfulprinciple inhim tominglewith it, let himaskhimself if henever feelstemptationwhenheabhorsit?ThefierydartsofSatan,as,forinstance,blasphemousandinfideltemptations,thingsthatyourverysoulabhors,do not these grieve and distress your spirit, which hates and abhorsthem?Themoreheavenly-minded,spiritual,andholyamanbe,themoreacutely he feels these "masterpieces of hell." This thenmay give you afaintconceptionof thewayinwhichtheholysoulof theRedeemerfelt,most acutely felt, felt in proportion to his own spotless holiness, thetemptationsofSatan,yetwasnevertaintedbythem.

Butwemustpause.Wehaveratherrunouttosea,asthewindfilledoursail;still,wetrustwehavenotgoneoutofourcourseif,fixingoureyeonJesusasourpolar-star,wehave followedupour intentionto laybeforeour readers the qualifications of our gracious Lord to fulfill thatpropheticalofficeforthebenefitandblessingoftheChurchofGodwhichheundertookintheeverlastingcovenantorderedinallthingsandsure.

Thus far the qualifications of our blessed Lord to sustain the office of

ProphettohisChurchhaveformedthesubjectofourMeditations.Asallthe relationshipswhich the Lord bears to his people, as their covenantHead, are living springs of strength and consolation to them in exactproportiontotheirfaithinhimandtotheirreceivingofhisfullnessgraceforgrace; (Psalm87:7;John1:16;Gal.2:20;)andas this faith is fedbyknowledge,andworksbylove,howdesirableitisthatallwhobelieveinhisnameshouldclearlyseewithanointedeyes,andexperimentally feelwithconfidinghearts,thestrongfoundationonwhichtheirtrustinhimisbuilt. "Behold, I lay inZion fora foundationa stone, a tried stone, aprecious corner stone, a sure foundation." (Isa. 28:16.) Our faith, ifindeed itbe the faithofGod'select,has tobe triedasby fire.Weneedthen lookwell to two things--1, the foundation itself;2, the faithwhichstandsonthatfoundation.Failureineitherwouldbeperilous,ifnotfatal.We are at present engagedwith the foundation; the faithwhich buildsuponitwill,induecourse,comeunderournotice.

Oyou,then,whowouldbuildforeternity,butareoftendeeplytriedandexercisedaboutyourfaithwhetheritbeindeedwroughtinyourheartbythemightypowerofGod,lookwelltothefoundation.Howcanyourfaithbe strong if the foundation be weak? Or how can your faith firmlyembrace the foundation,unlessyouclearly see itas laidby thehandofGod himself in Zion, and know for yourself that, as a precious corner-stone, a sure foundation, it is able to bear all the weight of youraggravatedsins,alltheburdenofyourcontinualsorrows,allthepressureofyourdailyneeds,alltheloadofyourcomplicatedperplexities?Thisisthe reason, then, why in all our previous attempts to set forth thecovenant offices of our exalted Lord, we have dwelt so much on hisqualificationstosustainthemforthegloryofGodandthesalvationandsanctification of his people. Let us ever bear inmind that the gloriousPersonofChrististhegrandobjectofourfaith."Lookuntome,"--notmyoffices--"and be saved--all the ends of the earth;" (Isa. 45:22;) "Comeuntome,"--tomyself, tome, the God-man, "all you that labor and areheavyladen,"(Matt.11:28,)arehisgraciouswords.Firsthimself,thenhisoffices;firsttheSonofGod,thentheHighPriestoverthehouseofGod;firsttheSongiven,thentheWonderfulCounselor;firstthemightyGod,then the Prince of Peace. (Isa. 9:6.) From his glorious Person, hiscovenant offices derive all their grace and glory, all their beauty and

blessedness,alltheirsuitabilitytoourwantsandwoes.

Unless,then,wehavealivingfaithinhisPerson,wecannothavealivingfaithinhiswork.WefirstembracehisgloriousPerson,asrevealedtooursoulbythepowerofGodashisonly-begottenSon,andthen,byreceivingoutofhisfullnesssuppliesofheavenlygrace,livealifeoffaithuponhim.If,then,ourfaithhastoembracehimas"theMessengerofthecovenant,"(Mal.3:1,)as thepromisedProphet, towhosewordswearetohearken,under penalty of eternal ruin; if we turn away our ear from him andhardenourheartagainsthim;(Deut.18:15-19;)ifallthesaintswhoareinhishand "sitdownathis feetand receiveofhiswords," (Deut.33:3,)--and we are among that favored number, surely we cannot be too wellgroundedandestablishedinaspiritualandexperimentalknowledge,firstof his glorious Person, and then of his covenant office as Prophet,wherebyheleadsinthewayofrighteousness,inthemidstofthepathsofjudgment; that hemay cause thosewho love him to inherit substance,andhewillfilltheirtreasures.(Prov.8:20,21.)

Inpursuance, then, of this desire to lay a sure foundation for faith,wehavethusfarendeavoredtoshowthequalificationsofourgraciousLord--bothastheSonofGodandastheSonofman--tobetheMessengerofthe Father, the Revealer of hismind and will, theMouth by which hespeakstothesonsofmen.

TheexecutionoftheofficeofProphetbyourblessedLorduponearth.

We have already seen that Jesus was consecrated to the service of hisheavenly Father from thewomb, that every grace and gift of the Spiritresteduponand filledhispurehumanity,andthat thus initiallyhewasPriest,Prophet,andKingfromhismiraculousconceptionandbirth.Butit was at his baptism, as we have already pointed out, that he waspeculiarly consecrated and set apart for theworkwhichhisFatherhad

given him to do.When found in the temple by his sorrowing parents,sitting in themidst of thedoctors, bothhearing themandasking themquestions,hesaiduntothem,"Howisitthatyousoughtme?Knowyounot that ImustbeaboutmyFather'sbusiness?" (Luke2:46,49;)but itwasafterhisbaptismthathecouldmorespeciallysay,"Myfoodistodothewillofhimwhosentme,andtofinishhiswork."(John4:34.)

i.Thefirststeptowardsdoingthiswillandfinishingthisworkwhichweshall notice is, his receiving words from his heavenly Father, that hemightspeaktheminhisname.

In our introductory remarks on the nature of the prophetic office, weshowed that its peculiar and most prominent feature was, that theprophetwas,asitwere,theverymouthbywhichGodspoke."ThussaystheLord,"--not"Ihisprophet,"wasnotonlyhisonlytitletobeheard,butthe onlymessage with which he came. Now this "Thus says the Lord"involvedthenecessitythatwhateverheutteredinthenameoftheLordshouldbetheverywordswhichGodspokeuntohim;foriftheywereintheleastdegreemodifiedoraltered,therewouldbenocertaintythattheywere the full and exact expression of themind andwill of the Lord ofhosts.Weallknowthatifamessengerbeallowedtoputthewordsofhimwhosenthimintohisownlanguage,theycannotbefullyreliedon.ThusourblessedLord,astheanointedProphetoftheFather,hadwordsgiventohim,whichwordshespokeexactlyastheFathergavethemtohim.

Asthisistoourmindapointofdeepimportance,yetonewhichwehaverarelyifeverseentouchedupon,weshalldevoteafewminutes'attentiontoit.

WhenMoseswentupintothemount,thewholepatternofthetabernaclewassetbeforehim,andtheinjunctionwasgivenhim,"Besurethatyoumake them after their pattern, which was showed you in the mount."(Exod.25:40.)Nota loop,therefore,orpincouldMosesput inor leaveoutintheconstructionofthetabernacletomakeitswerveoneitemfromthe pattern set before him. Had there been the least deviation oralterationfromtheexactpattern,itwouldnothavebeentheLord'sowntabernacle. The additional loop would have been not the Lord's, butman's, and therefore an ungodly intrusion into the sanctuary; and the

deficientpinwouldhavetakenfromthefullnessoftheLord'shouse,andmade it imperfect. (How far this is applicable to the service of theChristiansanctuary,andcondemnatoryofalladditionsnotcommanded,andofalldeficienciesnotsupplied,letourreadersjudge.)

Thus,inasimilarway,ourblessedLord,astheProphetoftheMostHigh,received words from his heavenly Father, full in number, and exact innature; and thesewordshe spoke inhisnameandbyhis authority,nomoreandnofewerthantheyweregivenhim.Howplainarehiswordsonthispoint--"For Ihavenot spokenofmyself;but theFatherwhichsentme,hegavemeacommandment,whatIshouldsay,andwhatIshouldspeak.AndIknowthathiscommandmentislifeeverlasting.WhateverIspeak, therefore, even as the Father said unto me, so I speak." (John12:49,50.)Thesewordswere"thewordsofeternallife,"(John6:68,)andassuchwere"spiritandlife"(John6:63)tothosewhoreceivedthemwithpowerfromhislips.

But, as we shall presently show, they were in amore especial mannergivenbyhimtohisdisciples,accordingtohisowndivinelanguageinhisintercessoryprayer--"Ihavegivenunto themthewordswhichyougaveme."(John17:8.)Andthatthoseweretheexactwordsgivenhimbyhisheavenly Father is plain from what he also elsewhere testified--"Don'tyou believe that I am in the Father, and that the Father is inme? ThewordsIsaytoyouarenotjustmyown.Rather,itistheFather,livinginme,whoisdoinghiswork."(John14:10.)

Butthequestionmayariseasanobjectiontothisview,"IftheLordJesuswere indeedGod,possessing,as such,all theperfectionsofDeity, if, asyouhavesomuchinsistedupon,theSonoftheFatherintruthandlove,andassuchintimatelyacquaintedwithhismindandwill,whatneedwastherethatexpresswordsshouldbegivenhim?Couldhenothavespokentheminhisownname,andbyhisownauthority,ashesaidtotheroaringsea, 'Peacebestill?"' (Mark4:39.)Suchquestionsarenotveryreverent,as we should receive the truth in the simplicity and humility of littlechildren, and believe where we cannot comprehend; but as we cannotalways still the objections of our reasoning mind, and this questionadmits a sufficient and satisfactory answer,we have anticipated it, andshallreplytoit.

WhenourblessedLord tookournature intounionwithhisowndivinePerson,itwastobecometheFather'sservant--"Beholdmyservant,"etc.(Isa.42:1.)Aservant,inhischaracterasaservant,doeshismaster'swill,and speaks hismaster's words. For a servant, then, in the highest andfullest senseof theword, tohaveawilldifferent fromhismaster'swill,and to speak words different from his master's words, would be notobedience but disobedience, not service but rebellion. As, then, theblessedLordcameasthemostobedientanddevotedofallservantstodohis Father's will and his Father's work, (Heb. 10:7; Matt. 26:39; John17:4,) and as his deepest grace and highest glory were to do bothperfectly,sowhenhecameasaservanttospeakhisFather'swords,itwastohimnodegradation,but,onthecontrary,amostgraciousandblessedhumblingofhimselftospeakthemjustastheyweregivenhim,withoutaddition, diminishing, or alteration. He was as perfect as a prophet tospeakforGod,asapriesttodieuntoGod.Itnomore,then,detractsfromhisDeityanddivineSonshipthathedidnotspeakhisownwordsthanitdetractsfromthemthathedidnotdohisownwill.Willandwords,doingand dying, obedience and suffering, death and resurrection, grace andglory,werealldeterminedonintheeternalCovenant,andwereasfixed,certain,andunalterableasthestarsintheircoursesorthesuninthesky.Fixedasthese,dowesay?Aye,muchmore,fortheCovenantwillstandwhenthestarsfallfromtheirplaces,andthesun,likeawearygiant,palesandfaintsinhisdailyrace.

Wedonot think,however, thatweshouldhavedweltso longuponthispointwere there not this peculiar blessedness in thewords of Jesus asProphet being the words of the Father, that 1, they thereby perfectlyreveal the mind and will of God; 2, that, as spoken by the MediatorbetweenGodandman, theyarewordsofpeaceandreconciliationfromthat just andholyGodagainst andbeforewhomwehave so grievouslysinned;3,that,asappliedtotheheartbythepowerofGod,theyarespiritandlife.Wemuchwishthatourlimitsallowedustodwellmoreonthispeculiar featureof theLord'sministry, as it formed its chiefpowerandglory, but we must pass on to the second step of the execution of hispropheticaloffice,whichweconsidertohavebeen,

ii.Thechoiceofdisciples.

OurblessedLordhadtofoundachurchonearth.Thegrainofwheathadtofallintothegroundanddie,thatitmightbringforthmuchfruit.(John12:24.)Andafter thisgrainofwheathad fallen into theearthandrisenout of it--in otherwords, after theLord Jesus hadput away sin by thesacrificeofhimself,hadrisenfromthedead,andgoneuponhigh,itwasthewillofGodthathisdeathandresurrectionshouldissueinagloriouscropofredeemedsinners.Butthatthiscropmightbegathered,laborerswereneeded;andthattheselaborersmightgoforthfullycommissionedbytheLordoftheharvest,theythemselvesmustfirstbetaughttoplough,sow,andreap.OurLord, then, for thispurposechosedisciples, "whomalsohenamedapostles,thattheyshouldbewithhim,andthathemightsendthemforthtopreach,andtohavepowertohealsicknesses,andtocastoutdevils."(Mark3:14;Luke6:13.)

Inunfoldingthispartofoursubject, itmay,perhaps,bewell tobear inmind that the Lord's calling and ordaining of his twelve disciplesweredistinctevents,andtookplaceatdifferentperiodsofhisministry.Hefirstdrewdisciplesuntohimselfbythosesecretcordsofhisgracewhereby,asmadewillinginthedayofhispower,theyforsookallandfollowedhim.ItwasatBethanybeyondJordan,whenJohnwasbaptizing,thattheLordthusdrewtohimselfhisfirstdisciples."BeholdtheLambofGod"wasthewordofpowerwhich,asitfellfromJohn'slips,theHolySpiritappliedtotheheartoftwoofhisowndisciples,andmadethemfollowJesus.Oneofthe two was Andrew, who, having found for himself the Messiah, theChrist,mustneeds,intheoverflowingofhisheart,tellhisbrotherPeterthegoodnews,**andbringhim to thesameblessedLord.Philip is thenextwhomJesusfindsasapoor,lost,wanderingsheep,andwhosehearthetouchesandsubdueswiththewordofpower,"Followme."PhilipfindsNathanael,theIsraelitewithoutdeceit;andtheomniscienteyewhichsawhim under the fig-treewins him to believe that not only good, but theGiver of all good, could come out of Nazareth. (John 1:35-51.) Thesedisciples followed the Lord into Galilee, and were present with him atCana,wherehewroughthis firstmiracle, in turningwater intowine, tomanifestforthhisgloryandtoconfirmtheirfaith.(John2:11.)

We need not, however, particularize the call of the disciples by theirgracious Master. It is sufficient for our purpose to show that to call,

ordain, and commission themwasa leading featureof the executionofhispropheticaloffice.Wemaythereforedividethisbranchofhisearthlyministry into three distinct periods--1. The call of the disciples, whichtook place at different times in the first year of his ministry; 2. Theirordination in amore special and solemnmanner to be apostles,whichseems to have occurred in the first quarter of the second year of hisministry;and3.Their final commissionafter the resurrection,whenhebreathedonthemtheHolySpirit,astheforetasteandpledgeofthefulleffusionof that sacredComforteron thedayofPentecost. Itwas to thedisciples thus called and ordained that he gave the words which theFather had given him. These words they received with power from hislips; andby this receptionof thema spiritual knowledgeofhim, and adivinefaith inhim,wereraisedupintheirhearts,accordingtohisowntestimony--"For I have givenunto them thewordswhich you gaveme;andtheyhavereceivedthem,andhaveknownsurelythatIcameoutfromyou,andtheyhavebelievedthatyoudidsendme."(John17:8.)

iii.This introducesus toanother leading featureofourLord'sministry,that is, the peculiar character of his teaching. Thiswemay view underthreedifferentaspects--1.Itsgeneralbearingonthepeopleatlarge;2.Itspeculiarreferencetohisownimmediatedisciples;3.ItscharactertowardtheafflictedfamilyofGod.

1.Asregardsthepeople,itwaswithauthority,andnotasthescribes.AtthetimeofourLord'sappearanceontheearth,thepurewordofGod,theliving oracles which had been committed to the trust of the Jewishchurch, (Acts7:38;Rom.3:2,)hadbecomeoverlaidby the traditionsoftheelders.Suchpureandholybreathingstowardsthewordoftruth,andsuchan insight into, and experienceof its spirituality andpower aswefinddescribedinPsalm119,andenforcedbytheprophets,werenolongerknownor taughtby thosewho sat inMoses's seat.The tithingofmint,anise,andcummin;thewashingofcupsandpots,brazenvessels,andoftables;andafrivolousandburdensomecodeoftraditionshad,asitwere,smothered the true knowledge ofGod and theworship of him in spiritandintruth.Formalityandceremony,longrobesandbroadphylacteries,praying in the market-place and at the corners of the streets, weresubstituted for justice and the love of God; and as this mere formal

religion was to some a mask of hypocrisy, and to others a cloak ofcovetousness,thescribeandthephariseeruledoveranignorantpeople.

Tobeatdown, then, this corruptpharisaism, to show the spiritualityofthelaw,andhowthepreceptsofGodhadbeenoverlaidandpervertedbythe traditions of men, formed one leading feature of the Lord'spropheticalministry.ItmustbeborneinmindthattheLordJesus,asthepromised prophet, was "aminister of the circumcision for the truth ofGod." (Rom. 15:8.) The Jewish people being in outward covenant thepeople of God, to themwas Jesus sent, and to them he preached.Ourlimits will not allow us to enter further on this branch of the Lord'spersonalministry;but itwillbe found theanimatingbreathofmanyofhisparables,hisdiscourses,John6,8,10,andespeciallyofhisSermonontheMount.Butthoughourspacedoesnotadmitofourenteringmorefully intothisbranchofourLord'sministry,yetwewouldearnestlycallourreaders'attentiontothewisdom,power,andauthoritywithwhichhespoke. This was felt and acknowledged even by the people themselves,though theyderivednopersonal benefit from it, forwe read that "theywere astonished at his teaching, for he taught them as one havingauthority,andnotasthescribes."(Matt.7:28,29.)

Butwithwhateverpowerorwisdomhespoke,nonereceivedhiswordsasthewordsofeternallifebuttheelectremnant,foritwaswiththerestasthe apostle speaks--"What then?What Israel sought so earnestly it didnotobtain,buttheelectdid.Theotherswerehardened.AstheScripturessay--God has put them into a deep sleep. To this very day he has shuttheireyessotheydonotsee,andclosedtheirearssotheydonothear."(Rom.11:7,8)

2.Inorder,then,thathiswordsshouldnotwhollyfalltotheground,Godgave him a few disciples, who would receive them, and be saved andsanctified by them. There is something peculiarly emphatic in thelanguage of Peter, when the Lord said unto the twelve, "Will you goaway?"ItseemsasifathisMaster'svoicefaithimmediatelysprangupinhisheart."Lord,"washisanswer,inthenameofthemall,"towhomshallwe go? You have the words of eternal life." He might find wordselsewhere.Thescribesandphariseeshadtheminabundance.Butwherecould he findwords which dropped eternal life into his soul but those

whichfellfromthelipsoftheSonofthelivingGod?Thus,apartfromthewisdomandauthoritywithwhichhespoke,therewasapower,aspecialpower, which attended his words to the heart of his disciples. Othersmightsay,"Nevermanspokelikethisman;"othersmighthanguponhislips, (Luke 19:48) andwonder at "the graciouswordswhich proceededoutofhismouth."Butallthisastonishmentandadmirationpassedawayas the morning cloud and the early dew. Eternal life was notcommunicatedthereby.Butasthedistinguishingfeatureofhiswords,asspokenwithpowertotheheartsofhisdisciples,eternallifegushedwiththemintotheirsouls.

3.ButbesidesourLord'speculiarandpersonalministrytohisdisciples,therewas a scattered remnant towhichhiswordsweremadewords ofpower.Look,forinstance,attheSyrophenicianwoman;(Mark7:26;)theman sick of the palsy; (Matt. 9:2;) thewomanwith the issue of blood;(Matt.9:22;)thewomanwhowasasinner;(Luke7:47;)Zaccheus;(Luke19:9;)Martha,Mary,andLazarus.(John11:5.)Theseareallinstancesofbelieving,pardoned,andsavedsinners, towhomtheLord'swordswerewordsofpowerasdistinctfromthosewhichweregiventohisdisciples.ThispeculiarfeatureoftheLord'sministryisblessedlyopenedupinthatportionofthewordoftruthwhichhereadinthesynagogueofNazareth,andclaimedashisown--"TheSpiritoftheLordisuponme,becausehehasanointedmetopreachthegospeltothepoor;hehassentmetohealthebroken-hearted,topreachdeliverancetothecaptives,andrecoveringofsighttotheblind,tosetatlibertythemthatarebruised,topreachtheacceptableyearoftheLord."(Luke4:18,19.)

Thus, as distinct from his public preaching, when "he taught in theirsynagogues, being glorified of all," (Luke 4:15,) and from his privateministry,when,afterhehadspokentothemultitudeinparables,"whentheywere alonehe expounded all things to his disciples," (Mark4:34,)theLord had a peculiarministration for the afflicted remnant--the lostsheepofthehouseofIsrael,whomhewassenttoseekandsave.(Matt.15:24;Luke19:10.)Thesewerethepoortowhomhepreachedthegospel,(Matt. 11:5,) thebroken-heartedwhomhe came toheal, the captives towhomheproclaimeddeliverance,theblindtowhomhegaverecoveringofsight,andthebruisedwhomhesetat liberty.Insweetharmonywith

thispeculiarministryofourgraciousLordaretheopeningsentencesofthe Sermonon theMount the invitations, "Comeuntome, all you thatlaborandareheavy laden,"etc.; "Ifanymanthirsts, lethimcomeuntomeanddrink;" thepromises, "Mysheepshallneverperish;" "Himwhocomes unto me I will never cast out;" and the gracious declarationscontainedinJohn6andsimilarpassages.

Thereis,indeed,thispeculiarblessednessstampedonthewholepersonalministry of the adorableLord, that gracebeingpoured intohis lips, allthathespokeisfullofprofitandinstructiontotheChurchofGod.Take,forinstance,hisconversationwiththeSamaritanwomanatJacob'swell.Herewasapoorsinfulcreature,darkasmidnight,anddeadasthedustofAdam, who comes to draw water, as she had often done before, littlethinkingwhomshewasthatdaytomeet--theSonofGodintheguiseofaweary traveler. But mark how, in his conversation with this guiltydaughter of sin, the blessed Lord, as the anointed Prophet ofGod, putforthtruthsof thedeepest import to theChurchof the livingGod.ThatGod isaSpirit; that thosewhoworshiphimmustworshiphiminspiritandtruth;thatthewaterwhichJesusgivesisawellofwaterspringingupintoeverlastinglife--whatapowerandinfluencehavetheselivingtruthshad on the Church of Christ, andwill havewhile there is a Church onearth. And yet to whomwere they spoken? To a Samaritan--to one sohatedbytheJew,thathewouldnot,werehehalfdeadwiththirst,havetakenacupofcoldwaterfromthehandsofanyoneoftheabhorredrace.Toasinfulwoman,livingattheverytimeinimmoraladulterywithonewho was not her husband. This is but one instance to show that thisProphetneverspoke,butgraceandtruthdroppedfromhislips.

Another instance is his conversation with the carnal multitude whichsoughthimnotbecausetheysawthemiracles,butbecausetheyateoftheloaves,andwerefilled.(John6:26.)Whatholyandsublimetruthsdidhediscourseintheirhearing!Whatafeastoffatthings,afeastofwinesonthelees,offatthingsfullofmarrow,ofwinesontheleeswellrefined--notfor themwho strove among themselves, andmurmured out, "How canthismangiveushisfleshtoeat?"butforhisbelievingsaintswhoeathisfleshanddrinkhisblood,andexperimentallyknowthathisfleshismeatindeedandhisblooddrinkindeed.Thatcarnal,unbelieving,murmuring

multitudepassedaway,dyingintheirsins;butthetruthsspokenintheirhearing, and recorded by the Holy Spirit in the pages of John, liveforever.

John8affordsanother instanceof thedeepestandmostblessed truthsdroppedbyourLord in thepresenceofhis enemies.TheycalledhimaSamaritan,andsaidthathehadadevil--no,tookupstonestocastathim;but thosewords,which to themwereasavorofdeathuntodeath,havebeentothousandsasavoroflifeuntolife.Blessedbehisholynamethatsuchgraciouswords fell fromhis lipsandblessedbe theeternalSpirit,theComforter,whohasrecordedthemintheinspiredpage!

When, too, we pass on to the closing scene, and are admitted to hearthoseheavenlydiscourseswherebyourgraciousLordconsoledtheheartsofhissorrowingdisciples,(John14,15,16,)wellmaywelongtositathisfoot,anddrinkintherichcontentsofthatlegacyofpeacewhichhethereleft,notforthemonlybutforallwhowouldbelieveonhimthroughtheirword. Dear friends, friends of truth, friends of the Friend of sinners,loversoftheSonofGod,canwebelievetoofirmly,prizetoohighly,lovetoodearly,thewordsthatdroppedfromthelipsoftheRedeemerastheProphet sent by the Father? It is by believing them that we feel theirpower and sweetness, and experience their liberating and sanctifyinginfluence.

* The Sermon on the Mount may be considered as embodying andillustrating the three distinct features of the Lord's personal ministrywhichwehavepointedout.Thusinitsopeningsentencesitisaddressedto theafflictedremnant; in thosepartswhere thespiritualityof the lawand its opposition to the interpretationputupon it by the traditionsofthe elders are enforced, it is addressed to the people; and in thosepassageswhere theLord says, "You are the salt of the earth," etc., it isspokentothedisciples.

But in the warmth of our heart we are anticipating a future subject ofmeditation--the bearing which the prophetical office of the Lord Jesushasontheexperienceofabeliever.Wehavenotyetfinishedthemodeofitsexecution.

Nexttothe"unspeakablegift"ofhisdearSon,thegreatestblessingwhichGodhas bestowedupon theChurch is the gift of that holywordwhichtestifiesofhim.AndifthisbetrueoftheScripturegenerally,asadivinerevelationofthemindandwillofGodandofhistestimonytothePersonandworkof theSonofhis love, it isespeciallysoof thatportionof theinspired record which contains the words actually spoken by the Lordhimself,whentabernaclingherebelow.WhatindeedwouldtheChurchofChristhavefullyandclearlyknownofthegraciouswordswhichtheLordJesusspokewhenonearth,astheProphetoftheMostHigh,hadtheynotbeen stored up, and thus, as it were, forever embalmed in the fourinspiredGospels?Memory, it is true, at first, and tradition afterwards,mightforaseason,haveretainedasmallremnantofthem;butwhatwiththe frailtyand treacheryof theone, and the corrupting tendencyof theother, nothing certain, nothing pure could have been preserved for thebenefit of the Church in the succeeding periods of time. But the HolySpirithavinginspiredthefourevangeliststocommittowritingtheexactwords and actions of the blessed Redeemer as they were spoken andperformed, the faithof theChurchhasa solidgroundonwhich to rest,andeachsuccessivegenerationofbelieverscansitathisfeetandhearhiswordsalmostasiftheywerestilldroppingfromhisgraciouslips.

But aswe are still engagedwith the execution of his office here below,another feature of our Lord's prophetical ministry demands a fewmoments'consideration.

iv. The miracles by which the Lord authenticated his divine mission.Thesewere essential toprove thathewas sentbyGodas thepromisedProphet.Hadhenotwroughtmiracles, therewouldnotonlyhavebeennoopenproofofhisdivinemission,buthewouldhavebeen inferior toMoses who gave the law, and to Elijah who restored the law--both ofwhom proved their commission of God by the wondrous deeds whichtheywroughtinhisname.Thesubjectistoowideforustoenterintoinour limited space. It will be sufficient to show from two passages theconnection between our Lord'smiracles and the belief that hewas thepromisedProphet.Thefirst is inconnectionwiththemiracleof feedingthe five thousand--"When the people saw this miraculous sign, theyexclaimed, "Surely, he is the Prophet we have been expecting!" (John

6:14.) The other is theLord's answer to John,whenhe sent two of hisdisciplestoJesuswiththeinquiry,"Areyouhewhoshouldcome,"(thatis,thepromisedProphet,)"ordowelookforanother?""Jesustoldthem--GobacktoJohnandtellhimaboutwhatyouhaveheardandseen--theblindsee,thelamewalk,thelepersarecured,thedeafhear,thedeadareraisedtolife,andtheGospelisbeingpreachedtothepoor."(Matt.11:4,5.)TheretheLordappealedtohismiracles, thathewas"hewhowouldcome,"theShiloh,theProphetofwhomMosesspoke.

But though our limits preclude us from dwelling further on the Lord'smiraclesasaproofofhisdivinemission,yetwecannotbutmakeuponthem,asviewedinconnectionwiththeexecutionofhispropheticaloffice,thefollowingobservations:

1. Theywere so vast, so numerous, and sowell authenticated, that onewouldthinkthatonly infidelity itselfwouldtry todenyorexplainthemaway.When five thousandmen, for instance,were fedwith five barleyloavesandtwosmallfish,therewerefivethousandwitnessestothetruthandrealityofthemiracle,besidesthedisciples,whodistributedthemtothepeople,andafterwardsfilledtwelvebasketswiththefragmentswhichremainedoverandaboveuntothemthathadeaten.Couldallthesehavebeendeceived?Takefivethousandhungrypeoplenowatsomenationalgathering.Tofeedsuchanumber,whatanapparatusofprovisionswouldberequisite!Didnot,then,eachmanofthishungrymultitudeknowforhimselfthattherewasnosuchapparatustofeedthem?Theywerein"adesert place," (Matt. 14:15,) far from any human habitation, and werefaintforlackoffood.Now,howcouldprovisionsinsufficientamounttofeedsuchafamishedcrowdhavebeenbroughtintothiswilderness,andthe people thus abundantly fed--not see or know it?Where were theireyes,nottoseethecamelsloadedwithloaves,ortheboatsontheshoreofthelakefilledwithglitteringfish?Thelargeamountofprovisionneededand consumed precluded all collusion or mistake on the part of thedisciples; and there could have beenno deception of the senses on thepartofthefamishedmultitude,wheneachhungrymanatethebroadandtastedthefish,andfoundandfelthishungerandfaintnessgone.

These observations are indeed obvious enough, but the deep-seatedinfidelityofourwretchedheartsometimesneedsaseasonablecheck,and

faith itselfmay occasionally need confirmingby taking a closer viewofthe solid grounds on which it rests. We have, therefore, purposelyselectedthisonemiracletoshowhowcleartheproofthatitwaswroughtby a divine power; but the same train of reasoning, a little modifiedaccordingtothecircumstancesofeach,maybeappliedtothemall.Theyweretooopen,toopalpable,toovast,toosupernatural,tobeanythingbutrealmanifestationsofdivinepower.

2.Theywere almost allmiraclesofmercy.Theonly exceptions thatwecancalltomindwere,thepermissiongiventotheuncleanspiritstoenterinto the herd of swine, and the denunciation of the barren fig-tree; ofwhich the first was a just punishment for keeping for profit a herd ofuncleananimals, contrary to the law;and theothera standingwarningagainst all barren professors.* Contrastwith the beneficentmiracles ofJesus,someofthosewroughtbyMosesandElisha,anditwillatoncebeseenwhatcompassionforsuffering,andwhatpowertorelieveit,metinhistender,lovingheart.

* As the fig-tree stood by the way-side, and was therefore no man'sproperty,noonewasinjuredbyitsdestruction;andbeingbarren,noonewouldhavebeenbenefitedbyitscontinuance.

3.OurLord'smiracleswerewroughtimmediatelybyhisownpower,andnotlikethoseofMoses,mediatelybythepowerofGod.Inotherwords,Moses and the prophets only wrought miracles instrumentally by thepoweroftheAlmighty;theLordJesuswroughtthembyhisownpowerashimself themightyGod.Mosescoulddonothingwithouthisrod;Jesushad but to say, "I will; be clean," and the leprosy departed; "Lazarus,comeforth,"andthedeadmanissuedoutofthetomb.

v.Butwhile treatingof theexecutionofhispropheticaloffice,wemustnotomitanothernoticeablepoint;thattheLord,asaProphet,predictedeventsthatwouldcometopass.Thusheprophesiedhisownsufferings,death,andresurrection, the treacheryofJudas, the fallandrecoveryofPeter, thedestructionof Jerusalem, the spreadof the gospel among allnations, and his own second coming. To workmiracles and to predictfutureeventsare the twograndcredentialsof aprophet.Bothof them,therefore,were in an eminent degree possessed andmanifested by our

blessedLordastheanointedProphetoftheFather.

vi.Onemorefeaturewillclosethisbranchofoursubject.Jesussealedthetruth of his propheticmission by his sufferings and death. Persecutionand deathwas the frequent if not the usual treatment of the prophets.Howpathetically does theLord apostrophize Jerusalem--"OJerusalem,Jerusalem,youthatkilltheprophets."(Matt.23:37.)Asaprophet,then,he too must suffer persecution and death, and that at Jerusalem--"Nevertheless, Imustwalk todayand tomorrow,and theday following,foritcannotbethataprophetperishoutofJerusalem."(Luke13:33.)Hesealedhismissionwithhisblood.

FaithfuluntoGod,faithfuluntoman,helaiddownhislifenotonlyasasacrificing Priest, but as an attesting Prophet; and as by dying on thecrosshefulfilledthatpartofhispriestlyofficewhichhisheavenlyFathergave him to do, which was to be executed on earth, so, by the samepreciousdeath,heaccomplishedthatpartofhispropheticalofficewhichhewastoperforminthefleshtothegloryofGod.

ThepresentmodeinwhichtheLordsustainsthepropheticofficeinheaven.

Our blessed Lord had a work given him to do on earth, as he himselfdeclared--"Myfoodistodothewillofhimthatsentme,andtofinishhiswork." (John 4:34.) And thus, toward the conclusion of his earthlyministry,hecouldappealtohisheavenlyFather,"Ihaveglorifiedyouontheearth;Ihavefinishedtheworkwhichyougavemetodo."(John17:4.)Butthoughhedidnotbowhissacredhead,norlaydownhispreciouslife,untilhecouldsay,"Itisfinished,"wemustnotthenceconcludethatthegraciousLordlaiddownhiscovenantofficeswhenhebreathedforthhisspiritonthecross.

Weknowthatitwasnotsowithhispriestlyoffice,fortheApostlesays,"Wehave"(nowhave)"suchaHighPriest,whohassatontherighthandofthethroneoftheMajestyintheheavens;"(Heb.8:1;)andagain,"And

having"(thatis,nowhaving)"aHighPriestoverthehouseofGod."(Heb.10:21.)ThatJesus,as"havinganunchangeablepriesthood,"andbeingapriest"whoismadenotafterthelawofacarnalcommandment,butafterthe power of an endless life," (Heb. 7:16, 24,) "ever lives to makeintercession for us," is the hope and help of all our approaches to thethroneofgrace.Thuswehavethefullest,clearestevidence,withoutandwithin, in the word and in the heart, that Jesus is still executing hispriestlyofficeinthecourtsabove.

So also with regard to his kingly office. Though he never ceased to beKing,forashewas"bornKingoftheJews,"(Matt.2:2,)so,evenindeath,thetitleputuponthecrossproclaimedhim"Jesus,theKingoftheJews;"still, it was chiefly after his resurrection that the regal scepter was putinto his hand. Thus when he appeared to his disciples after hisresurrection,hesaidtothem,"Allpowerisgivenuntomeinheavenandinearth."(Matt.28:18.)AndthisroyalscepterhestillwieldsascrownedKing inZion, for "hemust reignuntilhehasputall enemiesunderhisfeet."(1Cor.15:25.)

Inasimilarway,then,theblessedLorddidnotlaydownhispropheticalofficewhenhelaiddownhispreciouslife,fortheChurch'sgloriousHeadhasneverpartedwithoneatomofhisgraceorhisglory--butresumeditwithhisothercovenantcharactersafterhisresurrection.Ofthiswehavethe clearest proof in the communion which he held with the disciplesbefore his ascension. Thus, in his conversation with the two disciplesjourneying to Emmaus, we read that, "beginning at Moses and all theprophets, he expounded unto them in all the Scriptures the thingsconcerninghimself."(Luke24:27.)Andsimilarly;asregardedtherestofthe disciples, we read, "Then he opened their minds so they couldunderstand the Scriptures.He told them, "This is what is written: TheChristwillsufferandrisefromthedeadonthethirdday,andrepentanceand forgiveness of sins will be preached in his name to all nations,beginningatJerusalem.Youarewitnessesofthesethings."(Luke24:45-48.) The opening of the minds of the disciples to understand theScriptures--whatwasthisbutfulfillinghisofficebywhichhestilltaughtthemaftertheresurrectionastheanointedProphetoftheFather?

1.Butas theblessedLordwasabout towithdrawhispersonalpresence

fromhisdisciples,andtogototheFather,thathemightsitattherighthand of the Majesty on high, there was a necessity that while he stillretained his prophetical office there should be a change in itsmode ofadministration.Thishefullyandclearlyopeneduptohisdisciplesinhislastdiscourseswiththem,wherehepromisedthem"anotherComforter,"even"theSpiritoftruth,"whoshould"teachthemallthings,andbringallthings to their remembrance whatever he had said unto them." Butthough themodeofadministration ischanged, that it is stillJesuswhoteachesisplainfromhisownwords--"Ihaveyetmanythingstosayuntoyou,butyoucannotbearthemnow.Howbeitwhenhe,theSpiritoftruth,iscome,hewillguideyouintoalltruth--forheshallnotspeakofhimself;but whatever he shall hear, that shall he speak; and he will show youthings to come." (John 16:12, 13.) "I have yetmany things to say untoyou."Doesnot this show that Jesus still hadmany things to say to hisdisciples?Andwhenshouldhesaythembut fromtherighthandof theFatherwhen he had baptized themwith theHoly Spirit andwith fire?Until that full and heavenly baptism they could not bear theweight ofinstructionwhichhehadtoimpart.

Butagain,"ThesethingshaveIspokenuntoyouinproverbs;butthetimecomes,whenIshallnomorespeakuntoyouinproverbs,butIshallshowyouplainlyoftheFather."(John16:25.)Whattimewasthatofwhichhesaid thatwhen it camehewould show themplainlyof theFather?Notbetween the resurrection and the ascension, for though hewas seen ofthemfortydays,andspoketothedisciplesofthethingspertainingtothekingdomofGod, (Acts1:3,)yethisvisitswerebutoccasional,and theirmindswereasyetunpreparedforafullerrevelationoftheFather.Clearlythen the time was from the day of Pentecost, when they would bebaptizedwiththeHolySpirit.Wesee,then,plainlythatthoughtherewasnecessarily a change of ministration, yet that the blessed Lord stillcontinued to fulfillhispropheticalofficeafterhisascension to therighthand of theMajesty onhigh. To show thenature, and to give themanearnest of this change before he left the earth, "he breathed on hisdisciples,andsaiduntothem,ReceivetheHolySpirit."(John20:22.)

2.ButastheLordbeforehisascensiongavehisdisciplesachargetogointo all the world and preach the gospel to every creature, and as he

promised to be with them even unto the end of the world, it wasnecessary that there shouldbea continued supplyof theHolySpirit toratifythatpromiseinraisingup,commissioning,andqualifyingaseriesof heaven-taught ministers to feed in each successive generation theChurchofGod.OurgraciousLord,therefore,astheHeadofhisbodytheChurch,whenhewentuponhigh,receivedgiftsforthatexpresspurpose.Thiswasspokenbythemouthofprophecymanyhundredyearsbeforeitsfulfillment--"Youhaveascendedonhigh,youhave ledcaptivitycaptive;youhavereceivedgiftsformen;yes,fortherebelliousalso,thattheLordGodmightdwellamongthem."(Psalm68:18.)ButwhatthesegiftsweretheApostleunfoldsinhisdivinecommentaryonthatprediction--"ThatiswhytheScripturessay--Whenheascendedtotheheights,heledacrowdofcaptivesandgavegiftstohispeople.Heistheonewhogavethesegiftstothechurch:theapostles,theprophets,theevangelists,andthepastorsandteachers.TheirresponsibilityistoequipGod'speopletodohisworkandbuildupthechurch,thebodyofChrist."(Eph.4:8,11,12.)

Jesus, then, is still theProphetofhisChurch,and isstillexecuting thisoffice at the right hand of the Father. But his own personal ministryhavingceasedwhenhehimselfwithdrewhispresencefromtheearth,hecarriesitonnow–

1, by sending forth his Spirit into the heart of his people to testify ofhimself;and,

2,byqualifying,commissioning,andsendinghisservants topreachthegospelwiththeHolySpiritsentdownfromheaven.

ThebearingofthePropheticalOfficeoftheLordJesusChristontheexperienceofhis

people.

Whatever theblessedLord is inhimself tohisChurch andpeople, it isonlysofarasheisspirituallyandexperimentallymadeknowntothesoulofeachindividualbelieverthatanypersonalbenefitorblessingisderivedfrom him. Thus the Apostle declares that he "of God is made unto uswisdom;"(1Cor.1:30;)butifthereisnodiscoveryorrevelationofhimassuchtooursoul;ifhedoesnothimselfteachusbyhisSpiritandgrace;ifwe are not personally and individually taught and brought to sit at hisfeetandhearhisword;ifwedonottakehisyokeuponus,andlearnofhim to bemeek and lowly in heart, he is notmade "wisdom" to us asliving members of his mystical body--nor do we derive any benefit orblessing fromwhathe thus is to theChurchofGod. It is sowith everyotherofficethathesustainsinthecourtsabove.

IsheaHighPriestoverthehouseofGod?Itisonlyastheefficacyofhisatoning blood is made known to our conscience, and our prayers, asperfumedbyhismeritoriousintercessionattherighthandoftheMajestyon high, enter into the ears of the Lord Almighty, that we derive anypersonalbenefitfromhishighpriesthood.

Sowithhiskinglyoffice.Unlesshereignsandrulesinus,andswayshisgentleandpeaceable,yetpowerfulscepteroverourhearts--wearebuthissubjects in name, and are utter strangers to the influence of hisconstraining love. Indeed,allprofessionwhichdoesnot springoutof areal,vital,experimentalknowledgeof,faithin,andlovetowardstheLordoflifeandglory,isbutamiserabledelusion--which,tothosewholiveanddie in it, will end in destruction and perdition. If, then, we profess toreceivetheLordJesusasourrisenandglorifiedProphet,howneedfulitis to search and examine what individual and personal influence thisbelief has upon our heart and conscience. To this point, then,we shallnowdirectourreaders'attention.

We have already shown that our blessed Lord, as now sustaining theoffice of Prophet to his Church and people, teaches themby his Spirit.This is no detraction from, or derogatory to his prophetical office, forsuch is theUnity of thedivineEssence, that though thePersons in theblessedTrinityareThree,yettheworkofeachistheworkofall,andthework of all is the work of each. As the Apostle says, "Now there arediversities of gifts, but the same Spirit. And there are differences of

administration, but the same Lord. And there are diversities ofoperations,butitisthesameGodwhichworksallinall."(1Cor.12:4-6.)Thus,theFatherteaches;(John6:45;)theSonteaches;(John16:25;)andtheHolySpiritteaches.(John14:26.)ButthoughinthissenseeachofthePersons in thegloriousTrinity teaches theChurchofGod, yetwemustbearinmindthattheyonlyteachitinconsequenceofthegraciousLordbeingtheMediatorbetweenGodandmen.OnlybecausetheSonofGodhasredeemedtheChurchbyhisownpreciousblood,hasrisenfromthedead,goneuponhigh,andisinthepresenceofGodforus,isanydivineteaching imparted to themembers of hismystical body.The gift of theSpiritdependedonJesusbeingglorified.(John7:39.)Itisstill,then,hewhospeaksfromheaven(Heb.12:25)tothesoulsofhisdearpeople,forhis words, as applied by the blessed Spirit, fall with power upon theirhearts,andthusbecome lifeandspirit to their faintingsouls.Thus it isstill true, "My sheep hear my voice," though the good Shepherd isenthroned in thehighestbliss,andhisbodilypresencewithdrawn fromtheearth.

Butbeforewecanpersonally realize theblessednessofhaving theLordhimselfthusforourteacher,wemustbemadetofeelandthatdeeplyourignorance, our darkness, our unbelief, our thorough helplessness toprocure or produce any saving knowledge, either of himself or of anydivinetruthconnectedwithhim.Thisdeepandabidingconvictionofourignorance and helplessness is the first fruit of the first moving of theblessedSpiritonthecrudeandwildchaosofourheart,enlighteningtheeyesofourunderstanding tosee,quickening thesoul intodivine life tofeel, and planting in the conscience that fear of the Lordwhich, as thebeginningofwisdom,tremblesatthisdiscoveryofourruinedcondition.

Butasitissoimportanttomakestraightpathsforourfeethere,lestthatwhich is lamebe turnedoutof theway, letus consider thispartofoursubjectalittlemoreclearlyandclosely.

OneofthefourpromisesoftheNewCovenantis,"Iwillputmylawsintotheirminds,andwritethemintheirhearts."(Heb.8:10.)Thisputtingofhis laws into their minds, and writing them in their hearts, is thefulfillmentof thegeneralpromise to theLord's family asopenedupbythe Lord himself, "It is written in the prophets, And they shall be all

taught of God." (John 6:45.) To share, then, in divine teaching is topossess a sure and blessed evidence of being a child of God. But thequestion still arises--What are the marks and what the effects of thisdivineteaching?Inadaylikethepresentwhen"manyruntoandfro,andknowledge is increased," it iseasy tobedeceivedwith themerenaturalandnotionalknowledgeoftheletteroftruth,andmistakelightupontheword for the light of life in the soul. The distinction between them isbetterfeltthandescribed;forasyoucannotexplainlighttoapersonbornblind,orthesoundofmusictoonethatisdeafanddumb,soyoucannotbymerewordslayopenthedeepmysteryofdivinelifeintheheart;norindeeddoweclaimtoourselvesanunfailingdiscernment.

"ForneithermannorangelcandiscernHypocrisy,theonlyevilthatwalksInvisible,excepttoGodalone."--Milton.

Butwhetherwe can clearly discern the difference between natural andspirituallightornot,orwhetherwecanorcannotclearlydescribeit,thefact,thegrand,theall-importantfactstillremainsthesame;thatthereisin the regenerated family ofGod a light, a life, a teaching, a power, anunction, a knowledge, a savor, a heavenly blessing, which may beimitated and counterfeited, but still remains unapproached andunapproachablebyallbuttheelectofGod.Thisis"theanointingwhichteaches of all things, and is truth and no lie," that peculiar "unction"which is"fromtheHolyOne,"andwherebythesaintofGod"knowsallthings."Afewmarks,then,andevidencesofthisdivineteachingweshallattempttoshow;butinsodoingweshallchieflyconfineourselvestothepeculiarbearingwhichthepropheticalofficeoftherisenLordhasontheworkofgrace.

1. Conviction of sin, it is evident, is the firstmark and effect of divineteaching."Whenhehascome,hewillconvince theworldofsin." (John16:8.) This conviction we see in those who were pierced in their heartunderPeter'ssermon;(Acts2:37;)andinthecaseofthePhilippianjailer.Indeed, what knowledge can there be of salvation by the blood of theLamb if guilt and condemnationhaveneverploughedup theheart andmadedeepwoundsintheconscience?AsHarttrulysays–

"WhatcomfortcanaSaviorbringTothosewhoneverfelttheirwoe?Asinnerisasacredthing,TheHolySpirithasmadehimso."

Ifwe read, "Blessed is thepeople that know the joyful sound,"we readalso,"Blessedisthemanwhomyouchasten,OLord,andteachhimoutof your law." (Psalm 94:12.) Thus to be taught out of the law, so as toknow its curse, condemnation, guilt, fear, wrath, and bondage, is ablessing,foritbreaksupthefallowgroundoftheheart,preventssowingamongthorns,andopensthefurrowsdeepandwidetoreceivethepureseedofthegospelwhenitcomeswithpowertothesoul.

2. The secondmark and effect of this divine teaching is thatwhich theLordhimselfhasgiven--"It iswrittenintheprophets,AndtheyshallbealltaughtofGod.Everyman,therefore,thathasheard,andhaslearnedoftheFather,comesuntome."(John6:45.)Tocome,then,toJesusforpardon and peace, for mercy and deliverance, for teaching andinstruction,istheLord'sownmarkofbeingtaughtofGod.Andtoshowusthat this isaspiritualcomingunderheavenlydrawings,hedeclared,"NomancancometomeexcepttheFatherwhohassentmedrawshim."It isby these secretdrawingsof theFather thatwe come toJesus.TheeyesofourunderstandingarespirituallyenlightenedtoseehisgloriousPersonattherighthandoftheMajesty intheheavens;andwecometohimastheMediatorofthenewcovenant,andtothebloodofsprinklingthat speaks better things than that of Abel. As it stands on this sacredground,atMountZion,thecityofthelivingGod,theblessedSpirittakesofthethingsofChrist,andshowsthemtothesoul;faithisraiseduptobelieve in the things thus presented to view; hope anchors in them asdivinerealitieswithintheveil;andloveflowsforthtoembracethePersonandworkoftheSonofGod--asfullofgraceandglory,asallitssalvationandallitsdesire.

But as we are now showing the special bearing which the propheticalofficeofJesushasontheexperienceofachildofGod,weshalltracethisout as connected with his coming to Jesus as the risen and glorifiedprophetof theMostHigh.As suchwehavealready shown thathenowteachesusbyhisSpirit.

3.TheblessedSpirit, then, as aneedful preparation forhis owndivineinstruction,convincesusofourignorance,oftheveilofunbeliefthatisbynaturespreadoverourheart,andofourutterinabilitytotakeitaway.Sogreat is this darkness, as amatter of personal inward experience, that,likethedarknessinEgypt,itmaybe"felt;"sodeepthisignorancethatallknowledgeor capability of knowledge seemsutterly gone; so strong, sodesperate thisunbelief that it seemsas if thoroughly incurable.Andyetamidallthisdeepanddensecloudofignorance,darknessandunbelief--raysandbeamsoflighteverynowandthenbreakthrough,which,thoughtheyseematthetimeonlytoshowthedarknessandmakeitdeeper--yetreallyareaguidinglighttothethroneofGodandtheLamb.ThereJesussitsenthronedinglory,notonlyasanintercedingHighPriesttosave,notonlyasanexaltedKingtorule,butasamostgraciousProphettoteach.

Weread,"Nevertheless,whenit(thatis,Israel)shallturntotheLord,theveil shallbe takenaway." (2Cor.3:16.)Thus, insoulexperience,as theveilisfelttobethickandstrongovertheheart,thereisaturningtotheLordwithprayerandsupplicationthathewouldtakeitaway;andashe,in answer to prayer, is pleased to do this, light is seen in his light, histruthdropswithsavorandsweetness intothesoul,andthewordofhisgraceswaysandregulatestheheart,lip,andlife.

4. As, then, the veil of ignorance and unbelief is taken away, and theheart, underdivine operations, becomes as thewax to the seal and theclaytothepotter,thereisraisedupanearnestdesiretoknowthemindandwillofGod,thatwemaybeinstructedintotheone,anddotheother.ButJesus,astheanointedProphetoftheFather,hasrevealedtousthemind and will of God. In his holy example, in his meek, humble, anddevotedlife,inhissufferingdeath,andespeciallyinhisgraciouswords,as filledwith the lightandpowerof theHolySpirit--JesushasrevealedthemindofGod--forinseeinghimweseetheFather,andinhearinghimweheartheFather.Now,theApostlesays,"WehavethemindofChrist;"(1Cor.2:16;)andagain,"LetthismindbeinyouwhichwasalsoinChristJesus." (Phil. 2:5.) But this mind of Christ can only be in us by theteachingand testimonyof theblessedSpirit, for "theSpirit searchesallthings,yes,thedeepthingsofGod;"andasthustaughtandblessedoftheSpirit,webecomespiritually-minded,whichislifeandpeace."Hewhois

joineduntotheLordisonespirit;"(1Cor.6:17;)andasthusbaptizedintohis Spirit, there is union and communion with him. Thus the Lordbreathes, as itwere,hismind into the soul--that itmay seeaswithhiseyesandfeelaswithhisheart,hatewhathehates,lovewhatheloves,bewarmforhistruth,zealousforhishonor,andearnestforhisglory.

So also with knowing and doing the will of God from the heart. (Eph.6:6.)Itcanonlybelearnedathisfeetwhodiditwithaperfectheart,whosubmittedhimselfwhollytoitinthegloomygardenandontheaccursedtree;andwhonow,attherighthandoftheFather,enableshispeopletodo what that will commands, abstain from what that will forbids, andbearwhatthatwillimposes.

5.Theministryof the gospel, as flowingoutof and connectedwith thepropheticalofficeoftheLordJesus,hasherealsoaspiritualbearingonthe experience of the saints of God.We have before shown that whenJesuswentuponhighhereceivedgiftsformen,andthesegiftshepouredforthinsendingapostles,prophets,etc.,totestifyofhimself.ThuseveryservantofChrist,whomheteachesbyhisHolySpirit,andsendsintothegospelfieldtolaborinhisservice,isawitnesstothepresentlifeofJesusasstillaProphettohisChurchandpeopleinthecourtsabove.WhenatDamascusgateJesusspokefromheavenforthefirsttimetohischosenvesselSaul,hesaid,"'Nowgetupandstandonyourfeet.IhaveappearedtoyoutoappointyouasaservantandasawitnessofwhatyouhaveseenofmeandwhatIwillshowyou."(Acts26:16.)"WhatIwillshowyou."Donot thesewords show that by fresh and continued appearances of, andcommunications from Jesus, Paul's ministry was maintained? Again--"And he said unto me, Depart; for I will send you far hence unto theGentiles."(Acts22:21.)Hehasnotceased,norwillheevercease,tosendlaborers into his harvest; for his own gracious promise connectedwiththeministryofthegospelis,"Lo,Iamwithyoualways,evenuntotheendoftheworld."When,then,hequalifiesandsendsoneofhisownservants,all his experience first and last, his knowledge, understanding, gifts,abilities,success,andblessing,areallsomanystandingtestimoniesthatJesus still speaks inandbyhim.Whathe is asablessing toanyof thelivingfamilyheisbythegraceofGodandasifthespringweretoceasetoflow,orwerediverted from its course, thebrookatoncewould fail, so,

wereJesustowithdrawthecontinualsuppliesofhisgracetohisservants,their gifts wouldwither, theirministry dry up, and they become like asummerstream,which"vanishesintheheat."(Job6:17.)

So alsowith the gracious hearers of theministry of theword; they toohaveashareintheblessingwhichJesussendsdownastherisenProphetofhisChurch.When theministryof theword ismade lifeandspirit totheir soul,when thegospel comes "not inwordonlybut also inpower,andintheHolySpirit,andinmuchassurance,"whenthehardandstonyheart melts into contrition and love, under the voice of the Belovedspeakingthroughhissentservant--thentheheareraswellastheministerhasanevidencethatJesusstilllivesandlivestobless.

6. We might name also the precepts of the gospel which Jesus hasprescribed,theordinancesofhishousewhichhehasinstituted,thewholecourseofholyobediencewhichhehasenjoined,ascloselyconnectedwithhispropheticaloffice.Butaswepurpose,withGod'shelpandblessing,toviewhiminasubsequentarticleasKinginZion;andasthispartofoursubjectwill fallmoreconvenientlyundertheconsiderationofhiskinglyoffice, we shall not now dwell on these points. We could not indeed,altogetherpass themunmentionedby;butourpresent spaceaswell asthereasonalreadyallegedprohibitusfromenteringfurtheruponthem.

7.Wemightalsoinstanceascloselyconnectedwithanexperienceoftheprophetical office of Jesus, the inward possession and practicalexemplificationofthatwisdomwhichis"fromabove,whichisfirstpure,thenpeaceable,gentle,andeasytobeentreated,fullofmercyandgoodfruits, without partiality and without hypocrisy." Indeed all that in abeliever is true, honest, just, pure, lovely, and of good report; all hisexcellenceandvirtueasasaint,allhispraiseinthechurches--all,allflowoutofhisunionandcommunionwithJesusasarisenHead,andareallconnected with the teaching which he gives, and the supply of gracewhichheministers.Howfully,howblessedly is thewholeof thisdivineteachingsummedupinPaul'sprayerforthesaintsofGodatEphesus--"IkeepaskingGod,thegloriousFatherofourLordJesusChrist,togiveyouspiritual wisdom and understanding, so that you might grow in yourknowledge ofGod. I pray that yourheartswill be floodedwith light sothatyoucanunderstandthewonderful futurehehaspromisedto those

he called. Iwant you to realizewhat a richandglorious inheritancehehas given to his people. I pray that you will begin to understand theincrediblegreatnessofhispowerforuswhobelievehim.Thisisthesamemighty power that raised Christ from the dead and seated him in theplaceofhonoratGod'srighthandintheheavenlyrealms.Nowheisfaraboveany rulerorauthorityorpoweror leaderoranythingelse in thisworld or in the world to come. And God has put all things under theauthorityofChrist,andhegavehimthisauthorityforthebenefitofthechurch. And the church is his body; it is filled by Christ, who fillseverythingeverywherewithhispresence."(Eph.1:17-23.)

With this prayer,whichmay the Lord fulfill in our readers' hearts andours,wecloseourMeditationsonthepropheticalofficeofJesus.

Jesus,theGreatHighPriest

Jesus,theGreatHighPriest-ChapterOne

"Mymeditationofhimshallbesweet,"wasthegraciousexperienceandexpressivelanguageoftheinspiredPsalmistofIsrael,whenhehadbeenfavoredwith a viewby faithof the grace andgloryof theLord; (Psalm104:34;) and since to thosewho believe, Jesus is "precious," "the chiefamong ten thousand, and the altogether lovely one" to all whose eyeshavebeendivinelyopenedtoseetheKinginhisbeauty,ourmeditationofhimwillbesweettoo, ifweare indulgedwiththesamediscoveryofhisbeauty and blessedness, and are led by the same blessed Spirit into asimilar trainofholycontemplation.TheLord, inhis infinitemercyandgoodness, has provided his believing people with various means ofrenewing their strength, refreshing their spirit, feeding their soul,comforting their heart, and instructing their understanding, as theyjourneythroughthiswaste,howlingwilderness.Theseare"thewells"inthe "valley of Baca," "the pools" atwhich the pilgrims drinkwhen "therain"fromheaven"fills"them.(Psalm84:6.)

Sucharehearingthepreachedgospel,searchingtheScriptures,prayerinthecloset,inthefamily,andintheassemblyofthesaints,theordinancesofGod's house,Christian conversation, and secretmeditationupon thedivine realities revealed in thewordof truth.Without the spiritual andcontinualuseofthesedivinelyappointedchannelsofcommunication,thesoul cannot be kept alive and lively in the things of God. They are asnecessarytoitshealth,itsgrowth,itscontinuanceineverygoodwordandwork—as food and drink,warmth and shelter, are indispensable to thesustenanceofthenaturalbody.

Now,of thesemeansofgrace,as theyare frequently termed,oneof themost edifying, and yet perhaps the least practiced, is that of spiritualmeditation. The reason of this neglect of one of the choicestmeans ofgrace is evident. It is themost spiritual of themall, and, therefore, themost difficult, themost opposed to the carnalmind, andmost needingtheimmediatepowerandpresenceofGod.Inhearingpreaching,wehavechieflytolisten.Itdoesnotnecessarilyrequirethedirectandimmediateexercise of the spiritual faculties of the new man of grace. It needs,

indeed, faith, for unless that bemixed with the word, it cannot profit;(Heb. 4:2;) but it is rather passive faith than active, a faith that ratherfeedsuponthebreadwhichBoazreachestoit,thanwhichgoesforthtoglean for itself in the field, a faith equally the sovereignandefficaciousgift andworkofGod,butonewhich rather staysathome todivide thespoilthan,likethemerchants'ships,bringsitsfoodfromafar.

So also with prayer. Though a most blessed means of grace, a livingchannel of communication between the exaltedHead and the sufferingmembers,yetmanyofusknow,frompainfulexperience,howmuchtheremaybeinitoftheformandhowlittleofthepower.Soalsowithreadingthe Scriptures, Christian conversation, sitting down at the ordinance—these may be all duly and regularly attended to, and yet little life orpower, faith or feeling, be in active exercise upon the Lord of life andglory.

Butspiritualmeditation,especiallyifitsobjectbethePersonandworkoftheblessedLord,soneedstheimmediateandsustainedhelpandpoweroftheblessedSpirit,thatitcanbeneitherbegunnorcarriedonwithouthim.Inspiritualmeditation,thesoulisnotasafishinapool,whichmayalike swimor sleepwithoutany sensibledifference,but like thebird intheair,which,unlessitsflightbecontinuallysustainedbytheexertionofits wings, at once drops to the ground. Some, however, of the Lord'sfamily seem almost incapable of spiritual meditation, at least to anyextent. Like a bird with wounded wing, they cannot rise. A wanderingmind, an inability to fix their thoughts ondivine things, hinders some;powerful temptations prevent others. Darkness, unbelief, infidelsuggestions, blasphemous imaginations, doubts and fears of their owninterest in the Lord Jesus, hardness of heart, the strong opposition oftheircarnalmindtoeverythingspiritualandholy—all thesebesetmentswork to the same end, to grievously hinder if notwholly disablemanywhotruly fearGod, fromsweetmeditationon thoseheavenlymysterieswhicharethefoodofeveryregeneratesoul.

Butmaynotsomehelpbeaffordedtothosewhothusfeeltheirinabilityto meditate themselves upon the precious truth of God? May not theblessed Spirit employ the thoughts of others to aid those who cannot,fromvariouscauses,exercise theirown?As in theministryof theword

the preacher breaks the bread of life on which the people feed, whoperhaps could not break it for themselves, so may a writer upon thethings of God afford a means of meditation to those who cannot wellmeditateforthemselves,bybringingbeforethemhisthoughtsuponthemysteriesof thekingdom.Thisweattempted todo inour "Meditationson the Sacred Humanity of the Blessed Redeemer;" and as we havereasontobelievethatablessingrestedonourfeebleattemptstosetthatsubject forth in these pages, we have felt led to commence, with theLord'shelpandblessing,asimilarseriesupontheofficecharactersoftheLordJesusChrist.

Thiswillform,wetrust,anappropriatesequeltoourpapers,firstontheEternalSonship,andthenontheSacredHumanityofourblessedLord.Intheoneweviewedhimas theSonofGod, in theotheras theSonofman;nowweshallhavetoviewhiminhiscomplexPersonasthegreatandgloriousGod-Man,Immanuel,Godwithus.NotthatweshouldeverviewhimpurelyastheSonofGod,distinctfromthathumanitywhichhewas to assume, nor purely as the Son ofman distinct from his eternalSonship andDeity; but as these two natures are really distinct, itmaytend toclearnessofunderstanding,andbeahelp to faith toview themsometimes,aswehavedone,separatefromeachother.Butintheseofficecharacters which he sustains in behalf of his Church, there is no suchnecessityforviewinghistwonaturesseparately;onthecontrary,todosowould much mar those spiritual views of him which are so full ofblessednesstoabelievingheart.

We have called them the "Office characters" of the Lord Jesus Christ,meaning thereby those peculiar relationships which he sustains to thechurch ofGod as Priest,King, Prophet,Head,Husband, etc. And as oftheseofficecharacters,thatofthePriestisthemostimportant,andthatwhich laida foundation forall the rest,weshall commence thepresentseriesbygivingitthefirstandmostprominentplace.Itwillbenecessaryinsodoingtobringforwardmuchdoctrinaltruth;butasourobjectisnotsomuchtofurnishourreaders'heads—astoedifyandprofittheirhearts,weshallseektoblendinstructionwithexperience,andastheLordmayenable, so to set forth the Lord Jesus Christ in his beauty andblessedness, grace and glory, that our faith may be strengthened, our

hopeenlarged,andourlovedrawnforth,andthatthusourmeditationofhimmaybesweet.

Anobjectionhasbeen takenby somegoodmen to theword "office" asappliedtotheLordJesusChrist,asifthetermratherloweredthedignityofhisheavenlyMajesty.TheLordeverkeepusfromusinganytermthatmayseemderogatorytothegloryandhonorofHimwhosenameisaboveeveryname;but if itwasnodegradation tohim to "takeuponhim theformof a servant," (Phil. 2:7,) and if theFather himself said to him inprophecy,"BeholdmyServantwhomIuphold,"(Isa.42:1,) itcannotbedegrading tohim ifwe speakof his "offices," as understanding therebythe part which he undertook to fulfill for, and the relation which hesustainsunto,thechurchofGod.Butwehavechosenrathertoadopttheexpression,"Officecharacters,"asembodyingafullerandwiderideathanthesimpleterm,"office,"andthusmorecompletelyembracingwhattheLordJesusChristisasthegreatandgloriousMediatorbetweenGodandman.

The High Priesthood of the Lord Jesus Christ is so wide and deep asubjectthatwecanonlyhopeatthebesttobringforthasmallmeasureofthetreasuresofmercyandgracewhicharestoredupinit.Butinordertoprevent losingourselves in sowidea field,we shall, theLord enabling,endeavor to treat the subject as clearly as we can. We shall thereforeconsider,

I.TheOriginandNatureofPriesthoodgenerally.

II. The Priesthood of the Lord Jesus, as completely filling up all therequisitesofthatoffice.

III.ThebearingwhichthishasontheexperienceofaChristian.

TheORIGINofpriesthood lay in themindofGod fromalleternity, forthewhole of the Levitical priesthood, fromwhichwe gather our truestideasofthepriestlyoffice,wasbutatypeandfigureofHimtowhomGodsaid, "You are a Priest forever, after the order ofMelchizedek," (Psalm110:4,) andwhowas "a Lamb slain from the foundation of theworld."(Rev.13:8.)Butasregardsitsinstitution,which,asregardstime,wemay

callitsorigin,whenthesehiddenpurposesofGodfirstcametolight,wemayassignthegardenofEdenastheplacewherein,andthefallofmanastheepochwhentheofficeofpriesthoodwasinstituted.Itwas,infact,virtually announced in the first promise; for "the seed of the woman"pointedtothesacredhumanityofJesus,asthebruised"heel"predictedhis sufferings, and as the bruised "head" of the serpent proclaimed thevictorygainedtherebyoversinandSatan.

Sacrifices are essential to priesthood—so essential that it is anacknowledgedprinciplethatwherethereisnosacrificethereisnopriest.ThustheApostleargues:"Foreveryhighpriestisordainedtooffergiftsandsacrifices;wherefore it isofnecessitythatthismanhavesomewhatalsotooffer."(Heb.8:3.)Sacrificesmeetusimmediatelyafterthefallasthe only acceptable way of worshiping God; and as independently of adivine institution, there is no necessary or natural connection betweensacrifice and worship, it is evident that they must be of divineappointment.ButwherecanwesowellplacetheirinstitutionasafterthefallinParadise?Forwhydid"theLordGodmakecoatsofskins"toclotheour first parents, except to show them the necessity and nature of acovering from his wrath by the righteousness of his dear Son? And asanimal food was prohibited until after the flood, why were the beastskilledbutasasacrifice?Wefind,therefore,Abelofferingsacrificewhenhe brought of the firstlings of his flock and of the fat thereof—the fatbeingthatpartofthesacrificewhichwasalwaysburntonthealtar.Andthat this offering ofAbelwasnot amere tribute of thankfulness, but arealslaughteredsacrifice,isclearfromthewordsoftheApostle,"ByfaithAbeloffereduntoGodamoreexcellentsacrificethanCain."(Heb.11:4.)Weneednot stay toenumerate the sacrificesofferedbyNoah, (Gen.8:20,) by Abraham, (Gen. 15:9, 10; 22:13,) by Jacob, (Gen. 31:54; 46:1,)except as clearly establishing two facts—1, that sacrifices were still theappointedmeansofapproachingGod;and,2,thattheheadofthefamilywas,antecedentlytotheLeviticaldispensation,thesacrificingpriest.

TheNATUREofthesesacrificesweshallnotnowdwellupon,atleastatany length,asweshallhaveoccasiontoconsiderthemmorefullywhenweapproachthatpartofoursubjectinwhichweshallhopetoshowhowtheblessedLordfulfilledthemallbythesacrificeandofferingofhimself.

Stillwemaydropafewwordsofexplanationuponthedifferencebetweenwhatweresacrifices inthetruesenseof theterm,and,whatweremorestrictlyofferings.ThisdifferenceisexpressedbytheApostleinthewords—"Everyhighpriestisordainedtooffergiftsandsacrifices."(Heb.8:3.)He here draws a distinction between what are called the unbloodyofferings, such as thoseof corn, oil,meats, anddrinks,whichhe terms"gifts"—andthethetrue"sacrifices,"inwhichthevictimwaskilled,anditsbloodshedatthefootofthealtar.Taking,then,ageneralviewofboththesacrificesandofferingswhichweremadebythehighpriest,wemaydividethemintothreedistinctkinds,accordingtotheplaceswheretheywereeachoffered—

1.Thoseofthecourt,orthebrazenaltar,bybloodandfire.

2.Thoseofthesanctuary,atthealtarofincenseandtableofshow-bread.

3.Thoseofthemostholyplace,beforethearkofthecovenantwithintheveil.

Thefirst,beingtrulyandproperlysacrificeswhereinbloodwasshedandthe victim wholly or partially burnt by fire, represented the death ofChrist and his sacrifice on the cross; the second, being the burning ofincenseonthegoldenaltarmorningandevening,andtheofferingoftheshow-bread weekly upon the table, figured his present intercession inheaven;andthethird,orthecarryinginofthebloodofthebullockandthe goat, and the incense beaten small, into the most holy place,representedtheeffectofbothinatonementandreconciliation,andthosedivine transactionswhich are still now being carried on by our exaltedHighPriest,asouradvocatewiththeFatherinthecourtsofbliss.

It is,however,with the sacrificesofferedupon thebrazenaltar thatwehaveatpresentchieflytodo,andthesemaybedividedintosixkinds,asenumerated Lev. 7:37—1. Burnt offerings; 2. Meat offerings; 3. Sinofferings; 4. Trespass offerings; 5. Consecrations; 6. Peace offerings.These were distinguished by two circumstances from all the otherofferings—1,inthattheywereall"fireofferings,"beingwhollyorpartiallyburnt;and,were,2,"mostholy."Theywerethusdistinguishedfromthe"heave offerings" and "wave offerings,"whichwere not burntwith fire,

andwerenot"mostholy,"but,asthetermmayberendered,worecalled"holy praises," being, for themost part, voluntary thank offerings. Thesubstanceofthesesacrificeswasoftwosorts—1.Beasts;2.Fowlsorbirds.Of beasts there were three sorts offered in sacrifice—one of the herds,thatis,bullocks,andtwooftheflocks,thatis,sheepandgoats.Ofbirdswereusedtwosorts—1,turtle-doves;2,pigeons;and3,inonecase,thatofcleansingtheleper,(Lev.14:4)sparrows.Inallthesesacrificialvictimsthereweretwonecessaryrequisites—1,thattheyshouldbemales,exceptin the sin and trespass offering; and 2, should be without blemish,figuringtherebytheabilityandthespotlessnessof theLordJesus,bothasthePriestandastheVictim.

Theseminute detailsmay appear to some of our readers uninterestingand almost unnecessary, and indeed would be so were it not for theirreferencetotheblessedLord,andthefoodwhichtheyaffordtoalivingfaith, as seeing in them all a representation of the sacrifice and blood-shedding of the Son of God. To a believing heart nothing can beunnecessary,nothinguninterestingwhichpointstohim,andwhichtendsin any way to shed a sacred light on the Person, work, sacrifice, andsufferingsof our greatHighPriest.By these rites and sacrificeshewasrepresented to the faith of the Old Testament church; and since thesubstancebeingcome,theseshadowshavenownoplaceinourworship,yet can a living faith look back to them and see them illuminated by adivine glory, as testifying of Jesus, and of salvation by his blood andrighteousness.

ThePriesthoodoftheLordJesus.Buthavingthuscastaglanceatthese"shadowsofgoodthingstocome,"wemaynowpassontoconsider theLordJesusChristunderthatblessedcharacterwhich,aswesaidbefore,lies at the foundation of all his other covenant relationships, and shallthereforeproceedtoviewhimasthegreatHighPriestoverthehouseofGod.

Severalimportantconsiderationshereatoncemeetourview,as,

i. What is the true nature of priesthood, what is its foundation, andwhencedidittakeitsriseandorigin?

1.Theessentialofficeofapriestistooffersacrifice.Butsacrificeimpliesthreethings—1,thejustdesertofasinner—death;2,thesubstitutionofavictim in his place; 3, the acceptance of the substitute by the offendedJudge.Thereisnonaturalornecessaryconnectionbetweensacrificeandforgiveness.To takean innocent lamb,cut its throat,sprinkle itsblood,andburnitsfatonanaltar,asanactofdivineworship,wouldrather,ofitself, aggravate sin than atone for it, unless thismode of worship hadbeeninstitutedbyGodhimself,withanimmediateandspecialreferencetoanatonementofhisownproviding."Itisnotpossiblethatthebloodofbullocks and of goats should take away sins;" (Heb. 10:4;) and thussacrificehasneithervaliditynorsignificancyapartfromtheofferingupoftheSonofGodasanatoningsacrificeforsin.

Butasacrificerequiresapriest.WeseethismostclearlyintheLeviticallaw,forinthatnosacrificewasallowedtobeofferedbutbyapriestofthefamilyofAaron. It is true that theofferermightbring thevictimto thealtar andkill it, though thiswasusuallydoneby theLevites, (2Chron.30:16, 17; 35:11,) yet none but the priest could offer the sacrifice, bytakingthebloodandsprinklingitroundaboutthenaltar.(Lev.1:1-5.)

Butpriest, aswell as sacrifice,mustbeofdivineappointment.This theApostleexpresslylaysdown—"Andnomantakesthishonoruntohimself,but hewho is called ofGod, aswasAaron." (Heb. 5:4.)Moses, though"themanofGod,"untowhomalone"theLordspokefacetoface,"didnottakeuponhimselftheofficeofpriesthood.GodchosehisbrotherAaronforthepriesthood,asasovereignactofhisgoodpleasure—andfixedthepriesthoodinhimandhisfamily.(Exod.28:1.)Similarly,theLordJesusChristdidnotchooseorappointhimself to theofficeofHighPriest,astheApostledeclares—"SoalsoChristglorifiednothimself tobemadeaHighPriest; but hewho said unto him, "You aremy son; today have Ibegottenyou."(Heb.5:5.)Wearethusatonceleduptothespring-head,the original source and fountain, of our Lord's priesthood. He wasappointedandconstitutedahighpriestbytheexpresswilloftheFather;forhe"glorifiednothimselftobemadeahighpriest;"thatis,hedidnottaketohimselfthatgloriousofficeofhisownmindandwill,withouttheexpressdesignationandappointmentofhisheavenlyFather.

But when was he thus solemnly and divinely appointed? Surely in

eternity.Timehadneitherplacenorname,forasthenithadneitherbirthnor being, in the eternal counsels of heaven. It has witnessed, it dailywitnesses,theirdevelopment,butitwasnotpresentattheirconception.But without seeking to pry with too curious an eye into those solemntransactionsinadatelesseternitywhereinandwherebyourblessedLordwasappointedtotheoffice,andassumedtherelationshipofaHighPriestto the house of God, we may perhaps draw a distinction between thecounselsthemselvesandtheopendeclarationofthem.PriortotheopendeclarationoftheFathertotheSon—priortothewordoftheoath,"Youare a Priest forever, after the order of Melchizedek," Father, Son, andHoly Spirit, the eternal Three-in-One Jehovah, took solemn counselconcerningthesalvationofthechurch.Hermiserablecondition,assunkand ruined in the Adam fall, was foreseen, and a plan devised in theeternalmindtosaveherfromherdestructions.Thiswas"thecounselofpeace,"(Zech.6:13,)the"everlastingcovenant,orderedinallthingsandsure,"(2Sam.23:5,)inwhichtheFatherproposed,theSonaccepted,andthe Holy Spirit ratified that solemn compact, whereby the Son of Godundertook to become the Head, Husband, Advocate, Mediator, andRedeemerofthatinnumerablemultitudewhichtheFathergavehimtobehispeople,thatinthemhemightbeeternallyglorified.Now,itwaswhenthis covenant had been entered into and firmly ratified and sealed bymutualcompact,thattheFather"spokeinvisiontohisHolyOne—IhavelaidhelpuponOnethatismighty."ThenwastheSonofGodconsecratedto thehighpriesthood,andall thathesubsequentlydidandsuffered inthe execution of that office was but the fulfilling of what he thenundertookinharmonywiththewillofGod.

ii.Butletusnowseehisfitnessforthatsacredoffice.TheinfinitelywiseGodwouldnothavechosenhimfortheworkunlesshehadbeenperfectlyqualifiedtofulfillit.Forwhataworkitwas—aworkinwhichthegloryofGod,thesalvationofmillionsofsinners,theutterdefeatandoverthrowofSatan,andthedestructionofsin,werealltobeaccomplished;andthatthroughseasofsuffering,agony,shame,ignominy,andtemptation,tobewaded through and overcome by the Son ofGod in the flesh! ButGodknewbothworkandworkman;whatwastobedoneandwhoalonecoulddo it;whatwas tobesufferedandwhoalonecouldendure it.HeknewthatitwasaworksuitableforhisowndearSontoaccomplish,andthat

healonewasqualifiedfortheworkandtheworkalonequalifiedforhim.ThusthedearRedeemer,withholyjoyinthesweetconsciousnessofhisFather'sapprovingsmile,couldlookupjustbeforehewasledasalambtotheslaughter,andsay,"Ihavefinishedtheworkwhichyougavemetodo."(John17:4.)

1. In looking, then, at his qualifications for thework, lot us first take aglanceathisdivinePerson, as co-equal and co-eternalwith theFather.None but a Person canmediate. This at once overthrows the Sabellianheresy,whichdeniesthethreedistinctPersonsintheGodhead.Aname,a relationship, anairynothing, cannot interposebetween thePersonofGodandhisguiltycreatures.ThathethenshouldbeadistinctanddivinePersonwasabsolutelynecessary,orhowcouldhemediatebetweenGodandus?AndtogivehimpowerandauthoritytomediatehemustbealsoadivinePerson.Acreature,thehighestcreature,theloftiestandbrightestof theburningseraphim,thenoblestangel,suchasGabriel,whostandsin the presence of God, (Luke 1:19,) had not, could not have sufficientdignitytomediatebetweenGodandman.TheseraphveiledhisfacewithhiswingsbeforetheMajestyofGodwhenhisgloryfilledthetemple.(Isa.6:2.)Couldhe thenmediateonequal termswith thegreatandgloriousself-existentIAM?Onewasneededwho,asJobspeaks,asa"arbitrator,"or umpire, "could lay his hand upon us both;" (Job 9:33;) that is, onewho,asGod, couldbeequalwithGod,andasmanbeequalwithman,laying one hand uponGod in the fullness of Deity and the other handuponmanintheidentityofhishumanity—neartotheFatherastheSonof God; near to man as the Son of man. But this wondrous arbitratorcouldonlybefoundinhimwho"beingintheformofGod,thoughtitnotrobbery to be equal with h God," (Phil. 2:6)—in him who "in thebeginningwastheWord,andtheWordwaswithGod,andtheWordwasGod,"(John1:1)—inhimwhoisGod's"fellow,"orequal,(Zech.13:7,)asbeingtheSonoftheFatherintruthandlove.

2.Wesayit,then,nottostirupcontroversy,butasapartofdivinetruth,that his being the true, proper, and eternal Son of God gave him anadditional and most special fitness thus to mediate between God andman.WhososuitabletopleadwiththeFatherashisonly-begottenSon?Who,asever lying inhisbosom,soacquaintedwithhismindandwill?

Whoso fit to come forth into visiblemanifestationas thebrightnessoftheFather'sgloryand theexpress imageofhisPerson?Whosoable torevealinhisownPersonthelove,thepity,themercy,thecompassion,thegraceof theFather?Wemayadd,whosoable tomanifesthisholiness,his purity, his hatred of sin, and all those glorious perfections of thedivinecharacterwhich,hiddenfromthesonsofmenintheblazeofthatlightwhichnoman canapproachunto,were all brought to light in thePersonofImmanuel?As,then,weviewbyfaiththePersonoftheSonofGod,weseehowsuitablehewastoundertakeandexecutetheofficeofahighpriest.ThisintrinsicandeternaldignityoftheLordJesusChristastheSonofGodisthefoundationofhispriesthood,astheApostlearguesintheEpistletotheHebrews.

We have laid thus far the foundation of the Lord's priesthood in hiseternal Deity and divine Sonship, and shall hope, with God's help andblessing,topursueoursubjectinthenextchapter.

Jesus,theGreatHighPriest-ChapterTwo

InresumingourMeditationsonthePriesthoodoftheLordJesusChrist,we feel our need of that anointing "which teaches of all things, and istruth,andisnolie,"(1John2:27,)andwithoutwhich,asrestinguponthelipsorthepen,nopreaching,howevereloquentorpowerful,nowriting,howeverclear,fluent,orargumentative,canbeofanyspiritualprofitorofanyabidingbenefittotheChurchofGod.Butifthis"unctionfromtheHolyOne"benecessarytothegraciousunderstandingandexperimentalunfoldingof everypartof the truthofGod, so indispensable toall truelightuponand life fromeveryportionofholywrit, thatwithout itall isdarkness and death, how much more is it needed when we have tomeditateuponthePersonandworkof theblessedLord,andto leadupthethoughtsandaffectionsofthelivingfamilytohimwhoisnowseatedonhisthroneofgraceandgloryasthegreatHighPriestoverthehouseofGod!

ThespecialworkandofficeoftheHolySpiritistotestifyofJesus,(John15:26,)toglorifyhim,totakeofthethingsthatarehis,andtoshowthemto the soul; (John 16:14;) and therefore without these teachings andtestimoniesof theHolySpiritwehaveno true,no savingknowledgeofhim,nolivingfaithinhim,nosweetcommunionwithhim,notenderandaffectionate love toward him. And are not these the marks whichpeculiarlydistinguishthelivingfamilyofGod,fromthedeadinsinandthe dead in profession? A bare knowledge of the letter of truth cancommunicate no such gracious affections as warm, soften, melt, andanimatethesoulofachildofGod,underthefeltpowerandinfluenceoftheHolySpirit;cancreatenosuchfaithasgiveshimmanifestunionwithJesus;caninspirenosuchhopeascarrieseverydesireofhisheartwithintheveil;canproducenosuchgodlysorrowforsinasmakeshimloatheand abhor himself in dust and ashes; can shed abroad no such love asmakeshimlovetheLordwithapureheartfervently.

Butletusnotbemisunderstood.ThesameblessedandholyTeacherwhotakes of the things that are Christ's and reveals them to the soul, thusraising up faith, hope, and love, and bringing into living exercise everyotherspiritualgiftandgrace,firstpreparesthehearttoreceivehiminallhis gracious characters and covenant relationships by deeply andpowerfully convincing us of our need of him as our all in all. Is he aPriest?Weneedhisatoningbloodandhisall-prevailingintercessionthatwemayhavepeacewithGod,andthatourprayersandsupplicationsmayrise up with acceptance into his ears. Is he a Prophet? We need hisheavenlyinstruction,thatwemaysitathisfeetandhearhisword,soastobelievehispromisesandobeyhisprecepts.IsheaKing?Weneedhispowerful and peaceful scepter to subdue every foe, calm every fear,subdueeverylust,crucifythewholebodyofsin,andbringintocaptivityeverythoughttotheobedienceofChrist.

But it may well be said of the present day, as recorded in the roll ofancientprophecyas indicating"the timeof theend," "Manyrun toandfro,andknowledgeisincreased."IsnotthistrueoftheprofessingChurchaswellasoftheprofaneworld?—asmuchfulfilledinthepulpitandthepew as in the railway train, the electric telegraph, and the scientificlectureroom?Frombooktobook,fromchapeltochapel,frompreacher

to preachermany run, and by this increase their knowledge of Gospeltruth; but how few run so as to obtain that spiritual and experimentalknowledge of the only trueGod and of JesusChristwhomhe has sentwhich is eternal life! The truths of the Gospel are widely spread; thePerson andwork of the Lord Jesus are proclaimed frommany pulpits;but it is still now as true as ever it was, that "many are called but fewchosen;"that"straitisthegateandnarrowthewaywhichleadsuntolife,andfewtherebethatfindit;"that"nomanknowstheSonbuttheFather;neitherknowsanymantheFatherbuttheSon,andhetowhomsoevertheSonwillrevealhim;"andthat"nomancansaythatJesusistheLordbutbytheHolySpirit."

It isnot, then, the increaseof knowledge—thatknowledgewhich "puffsup,"thateithermakesormanifestsatruebelieverinJesus.Themysteriesofthekingdomofheavenarestillhiddenfromthewiseandprudent,andrevealedtobabes;andhoweverplainlytheymaybesetforthinthewordof truth, or enforcedby the lips ofmen, it still remains true—that onlytrembling hearts and wounded consciences know them in their savingpower.Forsuchwewrite,andifanyworddropfromourpenwhichmaycomfortandencouragesuch,weshall littleheedthecavilsofthosewhoaresettledontheirleesandareateaseinZion.

Weattempted inour last chapter to show that the intrinsicandeternaldignityoftheLordJesusChristastheSonofGodisthefoundationofhispriesthood;andwemayfurtheraddthatthePersonofourblessedLordissointimatelyconnectedwithhisofficecharactersthatwithoutagraciousand experimental knowledge of his Deity and Sonship we cannot haveanytrueorsavingexperienceofhisloveandblood.Weinsistuponthis,notinaspiritofcontroversy,norwithaviewdirectlyorindirectlytobeover pertinaciously bringing forward a disputed doctrine, whethernecessaryornot for themaintenanceof ourpoint or the elucidationoftruth—butfromadeepandsolemnconvictionofitstruth,andthatuponit,astheonlyfirmbasis,thepriestlyaswellaseveryotherofficeofourblessedLordrests.

Among thedevicesofSatan toobscure the truthofGod, this isnot theleastorlast—firsttoraiseupopponentstoit,andthen,whencontroversyarises,withitsusualattendantwarmth,totryandpersuadethedefenders

oftruthtosoftendowntheirstatements,tokeepbacktheirviews,orevenquietlydrop themaltogether, lest furtherconfusionshouldariseamongchurches,orweakbrethrenbestumbled.Applythistothepresentcase.

Thetrue,proper,andeternalSonshipofourblessedLordliesattheveryfoundationofhispriestlyoffice.BecauseheisaSon,andonlybecauseheisGod'strueandproperSon,ishequalifiedtomediatebetweenGodandus.HistrueandrealSonship,therefore,isasnecessary,asindispensableto his assuming that office as his Deity. The grace and glory of thispresent dispensation, as unfolded by Paul, (Heb. 1,) is that, whereas"Long ago God spoke many times and in many ways to our ancestorsthrough theprophets.Butnow in these finaldays,hehas spoken tousthroughhisSon.GodpromisedeverythingtotheSonasaninheritance,andthroughtheSonhemadetheuniverseandeverythinginit.TheSonreflects God's own glory, and everything about him represents Godexactly.Hesustains theuniverseby themightypowerofhiscommand.Afterhediedtocleanseusfromthestainofsin,hesatdownintheplaceofhonorattherighthandofthemajesticGodofheaven.ThisshowsthatGod'sSonisfargreaterthantheangels,justasthenameGodgavehimisfargreaterthantheirnames."Hebrews1:1-4

Thus,accordingtotheApostle'stestimony,thatJesusisandeverwastheSonofGod,thatassuchheisandeverwas"thebrightnessofhisglory,andtheexpressimageofhisPerson,"andthat"byhim,"ashisSon,andtherefore before his incarnation, "he made the worlds," is thedistinguishinggraceandgloryofthispresentdispensationasacovenantofmercyandpeace.Hecouldnototherwise"byhimselfhavepurgedoursins," nor could he have been "made somuch better than the angels,"unless, as the eternal Son of the Father, he had "by inheritance,"—hislawful inheritance as his true and only-begotten Son, obtained amoreexcellentname,"—thenamebecausethenatureofaSon,"thanthey."Hisname,hisnature,hisinheritance,all,therefore,necessarilyprecededhiscovenantengagements,andwerethefoundationofthemall.

NorishetheeternalSonofGodbecausehispeoplewerechoseninhimfrombeforethefoundationoftheworld,asifeternallovetotheChurchwerethefoundationofhisSonship,butbecausesuchisthenaturalandnecessarymodeofhisdivinePersonalityasaPersonintheeverblessed

Trinity.

ButhavingthusfarseenhisblessedfitnessfortheofficeofPriestasthetrue and proper Son of God, we may now direct our thoughts to aconsideration of the office character which he thus assumed. Inattemptingtodothis,itwillperhapsbedesirabletoobtainaclearviewofthe nature of that office. A priest implies a sacrifice, and a sacrificeimplies three parties—1, a guilty transgressor, forwhom the sacrifice isoffered;2,aholyGod,towhomtheatonementismade;3,apriest,whoshallstandasamediatorbetweenGodandthesinner,andwhoshallofferthesacrificerequired.

We see all this strikingly shown when the children of Israel sinned inmurmuring against the Lord for his destroying Korah, Dathan, andAbiram. The children of Israel were the guilty transgressors; the LordGod of Israel was he against whom they had sinned; Aaron, offeringincense and making an atonement for the people, was the priest, thetypicalMediator.Assuchhestoodbetweenthedeadandtheliving,andtheplaguewasstopped. (Num.16:48.)Thuswe,asweknowbypainfulexperience,areguiltysinnersbeforeGod;he,inalltheperfectionsofhisjustice, purity, and holiness, his wrath against sin, and his inflexibledetermination by no means to clear the guilty, is our most just andrighteous Judge; our adorable Lord, the Son of God in our nature,Immanuel,Godwithus,istheMediator,theonlyMediatorbetweenGodandus;andhe,asourHighPriest,hasofferedasacrifice,evenhimself,asanatoningsacrificeforoursins.

We should, however, carefully observe that there is no necessary ornaturalconnectionbetweensinandsacrifice,orthatGodisatallboundbyhismoralperfectionstopardonsin.Itiswhollyowingtotheall-wiseandall-graciouswillofGod thatanypardonshouldbeextended toanysinner, that anygrace shouldbe shown tohim,or that anyway shouldhavebeendevisedandexecutedtoopenawayofescapefromthewrathjustly due to his transgressions. It pleased God, in the depths of hisinfinitewisdomandmercy,thatawayofsalvationshouldbeprovidedforthe lost; but as justicemust be amply satisfied, as the righteous law ofGod could not be violated with impunity, as his infinite purity andholinesscouldnotbetarnishedbypassingbyiniquityasifitwereaslight

thingformantodefacethe imageofGod,and,by listeningtoSatan, todefytheauthorityofhisMaker,thiscouldonlybeaccomplishedthroughasacrificeofGod'sownproviding,whichwasnolessthanthatofhisdearSon,that"heshouldbemadesinforuswhoknewnosin,thatwemightbemadetherighteousnessofGodinhim."

Buthere letus foramomentpause toapply these thoughts toourownconsciences,andtoexamineourspiritualandexperimentalacquaintancewith them; for however clearlywemay seem to see, or however boldlyacknowledgetheseasimportanttruths,howevertheymayformapartofthe creed for which we contend, yet what is all this short of theirexperimental power?Andhowdeeply doweneed that they should notonlybeatfirstmadeknowntousbydivinemanifestation,butthattheyshouldbekeptwarm,fresh,andaliveinourbosomasevery-dayrealitiesforourfaith,hope,andlovetobeactivelyengageduponastheverylifeofoursoul.Wethereforeneedonall thesepointsthespecialteachingandtestimony of the Holy Spirit, not only to lead us feelingly andexperimentallyintothemunderthefirstconvictionsofsinandtheearlysuings formercy, but to seal themdailyuponour consciences as livingrealities,soastolivecontinuallyundertheirpowerandinfluence.

Thegreatmarkofdivinelifeinthesoulis,thatitmakesitselfmanifestbyits internal movements, and that all these movements, whether up ordown,inorout,allreallytendupwardtotheFountainoflife,whosaid,"Because I live, you shall live also." "I have come that theymight havelife,andthattheymighthaveitmoreabundantly."IfIhavenodailysightor sense of sin, no deep and abiding conviction of my state by naturebefore God as a most miserable transgressor, a guilty criminal of nocommondye, I shall certainly neither knownor care to know anythingexperimentally and savingly of the Person and work of the Lord JesusChrist.

But,again,ifIhavenospiritualviewofthatjust,holy,andrighteousGodwithwhomIhavetodo,whoinhimselfis"aconsumingfire,"andwhoseindignation as such burns to the lowest hell, what sense can I have ofneedingasacrifice formysins,andthatthatsacrificeshouldhavebeenconsummated by nothing less than the blood shedding, sufferings, anddeathofhisco-equal,coeternalSon?

And further,unless Ihave somespiritualknowledgeofand faith in theonly-begotten Son of God—what can I know of his having shed hisprecious blood to redeem my soul from the lowest hell? Or again,whatever may be my views and feelings upon these points, how can Ispirituallyapprehendthem,orlivefromdaytodayuponthem,excepttheblessedSpiritbecontinuallyopeningthemupandapplyingthemtomyheart?ButweareratheranticipatingourproposedintentionofshowingthepeculiarbearingwhichthepriesthoodoftheLordJesushasupontheexperienceofthesaintofGod,andshallthereforepursuenofurtherthistrainofthought.

Ourpresentobjectisratherfirsttoestablishitstruthonafirm,scripturalbasis,andopenupitsnatureandcharacter,itsendandobject,beforeweenterupontheexperienceofitsbenefitsandblessingsasmadeknownbyadivinepowertothesoul.

Having,then,seenthattheoriginalandeternaldignityoftheSonofGod,asaPersoninthegloriousTrinity,isessentialtohisPriesthood,andthathisbeingGodtheSonfittedhiminamanner,fullbeyondallconceptionof ineffable grace and glory, to sustain that office,wemaynow look atwhatwasfurthernecessarythathemightexecuteitaccordingtothewillof God, and in perfect harmony with "the counsel of peace which wasbetweenthemboth."(Heb.10:9;Zech.6:13.)

OnemainobjectofourblessedLord'sassuming,accordingtothewillofhisheavenlyFather,theofficeofaPriestwasthathemight"putawaysinbythesacrificeofhimself."(Heb.9:26.)Tooffersacrifice,weknow,wasone chief part of the priestly office, for priesthood and sacrifice are soindissolublyconnectedthatitisareceivedaxiom,thatwherethereisnopriest there is no sacrifice, and where there is no sacrifice there is nopriest. Sin could not be put awaywithout a sacrifice, and this sacrificemustbenolessthantheobedience,bloodshedding,sufferings,anddeathof the Son of God, wherein and whereby he offered up himself as anatoningsacrificetoputawaythewrathofGod;for"itisnotpossiblethatthebloodofbullsandofgoatsshouldtakeawaysin."(Heb.10:4.)

SinbeingsuchanabominablethinginthesightofGod,suchaviolation

of his word and will, such a daring rebellion against his majesty andglory, such a casting aside of his righteous government and authority,rendering the sinner so polluted and unclean, so filling him with ateemingmassofungodliness,andsomakingbodyandsoulaverytempleof Satan—it could not be forgiven and put away without a sacrifice insomewaycommensuratetoitsflagrantandhideousenormity.

That sin should be visibly and effectually punished, the righteouscharacterofGodbefullyandopenlycleared,theclaimsofhisholylawbethoroughlysatisfied,histruthandjusticebeamplyvindicated,hiswrathbewhollyappeased,andyetthathismercyandlovemightbedisplayedinall their gracious and eternal fullness in the complete salvation of aninnumerablecompanyofchosensinners—thiswasthegrandmysteryofinfinitewisdom,infinitelove,andinfinitepower,tobeaccomplishedandrevealedinthePersonandworkoftheSonofGod,as"givinghimselfforus anofferinganda sacrifice toGod for a sweet-smelling savor." (Eph.5:2.)

But this sacrifice of himself he could not offer unless he took a bodycapableofdoingandsufferingthewholewillofGod.Deity,aspureDeity,canneitherobeynorsuffer.TheSonofGod,asthetrueandproperSonofGod,co-equalandco-eternalwiththeFatherandtheHolySpirit,couldneither obey, nor bleed, nor die. And yet without obedience, the lawcannotbefulfilled;withoutblood,sincannotberemitted;withoutdeath,the sacrifice cannot be completed. Yet must it be obedience withoutfailure, blood without blemish, and death without desert. A Lamb,therefore,wasneeded"withoutblemishandwithoutspot;"(1Pet.1:19;)aLamb"slain,"inthepurposesofGod,"fromthefoundationoftheworld;"(Rev.13:8;)andthatLambonewhichGodhad"providedforhimself,"asAbrahampropheticallyassuredIsaachewoulddo.(Gen.22:8.)

Here, then, we see, in somemeasure, the beauty and blessedness, thegraceandgloryofthatpureandsacredhumanitywhichtheSonofGodtook in thewomb of the VirginMary, under the overshadowing powerand operations of theHoly Spirit, andwhereby he became "Immanuel,Godwithus."Thiswas"thebody"whichhisheavenlyFather"prepared"for him, and which was "curiously wrought in the lowest parts of theearth," (Psalm 139:15,) when at one and the same instant the divine

PersonoftheSonofGodtookapureandperfecthumanbodyandapureandperfect human soul in thewombof theVirgin. Then couldhe say,"Lo,Icometodoyourwill,OGod.Sacrificeandoffering(thatis,suchasareofferedbythelaw)youwouldnot,butabodyhaveyoupreparedme.(Heb.10:5.)

But the question may now arise, When did our gracious Lord moreparticularly enter upon the discharge of his priestly office? Was he apriestfromthemomentofhisassumptionofthebodypreparedforhim,or did he enter upon his priestly office at any subsequent period? Toanswerthisquestionwemustdrawadistinctionbetweenhisvirtual—andhis actual taking up of his covenant offices. The Lord JesusChristwasinvestedwithallhisofficesfromthemomentofhisconceptionandbirth.He became, therefore, virtually the Priest, Prophet, and King of hisChurch and people when his human nature, as "the holy thing," wasconceivedinthewomboftheVirginMary,forhereceivedallhisoffices,at one and the same moment by the unction of the Holy Spiritcommunicatedtohiminallitsfullness.Hewastherefore"bornChristtheLord,"(Luke2:11,)andwasconsequentlyProphet,Priest,andKingathisbirth;forasunderthelawprophets,(1Kings19:16,)kings,(1Sam.10:1;16:13,)andpriests,(Exod.29:7,)wereconsecratedtotheirofficebybeinganointed with oil—so our blessed Lord, when anointed with the oil ofgladness above his fellows, in thewomb of the Virgin, received in thatunctionoftheHolySpiritallthosegraces,gifts,andabilities,andallthatrightandauthoritywhichqualifiedandentitledhimto thedischargeofallhiscovenantoffices.Andyettherewasaspacebetweenhisvirtualandhisactualenteringuponhisofficesasregardstheirdischarge.

Webelieve, then,thatthoughheassumedthebodypreparedforhimatthe moment of his incarnation, and thus virtually took upon him theofficeofpriesthoodundertheunctionoftheHolySpirit,yetthatstrictlyspeaking he did not then actually enter upon his priestly office. Therewere,so tospeak,degrees inhisassumptionof it. 1.Therewas firsthistaking up of it with his other offices at his incarnation. 2. There was,secondly,his visibleanddeclarativeanointingathisbaptism,when theHolySpiritdescendeduponhimintheformofadoveandfilledhimwithallhisgracesandgifts.3.Andtherewas,thirdly,hisespecialdedication

andconsecrationofhimself tohisworkofsufferinganddyingwhenhesaid, "And for their sakes I sanctify myself;" (John 17:19;) that is, Idedicateandconsecratemyselfasasacrificerandasasacrifice.

ThuswemayplacethetimewhentheLordJesusChristmoreespeciallyentered upon the execution of his priestly office in that intercessoryprayerwhichheofferedupJohn17.ItistruethatheassumeditinitiallywhenhebecametheLambofGodthatborethesinsoftheworld;butashedidnotenteruponhispropheticalofficeuntilafterhisbaptism,norupon his kingly office until after his resurrection, so he did not enteruponhispriestlyoffice,thatis,fully—untiljustpriortohiscrucifixion.

Butasthedistinctionmaynotbeimmediatelyseenbyallourreaders,letus explain the difference between entering upon an office initially andcompletely.Whenhewasyetachildoftwelveyearsold,Jesuswasfoundbyhisparents"sittinginthemidstofthedoctors,bothhearingthemandasking themquestions." (Luke2:46.)There Jesuswas entering initiallyintohispropheticaloffice,thoughhedidnotreallyandfullyenteruponituntil he returned in the power of the Spirit into Galilee after histemptation in the wilderness, and "taught in their synagogues, beingglorifiedofall."Sowhenhecastoutdevils,fedhungrymultitudes,badestormywindsandwavesceaseandbestill,hewasexecutinginitiallyhiskingly office. Yes, evenwhenhe stood before Pilate, and answering hisquestion,"Areyouaking,then?"replied,accordingtotheJewishmodeof affirmation, "You say (that is, 'You say truly') that I am a king," heclaimed then and there, even in thehour of his lowest humiliation, hisregaldignity.Pilate,therefore,wroteatitlewhichheputuponthecross,andwhichhewouldnotalterforalltheloudclamorofthechiefpriests,"JesusofNazareth,theKingoftheJews."Andyethedidnotfullyassumethekinglyofficeuntilafterhisresurrection,whenhesaidtohisdisciples,"Allpowerisgivenuntomeinheavenandinearth."

Thusweseethatenteringuponanofficeinitiallydiffersfrom,andyetisperfectlyconsistentwith,takingitfullyandcompletely.So,therefore,inthepriestlyoffice,whichourLordassumedaccordingtothewillofGod,heenteredupon it initiallybeforehe fullyandcompletelyentereduponits discharge. He was, in a sense, bearing sin from themoment of hisconception.Hislifewasalifeofsuffering;hewasamanofsorrowsand

acquainted with grief; and he was always perfectly obeying the law inthought,word,andaction,andthusworkingoutarobeofrighteousnessfor the justification of his people. But this was not precisely the samethingasofferinghimselfasacrificeforsinonthecross.

Wemayillustratethisbythetypeofthepaschallamb;thelambwastobetaken on the tenth day of the month Abib, and kept up until thefourteenthday.Whenthenitwastakenoutofthefoldandkeptapartbyitselfforfourdays,itwasinitiallyavictim,butitwasnotkilleduntiltheeveningofthefourteenthday.SoourLordfromhisfirstseparationuntothe office was a Priest, and from his incarnation was a Lamb withoutblemish,butasaPriesthedidnotofferthesacrificeuntilthebloodofhispurehumanitywasshedonthecross.ButhemoreespeciallyconsecratedanddedicatedhimselfasthePriest,when,as ifanticipatingthatpartofhis priestly office which he now carries on in the courts of heaven, heoffereduptheintercessoryprayerrecordedinJohn17.

WiththeLord'shelpandblessing,weshallattempttoshowinournextpaper the nature of this sacrifice, and that indeed it was an atoningsacrificeforsin.

Jesus,theGreatHighPriest-ChapterThree

"How can aman be just beforeGod?" (Job 9:2) always has been, evermust be, amatter of deep and anxious inquirywhen themind is onceenlightenedtosee,andtheconscienceawakenedtofeeltheawfulstateofcondemnation into which we are sunk by sin—before Himwho, in hiseternal purity, spotless holiness, and inflexible justice, is indeed "aconsumingfire."Butifevenfromnaturalconvictions,theconscience,asif necessarily and distinctively, trembles under a sight and sense of sinbeforethegreatandgloriousMajestyofheaven,howmuchmorekeenlyand deeplymust it feel these pangs of guilt and shamewhen theHolySpirit, byhisquickeningoperationson theheart, "judgment to the lineandrighteousnesstotheplummet;"when"thehail"ofGod'smanifestedangeragainstalltransgression"sweepsawaytherefugeoflies"inwhichself-righteousnesshasvainlyendeavoredtointrenchitself,andtherising"waters"ofhisfeltdispleasure"overflowthehiding-place"ofgoodworks

and good resolutions in which the convinced sinner has sought atemporarybutmostunavailingshelter!

"What shall I do to appease thewrath of God, to satisfy his justice, tofulfillthedemandsofhisrighteouslaw,toconciliatehisfavor,toescapehell,andwinheaven?"—howeverinminuterfeaturesthebeginningsofaworkofgracemayvary,suchsolemnsearchingsofheart,sucheagerandanxiousinquiriesfromthelipsmustalwaysattendthefirstoperationsoftheSpiritofGodupontheconscience.Forwheredoesgracealwaysfindus?Insin—ifnotinopenyetinsecrettransgression.Ifacondemninglawdoesnotarrestusasplainlyandmanifestlyguiltyofvile,flagrantactsofiniquity,yetitcomesuponusinitsaccusingsentenceas"walkinginthevanityofourmind,havingtheunderstandingdarkened,beingalienatedfromthe lifeofGod through the ignorance that is inus,becauseof theblindnessofourheart."Being, then,convincedofsinbythequickeningoperationsoftheHolySpirit,thealarmedsinnerlooksouttofindsomeway of escape from thewrath to come, some refugewherein his guiltysoulmayfindsafetyandshelter.

Nowtosuchapoorself-condemnedwretch,tosuchaguiltycriminal,theatoningbloodandjustifyingobedienceoftheSonofGod,asrevealedtohisheartby theHolySpirit,becomes theonly refugeofhisweary soul,theonlywayofsalvationfromthewrathtocome,theonlydoorofhopeopenedtohiminthevalleyofAchor.Tohim,therefore,asfaithhearsandreceives the joyful sound, it is glad tidings, good news, that the LordJesus"nowonceintheendoftheworldhasappeared,toputawaysinbythe sacrifice of himself." (Heb. 9:26.) The convincing operations of theHolySpiritonhisconsciencehavebeenthose"preparationsoftheheart"which "are of the Lord;" and which, by breaking it up, give it that"deepnessofearth,"(Matt.13:5,)withoutwhichthereisnoproperseed-bed for the word of life to germinate in and grow; for until the fallowgroundoftheheartbebrokenupbytheploughshareofthelaw,itisbutasowingamongthornstoreceivethemeredoctrineoftheatonementintothe judgment. There being no living faith in a heart destitute of grace,there canbeno spiritual viewof thebloodof the cross;no sightof thegroaning, agonizing Son of God; no secret, sacred entrance into hissorrows,noholyfellowshipofhissufferings,noinwardconformitytohis

death.ButwheretheHolySpirithasconvincedthesoulofsin,andthuspreparedtheheartforthereceptionofatoningbloodanddyinglove,hesooner or later reveals the Son of God as the Mediator—the onlyMediator,betweenGodandmen,andespecially inhischaracterof"theLambslainfromthefoundationoftheworld."(Rev.13:8.)

As this train of thought at once leads us to the subject of the sacrificeoffereduponthecrossbythesufferingSonofGod,andasweproposedtoshow,withtheLord'shelpandblessing,thenatureofthatsacrifice,andthat it indeedwasanatoningsacrifice forsin,weshallhereresumethethreadofourMeditationsupontheblessedLordasthegreatHighPriestoverthehouseofGod.

Our readers will doubtless recollect that we have sought carefully todistinguish between the past and the present work of our great HighPriest.Before "hegaveup the spirit," and thus laiddownhimpreviouslifeasthelastandcrowningactofhissufferingobedience,ourgraciousLord cried out with a loud voice, "It is finished." (Matt. 27:50; John19:30.) The sacrifice, therefore, according to his own testimony, wascomplete in and by the death of the sacred Victim. As the high priestcouldnotenterwithintheveilonthesolemndayofatonementuntilhecould carry in the blood of the slain bullock, so his Antitype, the LordJesusChrist,couldnotenterintothecourtsaboveuntilhehadfirstbledanddiedbelow.

Toconstituteanefficientsacrificeseveralthingswornrequired:

1.ThewholemustbeaccordingtotheSovereignwillofGod.Thevictimmust be of his choice, and the whole arrangement at his supremedisposal. This we see most clearly intimated in the minute directionsgiven as to the Levitical sacrifices to which we small have occasionpresentlymorefullytorefer.

2.Thebloodofthevictimmustbeshed,for"thebloodisthelife;"(Gen.9:4;)"itisthebloodthatmakesanatonementforthesoul;"(Lev.17:11;)and"withoutsheddingofbloodisnoremission."(Heb.9:22.)

3. The victim must die. As death was the original penalty for

disobedience,("Inthedaythatyoueatthereofyoushallsurelydie,"Gen.2:17,)sothesacrificecannotbecompletewithoutthedeathofthevictim.Thus Jesus "became obedient unto death," (Phil. 2:8,) "poured out hissouluntodeath,"(Isa.53:12,)andgavehislifeforthesheep.(John10:11.)

4.The victimmust alsobewithout spot orblemish, inmost casesbe amale,andinone—thepaschallamb,amaleofthefirstyear.(Exod.12:5.)Thestrongersextypifiedstrength,theripeagematurity,andthefreedomfromblemishspotlesspurity;allwhichthreemarksblessedlymetintheChristofGod;forasstrong,heboreoursinsinhisownbodyonthetree;asmature,hewasmadeperfectthroughsuffering;andasaLambwithoutblemishandwithoutspot,hewastheHolyOneofIsrael.

We have already alluded to the sacrifices offered under the law, andintimatedthatwewouldhaveoccasiontoconsiderthemmorefullywhenweapproached thepresentpartofoursubject.This, therefore,weshallnow,withtheLord'shelpandblessing,attempttodo,ashopingtherebytothrowsomelightupontheonlytrueSacrificewhichJesusoffereduponthecrossofCalvary.

It is to the early chapters of the book of Leviticus thatwemust chieflyturntoexaminethesacrificeswhichwereappointedbyGodastypesandrepresentativesofthisgreat,thisall-atoningSacrifice.

1.The first sacrificewhich theremeetsourview is "theBurntoffering,"the nature and emblematic intention of which we shall now thereforeconsider. "TheLordcalled toMosesandspoke tohimfromtheTentofMeeting.Hesaid,"SpeaktotheIsraelitesandsaytothem:'WhenanyofyoubringsanofferingtotheLord,bringasyourofferingananimalfromeithertheherdortheflock."'Iftheofferingisaburntofferingfromtheherd, he is to offer a male without defect. He must present it at theentrancetotheTentofMeetingsothatitwillbeacceptabletotheLord."(Lev. 1:1-3.) Our space will not admit of our bestowing upon thisremarkable sacrifice all the attention that its importance demands; itmust suffice, therefore, to furnishour readerswithsomehints for theirownprofitablemeditation.

The"burntoffering"wasoneoftheearliestmodesofsacrifice.Thefirst

recordedinstanceofitsfiringofferedwasbyNoah,aftertheflood:*"AndNoah built an altar unto the Lord; and took of every clean beast, andevery clean fowl, andofferedburntofferingson thealtar." (Gen.8:20.)ThiswasdoubtlesstypicalofthesacrificeoffereduponthecrossbytheLordJesus,forwereadthat"theLordsmeltasweetsavor;"(or"savorofrest,"margin;) fordidnotChrist givehimself "forus anoffering and asacrificeuntoGodforasweetsmellingsavor?"(Eph.5:2;)anddoesnotthe Father "rest" with ineffable complacency and delight upon thesacrificethusofferedtooffendedJusticebyhisonly-begottenSon?

*We do not instance Abel's offering, of whom it is recorded that "hebroughtofthefirstlingsofhisflockandofthefatthereof,"(Gen.3:4,)astheexpressmentionof"thefat"seemsto indicatethatthefatonly,andnotthewholevictimwasburntonthealtar.

The next instance, we believe, of this mode of sacrifice is when GodcommandedAbrahamtotakehisson,hisonlysonIsaac,whomheloved,andofferhimforaburntofferinguponMountMoriah;(Gen.22:2;)andthoughthesacrificeofIsaachimselfwasarrestedbythevoiceoftheLordoutofheaven,yetAbrahamoffereduptheramcaughtinathicketbyhishorns—(typeofJesus,caught,asitwere,inthethicketofoursins,)asaburntoffering in the steadofhis son.Other instancespreviously to thegiving of the law, are those in Job, (1:5; 42:8,) and of Jethro, (Exod.18:12,)butastheyconveynopeculiarinstruction,weneednotheredwelluponthem.

It is sufficiently evident from the two instances of Noah and Abrahamthat the rite of burnt offering existed, and no doubt by God's ownappointment, before the setting up of the tabernacle in thewilderness.Theceremoniallawtheninstitutedonlygaveitapeculiarandadditionalsanction,putit,asitwere,onafreshbasis,andfurnisheditsoffererwithmore specific and minute directions, that the type might be morecomplete.Itsdistinctivefeaturewasthatitwaswhollyburnt;whichwastypicaloftwothings—1,oftheangerofGod,asaconsumingfire,whollyburningupthevictim,asitwillburnbodyandsoulinhell;2,asweshallpresentlymorefullyshow,oftheflamesofself-sacrificinglove,inwhichthebodyandsoulofJesuswereasifwhollyconsumedinthedevotednessofhisheart.

1.ButaswehaveproposedtodirectourattentionchieflytotheopeningchaptersofLeviticus,we shallnameaprior feature, that is, that itwaswhollyvoluntary."Heshallofferitofhisownvoluntarywill."Itwasnotlike thesinofferingor the trespassoffering,a sacrificespeciallyofferedfor some particular sin, wrung from him, as it were, by guilt ofconscience, but it was broughtwillingly of theman's own accord.Nowthispeculiarfeatureoftheburntoffering,which,itwillbeobserved,wellharmonizes in that point with the voluntary burnt offerings offered byJobforhissons,(Job1:5,)pointstothatmarkedcharacterofthesacrificeofferedbyourgreatHighPriestthatitwasonhispartwhollyavoluntaryact—"Lo!Icometodoyourwill,"wasthelanguageoftheSonofGodintakingthebodywhichtheFatherhadpreparedforhim.

Theeternal lovewithwhich theSonofGod loved theChurchbeforehegavehimselfforit;(Gal.2:20;Eph.5:25;)hiscovenantengagementsonher behalf; (Psalm 89:19, 35, 36;) his anticipation of the time of hisincarnationbyhisvariousappearances inahuman formunder theOldTestament,wereallsomanymarksandindicationsoftheholyeagernesswithwhichheundertooktheworkwhichtheFathergavehimtodo.AstheSonoftheFatherintruthandlove,as lyingfromalleternity,ashisonly-begottenSon, inhisbosom,heknew thewillof theFather, forheand the Father are one—one in essence, one in nature, one in will. (2John3;John1:18;10:30.)ThewilloftheFatherwasthatheshouldtakeabodywhichtheFather,inhisinfinitewisdomandgrace,hadpreparedforhim,andoffer itupasasacrifice,andthusredeemandsanctify theChurchwithhispreciousblood.Thewholeofhissufferingandobedientlifewas a doing of thewill of God, for he could ever say, "I do alwaysthose things that please him;" (John 8:29;) but, as we have alreadypointedout, itwasmoreparticularlywhenhe sanctifiedor consecratedhimselfastheHighPriestinhisintercessoryprayer,(John17:19,)thathedid thewill ofGodby foreverperfectingbyoneoffering thosewhoaresanctified. (Heb. 10:14.) His whole heart, therefore, panted to do thatwill.

Thus,onhis last journey,afterhehadpassed throughJericho,wereadthathe"wentbefore"hisdisciplesastheywereinthewayascendinguptoJerusalem,(Luke19:28,)asifhewouldreprovetheirlaggingfootsteps,

andgobeforethem,notonlytoshowthemthewayto thecross,butashimselfadvancingwithallholyeagernesstomeetit.Inthisspirithesaid,onapreviousoccasion,"Ihaveabaptismtobebaptizedwith;andhowandstraitened('pained,'margin)untilitbeaccomplished."(Luke12:50.)Thisbaptismwasthebaptismofsufferingandbloodinwhichhewastobe immersedwhen all thewaves and billows ofGod'swrathwent overhim; but his holy soulwas straitened, or as if drawn togetherwith thecords of love, and "pained" with the delay, time itself moving on withpacetooslowforhisardentdesiretodoandsufferthewholewillofGod.

Thisvoluntaryoffering,then,ofhimselftobewhollyoffereduptoGod,astheburntofferingwasentirelyconsumed,isamostblessedfeatureofthesacrificeconsummatedonthecrossby"theApostleandHighPriestof our profession." (Heb. 3:1 .) As "the Apostle," ormessenger of God,bringinginhisheartandhandsamessageofmercy,hecameforthfromtheFather'sbosominself-sacrificinglove."Greaterlovehasnomanthanthis, that aman lay down his life for his friends;" (John 15:13;) "Wholoved me and gave himself for me." (Gal. 2:20.) Whatever amount,therefore,ofsorroworsufferinghehadtoendure,Jesuscouldstillsay,"Lo, I come; in the volume of the book," (the book of God's eternalcounselsandfixeddecrees,)"itiswrittenofme,Idelighttodoyourwill,OmyGod;yes,yourlawisinmyheart."(Psalm40:7,8.)

Thus"hewasbroughtasa lambtotheslaughter,andasasheepbeforehershearersissilent,soheopenednothismouth."(Isa.53:7.)ThewholeofhisobedientandsufferinglifewasavoluntaryofferingupofhimselftodoandsufferthewillofGod;butitisinitslastacts,asofferinghimselfinsacrifice, thatwe see it especiallymanifested. In this spirit, aswehavealreadypointedout,hecomesuptoJerusalem,fortheremusthedie,ashehimselfsaid,"NeverthelessImustwalktoday,andtomorrow,andtheday following; for it cannotbe thataprophetperishoutof Jerusalem."(Luke 13:33.) In this spirit, he entered Jerusalem, in meek yet holytriumph, sitting on an donkey's colt. (John 12:15.) In this spirit, he satdownwithhisdisciplesat thepaschalsupper,whenhesaidunto them,"WithdesirehaveIdesiredtoeatthisPassoverwithyoubeforeIsuffer."(Luke22:15.)Andinthesamespirit,hefreely,voluntarilylaiddownhislifeasthelastactofhiswilling,sufferingobedience,accordingtohisown

words, "Therefore doesmyFather loveme, because I lay downmy lifethatImighttakeitagain.Nomantakesitfromme,butIlayitdownofmyself. I havepower to lay it down, and I havepower to take it again.Thiscommandment,(thatis,thisenjoinedpartofmypriestlyoffice—forheisherespeakingnotofhisessential,butofhismediatoriallife)haveIreceivedofmyFather."(John10:17,18.)

2.But letusnowviewanother feature, indeedwhatmaybeconsideredthe leading andmain characteristic of the burnt sacrifice. It was to bowholly burnt. "The priest shall burn all on the altar, to be a burntsacrifice,anofferingmadebyfire,ofasweetsavoruntotheLord."(Lev.1:9.) In the other sacrifices only the fat, (that is, the internal fat,) thekidneysandtheliverwereburntuponthealtar,forthatwas"thefoodofthe offeringmadeby fire, for a sweet savor, andwas theLord's;" (Lev.3:16;) but the burnt sacrifice was wholly burnt. The burnt sacrifice,therefore,representstheofferingupofthepurehumanityofChrist,notonlyintheflamesoftheangerofGodagainstsin,withoutwhichitwouldnothavebeena sacrifice at all, but also in thepure andholy flamesoffilialloveanddevotednesstotheFather'swill.

Itdidnot, therefore, somuchrepresent theatonementmade for sinbythesacrificeofChrist initsaspecttowardsman,forthatwasmorefullytypifiedinthesinandtrespassofferings,andespeciallyinthesacrificeofthe bullock and the goat offered on the great day of atonement, as itrepresentedtheatonementinitsaspecttowardsGod.TherewerecertainactingsofineffablelovebetweentheFatherandtheSon,whenJesuswasdoingandsufferingthewillofGoduponearth,ofwhichwegetonlyfaintglimpsesinthewordoftruth;buttheseactingswere,inamysteriousandinscrutablemanner,connectedwiththeobedienceuntodeathoftheSonofGod.Thus,theLordhimselfsaid,"ThereforedoesmyFatherloveme,becauseIlaydownmylifethatImighttakeitagain."(John10:17.)HerewehavetheloveoftheFatherconnectedwiththeobedienceoftheSon—alovenotdistinctfrom,notindependentof,theeternallovewithwhichtheFathereverlovedhimashisonly-begottenSon,butalovetohimastheGod-manMediator,adelightinginhisobedienceashisownsentservant—"Beholdmy servantwhom Iuphold;my elect"—the electHeadof thechurch,"inwhommysouldelights."(Isa.42:1.)

The patience, themeekness, the submission, the resignation, the faith,hope,andlove,thehumility,thebrokennessofheart,thepureandholy,unswerving,unshrinkingobedienceofJesusinhissacredhumanitywereineffablydelightedinbyhisapprovingandacceptingGodandFather.Hiseternal lovetohimashisonly-begottenSon, thebrightnessofhisgloryand the express imageof hisPerson,was thusdrawnas itwere, into anew stream of ineffable complacency and delight. Thus, as the eternalFather lookeddown fromheavenupon theSonofhis eternal lovewithineffable delight and complacency when baptized in Jordan, as thusfulfilling all righteousness, (Matt. 3:15,) and showing forth in type andfigure his future baptism of suffering and blood, and gave audibleexpression to that delight by a voice from heaven, "This ismy belovedSon,inwhomIamwellpleased,"(Matt.3:17,)soasJesushunguponthecross, consumed in the flamesofhisownself-sacrificingobedienceandlove,itwasanofferingofsweetsavortohisheavenlyFather;notthattheFather took delight in the sorrows and sufferings of his co-equal, co-eternal Son, viewed in themselves, but as doing his will and thusglorifying him. How solemn are the words when Jesus consecratedhimselfastheHighPriest,intheopeningofhisintercessoryprayer,andwhataholyandsacredlightdotheycastonthosetransactionsbetweentheFatherand theSon, towhichwehavecalledour readers'attention!"Father,thehouriscome;glorifyyourSonthatyourSonalsomayglorifyyou."(John17:1.)

Theburntsacrifice,therefore,representsratherwhatJesusonthecrosswastohisheavenlyFatherthanwhathewasforanduntoman.ThecrossofourblessedandsufferingLordhas thus, as itwere, twoaspects,oneturned towardsGod, theother turned towardsman. "Ido always thosethings that please him;" (John8:29;) "Father, glorify your name. Thencamethereavoicefromheaven,saying,Ihavebothglorifiedit,andwillglorify itagain;" (John12:28;) "Putupyour sword into thesheath—thecupwhichmyFathergivesme,shallInotdrinkit?"(John18:11.)Thesepassagesgiveusas itwereaglance into thosedeepandmysteriousyetblessed transactions between the Father and the Son, wherein andwherebytheSonglorifiedtheFatherbybecoming"obedientuntodeath,eventhedeathofthecross,"(Phil.2:3,)andtheFatherglorifiedtheSonby first acceptinghis obedienceonbehalf of theChurch, and then as a

declaration of his divine Sonship, (Rom. 1:4,) and that he might be apartakerofhisthrone,(Rev.3:21,)raisinghimfromthedead,andhighlyexaltinghimtohisownrighthandandgivinghimanamewhichisaboveeveryname.(Phil.2:9.)Thustheburntsacrificerepresentedtwothings—1,theofferingofJesusforsinintheflamesofdivinewrath;2,theofferingofhisobedientbodyandsoulintheflamesofself-sacrificingdevotednesstothewilloftheFather.

Thislatteraspectofthecrossis,wethink,notsufficientlyborneinmindbythepeopleofGod.WenaturallyviewthesacrificeofJesus,theatoningbloodandfinishedworkoftheSonofGodonthecross,moreasregardsourownpersonal, individualsalvation thanas it regards thehonorandgloryofGod.ButthereisinthecrossoftheLordJesusChristsomethingfar deeper and higher than themere salvation of the Church from theruins of the fall. Though in most complete and blessed harmony witheverydivineperfectionofJehovah,thoughinitaretreasuredup,notonlytheexceedingrichesofhisgrace,butinfinitedepthsofmanifoldwisdom,(Eph.1:7;3:10,)yetthesalvationoftheChurchwasinthemindofGodbut secondary to themanifestationofhisownglory.Thatmust everbethesupremeandultimateendofallhiscounselsandpurposes,ofallhiswaysandworks."GlorytoGodinthehighest,"wasthe firstnote intheangelic song, and preceded "on earth peace, good will toward men;"(Luke2:14;)"AstrulyasIlive,alltheearthshallbefilledwiththegloryoftheLord;"(Num.14:21;)"Tothepraiseof thegloryofhisgrace;"(Eph.1:6;) "Ofhim, and throughhim, and tohimare all things; towhombeglory.Amen." (Rom. 11:36.)Thus speaks theHolySpirit in thewordoftruth.

SinbrokeinupontheoriginalgloryofGod,asmanifestedinthecreationofman inhisown image,afterhis likeness. "Behold, itwasverygood,"(Gen. 1:31,) was God's own testimony to his glory in creation. But theentranceofsinmarredanddefaceditinmarringanddefacingtheimageof God in man. Thus, by the entrance of sin the justice of God wasoutraged, his work defaced, his command trampled under foot, hisholinessinsulted,andParadise,hisowngarden,whereindweltpeaceandhappiness,purity and innocence,pollutedby thepoisonof the serpent.When, therefore, the Son of God undertook, in the solemn counsels of

eternity, by his own obedience unto death, as the suffering Surety, tovindicatethehonorofhisFather, to fulfillhisbroken law, toglorifyhisjustice,andatthesametime,andbythesameway,tomanifesthismercyand reveal his grace—attributes of Jehovah hitherto undiscovered toangelicminds,(1Pet.1:12,)thegloryofGodwashischiefendandaim.Butthiscouldonlybeaccomplishedbythecross,forthatis"thewisdomofGod"aswellas "thepowerofGod;" (1Cor. 1:24;)andby thatalone,couldall thegloriousperfectionsofJehovah,suchashis justiceandhismercy,hisholinessandhisgrace,befullyharmonized.(Psalm85:10,11;Rom.3:26.)

When, then, the suffering Son of God "offered himself without spot toGod,"intheflamesoftheintensestloveanddevotednesstothewillofhisheavenlyFather, seekinghis glory,nothis own, in themomentof, andthroughhisowndeepestand lowesthumiliation,evenwhenburning intheflamesofhisangeragainstsin,andcryingoutunderthehidingsofhiscountenance—thenitwasthattheeyesoftheFatherrestedwithineffablecomplacencyanddelightontheSonofhislove.WhateyebuttheFather'scould read his heart, melting in the flames of wrath like wax, and yetmeltedintotheintensestdevotednessandlove?(Psalm22:14.)WhoelsecouldmarkhisperfectandunswervingobediencetotheFather'swill indrinking thecupput intohishand to the lastand lowestdregs?Whosebut theFather's all-searching eye could read the zeal forhishonorandglorywhicheventhen,intheflamesofself-devotinglove,waseatinghimup?(Psalm69:9.)

As the blessed Lord hung upon the cross, what angelic, still less whathumaneyemarkedthebreadths,andlengths,anddepthsandheightsofthat lovewhichpassesknowledge?(Eph.3:18,19.)Whocouldviewthisamazingsceneofsorrowandofobedienceevenuntodeath,soastoreadfullytheverydepthsoftheheartofChrist,buttheall-seeingGod?Wherewere the disciples? Fled. Where his Virgin mother? Weeping andlamentingatthefootofthecross,aswordpiercingthroughherownsoulalso. (Luke 2:35; John 19:25.) Where the angels? Wondering in silentawe, as they bent down to see the solemn mystery. Where his foes?Triumphing inmockeryandscorn, for theirshort-livedhourandof thepowerofdarknesswascome.Wherewastheverysun?Hidinghisface,as

ifshockedtoseehisMakerdie.Wherethesolidearth?Rockingtoitsverybase,asifunabletobeartheweightofthesufferingSonofGod.Wherethe rocks; cleaving to their center, as if they could no longer hold thebodiesofthesaintscommittedtotheircharge,butmustletthemforthtowitnessthedeathoftheirLord.Whateye,then,buttheeyeoftheFather,sawthesufferingSonofGodinallthedepthsandfullnessofhisbleeding,dyinglove,inalltheintensityofhisself-sacrificedevotedness,andinthemost resigned filial submissionunto, aswell asperfect executionofhissovereignwill?

3. But we must now mention another distinctive feature in the burntsacrifice, in which, doubtless, is typically couched some graciousinstructionfortheChurchofGod—"Andheshallflaytheburntoffering,andcutitintoitspieces."(Lev.1:6.)Theflayingoftheburntoffering,orremovingtheouterskin,wouldnecessarily laybarethe innerfleshwithallthemusclesandjointsofthebody,andthusbringtoviewtwothings—1, the exquisite cleanness of the inner flesh; and, 2, the nature andstrengthofitsmovingparts;forweknowhowcleanisthefleshinaflayedanimal as the skin is stripped off, and how plain are the muscles andjointswhen divested of their outward covering. Thus the flaying of theburnt sacrifice seems typically to represent—1, the purity of the innerfleshofJesus,forhissacredhumanitywasinwardlyaswellasoutwardly,insoulaswellasinbody,"aholything;"(Luke1:35;)and,2,thepurityandstrengthofallhismotives.

Couldwebeartobestrippedofourskins—ourexternallife,ouroutwardand visible profession of godliness? Shouldwe be found cleanwere allthisflayedaway?Thesecretjointsandmusclesofournature,thehiddenmotivesofmanyofourwordsandactionscouldnotbeartohavetheskinof profession strippedoff them;but theholy flesh of Jesus, and all thejoints and muscles of his pure humanity, the secret motives of all hiswordsandworks,couldbeartobelookedatandintobytheall-seeingeyeofGod,andviewedwithineffablecomplacencyinalltheirpurityandalltheirstrength.

Amongthesonsofmen,some,likeJosephandDaniel,mayseemalmostwithoutspotorblemish;butwhataretheywithin?Whatwouldtheybeweretheyflayed,werealltheskinoftheirprofessionthoroughlystripped

off?ButGoddesires truth in the inwardparts; (Psalm51:6;) for he, aswellashisword,"isadiscernerofthethoughtsandintentsoftheheart;neither is there any creature that is not manifest in his sight; but allthingsarenakedandopened*untotheeyesofhimwithwhomwehavetodo." (Heb. 4:13.) But the pure heart of Jesus could bear this all-seeingscrutiny.Beneathhisholyexternallifeandwalklayconcealedfrommanthespotlesspurityofhisholysoul,wherebyhewasinternallyaswellasexternallyaLambwithoutblemishandwithoutspot.

*Literally,"necked,"thatis,theneckandthroatexposedtoview,aswasthecasewiththesacrificeswhentheywereflayedandlaiduponthealtarwiththeirneckcutthroughandlaidopen.

4. The cutting of the burnt sacrifice into pieces was typical of thesufferings of Jesus in the garden and on the cross. Thus, "the sweetincense"whichthehighpriest,onthesolemndayofatonement,carriedwithintheveil,forasimilarreason,was"beatensmall,"(Lev.16:12,)thatitmightindicatethebrokenheart,thebruisedsoulofJesus.As,then,thecutpiecesoftheburntsacrificelayonthealtar,sothebruisedbodyandsouloftheLambofGodlayonthecross;andas,whenthosepieceswereburntonthebrazenaltar,asmokeascendedfromthemheavenwards,so,whenJesusgavehimselfforus,"anofferingandasacrificetoGod,forasweet-smellingsavor,"(Eph.5:2,)thesmokeofhismeritoriousobedienceanddeathroseupwithacceptancebeforethefaceofhisheavenlyFather.

5.Anothermarkwemustbrieflydwellupon—"Theinwardsandlegs"ofthe burnt sacrificewere to be "washed inwater."Water,we know,wastypical of the purifying, sanctifying operations of the Holy Spirit. OurblessedLorddidnotneedthepurifyingoperationsoftheHolySpirit,forhe was "holy, harmless, undefiled;" (Heb. 7:26;) but as his sacredhumanity was formed under the overshadowing influences andoperationsoftheHolySpirit,sowasitanointedbyhimwithallhisgiftsandgracesforhismediatorialwork;(Isa.41:1-3;42:1;)andinanespecialway sanctified forhis atoning sacrifice.Thuswe seem tohave a typicalrepresentation of the power and grace of the Holy Spirit as connectedwith the sacrifice of Jesus. Upon his sacred humanity the Holy Spiritrestedinallthefullnessofhisgiftsandgraces.WethereforereadofJesusthathe"throughtheeternalSpirit,offeredhimselftoGod."(Heb.9:14.)

As in the burnt sacrifice the inward parts and legs were washed withwater,andthusweretypicallysanctified,sotheheartofJesus,aswellasthe actions of Jesus,were as if consecrated by the unction of theHolySpirit,and thuspresentedholyandacceptable toGodupon thealtarofthecross.

Buthereourlimitsadmonishustopause.Weintendedtoconsiderinourpresentpaperthesinofferingandthetrespassoffering,andthesacrificeofthebullockandthegoatonthegreatdayofatonement;buttheseandotherpoints tending to throw lightupon thesacrificeofourgreatHighPriestwemustnowdefertoafutureopportunity.

Jesus,theGreatHighPriest-ChapterFour

The priesthood of the Lord Jesus Christ divides itself into two distinctbranches,correspondingtothosetwomightyworksofgraceandloveofwhichonewas finishedbyhimuponearth, and theother isnowbeingcarriedonbyhim inheaven.These twodistinctworkswere, 1, to offersacrificeforsin;2,tomakeintercessionforhispeople.Wehavetermedthemdistinctworks,ratherwithaviewtohelpourconceptionsthanwithanyintentionreallytoseparatethem;for,inpointoffact,theyaremostclosely and intimately connected with each other and in a measureblendedtogether,forwhenourblessedLordofferedhimselfwithoutspottoGodhemadeintercessionbyhisblood,andnowthatheis inheaventhemeritsofthatbloodarestillpleadingbeforethethrone.Thuswefindtheprophetconnecting together thebearingofsinwith intercession forsinners, in those striking words, "He bore the sin of many, and madeintercession for the transgressors," (Isa. 53:17,)—his intercession fortransgressors being made at the time and by the very means of hisbearingtheirsin."Father,forgivethem,"washisintercedingbreathatthevery timewhen hewas bearing sin in his own body on the tree. (Luke23:34.)

So,intypeandfigure,onthegreatdayofatonement,thehighpriesttookofthebloodofthesinofferingwithintheveilandsprinkledituponandbeforethemercyseat,thusconnectingtogetherthesacrificeat thealtarwithout, with the intercession in themost holy placewithin.When weapproachthatpartofoursubjectinwhichweshallhavetocontemplateour graciousLordas evennowat the righthandof theFather,makingintercessionforus,(Rom.8:34,)weshallendeavor,withGod'shelpandblessing,toentermorefullyintotheconnectionbetweenhisbearingsinonthecrossandhisintercedinginheaven;butourchiefobjectatpresentis to open up the mystery of dying love and atoning blood which wasconsummatedinthegardenandonthecross.

AstheLeviticalsacrificesthrowmuchlightontheoneofferingwherebyJesusperfected forever them that are sanctified,wehave alreadymademuchuseofthem,andifourlimitsadmittedshouldbegladtoenterstillmore largely into their nature and spiritual interpretation; but, as ourspaceisnecessarilyrestricted,wethinkitbesttoconfineourselvestotwoofferings prescribed under the law—the burnt offering and the sinoffering. These were not only the twomost important sacrifices of theLevitical dispensation, and are therefore specially named, Psalm. 40:6,"Burnt offering and sin offering have you not required," but have anespecial claim upon our attention as representing our suffering HighPriestundertwodistinctaspects,yeteachfullofgraceandglory.

The burnt offering, as we have already pointed out, represents himchieflyashewastoGod;thesinofferingasheistoman.Inbothhewasrepresentedasasin-bearer,forinbothofthesesacrificesatransferencewasmadeofsinbythepriestlayinghishandontheheadofthevictim;(Lev. 1:4;4:4;) inboth thebloodof thevictimwas shedand sprinkled;(Lev. 1:5;4:4-6;) inbothatonementwasmade for sin; (Lev. 1:4;4:20;)andbothwereburnteitherwhollyorinpartuponthealtar.(Lev.1:9;4:9,10.)Thoseweretheirpointsofunionsufficientlyclosetoshowthattheycorresponded in representing the sacrifice offered by our great highPriestonthecross.

But there were distinctive differences between them of a charactersufficiently marked to show that they represented this sacrifice underdifferentaspects.Thustheburntofferingwasvoluntary,thesinoffering

was compulsory; theburnt offeringwas flayed, cut intopieces, and theinwardsandlegswashedinwater;butnotoneofthesethreethingswasrequired in the sinoffering; thebloodof theburntofferingwasmerelysprinkledroundaboutuponthealtar,(Lev.1:11,)butthebloodofthesinofferingwasputuponthehornsofthealtar,sprinkledseventimesbeforetheLordbeforetheveilofthesanctuary,andpouredoutatthebottomofthe altar of the burnt offering; (Lev. 4:6, 7;) the whole of the burntofferingwasburntuponthealtar,(Lev.1:13,)butthefatonlyofthesinoffering, that is the internal fatwhichcovers thekidneys,wasburntonthealtar;fortheskinandflesh,eventhewholeofthebullock,wastobecarriedforthwithoutthecamp,intoacleanplace,andthereburntonthewoodwith fire. (Lev. 4:11, 12.)We see, therefore, that though in somepoints theburntofferingand thesinofferingresembledeachother,yetthatinotherstheywidelydiffered;andaswemaybesurethattheHolySpirit intendedtoconvey instructionbythesedifferences,wemay,withhishelpandblessing,attemptnowtoenterontheirmysticalandspiritualmeaning.

1. The burnt offering was wholly voluntary. This was one of its mostdistinctive features. "Speak unto the children of Israel, and say untothem,IfanymanofyoubringanofferinguntotheLord,youshallbringyour offering of the cattle, even of the herd, and of the flock. If hisoffering be a burnt sacrifice of the herd, let him offer a male withoutblemish—he shall offer it of his own voluntarywill at the door of thetabernacleofthecongregationbeforetheLord."(Lev.1:2,3.)Butthesinofferingwascompulsory."SpeakuntothechildrenofIsrael,saying,IfasoulshallsinthroughignoranceagainstanyofthecommandmentsoftheLordconcerningthingswhichoughtnottobedone,andshalldoagainstanyof them; if thepriest that isanointeddosinaccording to thesinofthepeople, thenlethimbringforhissin,whichhehassinned,ayoungbullockwithoutblemishuntotheLordforasinoffering."(Lev.4:2,3.)

When the sin was discovered, no choice was given whether atonementshould be made for it, but it was imperatively required that the sinofferingshouldbemade.Itiscalledindeedasinofignorance,butmuchmorewasintended,bothbythatexpressionandbythesinofferingmadefor it, than at first sight might appear. We shall therefore attempt to

explain by-and-by what was intended by "sins of ignorance;" but atpresentourobject is toshowthedistinctionbetweentheburntofferingand the sin offering, in that the former was voluntary and the lattercompulsory.InonesensethesacrificeoftheblessedLordwasvoluntary,inanothercompulsory;andthusthetwokindsofofferingrepresentthesetwodistinctfeaturesoftheonepropitiationforsinwhichheoffereduponthecross.

Theword of truth brings before us, very vividly and clearly, in variouspassages,both theseaspectsofour sufferingHighPriest.ThuswereadthatJesus"lovedthechurchandgavehimselfforit."(Eph.5:25.)"Wholovedme,"says theApostle,"andgavehimself forme." (Gal.2:20.)"AstheFatherknowsme,evensoknowItheFather;andIlaydownmylifeforthesheep.ThereforedoesmyFatherloveme,becauseIlaydownmylife,thatImighttakeitagain.Nomantakesitfromme,butIlayitdownofmyself.Ihavepowertolayitdown,andIhavepowertotakeitagain.ThiscommandmenthaveIreceivedofmyFather." (John10:15,17,18.)In these passages our blessed Lord is represented as freely loving andfreelygivinghimselfforhisChurchandpeople,asfreelyandvoluntarilylaying down his life for his sheep, and freely taking it again. Nocompulsionishere.AsJudahfreelyofferedhimselftohisfatherJacob,tobecomesuretyforBenjamin,(Gen.43:9,)soJesusfreelyofferedhimselfto his heavenly Father, to become Surety for his brethren. He couldthereforesay,"Lo,Icome;inthevolumeofthebookitiswrittenofme,Idelight to do your wills Omy God; yes, your law is withinmy heart."(Psalm40:7,8.)

In this voluntary offering of himself to do the Father's will, in thesepromptingsoflovetogivehimselffortheChurch,intheseactingsofpuremercytocomeforthfromtheFather'sbosomtotakethesinner'splace,and,asthesufferingSuretyofhispeople,tobecomeobedientuntodeath,eventhedeathofthecross,thegraceoftheLordJesusChristissignallydisplayed.Whereisloveequaltohislove?Wherewassorrowequaltohissorrow?Thesepromptingsandactingsofpure,free,andvoluntarylove,asapprehendedbyalivingfaith,andrealizedinsweetexperience,makethe Lord Jesus Christ unspeakably precious to believing hearts. "Youknow,"saystheApostle,"thegraceofourLordJesusChrist,thatthough

he was rich, yet for your sakes he became poor, that you through hispoverty might be rich." (2 Cor. 8:9.) "We love him," says holy John,"becausehe first lovedus." (1 John4:19.)This pure, unmerited love ofJesus,tobecomeanatoningsacrificeforoursins,asshedabroadintheheartbytheHolySpirit,constrainsredeemedandregeneratedsinnerstolovehim,andtolivetohispraise,asonetestified,towhomitwasgivennotonlytobelieveinhim,butalsotosufferforhissake,"FortheloveofChristconstrainsus;becausewethusjudge,thatifonediedforall,thenwere all dead—and that he died for all, that thosewho live should nothenceforthliveuntothemselves,butuntohimwhichdiedforthem,androseagain." (2Cor.5:14,15.) Inourcontemplations, therefore,ofJesusastheHighPriest,wemustfixoureyesteadilyonthefreeandvoluntarycharacter of his undertaking, when, in the councils of the eternalcovenant, he graciously undertook to become the Father's servant; andthoughhewasaSon,aneternal,atrue,andrealSon,tolearnobediencebythethingsthathewouldsuffer.ThisphaseofourblessedRedeemer'scharacterisbeautifullytypifiedbythesacrificeoftheburntoffering.

But,wheninthecouncilsofeternity,ratifiedbytheeverlastingcovenantorderedinallthingsandsure,hehadundertakentobecomeSurety,thenwhatwasbeforepurelyfreeandvoluntarybecameinasensecompulsory.There is a sense, a gracious sense, in which theword compulsionmayevenbeusedofGodhimself.Forinstance,whenhehadswornbyhimselftoblessAbraham,(Gen.22:16,17,)hewasbound,sotospeak,byhisownoathtoperformwhathehadpromised;andthereforetheApostletellsusitwastoshowmoreabundantlytotheheirsofpromisetheimmutabilityofhiscounsel.Moses,therefore,whenhepleadedwiththeLordonbehalfof thepeoplewhohadworshipedthegoldencalf,urgedthisoathashismost prevailing plea—"Remember Abraham, Isaac, and Israel, yourservants,towhomyousworebyyourownself,andsaiduntothem,Iwillmultiply your seed as the stars of heaven, and all this land that I havespoken of will I give unto your seed, and they shall inherit it forever."(Exod.32:13.)

As,then,whenGodhadboundhimselfbyoathtoblessAbraham,hewas,so to speak, tied byhis ownoath; so,when our blessedLord had oncebound himself by covenant engagements to stand in his people's place

andstead,hewasnolongerfree.HehadbecomeliketheHebrewservant,who,thoughfreetogooutintheseventhyear,yetifhesaid,"Ilovemymaster, my wife, and my children; I will not go out free;" and if, inpursuanceofthisfreedetermination,hismasterhadboredhiseartothedoor-post,wasthenfreenolonger.So,whenourblessedLordsaidtohisheavenlyFather,"Myearshaveyouopened,"(margin,"dug,"inespecialreferencetothisvoluntaryservitudeoftheHebrewbondman),hewasnolonger free. He was now God's "servant, whom he upheld, his elect inwhomhissouldelighted;" (Isa.42:1;)hisservant inwhomhewouldbeglorified,givenasa light to theGentiles, thathemightbehis salvationuntotheendsof theearth. (Isa.49:3,6.)Not thathewishedtobe free,not that he repented of his eternal engagements; on the contrary, hecouldsay,inthedaysofhisflesh,"Ihaveabaptismtobebaptizedwith,andhowamIstraiteneduntilitbeaccomplished."(Luke12:50.)

Butwefind,fromvariouspassages,whichgiveus,asitwere,aviewintothedepthsofhissufferingexperience, that therewereshrinkings inhisholy soul from the cup which he had undertaken to drink. Thus, evenbefore the hour of Gethsemane's suffering, as if in anticipation it eventhencastitsgloomyshadeoverhim,hesaid,"Nowismysoultroubled;andwhatshallIsay?Father,savemefromthishour;butforthiscausecameIuntothishour;"(John12:27.)"Father,savemefromthishour;"thereistheshrinkingofthevictim."ButforthiscausecameIuntothishour;" there is the holy resignation to the Father's will. And when hecameintothatoverwhelmingtroubleofsoul,ofwhichhesays,"Isinkindeepmire,wherethereisnostanding;Iamcomeintodeepwaters,wherethe floods overflow me;" (Psalm 69:2;) when in Gethsemane's gloomygarden,hewas"inanagony,andhissweatwasasitweregreatdropsofblood,fallingdowntotheground;"(Luke22:44;)whenbeforethechiefpriestsandelders,andallthecouncil,"heheldhispeace,"(Matt.26:63,)andinthepresenceofPontiusPilate"answeredhimnotaword,"(Matt.27:14,)fulfillingtherebythepropheticdeclaration,"Asasheepbeforehershearers is dumb, so he opened not hismouth;" (Isa. 53:7;) andmoreespecially on the cross, when, as the bitterest ingredient in his cup ofsuffering,hisFatherhidhisfacefromhim—inallthesecircumstancesofsorrow, shame, and ignominy, we see not only what the blessed Lordsufferedasbearingtheweightofsin,butwhyhisholysoulshrankinthe

prospectofbearingtheload.

Thathevoluntarilyundertooktosufferdidnotmakethesufferingsless.No,theweightofthesufferingenhancedthefreenessofhisgrace."OmyFather,ifitbepossible,letthiscuppassfromme,"wasbuttheutteranceof the agony of his holy soul in the first tasting of the Father's wrath,when, bowed down with grief and sorrow, he offered up prayers andsupplications, with strong crying and tears, unto him who was able tosave him from death. (Heb. 6:7.) But he had undertaken, andmust gothrough.Thewordhad gone forth, "Bind the sacrificewith cords, evenuntothehornsofthealtar."(Psalm118:27.)Thesinofferingwasnowtobesacrificed.Astheburntoffering,Jesushadvoluntarilyyieldedhimselfup to be wholly consumed in the flames of divine wrath, yet of self-sacrificinglove.Butnowhestandsasasinofferingbythealtar;forGod"madehimtobesin foruswhoknewnosin;" (2Cor.5:21;)andas theliteral victim was bound with cords to the horns of the altar, that itsstrugglesmightberestrainedwhile itsbloodwasbeingshed, sowas itsAntitype, the holy Lamb of God, spiritually bound to the horns of thealtar,notonlybythecordsofhisownlovingheart,notonlybythefirmcordsof the fixed, immutablewillofhisheavenlyFather,butby thenolessstrongcordsalsoofhisowneternalcovenantengagements.Hehadpromised,andmustperform.Thus,thoughfree,hewasbound.

Thisunionofperfectfreedomandself-imposedbondageweseenotonlyinthecaseoftheHebrewservantwhichwehavealreadyadduced—butasamatterofcontinualexperienceinhumanaffairs.ThusImaybeaskedtobecome surety for a person. I am free to accept the request—or free todeclineit.But ifIaccept it,andbecomehissurety,Iamfreenolonger,butamboundbymyengagement,andthestillstrongertiesofthelaw.Orifa friendneedsmyhelp, Iamfree togive it,or towithhold it.But ifIoncepromise togranthispetition, Iamno longera freeagent,butamboundtoperformmypromise."Paythatwhichyouhavevowed.Betterisitthatyoushouldnotvowthanthatyoushouldvowandnotpay."(Eccl.5:5.) Jesus, therefore,wasboundbyhis ownengagements to finish thework which the Father had given him to do. Justice arrested him, asstandinginthesinner'splace.Being"madeunderthelaw,"(Gal.4:4,)thecurse of the law fell upon him, for he was made a curse for us; (Gal.

3:131;)andhavingbecomeSuretyforhisbrethren,astheycouldnotpaythe weighty debt, he groaned (Prov. 11:15) under it, that he mightdischargeittotheutmostfraction.

2.Andthis leadsus toanother featureof thesinoffering, inwhich thissubstitutionofChrist in thesinner'splace ismoreclearlyanddistinctlytypified.Beforehe slaughtered thevictim, the sacrificing priest laid hishand on its head. "If the anointed priest sins, bringing guilt on thepeople, hemust bring to the Lord a young bullwithout defect as a sinoffering for the sin he has committed. He is to present the bull at theentrancetotheTentofMeetingbeforetheLord.Heistolayhishandonits head and slaughter it before the Lord." (Lev. 4:3, 4.) This actrepresentedthetransferenceofsinfromthetransgressortothevictim.Itidentified,asitwere,theonewiththeother.Ittypifiedthesubstitutionofthevictimforthetransgressor,anddeclaredbyavisiblesignthatitborehissinsandenduredtheirpenalty,whichwassufferinganddeath.Wattshas well expressed the feelings of a believing heart, as realizing thissubstitution,whenhewrites,

"Myfaithwouldlayherhand

Onthatdearheadofyours;

While,likeapenitent,Istand,Andthereconfessmysin."

Butasthistransferenceofsinwasmorefullyandcompletelybroughtoutinthecaseofthescapegoat,weshalldirectourreaders'attentiontothatsolemntransactiononthegreatdayofatonement."AndAaronshall laybothhishandsupon theheadof the livegoat,andconfessoverhimallthe iniquitiesof thechildrenofIsrael,andall theirtransgressions inalltheir sins, putting themupon thehead of the goat, and shall send himaway by the hand of a fitman into the wilderness." (Lev. 16:21.)Howstriking is the figure whereby Aaron is represented as laying "both hishands,"asiftheywerefilledwiththesinsofIsrael,upontheheadofthelivegoat,andconfessing"all the iniquitiesof thechildrenofIsrael,andalltheirtransgressionsinalltheirsins,puttingthemupontheheadofthegoat."HowweseebyfaithalltheiniquitiesofthechildrenofGodandall

their transgressions with all their sad slips and falls, all their basebackslidings, and all the horrid crimeswhich have lain with such guiltandweightupontheirbleedingconsciences,putuponthesacredheadofJesus;"madetomeet,"astheprophetspeaks,(Isa.53:6,margin,)likeamightyfloodrushinguponhimfromathousandconfluentstreams.Jesuswas, fromhis first entrance into this evilworld, aman of sorrows andacquaintedwithgrief.AstheLambofGod,hewasbearingthesinoftheworld,(John1:29,margin,)attheverytimewhenJohntheBaptistboretestimonyofhiminthewilderness.Whenyetgoingaboutdoinggoodtothebodiesandsoulsofmenduringtheexerciseofhispublicministry,hewas by imputation taking our infirmities and bearing our sicknesses.(Matt.8:17.)

But itwas in thegardenandon thecross that theLambofGodchieflybore the weight of imputed sin. As Berridge says, "The garden scenebeginshiswoes"—notthattheyhadnotbegunbefore,buthithertohehadbut tasted the bitter cup which there he drank to the very dregs. Thiscommencementofthehourofsufferingmadehimsayintheopeningofhisintercessoryprayer,when,aswehavebeforeshown,heenteredmorefully on his priestly office—"Father, the hour has come." (John 17:1.)What hourwas this but the hour of agonizing suffering, when his soulwasexceedingsorrowful,evenuntodeath,andyetthehourforwhichhecame into theworld; (John12:27;) thehourofungodlymenandof thepowerofdarkness;(Luke22:53;)thehourwhentheFathercriedaloud,"Awake,Osword,againstmyShepherd,andagainstthemanwhoismyfellow,saystheLordAlmighty."(Zech.13:7.)

Wouldwe,then,see,feel,andrealizetheexceedingsinfulnessofsin,itisnot by viewing the lightnings and hearing the thunders of Sinai's fierytop, but in seeing the agony and bloody sweat, and hearing the groansandcriesof thesufferingSonofGod,asmadesin forus, in thegardenand upon the cross. To look upon himwhomwe have pierced will fillheart and eyeswith godly sorrow for sin, and aholymourning for andoveramartyred,injuredLord.(Zech.13:10.)Tosee,bytheeyeoffaith,asrevealedtothesoulbythepowerofGod,thedarlingSonofGodbound,scourged,buffeted, spitupon,mocked, and then, as the climaxof cruelscornand infernalcruelty,crucifiedbetween two thieves—thisbelieving

sight, this fellowship of the sufferings of Christ, will melt the hardestheartintocontritionandrepentance.

Butwhenwesee,bytheeyeoffaith,thatthiswasthesmallestpartofhissufferings, that there were depths of soul trouble and of intolerabledistress and agony from the hand of God as a consuming fire, as ofinflexible justice and righteous indignation against sinwherever and inwhomever found,andthatourblessedLordhadtoendurethewrathofGoduntilhewaspouredoutlikewater,andhissoft,tenderheartintheflamesof indignationbecame likewax, andmeltedwithinhim, (Psalm,22:14,)—thenwe can in some measure conceive what he undertook inbecomingasinoffering.Forasall thesinsofhispeoplewereputuponhim,thewrathofGodduetothemfelluponhim!

AswhenJoseph's cupwas found inBenjamin's sack, thepenaltyof thetransgression fell upon the guilty one, who might have said, "Then IrestoredthatwhichItooknotaway,"so,whenthesinsoftheelectwerefound on the head of Christ, really innocent—though by imputationguilty, justice viewed him and treated him as the guilty criminal.SeparationfromGod,underasenseofhisterribledispleasure,andthatonaccountofsin,thatabominablethingwhichhisholysoulhates—isnotthishell?This,then,wasthehellexperiencedbythesufferingRedeemerwhentheLordlaidonhimtheiniquitiesofusall.(Isa.53:6.)Whatheartcanconceiveor tongueexpresswhatmusthavebeenthe feelingsof theRedeemer'ssoulwhenhe,thebelovedSonofGod,whenhewhohadlaininthebosomoftheFatherfromalleternity,hewhosewhole joywas intheirmutual loveand fellowship,whose ineffablebliss itwas tobeever"byhimasonebroughtupwithhim,andtobedailyhisdelight,rejoicingalwaysbeforehim,"whenhe,theFather'sonlybegottenSon,wasasifputaway from his bosom as, by imputation, a sinner. In proportion to hislove to the Father were his distress and agony at his displeasure; inproportion to his intense holiness was his grief at being treated as atransgressor.

Theprophet,speakingtotheafflictedChurchofGod,says,"FortheLordhas called you back from your grief—as though youwere a youngwifeabandonedbyherhusband."(Isa.54:6.)Whatsogrievoustothespiritofalovingwife,onewhohadbeenmarriedinallthewarmthandaffection

ofyouth,astobeforsakenofherhusband,andthatallheradvancestoreconciliationshouldberefused?Butwhatishergriefofspirit,whatareallherdeepwoundsofsufferinglovecomparedtothegriefofspirit feltby the Son of Godwhen his Father, his own Father, hid his face fromhim?Thisbroughtintohisbosomthepangsofhell;forletuseverbearinmindthattherewasasolemnanddreadfulrealityinthewrathofGodasfelt intheheartofJesus.Wasnotthebodilysufferingofthecrossreal?Did not the nails really pierce the tender hands and feet, while everynerve of the agonized body was wrought up to themost exquisite andexcruciatingheightofpain?No less real,and farmoresevere,were theagoniesofhissoul,forthewrathofGodintheRedeemer'sheartwasasrealasthenailsthatpiercedhishandsandfeet!

Whatisbodilypaincomparedwithmentalanguish?Undertheheaviestbodilypainmartyrshaverejoicedintheflames;butawoundedspiritwhocan bear? Of all trouble—soul-trouble is the heaviest; and of all soul-trouble,whatistobecomparedwithasenseofGod'swrathdrinkinguptheveryspirit,andburningintheconsciencetothelowesthell?Yetthedepthsofthistrouble-depthsinwhichhehimselfasmancouldnothavestood,butfromthesustainingenergyofhisownindwellingDeityandthegracioussupportoftheeternalSpirit,Jesussustainedwhenheboreoursinsinhisownbodyonthetree.Wehavestillseveralotherpointsofthesin offering to consider, but as these contain in them much spiritualinstruction,weshalldefertheirconsiderationtoournextchapter,whenwehopetocloseourmeditationsonthePriesthoodofJesus.

Jesus,theGreatHighPriest-ChapterFive

In dwelling so much upon the typical character of the two principalsacrifices of the Levitical dispensation, the burnt offering and the sinoffering, our object has been not so much to open up their spiritual

meaninginallitsminutedetails,astoseizethoseprominentfeaturesinthemwhich cast a light upon that one great and all-sufficient sacrifice,whereby,bytheofferingofhimselfwithoutspottoGod,Jesusperfectedforeverthosewhoaresanctified.Pursuing,then,thisintention,wehavestilltoconsidertwoorthreeremainingfeaturesofthesinoffering,beforewe proceed to direct the thoughts of our readers to that part of hispriestlyofficewhichJesus,asascendedonhigh,nowexecutesattherighthandoftheFather.

3. The sin offering, it will be borne inmind, was expressly for sins ofignorance.(Lev.4:2.)Tounderstandwhyanatonementwasprovidedforsinsofthisnature,wemustbearinmindthedistinctionmadebothintheOldTestamentandtheNewbetweensinspardonableandunpardonable.There were sins under the Old Testament dispensation for which noatonementwasprovided,suchasblasphemy,(Lev.24:15,16,)witchcraft,(Exod.22:18,)willfulmurder.(Exod.21:14.)Thesewere"presumptuoussins,"forwhichnosacrificewasprovided.So,undertheNewTestamentdispensation,thereistheblasphemyagainsttheHolySpirit,whichJohncalls "the sin unto death," (1 John 5:16,) and which the Lord himselfdeclares is absolutely unpardonable. (Matt. 12:32.) By "sins ofignorance," then,we understandnotmerely sins of inadvertence, such,for instance, as accidentally eating unclean meats, but, to use thelanguage of the Holy Spirit in express reference to this very sacrifice,those sins "against any of the commandments of the Lord concerningthingswhichoughtnottobedone,"(Lev.4:2,) intowhichamanmightfall without being guilty of willful presumption. To illustrate thedistinctionbetweenpardonableandunpardonablesin,comparethecaseofPaulwiththatoftheblasphemingscribesandpharisees.(Matt.12:24;Mark3:22.)Speakingofhimselfandofhissininthepersecutionofthesaints,Paulsays,"Whowasbeforeablasphemer,andapersecutor,andinjurious—butIobtainedmercy,becauseIdiditignorantlyinunbelief."(1Tim.1:13.)Hesinnedwithhiseyesshut;buttheywiththeireyesopen.It was in him headlong zeal and blind fury; in them enlightened,deliberatemalice, for theyhadbothseen theLord'smiraclesandheardhisdiscourses, andyet theyascribedhiswondrousworksofmercyandlove,andhiswordsfullofgraceandtruth,tohispossessing"anuncleanspirit." There was, therefore, an atonement for Paul's sin as a sin of

ignorance, but none for theirs, as being blasphemy against the HolySpirit. (Mark 3:30.) Paul, it is true, persecuted Jesus in his members;(Acts 9:4;) but he did not tread the Son ofGod under foot, nor did hecount thebloodof the covenantanunholy thing,nordidhedodespiteuntotheSpiritofgrace.(Heb.10:29.)

Butasthewiderangewhichwehavegiventothe"sinsofignorance,"forwhich the sin offering was provided, may not appear, at first sight,sufficientlygroundedonscripturaltruth,weshallofferseveralreasonstosubstantiateouropinion.

ItisevidentthatourblessedLordofferedarealandactualsacrificetoputawaythesinsofhispeople;forthisistheexpresstestimonyoftheHolySpirit—"Nowonce in theendof theworldhasheappeared toputawaysinbythesacrificeofhimself."(Heb.9:26.)"Butthisman,afterhehadofferedonesacrificeforsins,foreversatdownontherighthandofGod."(Heb. 10:12.) "Who his own self bare our sins in his own body on thetree;"(1Pet.2:24;)andthus"washedusfromoursinsinhisownblood."(Rev. 1:5.) As, then, the sacrifices under the law were "examples andshadows of heavenly things," (Heb. 8:5; 10:1,) wemay well ask—WhatwerethepreciseofferingsundertheOldTestamentwhichweremeanttobethestandingtypesofthatonegreatsacrificewhichJesusofferedwhenhe,throughtheeternalSpirit,offeredhimselfwithoutspottoGod?(Heb.9:14.)

Theburnt offering certainlywas one, and the sin offering another.Thetypical character of the former we have already explained, and haveshown that it represented the sacrifice of our great High Priest in itspeculiaraspect toGod.Butweneedatypealsotoshowhimasbearingoursinsinhisownbodyonthetree,asbleedinganddyinginourroomand stead, as putting away sin by the sacrifice of himself, and thusrepresentinghiminhispeculiaraspecttoman.Nowwhereshallwefindthistypebutinthesinoffering?IfweexcludethesinofferingfrombeingatypicalrepresentationofthesacrificeofferedbyourblessedLordforallmannerofsin,asbeingappointedonlyforsinsofignorance,whereshallwe find another sacrifice under the law to represent it? The "meatoffering"was anunbloodyoffering, and thereforenot a typeof atoningblood at all; and the "peace offering," as being eaten by theworshiper,

representedtheeffectsofthesacrificeofJesusinthesweetexperienceoffeedingonhisfleshbyfaith,andsofindingpeace,ratherthanwasatypeof thesacrifice itself.The"trespassoffering" (Lev.5,6;) is sosimilar tothesinofferingthat,asatype,itmaybeconsideredalmostidentical,andthereforedoesnotcomeunderpresentconsideration.

That this view of the typical nature of the sin offering is not mereconjecture or a plausible guess, but is grounded on sound Scripturetestimony, isevidentfromtwopassagesintheNewTestament—"Forhehasmadehimtobesinforus,whoknewnosin;thatwemightbemadetherighteousnessofGodinhim;"(2Cor.5:21;)andagain,"Forwhatthelawcouldnotdo,inthatitwasweakthroughtheflesh,GodsendinghisownSoninthelikenessofsinfulflesh,andforsin,condemnedsinintheflesh." (Rom.8:3.) Inboth thesepassages express reference ismade tothesinoffering,forinboththesametermisusedasintheHebrew,withthis difference, that in the first the exact Hebrew word is used in atranslated form, in the second the Greek version of it,* as continuallyfoundintheSeptuagint.

* The Hebrew word (Lev. 4, &c.) translated "sin offering," is literally,"sin,"andissorendered,Deut.9:21,Prov.10:16,21:4.IntheSeptuagint,orancientGreektranslation,aswehavebeforepointedout,theHebrewword "sin offering," or "sin," is rendered, "for sin," which is the exactexpressionusedbytheApostle,Rom.8:3,whichmaybealsotranslated,asinthemargin,by"asacrificeforsin,"or,"onaccountofsin."

ButthereisanotherstillstrongerargumenttoshowthatthesinofferingwasthepeculiartypeandrepresentationofthesacrificeofChrist,whichheoffereduponthecrosswhenheonce"sufferedforsins,thejustfortheunjust, thathemightbringus toGod." (1Pet.3:18.) Itwas theofferingmadeon thegreatdayofatonement.On that solemndayAaronwas toofferforhimselfandhishouseabullockforasinofferingandaramforaburntoffering.Hewasalsototaketwogoatsforthepeople,oneforasinoffering,onwhichtheLord'slotfell,andtheotherforascapegoat.Herewehaveevidentlythesinofferingasthechieftypicalsacrifice,foritwasthebloodofthebullockandofthegoatwhichwastobetakenwithintheveil,andsprinkleduponandbeforethemercyseat.

4. But this leads us to another feature of the sin offering, towhichweshallbrieflyreferbeforeweenteruponthetypicalmeaningofthetakingofthebloodwithintheveil,aswasdonebythehighpriestonthesolemndayofatonement.Thebloodof theburntofferingwasmerelysprinkledroundaboutuponthealtar;(Lev.1:11;)butthebloodofthesinoffering,in ordinary cases, that is, when not taken within the veil, was partlysprinkled seven timesbefore theLord, before the veil of the sanctuary,andpartlyputupon thehornsof thealtarof sweet incense,andall therestpouredoutat the footof thealtarof theburntoffering, that is, thebrazenaltar.(Lev.4:6,7.)Themeaningofthesprinklingofthebloodweshall presently explain; the point to which we would direct presentattentionisthepouringoutofthebloodatthefootofthebrazenaltar.

Thisrepresentswhattheprophetcalls"thepouringoutofhissouluntodeath,"whenour sufferingHighPriest laiddownhis life for the sheep.(Isa. 53:12; John 10:11.)The life is in theblood. (Gen.9:4.)Therewas,therefore,anecessitythattheblessedRedeemershouldpourouthislifewithhisblood.Twothingswereindispensabletoasacrificeofferedasanatonementforsin—1,thatthevictimshoulddie;2,thatthevictimshouldbleed, and thus die a bloody death. If our blessed Lord, therefore, haddiedwithoutbloodshedding, for instance,hadhebeenstoned todeathlike Stephen, there would have been no atonement for sin by such adeath, for "it is theblood thatmakes an atonement for the soul," (Lev.17:11,)and"withoutsheddingofbloodisnoremission."(Heb.9:22.)Andagain,hadheshedhisbloodwithoutdying,asathiscircumcision;orhadhebeenscourgedandthenreleased,asPilatesuggested,(Luke23:22,)inthatcasetherewouldhavebeenalsonoredemption,fordeathbeingthepenalty of disobedience, (Gen. 2:1.7,) there couldhavebeenno ransompricebutbyobedienceuntodeath,eventhedeathofthecross.(Phil.2:8.)Thusthatwondrousschemeofeternalwisdom,thatourdivineRedeemershoulddieuponthecross,securedthetwoindispensablerequisitestoanatonement for sin—blood-shedding, and death. And yet no bone wasbroken, (Exod. 12:46; Numb. 9:12; Psalm. 34:20; John 19:36,) whichwouldhavebeenderogatorytothepurehumanity,aswellasunbecominghisresurrectionfromthedeadonthethirdday.

Therewassomethingalsoverysignificantinthepouringoutoftheblood

atthebottomofthebrazenaltar.ThataltarwastypicalofChrist,andthefireeverburninguponitoftheever-burningangerofGodagainstsin.Atthe foot, then, of this altar, was the blood of the sin offering fully andfreelypouredout;forherefullreconciliationwaseffected,herethoroughatonementmade,herethedebtwhollypaid.Thus,astheworshiperstoodatthebrazenaltar,himselfaguiltysinner,andyetwithhishandontheheadofthevictim,hiseyesnowfixeduponthefatrisingaswithasweetsavoruntoheaven,andnowontheatoningbloodpartlysprinkledonthehornsofthealtar,andtherestpouredoutatitsfoot,hemight,asblessedwithalivingfaithintheSonofGod,atthesametimetrembleandrejoice—trembleatthemajestyandholinessofGodasaconsumingfire,andyetrejoiceattheputtingawayofallhissinsbythebloodoftheLamb.

5.Onepointmoreinthesinofferingdemandsafewmoments'attention,beforeweproceedtothespecialapplicationofthebloodascarriedwithintheveilonthegreatdayofatonement.Afterthefathadbeenburntonthebrazenaltar (Lev.4:9, 10)—significant emblemof theacceptanceof thesacrificeofJesusasasweet-smellingsavor,theskin,head,legs,inwards,etc.,ofthebullockweretobecarriedoutsidethecamp,intoacleanplace,andthereburntonthewoodwithfire.(Lev.4:11,12.)Thiscarryingforthofthebodyofthesinofferingwassignificantoftwothings—1.ThatJesussuffered outside the camp, as the Apostle speaks—"For the bodies ofthosebeasts,whosebloodisbroughtintothesanctuarybythehighpriestforsin,areburnedoutsidethecamp.ThereforeJesusalso,thathemightsanctifythepeoplewithhisownblood,sufferedoutsidethegate."(Heb.13:11,12.)HewastobedespisedandrejectedofIsrael,andthereforewasnotcrucifiedwithinthewallsofJerusalem,but"neartothecity,"(John19:20,)or,asPaultestifies,"outsidethegate."Jerusalemwasconsidered"the holy city," (Matt. 27:53,) as through the temple bearing the samesacredrelationtoGodasthecampofIsraelofoldthroughthetabernacle.(Deut.23:14.)Jesus,therefore,asacondemnedcriminal,wascastoutofthecityasunclean,asafterwardstheycastStephenoutofthecitybeforethey stoned him, (Acts 7:58,) no execution being permitted within thecity,asdefilingitsholiness.

6.Butthecarryingofthesinofferingoutsidethecamp,theretobeburntinacleanplace,hasareferencealsotothespiritualpositionofthosethat

believe in the crucifiedSonofGod.Theirplace inworship iswherehisplacewasinsuffering—clean,thoughoutsidethecamp.ThustheApostlesays,"Letusgoforth,therefore,untohimoutsidethecamp,bearinghisreproach." (Heb. 13:13.) Jesuswasdespised,hated, and cast outby theprofessingChurchofhisday.Itwasnot themassof thepeople, thoughtheirficklemindswerewroughtupontocry,"Crucifyhim,crucifyhim!"whoadayortwobeforehadcried,"HosannatotheSonofDavid!"butitwasthechiefpriestsandscribesandpharisees,whoconspiredtoputhimtodeath.

And as the disciple is not above his master, we must drink in ourappointedmeasureofthesamecup.TheHolyOneofIsraelwascastoutoftheprofessingChurch,crucifiedoutsidethegateasamalefactorwhosevery death within the walls would pollute the holy city. Where is ourplace, then, as believers in the crucified Son of God, but where hesuffered,bled,anddied?Inthecamparethescribesandpharisees, thechiefpriestsandtheelders,andallwhocry,"ThetempleoftheLord,thetemple of the Lord are we;" holding the form, but denying the power;wrappedupintheletter,butdestituteoftheSpirit;satisfiedwithanametolivewhiledeadinsin;professingthegospel,buttheveilofignoranceandunbeliefupontheheart.Mustwenot leaveallsuch,comeoutfromamongthem,andbeseparate;andgoforthuntoJesusoutsidethecamp,bearinghisreproach?

Butbeforewepassontolookatthenextpointwhichmeetsourview,thatis,thesprinklingofthebloodofthesinofferingonandbeforethemercyseat,wewishtoimpressonepointdeeplyonourownandonourreaders'hearts—therealityandthegreatnessofthesacrificewhichJesusofferedwhenhediedthejustfortheunjust,andbylayingdownhislifeuponthecross,offeredhimselfwithoutspottoGod.Andwhydowewishtoviewwith believing eyes, and to realize in our hearts the greatness of thissacrifice, with all the grace, mercy, and love which shine forth in andthrough it, but because all salvation is wrapped in it? By the blood-shedding and death of the Son of God, all our horrible filth anddefilement, however black, monstrous, aggravated, and abominable,however deep and dreadful,was thoroughly and forever put away, castbehindGod'sback,blottedoutasacloud,yes,athickcloud,anddrowned

in the depths of the sea. In the pierced hands, and feet, and side ofImmanuel a fountain was opened for all sin and uncleanness; (Zech.13:1;)andtheiniquityofthelandremovedinoneday.(Zech.3:9.)Atthecross of the Lord Jesus Christ justice and mercy met together,righteousness and peace kissed each other; yes, mercy rejoiced overjudgment,andwheresinaboundedtheregracedidmuchmoreabound.(Psalm85:10;James2:13;Rom.5:20.)Bytheblood-sheddinganddeathof our greatHighPriest, justice,with all its inflexible requisitions,wasthoroughlysatisfied;thelaw,withallitsholy,unbendingdemands,fullymagnified; every perfection ofGod eternally glorified; every apparentlybarringattributeentirelyharmonized;sothatJehovah,inalltheblazeofineffablepurity,majesty,power,andholiness,cannowbejust,infinitelyjust,andyetthejustifierofthosewhobelieveinJesus.(Rom.3:26.)

Here, then, at the foot of the cross, is pardon and peace for guiltycriminals;hereisthoroughjustificationfortheself-condemnedandself-abhorred; here is salvation, complete and everlasting, for all theredeemedfamilyofGod;hereisafountain,everopen,full,andfree;hereis a robe, in which the spouse of Jesus stands without blemish andwithoutspotbeforethethroneofGod;heremercyismagnifiedforever;heredying lovedisplays itself in all its breadth, and length, anddepth,and height; and here grace, all-glorious, all-triumphant grace, reignsthroughrighteousnessuntoeternallife,byJesusChristourLord.

Toknow,torealize,toexperience,andtoenjoytheseheavenlymysteriesofthecrossofChristinsweetmanifestationanddivinerevelation,bytheworkandwitness,teachingandtestimonyoftheHolySpirit, isthesumand substance of all vital godliness. A persuasion of this made Paul"determined to know nothing among" the saints of God, "except JesusChrist, and him crucified;" (1 Cor. 2:2;) this was the gospel which hepreached,"notwithwisdomofwords, lest thecrossofChristshouldbemadeofnoneeffect;"aswellknowingthat"thepreachingofthecrossisto those who perish foolishness, but unto those which are saved thepower of God." (1 Cor. 1:17, 18.) For a knowledge of Christ and himcrucified he had suffered the loss of all things, and counted them butrubbish,thathemight"winandbefoundinhim;"yes,thewholedesireofhis soulwas to "know him, and the power of his resurrection, and the

fellowship of his sufferings, being made conformable unto his death."Happyarethosewho,taughtbythesameSpirit,havethesamefaith,andhope,andlove,andarepressingtowardthesamemark,"fortheprizeofthehighcallingofGodinChristJesus."(Phil.3:8-10,14.)

II.ButwenowapproachthatpartofoursubjectwherewehavetoviewourgreatHighPriestasexecutinghispriestlyofficeinthecourtsabove.Wehave several times called the attention of our readers to this point,thatourgraciousLordisstillthegreatHighPriestoverthehouseofGod.AstheApostlespeaks,"Hereisthemainpoint:OurHighPriestsatdownin the place of highest honor in heaven, at God's right hand. There heministers in thesacred tent, the trueplaceofworship thatwasbuiltbytheLordandnotbyhumanhands."(Heb.8:1,2.)Tooffersacrificewasbut a part of the priestly work.Hewas to be a priest forever after theorderofMelchisedek;andthereforehisofficedidnotceasewhenhesaidwithexpiringbreath,"Itisfinished,"andlaiddownhislifethathemighttakeitagain.

ItissweettoviewourgreatHighPriestofferinghimselfwithoutspottoGod;sweetyetsorrowfultoseetheatoningbloodflowfromhispiercedhandsandfeetandside;sweettoenjoypardonandpeaceasthefruitofhis sufferingsanddeath.Butwemustnotever tarryat thecrossor thesepulcher;forhetarriednotthere,butrosefromthedead,ascendedonhigh,andenteredintotheimmediatepresenceoftheFather,theretobeaministeringHighPriestattherighthandofGod;forafterthesimilitudeof Melchisedek, he was "made not after the law of a carnalcommandment,"aswasthehighpriestundertheLeviticaldispensation,"butafterthepowerofanendlesslife."(Heb.7:15,16.)ThisisbeautifullystatedbytheApostleinthatgloriousepistleinwhichtheHighPriesthoodof Jesus is, as it were, the illuminating sun, casting light and glory oneverypage."Anotherdifferenceisthatthereweremanypriestsundertheold system. When one priest died, another had to take his place. ButJesusremainsapriest forever;hispriesthoodwillneverend.Thereforeheisable,onceandforever,tosaveeveryonewhocomestoGodthroughhim.Helivesforevertomakeintercessionforthem."(Heb.7:23-25.)

ButletusnowtracetheconnectionbetweenthesacrificeofferedbyourgreatHighPriestonearthandthepresentexerciseofhispriestlyofficein

heaven.Thereistheclosestandmostintimateconnectionbetweenthosetwopartsof thepriestlyofficeofourdivineRedeemer;and theirunionandharmonywerebeautifullyshownintypeandfigurebytheentranceofthehighpriestwithintheveilonthegreatdayofatonement.Theveil,weneednot remark, separated theholy fromthemostholyplace. Into themostholyplace,sometimescalled"theholyofholies,"thehighpriestwaspermittedtoenterbutonceayear."TheLordsaidtoMoses—WarnyourbrotherAaronnottoentertheMostHolyPlacebehindtheinnercurtainwhenever he chooses; the penalty for intrusion is death. For the Ark'scover—theplaceofatonement—is there,andImyselfampresent inthecloudovertheatonementcover."(Lev.16:2.)

Now when the high priest entered once a year on the solemn day ofatonementwithintheveilintothemostholyplace,hetookinthebloodofthe bullock and afterwards that of the goat, which he had previouslysacrificed as sin offerings, the one for himself and his house, and theotherforhispeople,andsprinkledeachuponandbeforethemercyseat.This was a typical representation of Jesus as the great High Priestenteringthecourtofheaven,representedbythemostholyplace,withhisownblood,which inamystical andspiritual sense,he sprinkledbeforeanduponthethroneofGod.AndthustheApostlespeaks,"SoChristhasnowbecometheHighPriestoverallthegoodthingsthathavecome.Hehasenteredthatgreat,perfectsanctuaryinheaven,notmadebyhumanhandsandnotpartofthiscreatedworld.OnceforalltimehetookbloodintothatMostHolyPlace,butnotthebloodofgoatsandcalves.Hetookhisownblood,andwith ithesecuredeternalredemptionforus."(Heb.9:11,12.)

There are several things, however, in this entrance of the high priestwithintheveilonthegreatdayofatonementwhichdemandourearnestattention.

1.Letusthenfirstobservethepriestlyvestmentswhichheworeonthatday.Thesewereallpurelinen,andwerecalled"holygarments;"anditisadded, that there might be cleanness underneath as well as outside,"Therefore shallhewashhis flesh inwater, and soput themon." (Lev.16:4.) These holy garments thus washed, and therefore clean flesh,typifiedthepureandholyhumanityofourblessedLord,withwhich, in

allitsintegralperfection,heenteredtheimmediatepresenceofGodandsatdownathisrighthand,theretomakeintercessionforus.(Rom.8:34;Heb.7:25.)

2. But the high priestwas directed to enter themost holy placewith acloudofincense."Hewillfillanincenseburnerwithburningcoalsfromthe altar that standsbefore theLord.Then, after fillingbothhis handswithfragrantincense,hewillcarrytheburnerandfinely-groundincensebehind the inner curtain. There in the Lord's presence, hewill put theincenseontheburningcoalssothatacloudofincensewillriseovertheArk's cover—the place of atonement—that rests on the Ark of theCovenant. If he follows these instructions, hewill not die." (Lev. 16:12,13.) There is much here, though veiled in type and figure, of blessedsignificancy.Theburningcoalsof fire fromoff thebrazenaltar typifiedthe burningwrath of God; "the finely-ground incense" represented thebruisedbodyandsoulofthesufferingRedeemer;the"cloudofincense"risingupfromtheburningcoalsandcoveringthemercyseattypifiedthemerits of the sufferings and sacrifice of the Son of God as propitiatingdivinewrath,and filling thecourtofheavenwith thesweetsmellofhisblood and obedience when "he gave himself for us an offering and asacrificetoGodforasweetsmellingsavor."(Eph.5:2.)

Thus, as the typicalhighpriest entered themostholyplace in theholygarments,soJesusenteredheaveninhispureandholyhumanity;asthecloudof incense lightedby theburning coals filled themostholy placeand covered themercy seat, so themerits of Jesus, rising up from hissufferings under thewrath ofGod and his obedience unto death, filledandever fills thecourtsofheavenwith thegratefulodorofhis finishedwork. And thus there is a sweet and blessed connection and harmonybetweenthesacrificebelowandtheincenseabove.

3. But this harmonious connection of the two parts of the Lord'sHighPriesthoodisstillmoreclearlyseeninthespecialdirectionsgiventothetypicalhighpriestaboutsprinklingthebloodofthesinofferingwhenhehadtakenitwithintheveil—"Thenhemustdiphisfingerintothebloodofthebullandsprinkle itonthefrontof theatonementcoverandthenseventimesagainstthefrontoftheArk.ThenAaronmustslaughterthegoatasasinofferingforthepeopleandbringitsbloodbehindtheinner

curtain. There he will sprinkle the blood on the atonement cover andagainst the front of theArk, just as hedidwith the bull's blood." (Lev.16:14,15.)Thebloodofthebullock,asasinofferingforhimselfandhishouse, and the blood of the goat, as a sin offering for the people,werealiketobesprinkleduponandbeforethemercyseat.Whatastrikingandbeautiful typewasthisof thecarrying,as itwere,of thebloodofChristintotheverypresenceofGod,that,beingmystically,notreally,sprinkleduponandbeforethemercyseat,thethroneofgrace,itmighteverplead,everbepresentbeforetheeyesoftheFather.Seventimeswasitsprinkled—aperfectnumber,toshowtheperfectionofthatbloodofsprinkling.Itwassprinkledbeforethemercyseat,astheactualbloodofJesuswassheduponthecross;anditwassprinkleduponthemercyseatthattheremightbeenduringmarksofitfromyeartoyear.

ThusweseeablessedconnectionbetweenthepastandthepresentworkofourgreatHighPriest.HecamedownfromheaventoearthtodothewillofhisFather,whichwillwas,thatheshouldbyoneofferingperfectforever thosewhoare sanctified. (Heb. 10:10-14.)Havingaccomplishedthiswill,andfinishedtheworkthusgivenhimtodo,(John17:4,)hehasgone up on high, and has sat down at the right hand of God, fromhenceforthexpectinguntilhisenemiesbemadehisfootstool;forthiswastheancientpromisegivenuntohimwhenhewasmadeaPriest foreverafter theorderofMelchizedek, "TheLordsaiduntomyLord,Sitatmyrighthand,untilImakeyourenemiesyourfootstool."(Psalm110:1;Heb.10:12,13.)

III. But we now come to the spiritual bearing and gracious influencewhichthePriesthoodoftheLordJesusChristhasontheexperienceofaChristian.This,indeed,istouspersonallyofthedeepestimportance,foronlysofaraswehave, inourownbosoms,somevitalexperienceoftheHigh Priesthood of Jesus, have we any real, any saving knowledge ofthose heavenly truths connectedwith and flowing out of it which havethus far engaged our attention. This experience, however, divides itselfinto two leadingbranches, corresponding to the twopartsof theLord'spriesthood,though,asisthecasewithit,acloseandintimateunionandharmonyconnectthemwitheachother.

1.First, then,viewthesufferings,blood-shedding,obedience,anddeath

oftheLordJesusassuitabletoourstateandcaseassinnersbeforeGod.Wecommencewiththis,forhereandherealonethecrossmeetsusinourdeepanddesperatenecessity,inourutterlyruinedandlostcondition."Tobehealedbeforewe'rewounded,Tobesavedbeforewe'relost,"isneitherlawnorgospel,neitherScripturenorcommonsense.Butuntilwe are quickened into spiritual life, and the conscience is aroused andalarmed by the entrance of thewordwith power,we neither knownorindeed care to know, anything of atoning blood or justifyingrighteousness.ThecrossofJesusistouswhatitwastotheunbelievingJewandtotheinfidelGreek—astumblingblockandfoolishness.Deadinsin,ordeadinaprofession,whateverbeourreligion—itisnotthatofthelife of God, or the fruit of the teaching of the Spirit. But whenwe aremade alive untoGodby quickening grace,we are taught in his light tosee,andinhislifetofeelourlostanddesperatecaseaspoor,vile,guiltysinners,condemnedbythelawandbyourownconscience.Thecurseofthe law effectually backed by the verdict of our own guilty conscience,slays outright all our own goodness, turns all our loveliness intocorruption,revealsthewrathofGodagainstsin,andthuscutsoffallhelpandhopeofsalvationbyourownrighteousness.

Here,then,weare,inalloursinandguilt,exposedtothewrathofGodasa consuming fire. Where now is any help or hope in self, or in anywisdom, strength, or righteousness of our own? But this very state ofcondemnationpreparesthesoultoreceivetheatonement,(Rom.5:11,)orthereconciliationeffectedbythebloodsheddinganddeathofourgreatHighPriest.As,then,thegospelcomesnear,proclaimingsalvationbythebloodoftheLamb,theeyesoftheenlightenedunderstandingareturnedtowards the light which shines around and from the cross; and as itswordsoftruthandgracefallupontheearandareappliedtotheheart,ameasure of faith is raised up in the soul, whereby it looks unto Jesushangingthere,andbearingallitssinsinhisownbodyonthetree.ThisisthefirstrealactoffaithuponJesusasourHighPriest,puttingawaysinbythebloodofthecross.

Butwhen,aftermanyconflicts,manyupsanddowns,manydoubtsandfears,manyprayers, tearsandsupplications,andmanydeepsearchings

ofheart,heismorefullyandblessedlyrevealedtothesoulbythepowerofGod,andhisbloodmoremanifestlysprinkledontheconsciencebytheworkandwitnessoftheHolySpirit,thisgivesdeeperandclearerunionand communionwith a suffering,bleedingLord; andas faith embraceshiminhisdyinglove,hispreciousbloodmorefullypurgestheconsciencefromdeadworkstoservethelivingGod.

ButallthelivingfamilyofGodarenotsohighlyfavoredastoenjoythissweetcommunionwiththeLordJesus,andyettheremaybeameasureoffaithinhimshortofthisclearmanifestation.Theremaybetruefaith,andyetmanydoubtsandfears,manyexercises,manytemptationstounbeliefand infidelity. Theremay be a faith of adherence where there is not afaithofassurance,afaithabletorelythoughnotabletorealize.Guiltmaypressveryhard;sinliewithalmostcrushingweightonthesoul;lustsandcorruptionsbe very strong;Satangrievouslybuffet; the conflictbe verylong,andvictoryattimesseemverydoubtful.Allthisisthetrialoffaithwherebyitistriedlikegoldinthefire.Butbethefaithweakorstrong,betheconflictbrieforprolonged,allwhoseeyesaredivinelyenlightenedtosee,andheartsgraciouslytouchedtofeel,areeyeingtheatoningbloodofthe Lamb—even where much darkness pervades the mind and muchdoubtandfearpossessthesoul.

There is in all believers a looking, a longing, a seeking, a desiring, asighingandgroaning,asuingandabegging,awatchingandexpectingofsalvation through atoning blood, even where there is not a sweetassurance of interest in it, or a blessed enjoyment of a bleeding, dying,loving Jesus. It ismost desirable to enjoy a sweet sense of his atoningblood applied to the conscience, and his dying love shed abroad in theheartby theHolySpirit. Indeed there isno realpeaceof conscienceorassuranceofsalvationwithoutit.Butitishisownfreegift,bestowedas,when, how, and to whom he will; and we are not to cut off those asunbelieverswhosefaiththoughrealisweak,whosehopethoughgoodisfeeble,andwhoselovethoughsincereisoftendampedbydoubtandfear.Forthesedoubtsandfears,bywhichsomanyaredeeplytried,arenotastothefoundation,notastothePerson,work,blood,grace,andsuitabilityoftheLordJesus,butastotheirowninterestintheatoningsacrifice.Butif Jesus by one offering perfected forever them that are sanctified, any

measureofthesanctifyingworkandinfluenceoftheHolySpiritsecuresamanifested interest in that one offering. Thus the very sighings of thequickenedsoulundertheguiltofsin,itsearnestandgenuinerepentance,itslookingandlongingformanifestedmercy,itsseparationfromtheevilofthisungodlyworld,witheverygleamofhope,everyrayoflight,everyact of faith, everyword of encouragement, every token for good, everyprospect of approaching deliverance, every stretching forth of eyes andears after the Lord that it may see his atoning blood and hear hispardoningvoice—areevidencesofthesoul'shavingreceivedtheSpiritofholiness;forthesefeelingsspringfromhissecretandsacredinfluences.Butwhiletheseevidencesaregood,torestinthemisnotgood.Thesoulshouldpress forwardaftercommunionwithJesusas itssufferingLord;afterasweetexperienceofhisbleeding,dying love,evenof thatperfectlove which casts out all fear that has torment, and should never restsatisfieduntil,embracedinthearmsofalovingLord,itcanlookupwithadoringeyes,andsay,"Youhavelovedme—andgaveyourselfforme."

2.ButthereisalsoanexperienceofthepresentworkofJesusattherighthandofGod.HerefaithisespeciallyaliveasdrawnforthbythepowerofGod.InallourapproachestothefootstoolofmercywefeelourneedofsuchaMediator,Advocate,andIntercessorasJesusisattherighthandof theFather.Heever lives tomake intercession forus;not, indeed,byvocalprayer,butby themeritsofhisblood fillingheavenaswithsweetandacceptableincense.Hehasgonebeforetoprepareaplaceforus;hesits atGod's righthand as our ever-livingMediator, throughwhom,byoneSpirit,wehaveaccessuntotheFather.

ThePersonoftheLordJesusChrististhegreatobjectoffaith.Inallourapproaches,then,totheFatherofallmerciesandtheGodofallgrace,weonlydrawnearacceptablyaswecometohimthroughJesusChrist,forheistheway,thetruth,andthelife—andnomancomesuntotheFatherbutbyhim.HeistheMediator,theonlyMediatorbetweenGodandmen;(1Tim.2:5;)butonlysoasHighPriest,forinthatcharacteronlyishe"theMediatoroftheNewCovenant."(Heb.12:24.)Theoffice,then,offaithistoviewhimas"sittingontherighthandofthethroneoftheMajestyintheheavens;"(Heb.8:1;)andinallourapproachestoGodtolooktohimalone as ourAdvocatewith theFather.This believing viewof Jesus, as

evermaking intercession for us, will encourage and embolden us fromtime to time to comebefore the throne, and there spreadall ourwantsandwoes.OurblessedLordhassaid,toencourageusthustopray,"Andwhateveryoushallaskinmyname,thatwillIdo,thattheFathermaybeglorified intheSon."(John14:13.)Andagain—"Ifyouabide inme,andmywordsabideinyou,youshallaskwhatyouwill,anditshallbedoneunto you." (John 15:7.) Faith hangs upon these and similar promises,knowing that they are all Yes and Amen in Christ Jesus; and everygracious answer encourages it more andmore still to plead in his all-prevailing name. "Without faith it is impossible to please God;" (Heb.11:6;)andhewholackswisdom,andasksofGod,whogivestoallliberallyandupbraidsnot,mustaskinfaith,nothingwavering.(James1:5,6.)

But this faithwill eyenot self—but Jesus, as theMediator evermakingintercession for his people, and presenting their prayers andsupplicationsasperfumedbytheincenseofhisownbloodandobedience.ThusweseewhatanabidinginfluencethepresentintercessionofJesushasontheexperienceofeverybeliever,forhecannot,evenforthereliefofhisownnecessities,prayacceptablywithoutit.Hehavingbyhisownblood entered in once into the holy place, gives his people power andprivilege to enter spiritually and experimentally where he himself hadgoneactually.TheApostle,therefore,says,"Andso,dearfriends,wecanboldlyenterheaven'sMostHolyPlacebecauseofthebloodofJesus.Thisis thenew, life-givingwaythatChristhasopenedupforus throughthesacredcurtain,bymeansofhisdeath forus.AndsincewehaveagreatHighPriestwhorulesoverGod'speople,letusgorightintothepresenceofGod,withtrueheartsfullytrustinghim.ForourevilconscienceshavebeensprinkledwithChrist'sbloodtomakeusclean,andourbodieshavebeenwashedwithpurewater."(Heb.10:19-22.)

Weinourselvesare,andalwaysshallbewhilehere,poorsinfulcreatures,fickleinfeeling,mutableinframe,changingandchangeableinaffection,fromdaytodayandfromhourtohour.Whence,then,canwegatherupanystrengthorencouragementbut fromthesweetpersuasion that it isnotoursinsandbackslidingsthattheFatherregards,no,norourprayersand supplications for what they are in themselves, but is ever lookinguponhisdearSonathisownrighthand,andacceptsus inhim?ButO

how apt are we to lose sight of this Mediator and Intercessor, everpresentingthemeritsofhisblood-sheddinganddeathbeforethethrone;andgettingagainandagainentangledinunbelief,ordoubtandfear,howlittleandhowrarelydowerealizetheblessedtruththat"ifanymansinwe have anAdvocatewith the Father, Jesus Christ the righteous;" andthatheisthe"atoningsacrificeforoursins."(1John2:1,2.)

Our limits warn us to draw our "Meditations" to a close, or we wouldmuchdesiretoshowalsotheinfluencewhichagraciousexperienceofthehighpriesthoodofJesushason the life, conduct,andconversationofatruebeliever.Thetreeis known by its fruit; and those branches alonewhich bring forth fruituntoGod,areinmanifestunionwiththeonlytrueVine.(John15:5.)TheloveofChrist is theconstrainingprincipleofallholyobedience. "Ifyoulove me, keep my commandments," was his dying injunction to hisdisciples.As,then,hisbleedingloveisexperimentallyknown,therewillbea conformity tohis image, anobedience tohiswill, awalking inhisfootsteps.Andashisdyingloveproducesmotive,sohisrisenlifesecurespower,forhehassaid,"BecauseIliveyoushalllivealso."Havinggoneuponhigh,hehasledcaptivitycaptiveandreceivedgiftsformen;andthus,by sending forth the blessed Spirit as the fruit of his former sufferingsand present intercession, hemakes his peoplewilling in the day of hispower,andworksinthembothtowillandtodoofhisgoodpleasure.

Here,then,wecloseourMeditationsontheHighPriesthoodoftheLordJesusChrist;andmaytheGodofallgracesmileonourfeebleattempttosetforththatnamewhichisaboveeveryname.AndtohiminhisTrinityofPersonsandUnityofEssence,beascribedallpowerandglory,majestyanddominion,foreverandever.Amen.

JesustheEnthronedKing

TheeternalpurposeofGodtheFathertoglorifyhisdearSon,andexalthimasLord

andKing.

ToglorifyhisdearSon,tosethimathisownrighthandinkinglymajestyand sovereigndominion over all things in heaven and earth andundertheearth,wastheeternalpurposeofhimwhoworksallthingsafterthecounselofhisownwill.AstheSonoftheFatherintruthandlove,Jesusis"thebrightnessofhisgloryandtheexpressimageofhisPerson."Thatthisglory,then,oftheFathermightbeseenandreverentlyadoredbythesonsofmen;thataviewof itherebyfaithandhereafterbysightmightfill millions of redeemed saints with immortal joy; that all the love,beauty,blessedness,holiness,andhappinessofaTriuneJehovahmightshineforthintheglorifiedhumanityoftheSonofGod;andthatbyvirtueoftheirunionwithhimhemightdwellinhiselectashisFatherdwellsinhim, that thus they all might be one, (John 17:21, 23,)—this was thatmystery of eternal wisdom, love, and grace which was hidden in thebosomofGodfrombeforethefoundationoftheworld.Forthispurposeallthingswerecreated;andthatthispurposemightbefullyaccomplishedare they still preserved in being.Redemption by atoning blood being apart—an all-important part of this wondrous scheme—Jesus suffered,bled,died,androseagaintofulfillit,andnowsitsattherighthandoftheFatherinroyaldignityandpower,fullyandfinallytoaccomplishallthatyetremainstobedone.

But that wemay not darken counsel by words without knowledge, weshall endeavor, as far aswepossibly can, to take theScriptures foroursoleguide. Illwould itbecomeus toseek topenetratewithunhallowedgazeintothepurposesofGod,weretheynotrevealedinthewordofhisgrace; for though "secret things," that is, things purposely hidden fromview,"belonguntotheLord,yet thosethingswhicharerevealedbelonguntousandtoourchildrenforever."(Deut.29:29.)

i.Inopeningthenthissubject,weshalltreadascloselyaswecaninthefootprints of revelation, and commence with the witness of the NewTestament.

WewilltakefirstourLord'sowntestimonyofhimself.

1.At the last supper, just before the gloomyhourwhenhewas to passintoGethsemane,Jesussaidtohisdisciples,"Youhaveremainedtruetomeinmytimeoftrial.AndjustasmyFatherhasgrantedmeaKingdom,InowgrantyoutherighttoeatanddrinkatmytableinthatKingdom.And youwill sit on thrones, judging the twelve tribes of Israel." (Luke22:28-30.)

2. So when he stood before Pilate, and the Roman governor in all theplenitudeofhispowerandauthorityasked,"Areyouakingthen?"whatwas hismeek yet firm reply? "You say," that is, say truly, "that I am aking.TothisendwasIborn."But toshowthathiskingdomwasnotofthis world, he had previously declared, "Now ismy kingdom not fromhence."(John18:36,37.)

3.TotheseplaintestimoniesoftheLordconcerninghimselfwemayaddthepromisegiven toMaryby the angelGabriel—"Hewill be verygreatandwillbecalledtheSonoftheMostHigh.AndtheLordGodwillgivehim the throne of his ancestor David. And he will reign over Israelforever;hisKingdomwillneverend!"(Luke1:32,33.)

4. In full accordance, then,with this angelic testimony, as "King of theJews"washebornandworshipedbythewisemenoftheEast;(Matt.2:2,11;) as "King of Israel" was he owned and worshiped by his believingdisciples, (John 1:49,) and as "King of the Jews"was he crucified, andproclaimedassuchinthethreethenbestknownlanguages,thatHebrew,Greek,andRomanmightreadhistitle*firmandgood,standingonhighinthefixedpurposeofGod,inspiteofprotestingchiefpriestsinwhoseheartthegnawingpangofguiltyfearwouldgladlyhavealteredthetitletoamorequalifieddeclaration.

* We do not remember to have seen the remark, though sufficientlyobvious--thatitwasthistitlethatarrestedtheattentionandwasblessed

tothesoulofthedyingthief,theHolySpiritarisingupfaithinhisheartthatJesusthenandtherecrucifiedbeforehiseyeswasindeedtheSonofGodandKingofIsrael,andassuchhadakingdombeyonddeathandthegrave.

ii.Butweshallnowdirectourreaders'attentiontotheintimationsgivenin the Old Testament of the kingly reign and authority of Jesus.DeclarationsofgreaterorlessclearnessoftheeternalpurposeofGodtogive his dear Son a kingdom are scattered through the whole of thesescriptureswithsoliberalahandthatwecanonlyselectafew.

1.The first clear intimationof it, ifweexcept the typical appearanceofMelchizedek,kingofSalem(Gen.14:18,)andtheprophecyofdyingJacobthat"Shilohwouldcome,andtohimshouldthegatheringofthepeoplebe," (Gen. 49:10,) is contained in the thanksgiving song of Hannah—"ThosewhofightagainsttheLordwillbebroken.Hethundersagainstthem from heaven; the Lord judges throughout the earth. He givesmightystrengthtohisking;heincreasesthemightofhisanointedone."(1Sam.2:10.)ThisisthefirstmentionofthetitlewhichJesuswastobearas the "Messiah," or the "anointed" Prophet, Priest, and King of hispeople—that being the word in the original. Its second mention is inPsalm2:2.

2. But the clearest intimation given to the Church not only that sheshouldhaveaKingbutthatGod'sowneternalSonshouldbethatKingiscontained in that Psalm of Psalms, Psalm 2, where the fixed decree isbroughttolightandwrittenaswithabeamofdazzlingglorytoassurethefriends and confound the enemies of the Son of God. Sitting upon thethroneofhisgloryandlookingforthtothattimewhencounselshouldbetakenagainsttheLordandagainsthisanointed,theGodofallpowerandmight asks by his Spirit, "Why do the heathen rage, and the peopleimagine a vain thing? The kings of the earth set themselves, and therulers take counsel together against the Lord, and against his anointedone."(Psalm2:1,2.)Theirrebelliousheartscriedout,"Wewillnothavethisman to reign over us. Let us break these bands asunder, and castaway those cords which would bind us in any subjection or in anysubmissiontothePersonandwork,thereignorruleoftheSonofGod."Butvainistheirrage,idletheircounsel."Hewhositsintheheavensshall

laugh; the Lord shall have them in derision." "Yet (in spite of all theirwrathandrebellion)haveIsetmyKinguponmyholyhillofZion."ThentheSonmeeklyanswers,"Iwilldeclarethedecree."Thisdecreewastheresultof theeternalcounselsofFather,Son,andHolySpirit,hidden inthebosomofaTriuneGodfrombeforethefoundationoftheworld,andthenfirstbroughttolightinthepageofrevelationfromhismouthwho,as revealing the mind and will of the Father, is eminently andemphatically"theWord.""TheLordhassaiduntome,YouaremySon,thisdayhaveIbegottenyou."ThentheFatherspeaks—"NotonlyhaveIsetyou—alreadysetyou,asmyKinguponmyholyhillofZion,"but,"Askof me, and I will give you the nations for your inheritance, and theuttermostpartsoftheearthforyourpossession."InthisPsalm,then,wehave the first as well as fullest and clearest view given to the OldTestamentChurchofthepurposeoftheFathertoexalttheSonofhislovetobeLordandKing.

3.Psalm8,asopenedupandcommenteduponbyPaulintheEpistletotheHebrews,givesusaviewofthehumiliationoftheSonofGodandhissubsequentexaltation."Butoneinacertainplacetestified,saying--Whatisman, that you aremindful of him? or the son ofman, that you visithim?Youmadehimalittlelowerthantheangels;youcrownedhimwithgloryandhonor,andsethimovertheworksofyourhands.Youhaveputallthingsinsubjectionunderhisfeet."(Heb.2:6-8.)TheApostle,inhisspiritualinterpretationofthisPsalm,bringsJesusbeforeoureyesasthemanwhowas"madealittle"(orfor"alittlewhile,"margin,)"lowerthanthe angels"—as indeed he was by assuming the flesh and blood of thechildren,humannaturebeinginitselfintrinsicallyinferiortoangelic.ButtheHolySpirit in thePsalm,*as interpretedby theApostle, lookednotonlybeyondtheoriginalthoughtofthePsalmist,ashefirstcontemplatedthe starry heavens, in all their midnight oriental splendor, and thenviewedman inhis first creation,asmadea little lower than theangels,andyet crownedwith glory andhonor, as investedwithdominionoverthe works of God's hands—the Holy Spirit, in inspiring this Psalm,looked,we say,not onlybeyond thisprimary intentionof thePsalmist,butalsobeyondthehumiliationoftheblessedLordtohisglorificationatthe right hand of the Father, and testified to his regal dignity by thewords, "You crowned him with glory and honor, and set him over the

worksofyourhands.Youhaveputallthingsinsubjectionunderhisfeet."

*Wehaveoften thought, and indeedmay saywe fullybelieve, that theinspiredwritersoftheOldTestamentdidnotthemselvesalwaysfullyseeor understand the meaning of their own language. The Holy Spirit soinfluencedtheirmindandguidedtheirpenthatfuller,deepertruthwaslodged in and conveyed by their words than they knew of. Thus whenDavidcriedout,"MyGod,myGod,whyhaveyouforsakenme?"(Psalm22:1,) he was crying out under the hidings of God's countenance fromhimself. But the Holy Spirit had a deeper meaning by them, even thedolorous cry of the suffering Son of God. The inspired penmen knewindeed that the sufferings and glory ofMessiah were intimated by theHolySpirit,buttheirviewsofbothweredimandfeeble.YettheysoughttopenetrateintothemindoftheSpirit,asPeterspeaks—"Thissalvationwas something the prophets wanted to know more about. Theyprophesiedabout this gracious salvationprepared for you, even thoughthey hadmany questions as towhat it all couldmean. Theywonderedwhat the Spirit of Christ within them was talking about when he toldthem in advance aboutChrist's suffering andhis great glory afterward.Theywonderedwhenand towhomall thiswouldhappen." (1Pet. 1:10,11.)

4.AsimilartestimonywasgivenbytheFathertohissovereignpurposetoexalt the Son of his love in those memorable words which the Lordhimselfquotedinthedaysofhisflesh,(Matt.22:41-45,)"TheLordsaidunto my Lord--Sit at my right hand, until I make your enemies yourfootstool." (Psalm110:1.)The 'righthand' is theplaceofdignity,power,andauthority.TosethisdearSonthereinallthegraceandglory,powerandauthorityofhisPersonasGod-man—theSonofGodincarnate,thatin him all the perfections of Deitymight shine, that the invisible, self-existent IAM,whodwells in the light thatnoman can approachunto,might come forth, as it were, out of this unapproachable shroud ofdazzling,overwhelming light,andappear ina form inandunderwhichhemightbe seen, known,believed in, loved,worshiped, andadoredbymillions of redeemedmen and elect angels, was a part—a leading andprincipalpartofthat"counseloftheLordwhichstandsforever,"of"thethoughts of his heart" which will endure "to all generations." (Psalm

33:11.)

5.But though thePsalms, and especially such asPsalm72, 89, 96, 98,149,containintimationsmoreorlessclearofthefixedpurposeofGodtosethisdearSonon the throneofhisglory,yetnowhere in the inspiredpagedowemeetwithsuchplainandpositivedeclarationsofthiseternalcounselas in theprophet Isaiah.ThepromisedreignofMessiahshineswithsteadylightallthroughthepagesofIsaiah;but,weshalldirectourreaders'attentionchieflytochap.49,whichcontains,sotospeak,aholydialogue between theFather and the Son on the subject of hiswork ofredeeming love, and the reward promised him in consequence. ThechapteropenswiththeaddressoftheSontothelands,aspreparatorytotheexpressionofhisutterance,andtheFather'sgraciousanswer—"Listentome, all of you in far-off lands! The Lord calledme beforemy birth;from within the womb he called me by name. He made my words ofjudgment as sharp as a sword.Hehashiddenme in the shadowofhishand.Iamlikeasharparrowinhisquiver.Hesaidtome,"Youaremyservant, Israel, and youwill bringme glory." (Isa. 49:1-3.) The blessedLordherepropheticallyintimatestothedistantlands—maywenotsay,toourownfavoredlandamongthem?—histhenfutureincarnationascalledfrom thewomb tobeGod's servant, andas even from thewombofhisvirginmother bearing a name which should be above every name. Hethen speaks of thewords of authority andpowerwhich theFatherhadalreadyineternalpurposegivenhimtokillandmakealiveinmakinghismouth "like a sharp two-edged sword;" and then brings to view theprotectinghandofhisheavenlyFatherinhidinghimfromallthemaliceofearthandhell intheshadowofhishand.Henext intimates, thattheFather—who,bygivinghimapreparedbody,hadmadehim"asharpenedarrow"would hide him in his quiver until the appointed timewhenhewould sendhim forth fromhis righthand to execute judgment; for theFatherhad, in eternal counsels and covenant transactions, said tohim,"Youaremyservant,OIsrael,inwhomIwillbeglorified."(Weneednotsupposethatthesewordscontainanexactrepresentation,orarealiteraltranscriptofthesolemntransactionsbetweentheFatherandtheSon;buttheyconveytoourmind,underapropheticform,certainrealitieswhichitwas the eternal purpose ofGod to accomplish, andwhich have beenalreadypartiallyandwillonedaybewhollyfulfilled.)

ButforeseeinghisrejectionbyIsraelaftertheflesh—thathewouldcomeuntohisownandhisownwouldreceivehimnot,hepropheticallyuttersthe languageof complaint—"Then I said, I have labored in vain, I havespentmystrengthfornothingandinvain."StillmeeklysubmittingtohisFather'swill,andfindingasacredjoyinleavinginhishandstheresultofhissufferingsandwork,headds,"Yetsurelymyjudgment,"(thatis,thedecision of my righteous cause,) "is with the Lord, andmy work," (or"reward," margin,) "with my God." But even if Israel after the fleshshould reject him, this would not alter his glory—"And now the Lordspeaks—hewhoformedmeinmymother'swombtobehisservant,whocommissionedmetobringhispeopleofIsraelbacktohim.TheLordhashonoredme,andmyGodhasgivenmestrength."(Isa.49:5.)TheFatherthen answers—"And he said, It is a light thing that you should be myservant to raise up the tribes of Jacob, and to restore the preserved ofIsrael.IwillalsogiveyouforalighttotheGentiles,thatyoumaybemysalvation unto the end of the earth." (ver. 6.) Here is contained thatgracious,thatblessedpromiseofwhichweGentilesarenowenjoyingthefulfillment.ShouldIsraelafterthefleshreject,yes,crucifytheirpromisedMessiah—will that foreseen rejection disappoint the purposes ofJehovah? No! It is already foreknown, already fore-provided for. TheincarnateSonshallseeof thetravailofhissoulandbesatisfied.Tothepoor Gentiles, despised and abhorred by the proud Jews as out of thecovenant,andthereforewithoutGodandwithouthope intheworld,heshall be a light to guide elect sinners into the way of peace, yes, shallhimselfbeGod's"ownsalvationuntotheendoftheearth."ThencomesthatgloriouspromiseoftheexaltationofhisdearSonasLordandKing,ofwhichthefirstfulfillmentbeganwhenJesus,afterhisascension,tookthe throne, but of which the full accomplishment awaits the furtherunfoldingofthepurposesofGod.

Withthispromise,beingunusuallypressedfortimeandroom,weshallconcludeourpresentpaper—"TheLord, theRedeemerandHolyOneofIsrael,saystotheonewhoisdespisedandrejectedbyanation,totheonewhoistheservantofrulers:"Kingswillstandatattentionwhenyoupassby.PrinceswillbowlowbecausetheLordhaschosenyou.He,thefaithfulLord,theHolyOneofIsrael,choosesyou."(Isa.49:7.)

ItissweettoviewbytheeyeoflivingfaiththeeternalpurposesandfixedcounselsoftheFathertoexaltandglorifytheSonofhislove.ThatJesusshouldbeeternallyglorified;thatheshouldwearthecrownsoancientlypromised,sorighteouslywon;thatheshouldsway,asifwiththoseveryhandsthatwerenailedtothecross,hisrighteousscepteroverallthingsinheavenandinearth—ascepterofgracetohisfriends,arodofirontohis foes; and thus fully accomplish the counsels ofGod's heart and thesurewordofhis lips, is thedesireand joyofallwho lovehisname.Tothem,therefore,thecontemplationofthefixedpurposesofGodtoexalthis dear Son and put all things under his feet is full of sweetness andblessedness. An "everlasting covenant, ordered in all things and sure;"deepcounselsofeternalwisdom;fixedpurposesofgraceandglory; theword and oath of a God who cannot lie; the infinite knowledge of anomniscient,andtheboundlesspowerofanomnipotentSovereign—thesedeep mysteries, which are hidden from the wise and prudent, arerevealedtothebabeswholongtobetaughtandlovetolearn.

Theyseeandfeelwhatasin-wornworldthepresentsceneis;whatwreckandruineverywheremeettheenlightenedeye;whatmisery,whatcrime,what contempt of all divine authority; what rebellion against everyrestraintoflaworconscience;whatopendefianceofallcheckonprideorpassion, everywhere abound. Viewing, then, this state of things, andseeing, aswealth increases and population advances,what an influx offoreignwaysandmanners,ofmodesofthoughtandrecklessungodliness,seemsmoreandmorerushinginaswithanoverflowingtide,thechildofgrace is almost tempted to lose sight of Him who sits above thewaterfloods,andtofeelorfearasifthegodandprinceofthisworldweretherealmasterofthescene,andthegreatcontrollerofevents.

As a relief against suchunbelieving,God-dishonoring, infidel thoughts,faith is sometimes enabled to look through and beyond all these darkmistsofthevalleytothoseuncloudedheavenswheretheSonofGodsitsattherighthandofpower.ThepresentreignofJesuscannotbeseenbytheeyeofsense.IndeedwehavenoevidencethatJesusreignsatall,butbywatchinganddiscerninghishandinprovidence,believingthewordofhisgrace,orfeelingthepowerofhisresurrectionintheheart.Thesearethethreewitnessesagainstallthepersuasionsofsenseandthecavilings

ofthereasoningmind—thegrandsustainingpropsofthesoulwhenthefloodsofungodlymenmakeitafraid.

Butthechiefwitnessisthesurewordofpromise,theswornoathoftheFathertotheSon,asrecordedintheScripturesoftruth—"Ihavemadeacovenantwithmychosen,IhaveswornuntoDavidmyservant,Yourseedwill I establish forever,andbuildupyour throne toallgenerations.MycovenantwillInotbreak,noralterthethingthatisgoneoutofmylips.OncehaveIswornbymyholinessthatIwillnotlieuntoDavid.Hisseedshallendureforever,andhisthroneasthesunbeforeme."(Psalm89:3,4;34-36.)As,then,Abraham,thefatherofthefaithful,"staggerednotatthepromiseofGodthroughunbelief,butwasstronginfaith,givingglorytoGod,andbeingfullypersuadedthatwhathehadpromisedhewasabletoperform,"sofaithrestsuponthesurepromisesofGodthatthethroneofhisdearSonshallbeestablished forever.Weresenseandreasonnotopposedtothefulfillmentofthissurewordofpromise,therewouldbenoneedofafaithlikeAbraham's—againsthopetobelieveinhope.

Meanwhile, may it be our happy portion to touch for ourselves thescepterofhisgrace,tosubmittohissovereignwill,andwhoevermaysay,"Wewill not have thisman to reign over us," to yield ourselves to hisunseen, yet not unfelt authority as Lord and King in our hearts andconsciences.

But as we have shown, in our last paper, from the word of truth, theeternalpurposeofGodtheFathertoglorifyhisdearSonandexalthimasLord and King, we shall now consider, with his help and blessing, theexecution of this purpose in the incarnation, death, resurrection,ascension,andglorificationoftheSonofGod.

TheEXECUTIONofthispurposeinthe

incarnation,death,resurrection,ascension,andglorificationoftheSonofGod.

OurblessedLord,speakingofhimself,said,"Verily,verilyIsayuntoyou,Exceptagrainofwheatfallintothegroundanddies,itabidesalone;butifitdies,itbringsforthmuchfruit."(John12:24.)Underthisfigure,thegrain ofwheat, the Lord intimated his death and resurrection, and thefruitwhichwastospringoutofthem.Usingthesamefigure,theApostlesays,"ButGodgivesitabody,asithaspleasedhim."(1Cor.15:38.)Thus,inordertocarryoutGod'seternalpurposestoglorifyhisdearSon,itwasneedful thatheshould takeabodychosenandprepared forhimby theFather.Hewastobeexaltedtoregaldignityandpower,notmerelyastheSonofGod,butastheSonofman,orratherastheSonofGodandtheSonofmaninonePerson.InthismysteriousandmostblessedunionofDeity and humanity in one glorious Person, lie hidden boundlesstreasuresofgraceandglory.TobeaKinghebecameincarnate.Inreply,therefore, toPilate's question, "Are you aKing, then?" Jesus answered,"You say (that is, say truly,) that I amaKing.To this endwas Iborn,"(John18:37.)Theroadtoroyalty,toathronewhichshouldendureasthedaysofheaven, lay through theVirgin'swomb.TheeternalSonofGodmustbecomeintimeaman,thathemightreignasGod-manforeverandever.Hemust comedown to earth, that all powermightbe givenuntohiminheavenandinearth.(Matt.28:18.)Hemustbemadelowerthanthe lowest, that hemight become higher than the highest;must serve,thathemightrule;washhisdisciples'feet,thatacrownofglorymightbeputuponhishead;takeuponhimtheformofaservant,thatGodmight"highlyexalthimandgivehimanamewhichisaboveeveryname,thatatthenameofJesuseverykneeshouldbow,ofthingsinheaven,andthingsinearth,andthingsundertheearth."(Phil.2:7-10.)

Throughthedisobedienceandtransgressionofman,createdintheimageof God to be his representative on earth, God's lower creation becamemarredanddefaced.Sin,thespoiler,enteredParadise.Withsinentereddeath; andwithdeath--disorder,wreck, and ruin spread themselves farandwideoverthisoncefairdomainwhichGodhimselfpronouncedverygood, until earth has become a very Aceldama—a field of blood. How

dishonorable,then,wouldithavebeentotheever-livingGodhadSatanbeen thus permitted to triumph. Would it not have been the boast ofdevilsandthewonderofangels,thatthearch-fiendofhellshouldhave,as it were, outwitted by his skill all the wisdom of Omniscience, anddefeatedbyhispowerallthestrengthofOmnipotence?

Todestroy,weallknow,iseasierthantocreate.Achildmay,byaccidentor thoughtlessness, in amoment break a priceless vase; amadman setfiretotheaccumulatedwealthofages;avileassassintakeatonethrustalifeprecioustoawholenation.Butiftodestroybesomucheasierthantocreate,howmuchmoredifficult is it torestorewhat isdestroyed!Whatskillfulhandshall repair theshatteredvase?Whatarecangiveusbackthepreciousmanuscripts, the antique cameos, the statues of aPhidias,thepaintingsofaRaphael?WhatPrometheanskillrenewthemurderedstatesman'slife?Heretheskillofmanfails;herethemockingdevilseemsto triumph, and to gather up fresh strength to go onwith that infernalworkwhenceheborrowshisname,"Abaddon,"thedestroyer.(Rev.9:11,margin.)

But where man falters in despair and Satan shouts in triumph, thewisdomof theAll-wise, themightof theAlmighty, thegraceof theAll-gracious, eminently shine and display themselves with infinite lusterbeforetheeyesofallcreatedintelligences.OvermanSatanprevailedbycraftandinfernalskill;butbyman—bythatverynaturewhichhesoughtutterlytodestroy,shallhebebaffled,defeated,overwhelmedwithshameandeverlastingcontempt.Hewasallowed tobindwretchedman in thechain of sin until the iron entered into his soul; but by man shalleverlasting chains be bound roundhimunto the judgment of the greatday. As Apollyon, the destroyer, shall he destroy the image of God inman;butbymanshallthatimageberestored,andnotonlyso,butraisedtoaglory,abrightness,andalustertowhichitnevercouldhaveattainedbyitsoriginalcreation.

Prideandenvy,inflamedbydesperatemaliceagainstGodandmanthathumannature,inferiortoangelicbycreation,shouldbepromotedtothefavorfromwhichhehadfallen,urgedonSatantoplotthedeadlydeed.He would ruin and destroy that nature. The image of God should notshineuponearth.Hewouldmaranddefaceit;hewouldpollutewithhis

own infernal spawn the very nature on which that image had beenstamped;woulddebase it to the lowesthell;would fill itwithbestialityand filth,bloodandcrime,until,assunkbelowthebrutecreation,Godshouldloatheandabhortheworkofhisownhands.Inthishellishplothewas, in the inscrutablewisdom ofGod, allowed so far to succeed as tomaketheworldwhatwenowseeit,ahideouswreckandruin,festeringand sweltering, like a huge carcase, in its own corruption, until theburningflamesofhellseemtobetheonlyplaceintowhichitcanbecastoutofthesightandpresenceofaGodofpurereyesthantobeholdevil,andwhocannotlookoniniquity.

ButOthedepthsofeternalwisdomandsurpassinggrace!Intothisverytime-worn scene of sin andwoe, just as the spring-tide of iniquity hadrisentoitsutmostheight,andthewholeworldseemedfloodedwithevilaswiththewatersofaseconddelugeintothiswreckedandruinedworld,andwhatwasfarworse,amidthesedegradedanddebasedwildbeastsofmen,theSonofGodcameintheflesh.FromthebosomoftheFatherdidtheSonofhislovecomeforthtorepairthewasteplaces,thedesolationsofmanygenerations.Onthisverysin-strickenearth,thisabodeofmiseryandcrime,didthefeetoftheSonofGodinournaturerest.Thisvalleyoftearshetrodwithholysteps--intheworldbutnotofit--amanofsorrowsand acquainted with grief. According to ancient promise, "when thefullnessofthetimewascome,GodsentforthhisSon,madeofawoman,madeunderthelawtoredeemthosewhowereunderthelaw."(Gal.4:4.)Inthatsacredhumanity—realfleshandblood,thefleshandbloodofthechildren,thoughnotfallenliketheirs,butholyandpure--theeternalSonof the Father stood in the gap and repaired the breach, took a holyportionofthatnaturewhichsinandSatanhaddefiledintounionwithhisowndivinePerson,obeyed in it the law,enduring thecurse,offereduphisholybodyandsoulasasacrificeforsin,laiddownthelifewhichforthat purposehehad taken, and raisinghis incorruptible body from thetomb, took itwithhim into the courtsofbliss, there to sit downat therighthandoftheMajestyonhigh.

O thewisdomandpower ofGod!O theunfathomabledepths ofmercyand grace! O the unsearchable treasures of goodness and love! O theopeningvisionsofeternalglory!Satanbaffled!Sinblottedout!Theimage

of God restored! Human nature raised to inconceivable dignity by itspersonal union with the divine Person of the Son of God! The fallenChurchwashed,justified,sanctified,andglorifiedwithallthegloryofherHeadandHusband,andaneternalrevenueofglorybroughttoaTriuneJehovah—toGodtheFatherforhiseternalpurposesofwisdomandlove;to God the Son for his unspeakable condescension in the work ofredemption;toGodtheHolySpiritforhisformingthesacredhumanityofJesus,andsanctifyingtheelectofGodtoknowhisgrace,beconformedtohisimage,andpartakeofhisglory.

Butcarriedawaybythegraceandgloryofathemesoprecious,wehaverather anticipated our subject. We proposed to show the connectionbetween the incarnationanddeathofJesus--andhisexaltation to royaldignity.Wehavethusfar,then,showedthat,intheboundlessdepthsofthewisdomofGod,hisdearSontookfleshthatasourgreatHighPriesthemightputawaysinbythesacrificeofhimself.Butthesameboundlesswisdomandgracewhichprovidedthesacrificeassuredhimofacrownashis reward. This was a part of "the joy set before him, for which heenduredthecross,despisingtheshame."Deathwasnotonlynecessaryasapart—amainpartofthesacrificewhichhe,asPriest,offered,butasarequisitefortheglorywithwhichhe,asKing,shouldbecrowned.Infactallhisthreeoffices,asProphet,Priest,andKing,requiredtobesustainedandmagnifiedbyhissufferingsanddeath.Whatanexampleofmeeknessandmartyrdom,what lessonsof sufferingandpatientenduranceof thedeepestagonyandshameare seen in thedyingProphet;whatpreciousbloodinadyingPriest;whatgraceinadyingKing!Howthislastshoneforth so conspicuously that the dying thief acknowledged him as King,andbeggedforaninterestinhiskingdom.

Buttherewasanotherreasonwhytheroadtothethronelaythroughthevalleyoftheshadowofdeath.OurblessedLordhad"todestroydeathandhimthathadthepowerofdeath,thatisthedevil."Butthiswas"throughdeath."(Heb.2:14.)Throughsindeathhadcomeintotheworld,andhadno soonerentered than it setup its throneon theearth, for "it reignedfrom Adam to Moses, even over them (that is, infants) who had notsinned after the similitude of Adam's transgression," which was avoluntary act of disobedience, but as overwhelmed in his original sin,

theyhadfallenunderthepowerandauthorityofthegrimkingofterrors.Thescepterhadthereforetobewrungoutofhishand.But,accordingtothe eternal appointments of infinite wisdom, this could only be by theSonofGodsubmittingtodie.Hethereforetookanaturewhichcoulddie—not in itselfmortal, but capable of dying by a voluntary act.Nomantookhislifefromhim.TheLordoflifecouldnotberobbedoflifebythecreatures towhomhehadhimself givenbreath.Buthe could laydownthe life which he had taken by a voluntary submission to the reign ofdeath. He could thus snatch the scepter from his grasp, destroy anddisannul him, and by the same act of meritorious obedience break topiecesthereignofSatan,"whohadthepowerofdeath,"aseverterrifyingbyitthechildrenofGod,whombythisterrorheheldincruelbondage.

It deserves our utmost attention and prayerful consideration to see, bytheeyeoffaith,thedisplayofwisdomandpowershiningforthinthewayinwhichtheall-wiseGodsenthisdearSon"todestroy,"orasthewordisin the original, to unloose "theworks of the devil." (1 John3:8.) Satanhad,sotospeak,spunaraveledknotwhenhecastthecordsofsinroundman's heart. This tangled and tightly drawn knot could not be cutthroughasbyaswordofomnipotentpower;buthadbyinfinitewisdomandpatience tobeunraveled through itswhole length.TheworkwhichSatanhaddonewas to be undone.Disobediencehad to be repaired byobedience—thevoluntaryobedienceof theSonofGod,andthereforeofinfinite value.Sinhad tobe atoned forby sacrifice—the sacrificeof thenaturewhichhadsinned,inunionwiththePersonoftheSonofGod,andtherefore deriving from it unspeakable efficacy. Death had to bedestroyedbytheever-livingSonofGodsubmittingtodie.ThelawmustbemagnifiedbybeingobeyedbyhimwhobyhisdivinePersonisabovelaw.TheLawgivermustbe the law-fulfiller.Hewho is the ever-blessedOnemustbemadeacurse;andtheholyOneofIsrael,whoknownosin,mustbe"madesin, thatwemightbemade therighteousnessofGod inhim.""Whowillsetthebriarsandthornsagainstmeinbattle?"askedtheLord; "I would go through them," is his answer. (Isa. 27:4.) So ourblessed Lord went through these thorns and briars set against him inbattle.He thoroughlywent throughall thatheundertook;andbygoingthroughunraveledtheworkofSatan.

Let us explain this more distinctly, as a point full of truth andblessedness. Thus hewent through temptation—wholly through, for he"was in all points tempted like as we are," (Heb. 4:15,) and by goingthrough every possible temptation which can beset us, threaded, so tospeak,thewholeavenueoftemptationfrombeginningtoend.Sohewentthroughthewholeofthelaw,renderingaperfectobediencetoitineverydemandofunfailing love toGodandhisneighbor.Sohewent throughthewholeofsuffering,for"hewasamanofsorrowsandacquaintedwithgrief,"experiencingeverypossibleformofsufferingthatwascompatiblewithaholynature.And,inasense,hewentthroughthewholeofsin—notasapersonaltransgressor,forhewasperfectlyholyinbodyandsoul,"alambwithoutblemishandwithoutspot"--butby imputation, feelingtheweight,grief,andburdenofallthesinsofhiselectpeople.Soalsodidhego through the whole wrath of God, for he drank the cup of hisindignation against sin to the very dregs.We can only glance at thesethings,buttheyarefullofthedeepestimport--andmight,withGod'shelpandblessing,formathemeofmostfruitfulmeditation,fortheyembracethewholeoftheworkwhichtheFathergavehimtodo.

Butinthusgoingthrough,andbygoingthroughundoingtheworksofthedevil,itisdesirabletobearinmindandhave,asitwere,beforeoureyesthat the blessed Lord went through all that we have mentioned in hiscomplexPersonasGod-man.Thushissacredhumanity,inunionwithhisDeity, went through the law, temptation, suffering, and death—thehuman nature tasting each and all in their utmost intensity--but thedivine nature sustaining, dignifying, ennobling, and bestowingunutterablevalue,merit,andvalidityuponeverythought,word,andactof the suffering and obedience of the holy humanity--for therewas butonePerson,thoughtwonatures,andthereforealltheactswerepersonalacts. As an illustration of this, look at the actings of our own soul andbody.Thesearedistinct,butasunitedinonepersonareviewedasone.Thus,asourblessedLordwentthroughthewholeworkwhichtheFathergave him to do, his Deity, being in union with his obeying, sufferinghumanity, stamped each successive movement, as he went through it,with all the value and validity of Godhead. If this is difficult tounderstand—oratleastrealize,forwhocanunderstandit?—reverttoourfigure.Isnotthemindofanartiststampeduponhiswork?Doesnotour

soulimpressitselfandexpressitselfbyourbody?SoDeitystampedvalueandvalidityonalltheactsoftheRedeemer'shumanity.

This isbeautifully alluded to,Psalm45, in thedescriptionof thebridalgarmentsoftheChurchasthequeen—"TheKing'sdaughterisallgloriouswithin; her clothing is of wrought gold. She shall be brought unto theKing in clothing of needlework." The gold was to be wrought into herclothing, the clothing to be of needlework, intimating that her robe ofjustifyingrighteousnesswaswrought,asitwere,asinneedlework,stitchbystitch;yetthateverythreadwasembroideredwithgold.HerewehavethethreadofthehumanityinunionwiththegoldofDeity,andyeteachinsuchcloseunionthatthethreadisbutone.Ingoldthreadthebeauty,thevalueisinthegold;yethowclosetheunion.Goldbyitselfcouldnotbe made into embroidery. So Deity cannot suffer, bleed, or die; buthumanity can in unionwith it. It is this union ofDeitywith humanitywhichmadetheworkofredeeminglovesounspeakablyglorious,andsomeritoriously efficacious. As Hart says--"Almighty God sighed humanbreath."

It is indeed a mystery; but "great is the mystery of godliness, Godmanifestintheflesh."Ogloriousmystery!"

"Thehighestheavensareshortofthis;'Tisdeeperthanthevastabyss;'Tismorethanthoughtcane'erconceive,Orhopeexpect,orfaithbelieve."

Yet what or where would redemption have been, unless Deity hadimparted value and validity to every thought, word, and act of theobedient,sufferinghumanity.

OurblessedLord,then,passedthroughdeathseeminglyconquered,butreally a conqueror; seemingly overthrown by Satan, but really hisoverthrower;seeminglycoveredwithshame,butonlytobecrownedwithgloryandhonor;seeminglyunderthecurseofGod,butreallyenduringthecursethathemightbemadeablessing;asaservant,obedientuntodeath,forcrucifixionwasthemodeofpunishmentforslaves,yetthathemightbeexaltedinthatverynaturewhichtheresuffered,bled,anddied--

toa throneof immortalglory.Thus, too,he lay in thegrave, thatasbydyinghemightrobdeathofhissting,sobythetombhemightspoilthegrave of its victory. But death could not hold the Lord of life, nor thegrave enchain the hand that held the keys of hell, as the Apostlepreached,andasfaithbelieves—"WhomGodhasraisedup,havingloosedthepainsofdeath;becauseitwasnotpossiblethatheshouldbeheldbyit."(Acts2:24.)Hefought,hewon,andtohimastheovercomerwasthecrowngiven—"Tohim thatovercomeswill I grant to sitwithme inmythrone,evenasIalsoovercame,andhavesatdownwithmyFatherinhisthrone."(Rev.2:21.)

Butthequestionmayariseinthemind,When,thatis,atwhatparticularperiod, did the blessed Lord enter upon his kingly office? We havealready shown that in his other offices there was an initial entrancebefore his full assumption of them.Thus, as Priest, he entered initiallyintothepriestlyofficeathiscircumcision;asProphet,heenteredinitiallyintohispropheticalofficewhen,achildinthetemple,hesatamongthedoctors,bothhearing them,andasking themquestions.Buthedidnotenter fullyuponhisprophetical officeuntil afterhisbaptism,noruponthepriestlyuntilheconsecratedhimselfintheprayerrecordedJohn17.Inasimilarwayheenteredinitiallyuponhiskinglyofficeathisbirth,forhewas"bornKingoftheJews;"(Matt.2:2;)buthedidnotenteractuallyupon it until after his resurrection, for then itwas that "all powerwasgivenuntohim inheavenand inearth." (Matt.28:18.)But itwasmoreespeciallywhenhewentuponhigh,andsatdownattherighthandoftheFatherthatthescepterofroyaldignityandpowerwasputintohishands.In Psalm 24 we have a beautiful description of Zion's anointed Kingentering into the courts of bliss as he returned victorious from theconquest over sin, death, and hell—"Open up, ancient gates! Open up,ancientdoors,andlettheKingofgloryenter.WhoistheKingofglory?The Lord, strong and mighty, the Lord, invincible in battle. Open up,ancient gates! Open up, ancient doors, and let the King of glory enter.Who is theKingof glory?TheLordAlmighty—he is theKingof glory."ThendidGodhighlyexalthim,andgivehimanamewhichisaboveeveryname.

In bringing before our readers our thoughts and Meditations on the

KinglyOfficeoftheLordJesusChristwehavethusfarattemptedtotraceout, in full harmony, we trust, with the word of truth, two prominent,though as yet preliminary, features of its peculiar character, and haveshown,1.TheeternalpurposeofGodtheFathertoglorifyhisdearSon,and exalt him to his own right hand as Lord and King; and, 2. Theexecution of this purpose in the incarnation, death, resurrection,ascension,andglorificationofouradorableRedeemer.

ThepointatwhichwesomewhatabruptlystoppedwastheexactperiodatwhichtheblessedLordentereduponthefullexerciseofthisroyaldignityand power. We drew, as our readers will doubtless remember, adistinction between the initial and the full assumption of his kinglyauthority, and showed, from his own words to the disciples, that "allpower in heaven and in earth" was not given unto him until after hisresurrection and just antecedently to his ascension and glorification.Until then, though his Son, he was the Servant of the Father, meeklydoinghiswill,andfinishingtheworkwhichhehadgivenhimtodo.(Isa.42:1;49:3;John17:4;Heb.10:7.)Evenamonghisdisciples,inthedaysofhis flesh,hewas"ashewhoserves;" (Luke22:27;)and"being found infashionasaman,hehumbledhimself,andbecameobedientuntodeath,eventhedeathofthecross."(Phil.2:8.)Hewasthen"amanofsorrowsand acquainted with grief;" who "hid not his face from shame andspitting." Out of his mouth there went not then "a sharp two-edgedsword," (Rev. 1:16,) but "prayers and supplications, with strong cryingand tears." (Heb. 5:7.) "His visage" then, as viewed in vision by theevangelical prophet, "was somarredmore than anyman;" (Isa. 52:14;)for"hiscountenance"wasnotyet,asseenbythebeloveddiscipleintheIsleofPatmos,"asthesunshinesinhisstrength."(Rev.1:16.)Lotswerethencastonhisvesture;(Matt.27:35;)foronitwasnotyetwritten,"Kingof Kings and Lord of Lords." (Rev. 19:16.) The kiss which touched hissacred cheek was the kiss of a base traitor, (Matt. 26:49,) not that ofloving,loyal,submissiveallegiance.(1Sam.10:1;Psalm2:12.)Thecrownof thorns thenpressedhisbrow,not thediademof glory; a reed,not ascepter,wasputintohisrighthand;andthekneebowedbeforehimwasnottheknee"ofthingsinheaven,andthingsinearth,andthingsundertheearth,"butthekneeofmockeryandscorn.(Matt.27:29;Phil.2:10.)

Yetwasthereajoysetbeforehim;andthiswasthejoyofbeing"setattherighthandofGod in theheavenlyplaces, faraboveallprincipality,andpower,andmight,anddominion,andeverynamethatisnamed,notonlyinthisworld,butinthatwhichistocome;"inseeingofthetravailofhissoul,andhaving"allthingsputunderhisfeet,andmadetheHeadoverallthingstotheChurch."Eph.1:20-22.)Butwhenexaltedtothethroneofglory,thenwasfulfilledthepromise,"TheLordsaiduntomyLord--Sitat my right hand, until I make your enemies your footstool. The LordshallsendtherodofyourstrengthoutofZion.Ruleinthemidstofyourenemies."(Psalm110:1,2.)

Thispresentkinglypowerismysticallyrepresentedinthewordoftruthby his sitting on Mount Zion; for that is "the city of the great King,"(Psalm48:2,)andassuchtypifiedtheroyaldignityandswayofJesus.*As thus mystically his royal residence, Zion became the perfection ofbeauty,foroutofitGodhadshined;andoutofitnowsendsforththerod,orscepter,ofhisstrength.(Psalm50:2;110:2.)

ThepeculiargloryandblessednessofthisexaltationofJesusisthatitisin ournature.As onewith theFather and theHoly Spirit, he everwasKing; for "Christ is the one through whom God created everything inheavenandearth.Hemadethethingswecanseeandthethingswecan'tsee—kings, kingdoms, rulers, and authorities. Everything has beencreated through him and for him. He existed before everything elsebegan,andheholdsallcreationtogether."(Col.1:16,17.)HewhocreatedallthingsmustbetheKingofallthings;hewhoisbeforeallthingsmustruleallthings,astheirrightfulSovereign;hewhodailyholdsallcreationtogether,mustneedseverswayoverthemhisprotectingscepter.ButthisisnottheregaldignitywhichJesusnowwears,northepeculiarscepterputbytheFatherintohishands.Thepeculiargloryofhiskinglyofficeisthat the scepters held by human hands—by those very hands throughwhichthenailsof thecrossweredriven.Yes; thatveryhatedNazarene,againstwhom"thekingsoftheearthsetthemselves,andtherulerstookcounseltogether;"thatveryabhorredJesus,againstwhomthemaddenedcrowd, in their bitter enmity, cried, "Crucify him, crucify him;" thatdespised One of men, and rejected of the people, whom they, in theirjudicial blindness, did "esteem stricken, smitten of God, and afflicted;"

that"veryManofSorrows,"whopouredouthissouluntodeath,andwhowasnumberedwiththetransgressors,nowseatedonhisthroneofglory,reignswithsovereignsway,andmustreignuntilhehasputdownallruleandall authorityandpower.This exaltation to the righthandofpowerwasthepromisedrewardofhishumiliation,sufferings,anddeath.(Phil.2:9-11;Heb.12:2;Rev.3:21.)Butasweshallhaveoccasiontoentermorefully into this subject before we close our Meditations, we shall nowproceedtoournextpoint.

Thenature,object,extent,anddurationofthisroyaldignity,asnowinvestedinthe

Personoftherisen,ascended,andglorifiedSonofGod.

A.Andfirst,theNATUREofhiskingdom.This,liketheplacewhereitisexercised, and whence it issues its royal mandates, is heavenly. OurblessedLord,whenhestoodbeforePilate's judgmentbar,declaredthathis "kingdom was not of this world." It is, therefore, a kingdom, notearthlybutheavenly;andassuchpossessespeculiarcharacteristicswhichentirelydistinguishitfromallotherkingdoms.

Wewill takeaglance, therefore,atsomeof thepeculiar featuresof thisheavenlykingdom:

1.Itiseminentlyaspiritualkingdom.WhenourblessedLordwentuponhigh,hereceivedgiftsformen,asisdeclaredinthoseexultingwordsofthePsalmist,"Youhaveascendedonhigh;youhaveledcaptivitycaptive;youhavereceivedgiftsformen,yes,fortherebelliousalso;thattheLordGodmightdwellamongthem."(Psalm68:18.)Thesegiftswerespiritualgifts,differentmeasuresofheavenlygrace,astheApostleexplains—"Butuntoeveryoneofusisgivengrace,accordingtothemeasureofthegiftofChrist."Whenheascendeduponhighheledcaptivitycaptive,andgave

gifts unto men." (Eph. 4:7, 8.) So also testified Peter, on the day ofPentecost, when the risen Lord, as he had promised, baptized hisdiscipleswiththeHolySpirit—"ThisJesushasGodraisedup,whereofweallarewitnesses.Therefore,beingbytherighthandofGodexalted,andhavingreceivedoftheFatherthepromiseoftheHolySpirit,hehasshedforth this, which you now see and hear." (Acts 2:32, 33.) This blessedSpiritwasnotgiven,inhisfullmeasureofheavenlygiftsandgraces,untilJesus was glorified. (John 7:39.) Comforting, therefore, his sorrowingdisciples,theirgraciousMastersaidtothem,"NeverthelessItellyouthetruth; It is expedient for you that I go away—for if I go not away, theComforterwillnotcomeuntoyou;but if Idepart, Iwill sendhimuntoyou."(John16:7.)

The disciples seem themselves to have expected a temporal kingdom.This anticipation of worldly dignity and of a throne erected on earth'sbase claymanifested itself in the request of themother of the sons ofZebedee—"Grant that thesemy twosonsmaysit, theoneonyour righthand, and the other on the left, in your kingdom." (Matt. 20:21.) And,whatwewouldhavelessexpected,evenafterhisresurrection,whenthecrossandthesepulchermusthave,asonewouldthink,foreverdispelledtheirdreamsofatemporalthrone,theelevendisciplesaskedtheirrisenMaster,"Lord,willyouatthistimerestoreagainthekingdomtoIsrael?"(Acts 1:6.) Thus even those faithful few who had walked with him inintimateunionforseveralyears,whohadheardhisheavenlydiscourses,andmoreparticularly listenedto thosespiritual lessonsuttered in theirears after the last supper, andhis closingprayer so filledwithholinessand truth—even these believing, affectionate disciples seemed to turntheireyestotherestorationofthefallennationalandnaturalkingdomofIsrael.Theydidnotsee,untilbaptizedwiththeHolySpiritandwithfire,howpoor,howlow,howunbecomingthegloryanddignityoftheSonofGoditwouldhavebeentoswayanearthlyscepter.

Whatisitschiefglory,butthatitisaspiritualkingdom,administeredbyspiritualmeans,forspiritualpersons,anduntospiritualends?Tosubduehearts, not to conquer kingdoms; to bestow the riches of his grace onpoorandneedy sinners,not, likeSolomon, toheapupgold, and silver,andpreciousstones;tosavetotheuttermostallthatcomeuntoGodby

him, not to spread ruin and desolation over countless provinces; to besurroundedwithanarmyofmartyrs,notanarmyofsoldiers; toholdacourtwherepaupers,notnobles,arefreelywelcome,andwherethecourtdress isnot "scarves,ankle chains, sashes,perfumes,andcharms; theirrings,jewels,finerobes,gowns,capes,andpurses"(Isaiah3:20-22),but"thefinelinen,cleanandwhite,whichistherighteousnessofsaints;"toissue not pensions, but pardons; and to grant to favored objects nottrophiesandmedals,but "bandsof love,"and"themorningstar"ofhisdawning smile, (Hos. 11:4;Rev.2:28,)—suchare someof theobjectsoftheKingofsaints.

Say that the Lord after his resurrection had appeared in majesty andglorytoputtoflighttheRomanarmies;saythathehadmadeJerusalemhismetropolis,andsubduedallthenationsoftheearth;wouldthathavebeenaconquestworthyofhiscomingfromthebosomoftheFather,orinharmonywithhisagoniesinthegarden,andhissufferingsandsacrificeon the cross?To reign spiritually over believing hearts; to quicken andregenerate,saveandsanctify,pardonandblesstheobjectsofhiseternallove;toconformthemtohissufferingimage,andmakethemfit fortheinheritanceof the saints in light--whatwould thehighest, greatest, andmostgloriousearthlyconquestshavebeenincomparisonwithsuchandsimilarspiritualtriumphsofhisgrace?

2.Asbeing,therefore,aspiritualkingdom,itisakingdomofgrace,forinit, as administered by its heavenly Sovereign, grace "reigns throughrighteousness, unto eternal life." (Rom. 5:21.) This is one of the chiefblessingsoftheexaltationoftheLordJesustotherighthandofpower,thatthethroneonwhichhesitsis"athroneofgrace."(Heb.4:16.)Thus,having finished theworkonearthwhich theFathergavehim todo,hehasgoneuponhightocarryintoexecutionthosepurposesofgracewhichbrought him down. To begin, carry on, and complete, from heaven hisdwellingplace,theworkofgraceonthousandsofhischosensaintsherebelow;bygracetopardontheirsins;bygracetosubduetheiriniquities;bygracetopurifytheirheartsbyfaith;bygracetosanctifytheiraffectionsandfixthemonthingsabove,wherehehimselfsitsontherighthandofGod—suchand similar conquests ofhis all-victorious gracemakeJesusunspeakablyprecioustothosewhobelieve.

But what heart can conceive, or what tongue recount the daily, hourlytriumphsofhisall-conqueringgrace?WeseescarcelyamillionthpartofwhatJesus,asaKingonhisthrone,isdailydoing;andyetweseeenoughtoknowthatheeverlivesatGod'srighthand,andlivestosaveandbless.Whatacrowdofneedypetitionerseverymomentsurroundshisthrone!Whaturgentwantsandwoestorelieve;whatcuttinggriefsandsorrowstoassuage;whatbrokenheartstobindup;whatwoundedconsciencestoheal; what countless prayers to hear; what earnest petitions to grant;whatstubbornfoestosubdue;whatguiltyfearstoquell!Whatclemency,whatkindness,whatlong-suffering,whatcompassion,whatmercy,whatlove, and yet what power and authority does this Almighty Sovereigndisplay!Nocircumstanceistootrifling;nopetitionertooinsignificant;nocasetoohard;nodifficultytoogreat;nosuertooimportunate;nobeggartooragged;nobankrupt toopenniless;nodebtor too insolvent, forhimnot to notice and not to relieve! Sitting on his throne of grace, his all-seeing eye views all, his almighty hand grasps all, and his loving heartembracesallwhomtheFathergavehimbycovenant,whomhehimselfredeemedbyhisblood,andwhomtheblessedSpirithasquickenedintolife by his invincible power. The hopeless, the helpless; the outcastswhomnomancaresfor;thetossedwithtempestandnotcomforted;theready toperish; themourners inZion; thebereavedwidow; thewailingorphan; the sick in body, and stillmore sick in heart; the racked withhourly pain; the fevered consumptive; the wrestler with death's laststruggle—Owhatcrowdsofpitiableobjectssurroundhisthrone;andallneedingalookfromhiseye,awordfromhislips,asmilefromhisface,atouchfromhishand.Ocouldwebutseewhathisgraceis,whathisgracehas,whathisgracedoes;andcouldwebutfeelmorewhatitisdoinginandforourselves,weshouldhavemoreexaltedviewsofthereignofgracenowexercisedonhighbyZion'senthronedKing!

3.Butitisakingdomalsooflife.AlivingKingneedslivingsubjects.Thedead in sin, the dead in profession, have neither part nor lot in thematter. "Death cannot celebrate you." "The living, the living, he shallpraiseyou,asIdothisday."(Isa.38:18,19.)Jesus is"theway,andthetruth,and the life;"andas suchsays tohispeople, "Because I live, youshalllivealso."ThusheappearedtoJohnintheRevelation,calminghisfearswhenhefellathis feetasdead—"Andhe laidhisrighthandupon

me,saying,Fearnot, Iamthefirstandthe last. Iamhewho lives,andwasdead;and,behold,Iamaliveforevermore."(Rev.1:18.)Togivelife,andthatmoreabundantly;(John10:10;)tobe"theresurrectionandthelife,sothathewhobelievesinhim,thoughheweredead,yetshouldhelive,"(John11:25,)wasapartofhisdivinemission.As,then,thekingdomofthebeastisfullofdarknessanddeath,(Rev.16:10,)sothekingdomofJesusisfulloflightandlife,forhehasdeclaredthatheis"thelightoftheworld;"andthat"hewhofollowshimshallnotwalkindarkness,buthavethelightoflife."(John8:12.)

Thenature of this kingdom is beautifully unfolded in Psalm21.* "Howthekingrejoicesinyourstrength,OLord!Heshoutswithjoybecauseofyour victory. For you have given him his heart's desire; you have heldbacknothingthatherequested.Youwelcomedhimbackwithsuccessandprosperity.Youplacedacrownoffinestgoldonhishead."(Psalm21:1-3.)Itwillbeobservedthatamongtheblessingsthusaskedandgrantedwaslife."Heaskedyouforlife,andyougaveittohim--lengthofdays,foreverandever."(Psalm21:4.)Thislifeishismediatoriallife,and,therefore,agiven,notaself-existentlife.Ashehimselfdeclared—"ForastheFatherhas life in himself, so has he given to the Son to have life in himself."(John5:26.)Ofthismediatoriallifehegivestohispeople;andthustheylivebyhimandonhim,ashe livesby theFather,according tohisownwords—"AsthelivingFatherhassentme,andIlivebytheFather;sohewhoeatsme,evenhe shall livebyme." (John6:57.)This lifequickens,animates, and sustains the Church of Christ as she comes up from thewilderness, leaningonherBeloved.ThencecomesallherunionandallhercommunionwithherrisenHead.Shelivesbyitinhim,andhelivesbyitinher.ThusHeadandmembersareone;forasinthenaturalbodythelifeoftheheadisthatofthemembers,andthisonenessoflifemakesthemone,soisthereonelifeinthatmysticalandspiritualbodyofwhichChrist is the gloriousHead.But the subject of Christ as our Life is toowideforourpresent limits, for itembracesall thosecommunicationsofdivinelifewhichmakeandmanifesthispeopletobealivingpeople,andcomprehends everybreathof spiritual life in their hearts from the firstcryofaconvincedsinnertothelasthallelujahofanexpiringsaint.

* Psalm 21 is a kind of pendant, or what is sometimes called a

complement to Psalm 20. In Psalm 20 the Church, fore-viewing thesufferings and sacrifice of Messiah, thus prays on his behalf to hisheavenlyFather—"TheLordhearyouinthedayoftrouble;thenameofthe God of Jacob defend you. Send you help from the sanctuary, andstrengthenyououtofZion.Rememberallyourofferings,andacceptyourburntsacrifice."(Psalm20:1-4.)ShehasaconfidencethattheFatherwillaccepthisburntsacrifice,will "granthimaccording tohisownheart"—thesalvationofhispeople,andwill"fulfillallhiscounsel"—thecounselofpeace "between them both." (Zech. 6:13.) In this anticipation she says,"Wewill rejoice in your salvation," &c., and adds, in the confidence offaith, "Now know I that the Lord saves his anointed"—that is, hisMessiah,hisChrist,theverynamewhichJesusbore,andbywhichheisstill called. But as in Psalm 20 the Church viewed the suffering,sacrificingMessiah, so in Psalm 21 she views the triumphant, reigningMessiah;andseestheFathersettinga"crownofpuregoldonhishead,"thusexaltinghimasKingtohisownrighthand.Sheseesallhispetitionsgranted, "honor andmajesty laid upon him," and himself made "mostblessed forever."Thus the twoPsalms, as itwere, fit intoandmutuallyexplainandillustrateeachother.Psalm20isprayer,Psalm21ispraise;Psalm20seesthecross,Psalm21seesthecrown.IntheoneweseewhatJesuswas;intheotherwhatJesusis.Readinthispointofview,theycastmuchlightuponboththepastandpresentworkofChrist;andespeciallyshowthedeepinterestandsympathywhichtheChurchtakesandfeelsinbothhishumiliationandexaltation.

4.Forasimilarreasonwecanonly justbrieflyremarkthat thereignofChrist is in its very nature a kingdom, also, of light, (1 John 1:7,) asopposed to the power of darkness; (Col. 1:13; Eph. 5:8;) a kingdom ofliberty,(John8:32,36;2Cor.3:17,)asopposedtothereignofbondage;(Acts 15:10; Gal. 4:24, 25, 31;) a kingdom of love, (1 John 3:1, 16,) asopposed to the reign of enmity and alienation; (Rom. 8:7; Col, 1:21;) akingdom of peace, (Isa. 9:6, 7,) as opposed to war and strife; and akingdomofholiness,(Isa.35:3;Dan.7:22;Heb.12:14,)asopposedtoareignofsinanduncleanness.(Rom.5:21.)

5.But its peculiar characteristic and chief glory is that it is an internalkingdom."ThekingdomofGodiswithinyou."(Luke17:21.)"TheKing's

daughter isallgloriouswithin."(Psalm45:13.)This internalkingdomisthat"kingdomofGod,"ofwhichtheApostledeclaresthatit"isnotfoodand drink--but righteousness, and peace, and joy in the Holy Spirit."(Rom.14:17.) It is, therefore, "not inwordbut inpower;" (1Cor.4:20;)requiresanewandspiritualbirthtoseeitandenterintoit;(John3:3-5;)is the special inheritance of "the poor in spirit;" (Matt. 5:3;) is enteredinto "throughmuch tribulation;" (Acts 14:22;) "suffers violence, and istakenbyforce;"(Matt.11:12;)and,whenreceivedinfaith,is"akingdomthatcannotbemoved."(Heb.12:28.)

Itis,therefore,notakingdomofoutwardgrandeur--butofinwardgrace;notoneoftemporalmajesty--butofspiritualauthority;notoneofvisiblepomp and show--but of invisible influence; not a display of rustlingrobes, clashing bells, pealing organs, painted windows, medievalarchitecture, white-robed choristers, intoning priests, surplicedprocessions,andallthatsensuousappealtothemerenaturalfeelingsandpassionsofthehumanmind,wherebySatan,asanangeloflight,deceivesthenations--butaholy,heavenly, spiritual reignof theLordof life inabrokenheart,acontritespirit,andatenderconscience.Happythosewho,illuminatedfromabovebyaheavenlylight,andmadealiveuntoGodbyanew and divine life, are not to be imposed upon by the baubles of anempty religion;who, knowing the truth for themselves by the teachingandtestimony,workandwitnessoftheblessedSpirit,cannotandwillnot"call evil good or good evil, nor put darkness for light and light fordarkness, bitter for sweet and sweet for bitter." Happy those who see,feel, and know the difference between form and power, deception andreality,anametoliveandChristformedintheheart,thehopeofglory!HappythosetowhomtheKingofkingshasextendedthegoldenscepterofhisgrace,whomhehasmadewillinginthedayofhispower,andonwhoseheartshesitsenthronedastheironlyLordandSovereign.

In viewing with believing eyes the Person and work, grace and glory,qualificationsandofficesof theblessedLord,weareapttofixourfaithuponthemmoreinreferencetoourselves—toourownpersonalsalvationandconsolation,thanaseternallydesignedtomanifestthegloryofGod.It is, indeed,asseeinghimfullyandwondrouslysuitedtoallourwantsandwoesthatwearefirst ledandenabledtobelieveontheSonofGod

untoeternal life.AHighPriestwhohasputawaysinbythesacrificeofhimself,andwho,asnowattherighthandofPower, is"abletosavetothe uttermost all who come unto God by him," well suits a self-condemned,guilty sinner;akindandcondescendingTeacher, atwhosefeetwemayhumblysittohearhiswordsdroppingwithunctionintotheheart, is well adapted to those who feel their ignorance, and long forheavenly instruction; and aKingwho cannot onlymanage for them alltheirtemporalandspiritualaffairs,but—harderworkstill!—canruleovertheir stubbornwills and subdue their iniquitiesbyhisSpirit andgrace,wellmeets the caseof thosewho sighafterdeliverance from thepowerandprevalenceofabodyofsinanddeath.

Butthoughthesebenefitsandblessings,whichcomedowntothepeopleofGodoutof themediatorial lifeand fullnessof theLordJesus,are inthemselves exceedingly great, and, as realized by heart experience,unspeakably precious, yet are they really but second and, as it were--subsidiarytohigherandmoregloriouspurposes.Nofinalobjectcanbeso dear to God as his own glory. To fill heaven and earth with hismanifestedglorymustbeapurposeofgreatersignificancewiththeLord,than to save andbless a ruined race.To forgive iniquity, transgression,and sin is a part ofGod's glory; (Exod. 33:18-23; 34:5-7;Numb. 14:17,18;)butthegloryitselfmustbegreaterthanthatofforgiveness,ofwhichitisbutapart.ThusaftertheLordhadsaidtoMoses,"Ihavepardoned,according toyourword,"headded, "But,as trulyas I live,all theearthshallbefilledwiththegloryoftheLord."(Numb.14:20,21.)Thegloryofhis holiness, of his justice, of his power, of his faithfulness, of his love,andalltheotherperfectionsofthedivinenature,mustbeequaltothatofhis forgiveness of sin, not tomention the essential glory of his eternalexistence as a Trinity of Persons, Father, Son, and Holy Spirit, in theUnityoftheundividedEssence.Torevealthisglory,thatthusitmightbeseenandadmiredboth inheavenandearth,was theeternalpurposeoftheMostHigh,evenofhimwhohassaid,"Mycounselshallstand,andIwilldoallmypleasure."(Isa.46:10.)

ButasGodisessentiallyinvisible,dwellinginthelightwhichnomancanapproachunto,whomnomanhasseenorcansee,thisglorycouldonlyberevealedinthefaceofhisdearSon,whois"thebrightnessofhisglory,

and the express image of his Person." This is John's express testimony—"NomanhasseenGodatanytime;theonly-begottenSon,whoisinthebosomoftheFather,hehasdeclaredhim."(John1:18.)Inalmostsimilarlanguagespeaks theApostlePaul—"ForGod,whocommandedthe lighttoshineoutofdarkness,hasshinedinourhearts,togivethelightoftheknowledgeof thegloryofGod in the faceofJesusChrist." (2Cor.4:6.)Wesee,therefore,thattoglorifyhisdearSonwastheeternalpurposeofGod; for inglorifyinghimheglorifiedhimself, asourLorddeclares—"Ihaveglorifiedyouontheearth;"(John17:4;)andagain,"Father,glorifyyour name. Then came there a voice from heaven, saying, I have bothglorifiedit,andwillglorifyitagain."(12:28.)

ButthegloryoftheFatherandoftheSonareone,accordingtothewordsofourLord's intercessoryprayer—"Ibroughtglorytoyouhereonearthbydoingeverythingyou toldme todo.Andnow,Father,bringme intotheglorywesharedbeforetheworldbegan."(John17:4,5.)ThusweseethattheSonofGodglorifiedhisFatheronearth,andthattheFathernowglorifieshisSoninheaven.Andashesethimathisownrighthandintheheavenly places that he might be thus glorified in him, so the mainpurposeofthepresentroyaldignityofJesusistomanifestthatglory.

Thesefewremarksmayperhapsprepareustoentermoreclearlyintotheconsiderationofthatpartofoursubjectwhichnowliesbeforeus,thatis,theobject,extent,anddurationoftheroyaldignityofJesusattherighthandoftheMajestyonhigh.

B.TheOBJECTofthisregalswaydemandsfirstourconsideration.

In thatsublimeandmostaffectingprayerwhich theLordJesusoffereduptohisheavenlyFatherontheeveofhissufferingsinthegardenandonthecross,hehimselfunfoldedonespecialobjectofhispresentpossessionofsupremeauthorityandpower—"Asyouhavegivenhimpoweroverallflesh,thatheshouldgiveeternallifetoasmanyasyouhavegivenhim."(John17:2.)FromthesewordsofthegraciousLordwegathertwothings—1, that the Father has given him power over all flesh; 2, that it wasnecessary he should possess this supreme authority in order to bestowthe gift of eternal life on as many as the Father had given him. Theexecution, however, of this latter purpose, implies and involves several

others,whichweshallnow,therefore,attempttounfold.

1.TheexecutionofGod'swilluponearthisentrustedtothehandsoftherisenandexaltedSonofGod.God'sopenwillismadeknowntousintheScriptures, and this must ever be our guiding rule, for secret thingsbelong unto the Lord God, but those things which are revealed belonguntousandtoourchildrenforever,thatwemaydoallthewordsofthislaw." (Deut. 29:29.) But besides this open or express will, God has asecretwill,notrevealed,atleastnotplainlyandclearlyrevealed,asishispositive will in the word of truth, though there doubtless are dimintimationsofit,couldweseethem.

ButasallourreadersmaynotseethedistinctionwemakebetweentheopenandthesecretwillofGod,letusexplainourmeaningalittlemoredistinctly.One instancemay suffice as an illustration of the distinctionbetweenthem.ItwasGod'sopenorexpressedwillthatwhenhesenthisdear Son, Israel after the flesh should believe in him as the promisedMessiah; but his secret will was, that his people by outward covenantshouldrejecthim,andnailhimtotheaccursedtree,thatredemptionbyatoningbloodmightbeaccomplished,andalsothattheGentilesshouldbethefirst-fruitsoftheSavior'sfinishedwork.

Now,asthesecretwillofGodthussometimesdiffersfromhisopenwill,whoissofittocarryintoexecutionthishiddenwillastheSonofhislove,ofwhomweread,"NomanknowstheSonbuttheFather;neitherknowsanymantheFathersavetheSon?"HewhoeverlayinhisbosomashisdearSonmustfullyknowallthemindoftheFather,forhedeclares,"AstheFatherknowsme,evensoknowItheFather."(John10:15.)Tocarryout thiswilldemands infinitewisdomand infinitepower, aswell asaninfiniteknowledgeofthemindandpurposeofGod.Butinwhomshallwefind this union of infinite knowledge, wisdom, and power but in theexaltedSonofGod?

Tobringthesubjectmorefullybeforeyourmind,takeasaninstancetheexecutionof the secretpurposeofGod to savehis electpeople fromalltheir sins and all their foes. Consider for a moment the countlesscomplications of events connected with the execution of this purpose!Lookatthemillionsofhumanbeingsandofhumanpassionswhichliein

thepathasobstacles;theoppositionofallthepowersofearthandhell;thedreadfulstateofalienationandenmityintowhichtheelectaresunk;the several and special call of every vessel of mercy; the temptations,trials,anddeliverancesofeach,allwhichneed infinitewisdomtoknowand almighty power to meet—do but consider these complicatedcircumstances, andwhat a viewwill it give you of the present reign ofJesus as carrying into execution this secretwill of theFather.Wehavenamedbutoneinstance,butthatissufficienttogiveussomelittleideaoftheauthorityandpowercommitted to thehandsofJesusasenthronedKinginZion.

2.AnotherpurposeoftheexaltationoftheblessedLordtothethroneofmediatorial glory is that he should be a livingHead of influence to hisChurch. This, is beautifully set forth by the Apostle in that heavenlyprayerwhichheputupfortheChurchofGodatEphesusatthecloseofthefirstchapterofhisEpistle—"Ipraythatyouwillbegintounderstandtheincrediblegreatnessofhispowerforuswhobelievehim.Thisisthesamemightypower that raisedChrist from thedeadandseatedhim intheplaceofhonoratGod'srighthandintheheavenlyrealms.Nowheisfaraboveanyrulerorauthorityorpowerorleaderoranythingelseinthisworld or in the world to come. And God has put all things under theauthorityofChrist,andhegavehimthisauthorityforthebenefitofthechurch. And the church is his body; it is filled by Christ, who fillseverythingeverywherewithhispresence."(Eph.1:19-23.)Inwhatgrand,noble,eloquent,expressive languagedoes theApostlehereset forth theexaltationofJesus,"faraboveallprincipality,andpower,andmight,anddominion"inearth,heaven,orhell,and"allthings"past,present,andtocomeputunderhisfeet,"thathemightbeagloriousHeadoflife,power,andinfluencetothemembersofhismysticalbody.

IthaspleasedtheFatherthatinhimshouldallfullnessdwell—afullnessofallgraceandgiftsaswellasallthefullnessoftheGodheadbodily.Outofthisfullnessheiseversupplyingthemembersofhismysticalbody;forfromhim,asanever-livingHead,"Forwearejoinedtogetherinhisbodybyhis strongsinews,andwegrowonlyaswegetournourishmentandstrengthfromGod."(Col.2:19.)It isonlybythisunionwithChristasalivingHead, and by receiving supplies of grace and strength out of his

fullness,thatwecomeexperimentallyandfeelinglytoknowthathelivesattherighthandoftheFather.WemayindeedbelieveittobesofromthetestimonyofGod in thewrittenword,butwehavenosuchevidenceastheLordspeaksofwhenhesays,"AtthatdayyoushallknowthatIaminmy Father, and you inme, and I in you;" (John 14:20;) or that whichJohnmeanswhenhedeclares,HewhobelievesontheSonofGodhasthewitnessinhimself."(1John5:10.)

This is thegrand, the vitaldistinctionbetween the livingand thedead,thatthelivinghaveunionandcommunionwithalivingHead,whilethedeadare"alienatedfromthelifeofGod,throughtheignorancethatisinthem,becauseof theblindnessof theirheart."(Eph.4:18.)Thisblessedtruth and divinemystery of union and communionwith him, the Lordunfolded tohissorrowingdisciples in thoseheavenlydiscourses,beforehissufferingsanddeath,whichtheHolySpirithasrecordedbythepenofJohn—John14,15,16.Butweshallmerelyrefertoonepassageinthemaschieflyillustratingourpresentpoint—"Iwillnotleaveyoucomfortless;Iwillcometoyou.Yetalittlewhile,andtheworldseesmenomore;butyouseeme.Because I live, youshall livealso." (John14:18, 19.)Letusseek to enter into themeaning of our Lord's gracious words here. Hisbodily presence was now to be withdrawn from the world. It haddespised,ithadrejectedhim.Itknewhimnot,itvaluedhimnot.Ithadproved itself utterly unworthy of his continued presence; it shouldthereforebedeprivedofthatblessing;itshould"seehimnomore."Thispollutedearthshouldnomorebetroddenbyhisholyfeet.Hismiraclesofmercy should cease; his words of grace and truth should be no moreheard;andastheworldhadnopowersofsightbutthebodilyorganoftheeye,whenhelefttheearthitceasedtobeholdhim."Butyou,"hesaystohisdisciples,"butyouseeme.BecauseIlive,youshalllivealso."

OurLord in thesewords unfolds twomysteries of his heavenly grace—sightandlife.Thebelieversees,thebelieverlives.Butwhomdoeshesee,andbywhomdoeshelive?HeseesJesus,helivesbyJesus.Heseesbyaspiritualsight,helivesbyaspirituallife,forJesusishislife;andbecauseJesus lives, he shall live also. Thus the child ofGod carries in his ownbosom the clearest proof and sweetest evidence that the Son of God isrisenfromthedeadandreignssupremeinthecourtsabove,forhesees

him there, he feels him there.His anointed eye, like the eye ofMoses,seeshimwhoisinvisible;"(Heb.11:27;)andhisbelievingheart,risinguponthewingsoflove,seeksthosethingswhichareabove,whereChristsitsattherighthandofGod.(Col.3:1.)

Intheparableofthevineandthebranches,thismysteryofvitalgodlinessismorefullyandclearlyunfolded,especiallyinthewords,"Abideinme,andIinyou.Asthebranchcannotbearfruitofitself,unlessitabidesinthevine,nomorecanyou,unlessyouabideinme.Iamthevine,youarethebranches.Hewhoabidesinme,andIinhim,thesamebringsforthmuchfruit;forwithoutmeyoucandonothing."(John15:4,5.)AlivingHeadinheavenisthegreatobjectofourfaith.Withoutfaithinhim,thereis nounionwithhim;withoutunionwithhim, there is no communionwithhim;withoutcommunionwithhim,thereisnofruitfulness;withoutfruitfulness,thereisacastingintothefireasawitheredanddeadbranch.Such is the circle of divine life and fruitfulness in themystery of faith;suchtheoutcomeofbarrennessanddeathinthemysteryofunbelief.Letustraceitalittlemoredistinctly.

Jesus lives at the righthandofGod;becausehe lives,hequickens intospiritual life the members of his mystical body; as a fruit of thisquickeningpower,theylive;theyseehim;theybelieveonhim;theyhaveunionandcommunionwithhim; they livea lifeof faithuponhim;andbringforthfruittohispraise.ThewholemysteryofthislifeiscontainedintheexperienceoftheApostle—"IamcrucifiedwithChrist;neverthelessIlive;yetnotI,butChristlivesinme;andthelifewhichInowliveintheflesh,IlivebythefaithoftheSonofGod,wholovedme,andgavehimselfforme."(Gal.2:20.)

But as this life of faith on the Son of God is exposed to countlessfluctuations,andisopposedbycountlessinwardandoutwardfoes;asithas no power to maintain itself, but, like fire, must go out if leftuntended; and as the extinction of this lifewould involve the oath andpromiseofGodandthefaithfulnessofhisdearSon,itneedstheAlmightypoweroftheenthronedKingofZiontomaintainitinbeingbycontinualcommunicationsofgraceandstrengthoutofhisownfullness.

3.Anotherpurposeof theregalswayof theSonofGod is tosubdueall

thingsuntohimself.WhentheFatherraisedhimfromthedeadandsethim at his own right hand in the heavenly places, he virtually put allthings under his feet. This was the promise made in Psalm 8, asspirituallyinterpretedbytheApostle—"Youmadehimalittlelowerthantheangels;youcrownedhimwithgloryandhonor,andsethimovertheworksofyourhands.Youhaveputallthingsinsubjectionunderhisfeet.Forinthatheputallinsubjectionunderhim,heleftnothingthatisnotputunderhim.Butnowweseenotyetallthingsputunderhim."(Heb.2:7,8.)WhenGodcreatedAdam,hegavehimdominionovertheworksofhishands.Thisdominion,however,heforfeitedbytransgression.Butthe dominion given to the first Adam is bestowed in a much largermeasure on the second Adam; for to the first Adam was granteddominion only over all things in the earth, but to the second Adam of"thingsinheaven,andthingsinearth,andthingsundertheearth."(Phil.2:10.)

But though this dominion is virtually and absolutely given him, andthoughhesitsattherighthandoftheMajestyintheheavens,asasurepledge of the Father's absolute gift, yet its full accomplishment is stillincomplete.This isclearly intimatedby theApostle in the lastclauseofthe words quoted by us from Hebrews 2:8—"But now we see not allthingsputunderhim;"and in that remarkablepassage—"After that theendwill come,whenhewill turn theKingdomover toGod theFather,havingputdownallenemiesofeverykind.ForChristmustreignuntilhehumbles all his enemies beneath his feet. And the last enemy to bedestroyedisdeath.FortheScripturessay,"Godhasgivenhimauthorityover all things." (Of course, when it says "authority over all things," itdoes not include God himself, who gave Christ his authority.)" (1 Cor.15:24-27.)

We shall have occasion, in the course of our Meditations, to dwellsomewhat fully on thesewords; but the point towhichwewish to callpresentattentionis,thedeclarationinthemthatChrist"mustreignuntilhe has humbled all enemies under his feet." But why this necessity?Because the Father has virtually put all things under his feet, both bypromiseandbyperformance;bypromisewhenhesaid,"Askofme,andIshallgiveyouthenationsforyourinheritance,andtheuttermostpartsof

theearthforyourpossession;"andbyperformancewhenheraisedhimfromthedeadandsethimathisownrighthandintheheavenlyplaces.Hemust,therefore,reignuntilhehasfullyexecutedtheFather'spurposeandtheFather'spromise.Werehetoleavethethronebeforehehad"putallthingsunderhisfeet,"wherewouldbethefaithfulnessofGod;wherethepromisedrewardofJesus?Butwemustbearinmindthatasthereignof Jesus is a spiritual reign, so the enemies put under his feet are thespiritualenemiesofhispeople.Theirenemiesareinvisible,andthereforethepowerexercisedagainstthemisinvisiblealso.

Wesee sinandwickednessuniversallyprevailing;amost cruel,bloody,and fratricidal war (the civil war in America,) desolating some of thefairestprovincesoftheearth,andbyitsconsequencesaffectingmillionsof our own countrymen; Satan raging as if his time were short; vitalgodlinessatavery lowebb;churchestorntopieceswith internalstrife;fewfaithfulministersintheland,andtheseoftenwalkingapartasifhalfafraid of, or half jealous of each other; error widely spreading; andpopularpreacherseitherpanderingtotheworldlyspiritoftheirhearers,amusing them with jokes and anecdotes, and entertaining them withstories, or arrestingattentionbynovel interpretationsofScripture, andrunningarecklesscombatagainstestablishedtruths.

When,then,wesurveyascenelikethis,ourheartsmaywellsink,andourfaltering lips may almost say, "Does Jesus reign?Why, then, do theseobjectsmeetoureyesoopposedtohisholygovernment?If'allthingsareputunderhisfeet,'whyistheworld,whyistheChurchwhatwecannotbutseetheyare?"Tosilencethisquestioningspirit,whichthemoreitisindulged themoreperplexing it becomes, let usbear inmind the greattruth which we have endeavored to enforce--that the reign of Jesus iseminently a spiritual kingdom, and exercised for his spiritual people.Thusitisnotconsistentwithhispresentcounseltoputdowninanopenmanner, by visible acts of authority, the enemies of his people, but tostrip them of so much of their power as affects the salvation andsanctificationofhisownloyalsubjects.

To set this in a clearer light, let us bear in mind that an evidentdistinctionmaybedrawnbetweenthepartialandthefulldisplayofthepresentpower of Jesus.A kingmaypossess inhimself absolutepower,

andyetrestrainhimselfintheexerciseofit.SowiththeLordJesusChristasKinginZion.NonewhobelieveinthepoweroftheLordJesusastheexaltedGod-mancandoubthisabilitytosweepawayfromthefaceoftheearth every vestige of sin and misery. But he does not do so. Sin stillreigns rampant, and the cry ofmisery rises up on every side.Wemustcome, then, tooneof these two conclusions--either that Jesusdoesnotreignwithsupremeauthority--orthathispowerisforwisepurposesnotfullyput forth.The first conclusion is infidelity; the secondagreeswiththeviewsthatwehaveputforthofthespiritualreignofJesus.Andtothisagreesthetestimonyofthewrittenword,forweread—"Thentheseventhangelblewhistrumpet,andtherewereloudvoicesshoutinginheaven--Thewholeworld has now become the kingdom of our Lord and of hisChrist, and he will reign forever and ever. And the twenty-four elderssittingontheirthronesbeforeGodfellontheirfacesandworshipedhim.Andtheysaid--Wegivethankstoyou,LordGodAlmighty,theonewhoisandwho alwayswas, for now you have assumed your great power andhavebeguntoreign."(Rev.11:15-17.)

Fromthispropheticdeclarationitisplainthatuntil"thekingdomsofthisworldbecomethekingdomsofourLordandhisChrist,"whichtheyarenotnow,theLordhasnot"takentohimselfhisgreatpowerandreigned,"thatis,hasnotdisplayedhissovereignauthorityinvisiblemanifestation.Itisnowspiritual,andthereforeinvisible,butnotthelessrealbecauseatpresentnecessarilypartial.Wereitotherwise,thisworldwouldnotbeaplace of temptation and trial, nor would we be conformed to Christ'ssuffering imagebywalkinghere ashewalked.View thispoint, then,ofreal though partial authority and power as exercised by the Lord, inrelationtothevariousenemiesofhispeople.

Take, first, that enemy of God andman, the arch enemy Satan. By hisdeath,Jesus"destroyed,"or,asthewordrathermeans,brokehispower;(Heb.2:14;)andwhenheascendeduponhigh"spoiled"himandallhisassociated "principalities and powers,making a show of them openly."(Col.2:15.)Doesnotthislooklikeacompleteconquestofthepowersofhell?YetSatanisstillpermittedtoblindthemindsofthosewhobelievenot, (2 Cor. 4:4,) and hurl his fiery darts against the children of God.SatancouldfilltheheartofAnaniaswithevil,(Acts5:3,)andhinderPaul

fromgood.(1Thess.2:18.)Canwereconcilethesetwostatements?Ishedestroyed who can blind and ruin the sinner? Is he spoiled who candistressandhinderthesaint?Yes--butnotfullynorfinally.HeisvirtuallydestroyedasregardsthesaintsofGod,becausehecannotdestroythem,eitherbodyorsoul;heisspoiled,ifnotofallpowertohinderordistressthem,yetofthatoverwhelmingauthoritywhichheisallowedtoexerciseovertheworldasbeingstillitsgodandprince.Thuswecanunderstandhow the kingdom of Christ is a real kingdom, and his power a reallyexercised power, though not at present triumphant in full and openmanifestation. But though thus wisely and necessarily limited as toconspicuous display, as regards its spiritual exercise it is full andeffectual.

Take as an instance,more fully to elucidate this point, another enemywhichisputunderhisfeet—death.TheconsiderationofthismaygiveusastillclearerinsightintothenatureoftheauthorityexercisedbytheLordinhiskingdomthan theonealreadyadduced.Thatbeautiful chapter, 1Cor. 15,will throwgreat lighton thispartofour subject—"Forhemustreignuntilhehasputallenemiesunderhisfeet.Thelastenemythatshallbe destroyed is death." (1 Cor. 15:25, 26.)Observe the connection herebetween the reignofChristuntil hehasput all enemiesunderhis feet,andthedestructionofthelastenemy,death.Asdeathisstilldestroying,heisnotyetdestroyed,thatis,inthefullsenseoftheterm.Buthewillbefullydestroyed.When?Attheresurrection;forthen,andnotuntilthen,"willbebroughttopassthesayingthatiswritten,Deathisswallowedupin victory." But is there no destruction of death until his finaldestruction? Surely. When, by a manifestation of pardoning love, thesting of death is taken away, is not death then spiritually destroyed?ManyadearsaintofGodhasshoutedonadyingbed,"Odeath,whereisyour sting!O grave, where is your victory?" even at themomentwhenDeathisstinginghimtodeath,andthevictoriousgraveisabouttoclaimforitspreytheworn-outbody.

Weneednotpursuefurtherthetrainofthought.Theexampleswehavegiven, and to them we might add those of the world and of sin,sufficiently show that the apparent incompleteness of the Lord'striumphsoverhisenemies,thewideprevalenceofsinandmisery,andall

theoppositionmadetohisauthorityandpower,arenovalidargumentsagainsttherealityofhisreign,ortheexerciseofhisgovernment.Itisfulland complete for all its intended purposes. Ifmorewere needed,morewould be displayed. Is it not enough that he reigns spiritually in theheartsofhispeople;thathecontrolsthepowerofalltheirenemies;thathe subdues their iniquities; that he sets a limit to the strength andsubtletyofSatan;thathedeprivesdeathofitssting,androbsthegraveofits victory; that he keeps back the raging waves of an ungodly,persecuting world; defeats all devices against his Church; and bringseverymember of hismystical body through all the storms of time andwavesofcorruptiontotheeternalenjoymentofhimself?Isnotthisarealkingdom? Is not this supreme and successful authority?And is not theexerciseof thissovereigngovernment, invisiblethoughit is,aseffectualas if it were more openly displayed and shone more brightly andconspicuouslybeforetheeyesofmen?

Buthereweshallpause, reserving toournextpaperourconsiderationsupon the extent and duration of this kingdom of the Son of God, thenature and purpose of which we have thus far, however feebly andimperfectly,attemptedtounfoldfortheedificationofourreadersandthepromotionofthegloryofaTriuneGod.

C.Thenature andobjectof theMediatorial kingdomof theLordJesusChrist having thus far formed the subject of ourMeditations, we shallnow,withGod'shelpandblessing,attempttounfoldthetwonextpointswhichweproposedforconsideration--itsEXTENTandDURATION.

Both these points involve difficulties, and have been the subject offrequent as well as warm controversy. But without flinching fromexpressing our views on the subject,we shall endeavor,whilewe avoiddoubtful and controversial points, to tread as closely as we can in thefootstepsofScripture,andadvancenothingwhichisnot,at least inourjudgment,instrictaccordancewiththeinspiredtestimony.

Bytheextentof theMediatorial reignof theLordJesusChrist,wemayunderstandtwothings:

1.Thepresentextent.

2.Thefutureextent.

Bothofthesepointswilldemandourcarefulandprayerfulconsideration,thatwemayadvancenothinginconsistentwiththewordoftruthorthedignityandgloryoftheblessedLord.

Thefutureextentwillcomemoreconvenientlyunderthenextsection,inwhich we propose to consider the future development and gloriousmanifestationofChrist'sMediatorialkingdom;and itsdurationwill fallalsobetterintoitsplacewhenwehavetakenaviewofhisfutureglory.

Wehave, therefore,nowchiefly toexamine thePRESENTextentof theMediatorial kingdom of Jesus. One word will express this extent—unlimited.Nothingshortof,nothinglessthanthis,willbeinaccordancewithhisownwords—"Allpowerisgivenuntomeinheavenandinearth."(Matt.28:18.)Whatpossiblelimitcanbeassignedto"allpowerinheavenandinearth?"Allpowerinheavenincludesdominionoveralltheangelicmultitudes above; and all power on earth embraces absolute,uncontrolled authority over all men, things, events, and circumstancesbeneaththestarryskies.

Butthequestionmay,perhaps,arise,"DidnottheLordJesus,astheSonofGod,co-equalandco-eternalwiththeFatherandwiththeHolySpirit,alreadypossesssupremedominionoverangelsandmen,andsooverallthings in heaven and in earth?" Surely he did. But his power andauthority,astheSonofGod,aredistinctfromhispowerandauthorityasnowexercisedattherighthandoftheFather.

The peculiar glory of his Mediatorial kingdom is that the Lord Jesusreignsinournature—notsimply,therefore,astheSonofGod,butastheSonofman.ThisStephensawinthevisionoffaith—"Buthe,beingfulloftheHolySpirit, lookedupsteadfastly intoheaven,andsaw thegloryofGod,andJesusstandingontherighthandofGod.Andsaid,Behold,Iseetheheavensopened,and theSonofmanstandingon the righthandofGod." (Acts 7:55, 56.) Thiswas also the prophetic view given toDaniel—"Asmyvisioncontinued thatnight, I sawsomeonewho looked likeamancomingwiththecloudsofheaven.HeapproachedtheAncientOneandwasledintohispresence.Hewasgivenauthority,honor,androyal

poweroverallthenationsoftheworld,sothatpeopleofeveryraceandnation and language would obey him.His rule is eternal—it will neverend.Hiskingdomwillneverbedestroyed."(Dan.7:13,14.)

Exactly similar are the declarations of the Holy Spirit in the NewTestament—"I pray that you will begin to understand the incrediblegreatnessofhispower foruswhobelievehim.This is the samemightypower that raised Christ from the dead and seated him in the place ofhonoratGod'srighthandintheheavenlyrealms.Nowheisfaraboveanyrulerorauthorityorpowerorleaderoranythingelseinthisworldorinthe world to come. And God has put all things under the authority ofChrist,andhegavehimthisauthorityforthebenefitofthechurch.Andthe church is his body; it is filled by Christ, who fills everythingeverywherewithhis presence." (Eph. 1:19-23.) "And inhuman formheobedientlyhumbledhimselfevenfurtherbydyingacriminal'sdeathonacross.Because of this,God raisedhimup to theheights of heaven andgavehimanamethatisaboveeveryothername,sothatatthenameofJesuseverykneewillbow, inheavenandonearthandundertheearth,and every tonguewill confess that Jesus Christ is Lord, to the glory ofGod the Father." (Phil. 2:8-11.) These testimonies demand our carefuland particular attention, as in them are locked up some of the deepestmysteriesofourmostholyfaith;andwewillthereforebestowuponthem,beforeweproceedfurther,afewmoments'attentiveconsideration.

TheHolySpirithassetbeforeusinthewordoftruththeblessedLordastheobjectofourfaithunderthreedistinctpointsofview:

1.Whathewasfromalleternity—theonly-begottenSonofGod;theSonoftheFatherintruthandlove.

2.Whathebecameintime—theSonofman,bytakinguponhimthefleshandbloodofthechildren.

3.Whathenowis—theexaltedGod-manattherighthandoftheFather;stilltheonly-begottenSonofGod,stilltheveryandtrueSonofman;butuniting both these distinct natures, the divine and the human, in onegloriousPerson,andthuscrownedwithgloryandhonor,andsittingasaPriest on his throne in the highest heavens. These three points are all

embodied inone verse, as spoken tohisdisciplesbyour graciousLord—"I came forth from the Father, and am come into theworld. Again Ileavetheworld,andgototheFather."(John16:28.)"IcameforthfromtheFather;" there ishis eternalDeityandSonship. "Andamcome intotheworld;"thereishissacredhumanity."AgainIleavetheworld,andgototheFather;"thereishispresentglorifiedstateasGod-man.

IthasbeenouraimanddesiretosethimbeforetheChurchofGodunderthesethreepointsofview,sofar,atleast,aswehaveseenhimbytheeyeoffaithandfelthimprecious.Inoneseriesofpapers,weendeavoredtosethim forth inhisDeityandSonship,as theSonof the livingGod; inanother series, we attempted to unfold the mystery of his sacredhumanityastheSonofman;andinthepresentseries,nowcomingtoaclose,tobringhimbeforetheChurchinhisMediatorialgraceandgloryastheenthronedPriest,Prophet,andKingofhisredeemedpeople.Mayhe graciously smile on this feeble attempt to set forth his praise, andmore and more reveal himself to both writer and reader as the chiefamongtenthousandandaltogetherlovely.

Itis,then,inhisgloriouscomplexPersonasImmanuel,Godwithus,Godinournature,thathenowsitsattherighthandoftheMajestyonhigh;andinhim,asthusexaltedtobetheheadoverallthingstotheChurch,faithbelieves,hopeanchors,andloveembraces.Tolooktohim,evenattimes, from the very endsof the earth; (Isa. 45:22;Psalm61:2;) to calluponhim;(Acts7:59;9:14;1Cor.1:2;)toconfessandbewailathisfeetour grievous sins and innumerablebackslidings; to seekafter clear andrenewedmanifestationsofhisgloriousPersonandfinishedwork,ofhisatoningbloodanddyinglove;todesirethepromotionofhisglory,notofourown;thathiswillshouldbeaccomplishedinandbyus,andnotthatour ownwretched inclinations and sinful desires should be gratified toourfanciedpresentpleasure,butrealfutureglory;tolivetohispraise;tolisten to his voice, and obey it; to be separated from the world andworldlyprofessorsandenjoyunionandcommunionwithhim;towalkinhisfootsteps;andwhenthislife,withallitssinsandsorrows,comestoaclose,todieinhislovingembrace—isnotthistolivealifeoffaithintheSonofGod,andthus"toknowhimandthepowerofhisresurrection?"

Itwasa specialmarkof theprimitivebelievers that they "calledon the

name"ofChrist,thatis,addressedtheirprayerstohimasGod.ThusSaulcametoDamascus"withauthorityfromthechiefprieststobindallthatcalledonhisname;" (Acts9:14;) andPaul addressedhis epistle "to theChurchofGodatCorinth,"etc.,"withallwhoineveryplacecalluponthenameofJesusChrist,ourLord,boththeirsandours."(2Cor.1:2.)Sotheheathenwriter,Pliny,inhislettertoTrajan,theRomanEmperor,writtenaboutA.D. 102 or 103, giving an account of the earlyChristians, says,"They are accustomed on a stated day tomeet before daylight, and torepeatamongthemselvesahymntoChristasGod."ItwasthisworshipofChrist, as the exaltedSonofGod,whichdrewdownupon them such aloadofshameandpersecution.ThattheyshouldworshipasGodonewhohad been crucified as a common malefactor, was unto the Jews astumbling-block, and unto the Greeks foolishness; but unto those whowerecalled, itwasChrist, thepowerofGod,andthewisdomofGod.(1Cor.1:23,24.)

But thoughwedonot tieourselvesstrictlydown toaprescribed lineofthought, anddo sometimes avail ourselves of the liberty implied in theveryword"Meditations"towander,not,indeed,fromthetruth,norevenfromthesubject,butfromarigidadherencetoafixedpathofdiscussionintothegreenpasturesofmusingcontemplationofthegraceandgloryoftheLord theLamb, yetwe feel thatwehave rather digressed fromourpoint,whichwas to show thepresentextentof theMediatorial reignofJesus.

Wehavealreadypointedoutthatinalltheofficecharactersundertakenby our blessed Lord, there was an initial entering upon them on earthpriortotheirfullassumptionasnowexercisedbyhiminheaven.Inhispriestlyoffice therewasanabsolutenecessity for this,as theApostlesocogently argues—"For every high priest is ordained to offer gifts andsacrifices;whereforeitisofnecessitythatthismanhavesomethingalsoto offer." (Heb. 8:3.) What he offered was himself—"Nor yet that heshould offer himself often, as the high priest enters into the holy placeevery year with blood of others; for then must he often have sufferedsincethefoundationoftheworld;butnowonceintheendoftheworldhasheappearedtoputawaysinbythesacrificeofhimself."(Heb.9:25,26.) As, then, the blessed Lord entered initially into his priestly office

whenheputawaysinby the sacrificeofhimself, soheentered initiallyintohiskinglyofficewhileherebelow,beforehisfullassumptionofitasnowadministeredbyhimattherighthandoftheFather.Thusweseethesubjectionofallthingstohisdominion,eveninthedaysofhisflesh,asapledgeofallpowerbeinggiventohimathisresurrectioninheavenandinearth.Athisrebuke,asLordoftheelements,stormywindsandroaringwaveswerehushedintoacalm.Athisapproach,diseasesfled,fortherewentvirtueoutofhimandhealedthemall;underhiscreativehand,foodfor famishingmultitudesmultiplied itself, without stint or limit; at hisbidding,waterwasatoncechangedintowine;athiscommandingword,theparalyticstartedupfromhisyear-longcouch,andthedeadfromhisgrave-borne coffin.He had but to speak, and the deaf heard, the blindsaw,thelamewalked,theleperwascleansed.

Wasnot this towalkonearthas itsKingandLord?Yes;asLordof thesea,hewalked,incalmgrandeur,uponitswaves;asLordoftheearth,hebadethegravegivebacktheburiedLazarus;andasLordofhell,castoutdevils,andmadethoseinfernalspiritscryoutasinterror,"Areyoucomeheretotormentusbeforethetime?"If,then,hisdominionandauthorityweresounlimitedinthedaysofhisflesh,beforeheascendedthethroneof his Mediatorial glory, what possible limit can be assigned to themnow?Butasourviewsofitaretoooftensadlynarrow,andourfaithinitproportionallyweak, let us endeavor to show in some detail howwide,howunlimitedisitspresentextent.

1.First,then,viewitasextendingoverallpeople;andbearinmindthatthis includes enemies as well as friends—those whom he will one daybreakwitharodofironanddashinpiecesasapotter'svessel,andthosewhoservetheLordwithfearandrejoicewithtrembling.Weareveryapttolosesightoftheunspeakablebenefitsandblessingswhichweenjoyinthe Lord's exercising kingly authority over all persons, and especiallythoseinhighplaces.OurbelovedQueen,ourtemporalrulers,ourjudges,magistrates,andalladministratorsofgovernment;ourjustly-prizedandinestimable constitution; our just and moderate laws; our civil andreligiousliberties;andall,infact,thatweenjoyascitizensofthishighly-favoredcountry,weowetotherealpowerofourexaltedLord.

Howplainlydoesitdeclarethisunderhisnameas"Wisdom,"intheword

of truth—"Bymekings reign,andprincesdecree justice.Bymeprincesrule, and nobles, even "the judges of the earth;" (Prov. 8:15, 16;) "Theking'sheart is inthehandoftheLord,astheriversofwaterheturnsitwherever he will." (Prov. 21:1.) Similar is the testimony of the NewTestament—"Leteverysoulbesubjectuntothehigherpowers.ForthereisnopowerbutofGod;thepowersthatbeareordainedofGod;"(Rom.13:1;) "Submit yourself to everyordinanceofman for theLord's sake—whether itbe to theking,assupreme;oruntogovernors,asunto thosewhoaresentbyhimforthepunishmentofevildoers,andforthepraiseofthemthatdowell."(1Pet.2:13,14.)ThusallcivilauthorityisofGod;and,astheLordoflifeandglorysitsathisrighthandintheplenitudeofhispower,we cannot err in ascribing tohis royal authority every temporalprivilegethatweenjoy.

Andnotonlyinthisfavoredisland,theQueenoftheislessittingonhersea-girt throne, the envy and admiration of surrounding nations, buteverywhere on this earthly globe, as far aswaves roll, winds blow, sunshines, or starsholdon theirnightly courses, does the scepter of Jesusswaythedestiniesandcontrolthedesignsandactionsofmen.If,amidalltheturmoilandconfusionofpassingevents,itisdifficulttorealizethis,considertheconsequenceswhichwouldresultbothtotheworldandtheChurch,werenosuchsupremedominionexercised.Lookforamomentatthefierce,wemaysayferocious,passionsofcarnalmen,andseewhatearthwould soonbecome--were they left unchained in all their naturalferocity.Withouttherestraintsoflawandgovernment,which,aswehaveshown,areinstrumentsofChrist'ssupremacy,menwouldteareachothertopieces, like infuriatedwildbeasts,anddelugesocietywithbloodandcrime.Where,amidthisawfulstorm,witheveryelementoffuryletloose,wouldsocietybe?ImagineLondongivenupforonedaytotheuncheckedpassions of its criminal population, and then ask yourself, "Is there nomightypowerwhichholds incheck theseworse thanwildbeasts?"Yes,thereisapoweraswide-spreadaslight,asuniversalasair,aspervasiveand farmightier than thatwhich holds the earth itself in its orbit—thesupremedominionofheaven'sexaltedLord.Nottobelievethis,isnottobeabelieveratall.

But you will, perhaps, say, "If Jesus reigns thus supreme, why all this

disorder,thismiseryandcrime?whyisearthwhatitis?whythisbloody,fratricidalwarinAmerica?whythisappallingdistressinLancashire,ifheholdsthereinsofgovernment?"Butareyouajudgeoforderordisorder?Whereyouseelittleelsebutconfusion,theremaybethegreatestorder;andwisdomwhereyouwouldgladlychargetheAlmightywithfolly.Areyouaprophet,orthesonofaprophet?Canyouforetellwhatblessingisto spring out of this horridwar, or this sore distress?Does not a kingpunish as well as rule? And how can the Lordmore effectually punishmen than by scourging them with their own sins? It is God's specialprerogative tobringgoodoutofevil,andorderoutofconfusion. Ifyouweretowatchcarefullyfromanastronomicalobservatorythemovementsoftheplanets,youwouldseethemallinthegreatestapparentdisorder.Sometimestheywouldseemtomoveforward,sometimesbackward,andsometimes not to move at all. These confused and contradictorymovementssadlypuzzledastronomers,untilNewtonroseandexplainedthewhole;thenallwasseentobethemostbeautifulharmonyandorder,wherebeforetherewasthemostpuzzlingconfusion.

Buttakeascripturalinstance,thehighestandgreatestthatwecangive,to show that where, to outward appearance, all is disorder, there thegreatestwisdomandmostdeterminatewillreign.LookatthecrucifixionofourblessedLord.Canyounotalmostseethesceneaspainted intheword of truth? See those scheming priests, thatwildmob, those roughsoldiers, that falteringRomangovernor, thepaleand terrifieddisciples,theweepingwomen,and,aboveall,theinnocentSuffererwiththecrownof thorns, and enduring that last scene of surpassingwoe,whichmadethe earthquake, and the sunwithdrawhis light.What confusion!whatdisorder! What triumphant guilt! What oppressed and vanquishedinnocence!Butwas it really so?Was therenowisdomorpowerofGodhere accomplishing, even by the instrumentality of humanwickedness,hisowneternalpurposes?Hearhisowntestimonyto thispoint—"Him,being delivered by the determinate counsel and foreknowledge of God,you have taken, and by wicked hands have crucified and slain." (Acts2:23.)The"determinatecounselandforeknowledgeofGod,"inthegreatandgloriousworkofredemption,wasaccomplishedbythewickedhandsofman;andifso,inthistheworstandwickedestofallpossiblecases,isnot the same eternal will also now executed in instances of a similar

nature,thoughtousatpresentlessvisible?

ButhavingtakenthishastyglanceattheauthoritativeruleofChristoverandinthemidstofhisenemies,letusnowlookathismildandmercifuldominionoverhisownpeople.Herewe seem to stand, ifnoton surer,yet,atleast,onplainerandmoreevidentground.TheancientpromiseofauthorityandpowergivenuntotheSonofGodinprospectofhisfutureexaltation,andof this theScripturesare full, embraced two things—thesubjection of enemies, and thewilling obedience of friends—"The LordsaiduntomyLord,Sitatmyrighthand,untilImakeyourenemiesyourfootstool.TheLordshallsendtherodofyourstrengthoutofZion.Ruleyouinthemidstofyourenemies.Yourpeopleshallbewillinginthedayofyourpower,inthebeautiesofholinessfromthewombofthemorning;youhave thedewofyouryouth."Willinglyorunwillingly,all shouldbemadesubjecttohisscepter;for"thosewhodwellinthewildernessshallbow before him" in the voluntary obedience of love, and "his enemiesshalllickthedust"intheforcedsubmissionofpower.

Thisdistinctionbetweenthewillingobedienceof friendsandtheforcedsubjectionof foes runs throughmanyother inspireddeclarationsof thenatureandextentoftheMediatorialreignofJesus.Thus,addressinghisheavenly Father, the Lord speaks in ancient prophecy—"You havedeliveredmefromthestrivingsofthepeople;andyouhavemademetheheadoftheheathen.ApeoplewhomIhavenotknownshallserveme.Assoonastheyhearofme,theyshallobeyme.Thestrangersshallsubmitthemselvesuntome."(Psalm18:43,44.)Wepreferthemarginalreadingofthelastclause,"Thestrangersshalllie,oryieldfeignedobedience,"asclosertotheoriginal,andmoreinaccordancewiththenextverse—"Thestrangersshallfadeaway,andbeafraidoutoftheircloseplaces."Almostthefirstactoffaithistoobey.ItwasthefirstactofthefaithofAbraham—"ByfaithAbraham,whenhewascalledtogooutintoaplacewhichheshould after receive for an inheritance, obeyed; and he went out, notknowingwherehewent."(Heb.11:8.)Thefaithofthegospel,therefore,iscalled"theobedienceoffaith,"(Rom.16:26,)andtobelievethegospelistoobeythegospel,astheApostlespeaks—"Buttheyhavenotallobeyedthe gospel. For Elijah says, Lord who has believed our report?" (Rom.10:16.)When,therefore,webelievethegospel,asmadethepowerofGod

untooursalvation,weobeythevoiceoftheBelovedasspeakinginandbyit."Youwhodwellinthegardens,thecompanionshearkentoyourvoice.Causemetohear it." (Song8:13.)Mysheephearmyvoice,andIknowthem, and they followme." (John 10:27.) As, then, the good Shepherdspeaks, the sheep hear, and, as they hear, they believe and obey. ThePrinceofPeaceswayshisscepterofloveandgraceovertheirhearts;theytakehisyokeuponthem,which,bysubmission,theyfeeltobeeasy,andhisburdentobelight;andthusfindrestuntotheirsouls.

Butthisunlimiteddominionextendsalsooverallthings—alleventsandcircumstances,aswellanallpersons.Thisishardtobelieve,but,wereitnot so,what securitywould there be for the salvation of theChurch ofGod?"Allthingsareyours,"saystheApostle;"thingspresentandthingstocome,allareyours."Buthowandwhyareallthingsyours?"BecauseyouareChrist's,andChristisGod's."(1Cor.3:22,23.)Buthowcould"allthings"beours,unlessallthingsweresubjectedtothesovereignswayofJesus? Again, we read that heart-cheering declaration—"And we knowthatallthingsworktogetherforgoodtothosewholoveGod,tothosewhoare the calledaccording tohispurpose." (Rom.8:28.)Buthowcan "allthingswork together for good," unless these all things are in thehand,andunderthesupremecontroloftheLordJesus?forwereanyonethingexempt, that one thing, like a misplaced wheel in a piece of intricatemechanism,mightmakethewholemachinerygowrong,andworkforillinsteadofgood.

Attheendofthesamenoblechapterfromwhichwehavejustquoted,theApostleenumeratesawholeseriesofdangerousanddistressingincidentsto a Christian course. "Who shall separate us from the love of Christ?Shalltribulation,ordistress,orpersecution,orfamine,ornakedness,orperil, or sword?As it iswritten,Foryour sakewearekilledall thedaylong;weareaccountedassheepforslaughter."(Rom.8:35,36.)Hethenadds,"No,inallthesethingswearemorethanconquerorsthroughhimthatlovedus."(Rom.37.)Buthow"inallthesethings"couldthesufferingsaints of God bemore than conquerors, if hewho loved them had notsupreme control over them? Rising in a glorious climax of triumphantfaith,hethendeclares—"ForIampersuaded,thatneitherdeath,norlife,norangels,norprincipalities,norpowers,northingspresent,northings

to come,norheight,nordepth,noranyother creature, shallbeable toseparateusfromtheloveofGod,whichisinChristJesusourLord."(ver.38,39.)"Thingspresentandthingstocome"mustbeunderthesovereigncontrolofJesus,aswellas"angels,principalities,andpowers,"orsomeoftheminheight,orsomeofthemindepth,orsomeofthemincreation,would be able to separate the saints from the love of God which is inChristJesustheirLord.Havewenotsaidenoughtoshowfromthewordoftruthwhatmanybelieveindoctrine,butfewbelieveinreal,heartfelt,practical experience, that all things, events, and circumstances aresubjectedtothesovereigncontroloftheKingofkingsandLordoflords?Butwenowpassontomoredifficultanddelicateground—theFUTUREextentofthisMediatorialreign.

TheFUTUREextentofthisMediatorialreign.

Now, at the very outset, we express our firm belief that this will bebeyondallthathasbeeneverwitnessed,orseen,orknown.Toassert,assomearenowasserting,thatthispresentisthemillennialdispensation,andthatwearetohavenoother,isoneofthosewild,heady,unscripturaldeclarations whichmay be well expected frommenwho deny the trueandproperSonshipofouradorableLord.CannothingcontentthembuttostripJesusofhis"manycrowns?"(Rev.19:12.)First, theyrobhimofhisdearestandeternalcrown—thatheis"theSonoftheFatherintruthand love,"andnow theywill strikeanother fromhishead,andwillnotallowthatallnationsshallcallhimblessed,or thewholeearthbe filledwithhisglory.

That Christ shall reign to an extent hitherto unknown is so clearlyrevealed in the word of truth that, to ourmind, nothing but themostobstinateunbelieforinveterateprejudicecandenyit.Whetherthisreign

istobeapersonaloraspiritualreignweshallnotdiscuss.Ithasbeenthesubject of much controversy, and our object is not to discuss vexedquestions,buttobringforthoutofabelievingheartthatwhichisgoodtothe use of edifying, that it may minister grace to our readers. But wecannotpassthesubjectbywithoutexpressingtwoconvictions,founded,we trust, on the word of truth, as far as it has been opened up to ourspiritualunderstanding:

1.ThatthereignofJesuswillbefromseatoseaandfromshoretoshore;and 2, that this reign, whether personal or spiritual, will be in fullaccordancewith every gospel doctrine, every heavenly truth, and everypart of living experience.Wehaveno idea of a carnal kingdom, or anysympathywith thosewhoby theirsensualviewsofChrist's futurereignhavedonesomuchtoprejudicethemindsofGod'sfamilyagainstit.Manmust ever bewhat he now is, a poor, fallen, sinful creature,whom thebloodofChristalonecansaveandtheSpiritofChristaloneregenerate.WhattheblessedSpiritcando,whenpouredabundantlyout,wasseenonthedayofPentecost.Nocarnalparadise,noearthlydelights,noworldlythrones or scepters, no rivers of literal milk and honey, no amount ofwheat,orwine,oroil,noabundanceoftheyoungoftheflockandoftheherd can satisfy the souls of those, whether few or many, now orhereafter,whocomeandsingintheheightofZionandflowtogethertothe goodness of the Lord. Unless their soul be as a watered garden,wateredwith the blood and love of the Lamb,God's peoplewould not,couldnotbesatisfiedwithhisgoodness.(Jer.31:12,13,14.)Therewillbean abundance of earthly peace and temporal prosperity in those happydayswhenmenshallbeattheirswordsintoploughsharesandtheirspearsintopruninghooks;when"nationshallnotliftupswordagainstnation,neithershalltheylearnwaranymore;"butifalltheearthshallbefilledwiththegloryoftheLorditcanbenootherglorythanthatseenbythesaints now—"For God, who commanded the light to shine out ofdarkness,hasshinedinourhearts, togivethelightoftheknowledgeofthegloryofGodinthefaceofJesusChrist."(2Cor.4:6.)Thismustbeaspiritual glory, according to the Apostle's testimony—"But we all, withopenfacebeholdingasinaglassthegloryoftheLord,arechangedintothesameimagefromglorytoglory,evenasbytheSpiritoftheLord."(2Cor.3:18.)

But while we believe that there will be a display of the future glory ofChrist'sMediatorialkingdomsuchasearthhasneveryetwitnessed,butwhichalltheprophetshaveforetoldintheirhigheststrains,andaswithone harmonious voice, yet would we guard ourselves strictly againstforecastingeither the timeor themannerof its accomplishment.WhenthedisciplesaskedtheirrisenMaster,"Lord,willyouatthistimerestoreagain the kingdom to Israel?"whatwashis answer? "Andhe saiduntothem,Itisnotforyoutoknowthetimesortheseasons,whichtheFatherhasput inhisownpower." (Acts 1:7.)Hedidnot say that thekingdomshouldneverberestoredtoIsrael,buthecheckedtheirinquisitivespiritintoGod'ssovereigndisposalofthetimesandseasons,andbadethem,byimplication,not indulge invaindreamsofanearthlykingdominwhichthey should hold power and authority; but directed their faith to thepromisedgiftoftheHolySpiritandtheirownpersonalwitnessofhim—awitness in faith and suffering, unto theuttermost part of the earth.Noone thing has castmore contempt on the prophecies of the Scriptures,than the innumerable rash attempts to settle dates and times for theirfulfillment; for when these anticipated dates have been falsified by theevents not then taking place, occasion has been taken from thesemistakes to throwdiscrediton theprophecies themselves.Wedarenot,therefore, fix any date or time for the fulfillment of any oneunfulfilledprediction.

Nor,again,doweventure toentertain inourownmindany ideaof themannerinwhichtheLordwillaccomplishwhathehaspromised.Butthiswewill say, thatwehaveno faith inmissionaryexertions,at leastasatpresent exercised; or anyhope thatbyhugemixedSocieties of believerandunbeliever,oranycumbrous,worldlyapparatusofsubscriptionsanddonations,patrons,presidents, secretaries, anddeputations,orbywhatarecalledrevivals,orunitedprayer-meetings,oranysimilarmeans,thegloryoftheSonofGodwillbemadetoshineuponearth.No.TheLordwilltakehisownwayaswellashisowntime.Noarmoffleshshallputthe crown on his head, as no arm of flesh can take it off. Whateverattemptsmanmaymake, until "the Spirit be poured upon us from onhigh,"thewildernesswillnotbeafruitfulfield.Butwhenhesetshishandagainthesecondtimetorecovertheremnantofhispeople,thenhisownway will be at once the mightiest, wisest, and best; and when

accomplished,thewholefulfillmentofhiseternalpromisestoglorifyhisdear Son will be not only in the strictest accordance with the word ofgrace,butinharmonywitheverygloriousperfectionofatriuneGod.

Weknowbypainfulexperiencehowunbeliefandinfidelityfightagainstthis testimony of God to the manifest glory of his dear Son on earth.When,then,wefeelsomuchunbeliefwithin,canwewonderthatintheselast days there should be "scoffers, walking after their own lusts, andsaying, Where is the promise of his coming? for since the fathers fellasleep, all things continue as they were from the beginning of thecreation." (2Pet.3:3,4.)Fixing theeyeof senseonvisibleobjects,andseeing "all things continue as they were from the beginning of thecreation,"mennaturallyresist thedeclarationsofGod inhisword, thatthere shall be "new heavens and a new earth, wherein dwellsrighteousness;" and where they cannot and do not openly deny "thetestimonyofJesus"whichisthevery"spiritofprophecy,"theysoqualifyandexplainawaytheexpresslanguageoftheHolySpirit,astoamounttoa virtual denial of his kingdom and glory beyond its presentmanifestation.

No heart is naturally more unbelieving than that which beats in ourbosom;butwe cannot anddarenot resist the testimonyofGod,whichforcesitself,asitwere,uponusmoreandmoreasweexaminethesacredpage.When, for instance,we read sucha testimonyas this—"Theearthshallbe fullof theknowledgeof theLord,as thewaters cover the sea,"(Isa.11:9,)weaskourselves,"Arethesethewordsofhimthatcannotlie?"Surelytheyare;fortheyareinthebookofGod.Butaretheyfulfilled?Istheearth,atthepresentmoment,asfulloftheknowledgeoftheLordasthewaterscover thesea?Howdo thewaterscover thesea—partiallyorfully?Who can say that the knowledge of the Lord, that knowledge ofwhichJesussaysitis"eternallife,"(John17:3,)fullycoversEngland,oronetown,oronehouse,oronewholefamilyinit?Wemusteither,then,believe in the future fulfillment of such a promise, or deny that Godmeanswhathesays.See,then,howthecasestands,acasethathasoftentried us to the very quick. The submission of faith, or the denial ofunbelief.Thereisnootheralternative.Whichofthem,reader,isyours?

Buttakeanothertestimony."Inhisdaysshalltherighteousflourish,and

abundance of peace so long as the moon endures. He shall havedominion,also,fromseatosea,andfromtheriveruntotheendsoftheearth."(Psalm72:7,8.)Andagain,"Yes,allkingsshall falldownbeforehim; all nations shall serve him." "His name shall endure forever; hisnameshallbecontinuedaslongasthesun;andmenshallbeblessedinhim; all nations shall call him blessed." (Verses 11, 17.) Are thesepredictionsfulfilled?Dotherighteousnowflourish?Isthere"abundanceofpeacesolongasthemoonendures?"LetAmericatestify.Letthefieldsof Maryland, covered with 30,000 wounded or dying men, proclaimaloud, "Yes, this is the millennium. There is no other. This is thefulfillmentofalltheprophecieswhichproclaim,'Allkingsshallfalldownbeforehim,allnationsshallservehim.'IsnotthewholeAmericannationserving the Prince of Peace, when brother meets brother on thebattlefield? Is not the knowledge of the Lord coveringMaryland as thewaters cover the sea, when heaps of dying men strew her plains, andputrid corpses choke up her rivers?" But the booming cannon, thebursting shell, the volleysofmusketry, the shrieksof thewounded, thegroansofthedying,thewailofmothersandwidows,andtheverybloodofthebattlefieldallcry,"No,no!ThisisnotthedomainofthePrinceofPeace. This is rather hell broken loose upon earth than the binding ofSatan;ratherthepouringoutofthevialsofGod'swraththanthepouringoutoftheSpiritfromonhigh."

Wearied,then,andsickatthesightofsuchscenesofhumansinandwoe,ourmindhassometimesfeltasweetreliefinthebeliefthateventhissin-wornworldshallnotalwaysbewhatitnowis,averyAceldama,afieldofbloodandcrime;thatadaywillcomewhen"theLordshallbekingoverall the earth; in that day there shall be one Lord and his name one."(Zech. 14:9.) Is this beyond thepower or beyond thepromises ofGod?"Yourwillbedoneonearthasitisinheaven,"theLordbadehisdisciplespray.Is thatprayeryetaccomplished?Is itever tobe?Ifnot,whywerethedisciplestaughttoprayforwhatGodnevermeanttogrant?Wemightfillourpageswithsimilartestimoniesandwithsimilararguments,butwewill content ourselveswith one already referred to—"I saw in thenightvisions, and behold, one like the Son of man came with the clouds ofheaven, and came to the Ancient of days, and they brought him nearbefore him. And there was given him dominion, and glory, and a

kingdom, that all people, nations, and languages should servehim.Hisdominionisaneverlastingdominion,whichshallnotpassaway,andhiskingdomthatwhichshallnotbedestroyed."(Dan.7:13,14.)

Isthistestimonyfulfilled?Doallpeople,nations,andlanguagesservetheSon of man? Does China serve him, or Turkey? Or, not to mentionheathenlands,doesFrance,doesItaly,doesEnglandservehim?Weneednotpursuetheargument.Itissuchpassagesasthese,theforceofwhichwe cannot evade or resist, which, after many years of thought andexamination,aswellastemptation,havemadeuscometotheconclusionthatiftherebenofuturedevelopmentandmanifestationofthekingdomand dominion of Christmore than what is now seen, the testimony ofGodintheScripturecannotbetrue.But"letGodbetrueandeverymanaliar."Herefaithrests;andhereforthepresentwelaydownourpen.

TheendoftheyearadmonishesusthatitistimeforusalsotobringtoacloseourMeditationsontheOfficeCharactersoftheLordJesus.Withoutfurther preface, then, we proceed to the consideration of the tworemainingpointswhichweproposedtoexamineinreferencetotheroyalauthority and power now exercised by the risen Son of God as Zion'sanointedandenthronedKing.Thesetwopointswere,

1.ThedurationofhisMediatorialKingdom;

2.Theexperimentalinfluenceandpracticalbearingwhichaknowledgeofhisroyalswayhas,orshouldhave,uponbelievinghearts.

We shall now, then, with God's help and blessing, attempt to considerboththesepointsintheirorder.

The DURATION of the Mediatorial reign of the blessed Lord we findmostplainly and clearly intimatedby theApostle in thatnoble chapterwhichhassostirredandcomfortedtheheartsofthousandsofthesaintsofGod.(1Cor.15:24.)Wethereread,"Thencomestheend,whenheshallhave delivered up the kingdom toGod, even the Father;whenhe shallhaveputdownall ruleandall authorityandpower.Forhemust reign,until he has put all enemies under his feet." These words clearly anddefinitelyfixtheperiodoftheLord'spresentreignasnowseatedonthe

right hand of the Majesty on high. "Then comes the end." An endthereforeistocome.Butwhatend?Anendtothepresentstateofthings—totheexistingMediatorialdispensation;anendtothatpeculiarformofgovernmentwhichJesusnowexercises.Heisnowonhisthroneofgrace;but he has to sit on his throne of glory, according to his own words—"WhentheSonofmanshallcomeinhisglory,andalltheholyangelswithhim,thenshallhesituponthethroneofhisglory."He isnow"anAdvocatewith theFather,JesusChrist therighteous." (1John2:1.)Butheis"ordainedofGodtobetheJudgeofthelivingandthedead."When,then,heshallleavehisMediatorialthrone"tojudgethelivinganddeadathis appearing and kingdom;" (2 Tim. 4:1,) then his regal government,underitspresentformofadministration,willcease.

ButwemustnotsupposefromthisthathewillceasetobeKing.Suchasupposition would violate a thousand promisesmade by the Father toand on behalf of the Son of his love. We will content ourselves withadducingone fromtheOldTestamentandanother fromtheNew—"MycovenantwillInotbreak,noralterthethingthatisgoneoutofmylips.OncehaveIswornbymyholinessthatIwillnotlieuntoDavid.Hisseedshallendureforever,andhisthroneasthesunbeforeme."Agreeingwiththis is the promisemadeby the angelGabriel to theVirginMary—"Heshall be great and shall be called the Son of theHighest; and theLordGodshallgiveuntohimthethroneofhisfatherDavid.Andheshallreignover the house of Jacob forever; and of his kingdom there shall be noend."Thekingdomthenwillremain--butthemodeofadministrationbechanged.

Itisnowakingdomofgrace,butwillthenbeakingdomofglory.Christnow reigns inhis people, buthewill then reignwithhis people. "Ifwesuffer,weshallalsoreignwithhim."(2Tim.2:12.)Henowsitsasapriestonhisthrone;"(Zech.6:13;)butwhenheappearsasecondtime,withoutsinuntosalvation,intercessionwillbenolongerneeded,forhewillcomeandallhissaintswithhim,andraisinguptheirsleepingdustwillpresentthem to his Father conformed in body and soul to his own glorifiedimage. TheApostle therefore tells us—"For hemust reign, until he hasputallenemiesunderhisfeet.Thelastenemythatshallbedestroyedisdeath."When,then,hehasdestroyedthislastenemybytheresurrection,

hisMediatorial reignwill cease, and a reign of glory commence,whichshallendureforeverandever.

Thepracticalandexperimentalbearingandinfluencewhichtheroyalpowerand

authorityofJesushaveonbelievinghearts.

But we now approach a part of our subject which is of the deepestimportance as personally affecting the case and state of every onewhoprofesses tobelieve thatJesusreignsasKing inZion—theexperimentaland practical influence which a knowledge of this truth has or shouldhaveonbelievinghearts.IfwehavenoexperienceofthereignofChristinour own bosom, and his royal power and authority have no practicaleffectonourlives,thereislittleevidencethatweknowhimorthepowerofhisresurrectionbytheteachingandtestimonyoftheHolySpirit.Weknow his royal power only as far as we experience it; we experience itonly as far as we act upon it. Thus the evidence of knowledge isexperience--the evidence of experience is practice. See then the goldenchain which binds truth, knowledge, experience, and practice together,and all to the throne of the King of Zion. He is himself "the truth;" arevelationofhimgivesaknowledgeofit;aknowledgeofthetruthworksanexperienceofit;anexperienceofthetruthproducesthepracticeofit.Thus truth is in Jesus; knowledge fromJesus; experience out of Jesus;andpracticeafterJesus.Isnotthechaincomplete?Whatshallweaddtoortakefromit?

Butdonotallthelinks,socloselyboundtogether,derivealiketheirunionandtheirpowerfromhiskinglysway?Andoverwhomdoeshewavehisroyalscepter?Overbelievinghearts;forhisreignisareignofgrace,andtherefore demands gracious subjects; a spiritual kingdom, and isthereforesetupandmaintainedbythepoweroftheSpirit;aruleoflove,and is therefore received by faith and embraced by affection. It is

impossible, therefore, to dissociate his kingly authority froma graciousexperience of its power, or the scepter of his grace from a practicalobediencetoitsrule.Toseparatetruthfromexperience--andexperiencefrompractice--istoputasunderwhatGodhasjoinedtogether;andwoebetothemanwhoproclaimssuchadivorcebyhislipsorbyhislife.

Letus,then,withtheLord'shelpandblessing,attempttotraceoutthisconnection, and to do so with greater clearness we will view themseparately, directing our attention first to the experimental influencewhichaknowledgeofChrist'skinglyauthorityhasuponabelievingheart.

i. Few words have been more misunderstood, and, as a necessaryconsequencemisrepresented, than the term experience. It has actuallybeen stigmatized as almost synonymous with corruption; and many aproud lip has angrily curled at the word, and many a libelous tonguehurledat itanarrowofcontempt.Butbythetermismeant,at leastbythose who use it aright, a gracious knowledge of the truth. It thuscomprehendsthewholeworkofGodupontheheart—everybranchofthedivine life in the soul. Without it, therefore, there is neither faith norrepentance,neitherregenerationnorconversion;andtobewithout it istobedestituteoftheSpiritofChristandsotobenoneofhis,tobedeadinsins,withoutGodandwithouthopeintheworld.

By an experience, then, of the authority of Jesus as King in Zion weunderstand a spiritual, gracious, and saving acquaintance with hiskingdomassetupintheheartbythepowerofGod.Thiskingdomisaninternalkingdom."ThekingdomofGodiswithinyou."(Luke17:21.)"Thekingdom of God is not in word, but in power." (1 Cor. 4:20.) "ThekingdomofGodisnotfoodanddrink,butrighteousness,andpeace,andjoyintheHolySpirit."If,then,itbewithinus,theremustbeaninternalperceptionofitspresence;ifitbeinpower,itmustdosomethingforandinus;ifitbe"righteousnessandpeaceandjoyintheHolySpirit,"theremust be some spiritual tasting of these heavenly fruits. But before thiskingdomcanbesetupinthehearttheremustbeabreakingtopiecesofeveryotherkingdomthere.ThisisbeautifullyshowninDaniel'svisionoftheimage."Yousawuntilthatastonewascutoutwithouthands,whichsmotetheimageuponhisfeetthatwereofironandclay,andbrokethemtopieces.Thenwastheiron,theclay,thebrass,thesilver,andthegold,

broken to pieces together, and became like the chaff of the summerthreshing-floors; and the wind carried them away, that no place wasfound for them—and the stone that smote the image became a greatmountain, and filled the whole earth." (2:34, 35.) The "stone cut outwithouthands"representstheLordJesus,areferencebeingintendedtohishumannatureasnotformedbyordinarygeneration;andthebreakingtopiecesofthefeet,oftheimagemysticallyforeshadowsthewreckandruin of everything which stands in the way of the setting up and fulldevelopmentofhis kingdom. (Wedonot say there isnot apropheticalsenseofthepassagebesidesthespiritualmeaningheregiven.)

That Christ, then, may reign and rule in the heart, there must be apreviousbreakingtopiecesofallotherauthorityandpower.Thereignofsinmustgiveway to thereignofgrace; idolsmustbedethroned;rivalsbanished; lusts subdued; the fleshmortifiedand crucified; theoldmanputoff,thenewmanputon.Butwhoissufficientforthesethings?Whowillpluckouthisownrighteye,orcutoffhisownrighthand?Whowilldrive thenails of crucifixion intohisownquivering flesh?Noone!TheLord,then,mustdoitallforandinusbyhisSpiritandgrace.Themeanswhich he uses is his word, for "where the word of a king is, there ispower;"andhehimselfsays,"Isnotmywordlikeafire?saystheLord;andlikeahammerthatbreakstherockinpieces?"(Jer.23:29.)Torevert,then, to our figure, upon the toes of sin and self, on which the imagestands, the stone falls and breaks them to pieces. This fracture bringsdownthe image,and,withthesamecrash, the iron, theclay, thebrass,the silver, and the gold become like the chaff of the summer threshingfloors, so that no place is found for them. In this way pride and self-righteousness, unbelief and infidelity, hypocrisy and vain confidence,carnalityandworldlymindedness,sinandselfinalltheirvariousshapesandforms,whetherstrongasiron,baseasclay,brightasbrass,preciousassilver,orglitteringasgold,becomesmittenaswithadeadlyblow,andscattered to thewindsofheaven,soas to formacompactandstandingimagenomore.Nowthisfallandruinofselfmakeswayforthesettingupof thekingdomofChrist in theheart.Jesus revealshimself to thesoul,thusbrokenandhumbled,asitsLordandKing.Hethusbecomesknown,believedin,andloved;andthesethreethings,knowledge,faith,andlove,lieatthefoundation,andformtherootofallgraciouslivingexperience.

Letusviewthemseparately.

1.KNOWLEDGE.UnlessweknowtheLord,howcanwetrusthim?foritisthose,andthoseonly,"whoknowhisname,"whocanorwill"puttheirtrust in him." (Psalm 9:10.) Indeed, without a spiritual, experimentalknowledge of the Son of God, there is no eternal life, for "this is lifeeternal, that theymightknowyou, theonly trueGod,andJesusChrist,whomyouhave sent." (John17:1.)Buthowcanwe thus spirituallyandsavingly know him unless hemanifests himself unto us as he does notmanifest himself to the world? (John 14:22.) As, then, he manifestshimself, his divinePerson and finishedwork, his surpassing grace, andheavenly glory, his matchless beauty and supreme blessedness, hiscompletesuitabilityandall-satisfyingsufficiencyareclearlyseen.ThisistoseelightinGod'slight;(Psalm36:9;)tobeenlightenedwiththelightof the living; (Psalm56:13;) and to enjoy the blessingdescribedby theApostle—"ForGod,whocommanded the light to shineoutofdarkness,hasshinedinourhearts,togivethelightoftheknowledgeofthegloryofGodinthefaceofJesusChrist."(2Cor.4:6.)

2. FAITH. This revelation of Christ gives a spiritual knowledge of him,andoutofthisknowledgeofhimspringsfaithinhim;"Iknow,"saystheApostle,"whomIhavebelieved."(2Tim.1:12.)OfthisfaithJesusistheauthor,andJesus the finisher, for itstands"not in thewisdomofmen,but inthepowerofGod."(Heb.12:2;1Cor.2:5.)Butviewthisgraceoffaith chiefly as raised up and drawn forth upon the Person of Jesus asKing of Zion.What is its first work? To give him a place in the heart.WhenJesusrevealshimselfwithpower,faithimmediatelystretchesforthits arms, and embraceshim, and thusbringshim into the soul. This isbeautifullyexpressedbytheBride—"ItwasbutalittlethatIpassedfromthem,butIfoundhimwhommysoulloves;Iheldhim,andwouldnotlethim go, until I had brought him intomymother's house, and into thechamberofherthatconceivedme."(Song3:4.)It isbyfaiththatChristdwells in theheart, (Eph.3:17,) for faith firstgiveshimadmission,andafterwardsmaintainshimthere.

3.LOVE.Andasfaithworksbylove,lovenextflowsforthtodelightitselfinhimwhoisaltogetherlovely,andthustoenshrinehiminthewarmest,tenderestaffectionsof thesoul.This is thecrowninggraceof theSpirit,

the richest, ripest fruit of thewholeheavenly cluster.As, then, Jesus isthus known, believed in, and loved, by this threefold cord the heart isbound tohis throne, and tohimwho sits thereon in the fullness of hisMediatorialgraceandascendedglory.

4. From this knowledge of him, faith in him, and love to him, springsUNION with him as the Church's living Head; for the same holy andblessedSpirit,throughwhoseheavenlyteachingandunctionthesegracesarecommunicated,givesandcementsbythemaspiritualunionwiththusSonofGod.(1Cor.6:17.)

5. From this spiritual union with the Lord flows COMMUNION orfellowshipwithhim—"Godisfaithful,bywhomyouwerecalleduntothefellowshipofhisSonJesusChrist ourLord."ThismadeholyJohn say,"And truly our fellowship is with the Father and with his Son JesusChrist."(1John1:3.)

6. From this communion flows FRUITFULNESS, as the Lord sobeautifullyopensup in theparableof thevineand thebranches.*Howplainlyhe theredeclares that "withouthim," that is,withoutunionandcommunionwithhim,wecan"donothing,"thatis,bringforthnofruittohispraise;butthat,ifwe"abideinhim"byfaithandlove,andhe"abidesinus"byhisSpiritandgrace,fruitwillbeabundantlybroughtforthtothegloryofGod.(John15:4-8.)

Thewhole of this beautiful chain of vital godlinessmay be found by aspiritualeye,inthosewondrouschapterswhereintheLordcomfortedhissorrowingdisciples—John14,15,16,17.

1.ThegloryofChristwithhisFather—17:5,11,24.

2.ThemanifestationofChristtothesoul—14:21,22;16:16,22.

3.AsavingknowledgeofChrist—14:1916:14,15.

4.Faithinhim—14:1,10,11,29;16:27;17:8.

5.Unionwithhim—14:20;15:5;17:21,23.

6.Communion—15:4,7,10,11.

7.Fruitfulness—15:2,5,16.

ii.We thus see the necessary connection between an experience of thekinglypowerofJesus,andallrealPRACTICALOBEDIENCEtohiswillandword,allinwardandoutwardsubmissiontohissovereignswayanddivineauthority.Ofthisobedienceloveisthemain-spring—"TheloveofChrist constrainsus." (2Cor.5:14.)For this is the loveofGod, thatwekeephis commandments; andhis commandments arenot grievous." (1John5:3.)DoesnotourblessedLordhimself say,"If you loveme,keepmy commandments?" No, so closely is obedience connected with love,that, not only is it made the test of it, but the very manifestations ofChrist are closely connected with it. "He who hasmy commandments,and keeps them--he it is that lovesme; and he who lovesme shall belovedofmyFather,andIwilllovehim,andwillmanifestmyselftohim."(John14:21.)

Practicalobedience;agodly,consistentconductandconversation;adailywalkinginthefearandloveofGod;afruitfulnessineverygoodwordandwork; a livingnotuntoourselvesbutunto theLord; a seekingofGod'sgloryandnotourown;adesiretodogoodtothebodiesandsoulsofourfellowmen; and a cleansing ourselves of all filthiness of the flesh andspirit--bythewordofGod'sgrace.Allsuchandsimilarfruitsoffaitharegenerally leftoutof theCalvinisticprofessionof thepresentday. 'Goodworks' are left to the Arminians. The very word would desecrate, it isthought,aCalvinisticpulpit,and toenforce themwouldseemtosmacktoostronglyoffree-willandself-righteousnesstopleasethepew.

Butthoughleftoutoftheministryoftheday,andleftoutofthepracticeof the people, they are not left out of the book of God, nor out of theconsciencesof thosewho truly fearand lovehim;and itwillbeseen inthegreatdayhowfartheyhavebeensafelyleftoutoftheprofessionandpractice of many who are considered by themselves and otherschampionsoftruth.Butwhateversuchmenmaythinkorsay,thewordofGod bears a sure, an unerring testimony that "holiness becomes thehouseof theLordforever,"andthat"withoutholinessnomanshallseetheLord."(Psalm93:5;Heb.12:14.)

Thus far, then, have we seen what a holy, sanctifying influence a trueexperimentalknowledgeofChristasLordandKinghasoverabeliever'sheartandlife.Histhrone,thoughtoourunspeakablecomfortathroneofgrace,isatthesametime"athroneofholiness."(Psalm47:8.)ThehillofZiononwhichtheFatherhassethisSonisa"holyhill."(Psalm2:6.)Tothatholythrone,tothatholyhill,sinnersarewelcome,butnotsin.IfweservetheLorditmustbewithfear; ifwerejoice inhimitmustbewithtrembling.(Psalm2:11.)

But it is time forus tobringourMeditations toaclose.OurdesireandaiminthemhavebeentobringbeforeourreaderstheMediatorialgraceandgloryoftheexaltedSonofGod--asPriest,Prophet,andKing,tohisredeemed and regenerated people; and in pursuance of this object, wehave sought to make our Meditations edifying and profitable, by nothandlingthesesacredtopicsasmeremattersofdoctrinalspeculation,butas blessed experimental themes of heavenly meditation and practicalefficacyandinfluence.

Wecannotbut feelhowweakly,how imperfectly,wehave treated theseheavenlymysteries;buttheyhavenotbeenhandledbyuswithoutsomethought and care, aswell as prayer for divine instruction for ourselves,andaspiritualblessinguponthemforourreaders.Wehavenotwrittencarelesslyforcarelessreaders;butwhilewehaveendeavored"toholdfastthe faithful word as we have been taught, so as to be able by sounddoctrine both to exhort and to convince the gainsayers," we have alsoaimedsotoblendexperiencewithdoctrine,andpracticewithexperience,astoedifythelivingfamilyofGod.Theywillbebothourbestandmostlenientjudges,forasthey,andtheyonly,knowthevalueandblessednessof the subjects which we have brought before them, so they, and theyonly,willthrowamantleofloveoverourimperfections.

AndnowwhatremainsbuttobegoftheLordthat,astheseMeditationsonhisOfficeCharacterswerewrittentomagnifytheexceedingrichesofhis grace, so he would make them redound to the praise of his glory!Amen.