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diff --git a/44119-8.txt b/44119-8.txt deleted file mode 100644 index bc67dda..0000000 --- a/44119-8.txt +++ /dev/null @@ -1,6993 +0,0 @@ -The Project Gutenberg EBook of Jesus, The Messiah; or, the Old Testament -Prophecies Fulfilled in the New Testament Scriptures, by (A Lady) Anonymous - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: Jesus, The Messiah; or, the Old Testament Prophecies Fulfilled in the New Testament Scriptures - -Author: (A Lady) Anonymous - -Release Date: November 6, 2013 [EBook #44119] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK JESUS, THE MESSIAH *** - - - - -Produced by Jeff G., Julia Neufeld and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -book was produced from scanned images of public domain -material from the Google Print project.) - - - - - -Transcriber's note: - -Text enclosed by underscores is in italics (_italics_). - -Small capital text has been replaced with all capitals. - - - * * * * * - - - - - JESUS, THE MESSIAH; - - OR, THE - - OLD TESTAMENT PROPHECIES - - FULFILLED - - IN THE - - NEW TESTAMENT SCRIPTURES. - - - BY A LADY. - - - _The Profits will be devoted to Charitable Purposes._ - - - LONDON: - PUBLISHED BY R. B. SEELEY AND W. BURNSIDE; - AND SOLD BY - L. B. SEELEY AND SONS, FLEET-STREET. - - MDCCCXXVIII. - - - - - MILLS, JOWETT, AND MILLS, PRINTERS, - BOLT-COURT, FLEET-STREET. - - - - -DEDICATION. - - -TO THE - -RIGHT REV. CHARLES RICHARD, LORD BISHOP OF WINCHESTER. - - -MY LORD, - -I have been induced to solicit the honour of dedicating this little -work to your Lordship from the conviction that its contents are not -only consonant with the Doctrines and Articles of that Church of -which your Lordship is so bright an ornament, but that they are in -unison with the truths of Divine Revelation, that perfect standard -by which all Theology and Morality must be judged. My object in -presenting it to the Public is a wish to render the Scriptures more -familiar to the young: and while I feel grateful for the honour of -your Lordship's sanction, allow me to express my sincere thanks -for the favour you have conferred on one who is, with the greatest -respect, - -My Lord, -Your Lordship's very obliged Servant, -THE AUTHORESS. - -_August 18th, 1828._ - - - - -PREFACE. - - -Custom demands a preface; and though the public is generally -uninterested in the reasons which influence an author to appear -before its tribunal, yet an introductory notice is usually expected. - -This little work was the employment of many a retired moment. In -turning over the pages of the sacred volume, the writer was struck -with the exact fulfilment in the person of the Messiah, as narrated -in the New Testament, of the numerous predictions recorded of him in -the Old. These were collected for her personal gratification; and as -they accumulated, it occurred, that what had been some little source -of pleasure to her own mind, might, by the blessing of God, prove -useful to some young persons, who from circumstances, are debarred -access to, or are not inclined to read, works of a more extensive -kind. - -While the writer has no disposition to despise that criticism which, -if impartially administered, is the best safeguard of the press, -neither would she timidly shrink from investigation; aware that no -partiality of friends can long buoy up an unworthy production. - -This is not intended as the language of indifference, but arises -from a consciousness of the purity of motive, and the desire to -do good, which have actuated her; compared with which, all other -considerations are momentary and unsatisfying. - - - - -CONTENTS. - - - CHAPTER I. - - Page - - I will put enmity between thee and the Woman, and between - thy seed and her seed; it shall bruise thy head, and - thou shalt bruise his heel. (Gen. iii. 15.) 1 - - - CHAPTER II. - - And in thy seed shall all the nations of the earth be - blessed; because thou hast obeyed my voice. (Gen. - xxii. 18.) 4 - - - CHAPTER III. - - The sceptre shall not depart from Judah, nor a lawgiver - from between his feet, until Shiloh come; and unto him - shall the gathering of the people be. (Gen. xlix. 10.) 6 - - - CHAPTER IV. - - And there shall come forth a rod out of the stem of Jesse, - and a branch shall grow out of his roots. And in that - day, there shall be a root of Jesse, which shall stand - for an ensign of the people; to it shall the Gentiles - seek: and his rest shall be glorious. (Is. xi. 1. 10.) 8 - - - CHAPTER V. - - Thus saith the Lord God,--remove the diadem, and take - off the crown, until he come whose right it is; and I - will give it him. (Ezekiel xxi. 26, 27.) - - For the children of Israel shall abide many days without - a king, and without a prince, and without a sacrifice, - and without an image, and without an ephod, and without - teraphim. Afterwards shall the children of Israel - return, and seek the Lord their God, and David their - king; and shall fear the Lord and his goodness in the - latter days. (Hosea iii. 4, 5.) 10 - - - CHAPTER VI. - - The Lord thy God will raise up unto thee a Prophet from - the midst of thee, of thy brethren, like unto me; unto - him ye shall hearken. (Deut. xviii. 15-19.) 12 - - - CHAPTER VII. - - The voice of him that crieth in the wilderness, Prepare ye - the way of the Lord, make straight in the desert a - highway for our God. (Isaiah xl. 3.) 18 - - - CHAPTER VIII. - - Therefore, the Lord himself shall give you a sign; Behold - a virgin shall conceive and bear a son, and shall call his - name Immanuel. (Isaiah vii. 14.) 22 - - - CHAPTER IX. - - But thou, Bethlehem Ephratah, though thou be little - among the thousands of Judah, yet out of thee shall he - come forth unto me that is to be ruler in Israel; whose - goings forth have been from of old, from everlasting. - (Micah v. 2.) 27 - - - CHAPTER X. - - Thus saith the Lord; A voice was heard in Ramah, - lamentation and bitter weeping; Rahel weeping for her - children, refused to be comforted for her children, - because they were not. (Jeremiah xxxi. 15.) 31 - - - CHAPTER XI. - - For unto us a child is born, unto us a son is given: and - the government shall be upon his shoulder: and his - name shall be called Wonderful, Counsellor, the Mighty - God, the Everlasting Father, the Prince of Peace. - (Isaiah ix. 6, 7.) 33 - - - CHAPTER XII. - - And in the days of these kings shall the God of heaven - set up a kingdom, which shall never be destroyed: and - the kingdom shall not be left to other people, but it - shall break in pieces and consume all these kingdoms, - and it shall stand for ever. (Daniel ii. 44.) 45 - - - CHAPTER XIII. - - When Israel was a child, then I loved him, and called - my son out of Egypt. (Hosea xi. 1.) 49 - - - CHAPTER XIV. - - Her Nazarites were purer than snow, they were whiter - than milk, they were more ruddy in body than rubies, - their polishing was of sapphire: their visage is blacker - than a coal: they are not known in the streets: their - skin cleaveth to their bones; it is withered, it is - become like a stick. (Lamentations iv. 7, 8.) 51 - - - CHAPTER XV. - - The Spirit of the Lord God is upon me; because the Lord - hath anointed me to preach good tidings unto the meek: - he hath sent me to bind up the broken hearted, to proclaim - liberty to the captives, and the opening of the - prison to them that are bound; to proclaim the acceptable - year of the Lord, and the day of vengeance of our - God; to comfort all that mourn. (Isaiah lxi. 1, 2, 3.) 53 - - - CHAPTER XVI. - - For he shall give his angels charge over thee, to keep - thee in all thy ways. They shall bear thee up in their - hands, lest thou dash thy foot against a stone. (Psalm - xci. 11, 12.) 57 - - - CHAPTER XVII. - - And I will shake all nations, and the desire of all nations - shall come: and I will fill this house with glory, saith - the Lord of hosts. The glory of this latter house shall - be greater than of the former, saith the Lord of hosts: - and in this place will I give peace, saith the Lord of - hosts. (Haggai ii. 7. 9.) 58 - - - CHAPTER XVIII. - - And the Lord, whom ye seek, shall suddenly come to his - temple, even the messenger of the covenant, whom ye - delight in: behold, he shall come, saith the Lord of - hosts. (Mal. iii. 1.) 64 - - - CHAPTER XIX. - - Nevertheless the dimness shall not be such as was in her - vexation, when at first he lightly afflicted the land of - Zebulun, and the land of Naphtali, and afterwards did - more grievously afflict her by the way of the sea, beyond - Jordan, in Galilee of the nations. The people that - walked in darkness, have seen a great light: they that - dwell in the land of the shadow of death, upon them - hath the light shined. (Isaiah ix. 1, 2.) 66 - - - CHAPTER XX. - - Rejoice greatly, O daughter of Zion; shout, O daughter - of Jerusalem: behold, thy King cometh unto thee: he - is just, and having salvation; lowly, and riding upon an - ass, and upon a colt the foal of an ass. (Zech. ix. 9.) 67 - - - CHAPTER XXI. - - Is this house, which is called by my name, become a den - of robbers in your eyes? Behold, even I have seen it, - saith the Lord. (Jeremiah vii. 11.) 69 - - - CHAPTER XXII. - - Out of the mouth of babes and sucklings hast thou ordained - strength because of thine enemies; that thou - mightest still the enemy and avenger. (Psalm viii. 2.) 72 - - - CHAPTER XXIII. - - I have preached righteousness in the great congregation: - I have not refrained my lips, O Lord, thou knowest. - (Psalm xl. 9.) 74 - - - CHAPTER XXIV. - - I will open my mouth in a parable: I will utter dark - sayings of old. (Psalm lxxviii. 2.) 76 - - - CHAPTER XXV. - - He shall feed his flock like a shepherd: he shall gather - the lambs with his arm, and carry them in his bosom, - and shall gently lead those that are with young. (Isaiah - xl. 11.) 78 - - - CHAPTER XXVI. - - And shall make him of quick understanding in the fear of - the Lord: and he shall not judge after the sight of his - eyes, neither reprove after the hearing of his ears. - (Isaiah xi. 3.) 80 - - - CHAPTER XXVII. - - Then the eyes of the blind shall be opened, and the ears - of the deaf shall be unstopped. (Isaiah xxxv. 5.) 82 - - - CHAPTER XXVIII. - - Then shall the lame man leap as an hart, and the tongue - of the dumb sing: for in the wilderness shall waters - break out, and streams in the desert. (Is. xxxv. 6.) 88 - - - CHAPTER XXIX. - - Then said I, Lo, I come: in the volume of the book it - is written of me, I delight to do thy will, O my God: - yea, thy law is within my heart. (Psalm xl. 7, 8.) 92 - - - CHAPTER XXX. - - I am become a stranger unto my brethren, and an alien - unto my mother's children. (Psalm lxix. 8.) 99 - - - CHAPTER XXXI. - - They also that seek after my life lay snares for me; and - they that seek my hurt speak mischievous things, and - imagine deceits all the day long. (Psalm xxxviii.) 102 - - - CHAPTER XXXII. - - For I have heard the slander of many: fear was on every - side: while they took counsel together against me, they - devised to take away my life. (Psalm xxxi. 13.) 104 - - - CHAPTER XXXIII. - - Is it nothing to you, all ye that pass by? behold, and - see if there be any sorrow like unto my sorrow, which - is done unto me, wherewith the Lord hath afflicted me - in the day of his fierce anger. (Lamentation i. 12.) 107 - - - CHAPTER XXXIV. - - Yea, mine own familiar friend, in whom I trusted, which - did eat of my bread, hath lifted up his heel against - me. (Psalm xli. 9.) - - And I said unto them, If ye think good, give me my - price; and if not, forbear. So they weighed for my - price, thirty pieces of silver. And the Lord said unto - me, Cast it unto the potter: a goodly price that I was - prized at of them. And I took the thirty pieces of - silver, and cast them to the potter in the house of the - Lord. (Zechariah xi. 12, 13.) 111 - - - CHAPTER XXXV. - - When the wicked, even mine enemies and my foes, came - upon me to eat up my flesh, they stumbled and fell. - (Psalm xxvii. 2.) 115 - - - CHAPTER XXXVI. - - Why do the heathen rage, and the people imagine a vain - thing? The kings of the earth set themselves, and the - rulers take counsel together, against the Lord, and - against his anointed. (Psalm ii. 1, 2.) 117 - - - CHAPTER XXXVII. - - False witnesses did rise up; they laid to my charge - things that I knew not. (Psalm xxxv. 11.) 121 - - - CHAPTER XXXVIII. - - But I, as a deaf man, heard not; and I was as a dumb - man that openeth not his mouth. Thus I was as a man - that heareth not, and in whose mouth are no reproofs. - (Psalm xxxviii. 13, 14.) 125 - - - CHAPTER XXXIX. - - My lovers and my friends stand aloof from my sore; and - my kinsmen stand afar off. (Psalm xxxviii. 11.) 127 - - - CHAPTER XL. - - I gave my back to the smiters, and my cheeks to them - that plucked off the hair: I hid not my face from - shame and spitting. (Isaiah l. 6.) 129 - - - CHAPTER XLI. - - He is despised and rejected of men; a man of sorrows, - and acquainted with grief: and we hid as it were our - faces from him; he was despised, and we esteemed - him not. (Isaiah liii. 3.) - - Thus saith the Lord, the Redeemer of Israel, and his - Holy One, to him whom man despiseth, to him whom - the nation abhorreth, to a servant of rulers, kings shall - see and arise, princes also shall worship, because of - the Lord that is faithful, and the Holy One of Israel, - and he shall choose thee. (Isaiah xlix. 7.) 131 - - - CHAPTER XLII. - - But I am a worm, and no man; a reproach of men, and - despised of the people. (Psalm xxii. 6.) 134 - - - CHAPTER XLIII. - - He was oppressed, and he was afflicted, yet he opened not - his mouth: he is brought as a lamb to the slaughter, - and as a sheep before her shearers is dumb, so he - openeth not his mouth. (Isaiah liii. 7.) 137 - - - CHAPTER XLIV. - - He was taken from prison and from judgment: and who - shall declare his generation? for he was cut off out - of the land of the living: for the transgression of my - people was he stricken. (Isaiah liii. 8.) 139 - - - CHAPTER XLV. - - For dogs have compassed me: the assembly of the - wicked have enclosed me: they have pierced my hands - and my feet. (Psalm xxii. 16.) 141 - - - CHAPTER XLVI. - - My God, my God, why hast thou forsaken me? Why are - thou so far from helping me, and from the words of my - roaring? (Psalm xxii. 1.) 145 - - - CHAPTER XLVII. - - Awake, O sword, against my shepherd, and against the - man that is my fellow, saith the Lord of hosts, smite - the shepherd, and the sheep shall be scattered; and I - will turn mine hand upon the little ones. (Zechariah - xiii. 7.) 149 - - - CHAPTER XLVIII. - - They part my garments among them, and cast lots upon - my vesture. (Psalm xxii. 18.) 153 - - - CHAPTER XLIX. - - They gave me also gall for my meat; and in my thirst - they gave me vinegar to drink. (Psalm lxix. 21.) 155 - - - CHAPTER L. - - With hypocritical mockers in feasts, they gnashed upon - me with their teeth. (Psalm xxxv. 16.) - - All they that see me, laugh me to scorn; they shoot out - the lip, they shake the head, saying, He trusted on the - Lord that he would deliver Him: let him deliver him, - seeing he delighted in him. (Psalm xxii. 7, 8.) 157 - - - CHAPTER LI. - - Therefore will I divide him a portion with the great, and - he shall divide the spoil with the strong; because he - hath poured out his soul unto death; and he was numbered - with the transgressors; and he bare the sin of - many, and made intercession for the transgressors. - (Isaiah liii. 12.) 159 - - - CHAPTER LII. - - He keepeth all his bones, not one of them is broken. - (Psalm xxxiv. 20.) 162 - - - CHAPTER LIII. - - And they shall look upon me whom they have pierced. - (Zechariah xii. 10.) 163 - - - CHAPTER LIV. - - I clothe the heavens with blackness, and I make sackcloth - their covering. (Isaiah 1. 3.) 165 - - - CHAPTER LV. - - And he made his grave with the wicked, and with the - rich in his death; because he hath done no violence, - neither was any deceit in his mouth. (Isaiah liii. 9.) 168 - - - CHAPTER LVI. - - The days of his youth hast thou shortened: thou hast - covered him with shame. (Psalm lxxxix. 45.) 171 - - - CHAPTER LVII. - - Surely he hath borne our griefs, and carried our sorrows, - yet we did esteem him stricken, smitten of God, and - afflicted. But he was wounded for our transgressions, - he was bruised for our iniquities; the chastisement of - our peace was upon him, and with his stripes we are - healed. All we, like sheep, have gone astray; we have - turned every one to his own way, and the Lord hath - laid on him the iniquity of us all. (Isaiah liii. 4, 5, - 6.) 174 - - - CHAPTER LVIII. - - For thou wilt not leave my soul in Hell, neither wilt - thou suffer thine Holy One to see corruption. (Psalm - xvi. 9, 10.) 182 - - - CHAPTER LIX. - - Thou hast ascended on high, thou hast led captivity - captive: thou hast received gifts for men; yea, for the - rebellious also, that the Lord God might dwell amongst - them. (Psalm lxviii. 18.) 190 - - - CHAPTER LX. - - And it shall come to pass afterward, that I will pour - out my spirit upon all flesh; and your sons and your - daughters shall prophesy, your old men shall dream - dreams, your young men shall see visions: and - also upon the servants and upon the handmaids in those - days will I pour out my spirit. (Joel ii. 28, 29.) 195 - - - CHAPTER LXI. - - And I will pour upon the House of David, and upon the - inhabitants of Jerusalem, the spirit of grace and of - supplications: and they shall look upon me whom - they have pierced, and they shall mourn for him as one - mourneth for his only son, and shall be in bitterness - for him, as one that is in bitterness for his first - born. (Zech. xii. 10.) 201 - - - CHAPTER LXII. - - The Lord hath sworn and will not repent, Thou art a - priest for ever, after the order of Melchizedek. - (Psalm cx. 4.) 210 - - - CHAPTER LXIII. - - Seventy weeks are determined upon thy people and upon - thy holy city, to finish the transgression, and to make - an end of sins, and to make reconciliation for iniquity, - and to bring in everlasting righteousness, and to seal - up the vision and prophecy, and to anoint the most - Holy. Know, therefore, and understand, that from the - going forth of the commandment to restore and to - build Jerusalem, unto the Messiah, the Prince, shall - be seven weeks, and three score and two weeks: the - street shall be built again, and the wall, even in - troublous times. (Daniel ix. 24, 25.) 214 - - - CHAPTER LXIV. - - And after three score and two weeks shall Messiah be - cut off, but not for himself: and the people of the - prince that shall come shall destroy the city and the - sanctuary; and the end thereof shall be with a flood, - and unto the end of the war desolations are determined. - (Daniel ix. 26.) 224 - - - CHAPTER LXV. - - And he shall confirm the covenant with many for one - week: and in the midst of the week he shall cause the - sacrifice and the oblation to cease, and for the - overspreading of abominations he shall make it desolate, - even until the consummation, and that determined shall - be poured upon the desolate. (Daniel ix. 27.) 229 - - - CHAPTER LXVI. - - For I will gather all nations against Jerusalem to battle; - and the city shall be taken, and the houses rifled, - and the women ravished; and half of the city shall go - forth into captivity, and the residue of the people shall - not be cut off from the city. (Zechariah xiv. 2.) 235 - - - CHAPTER LXVII. - - The Lord shall bring a nation against thee from far, from - the end of the earth, as swift as the eagle flieth; a - nation whose tongue thou shalt not understand; a - nation of fierce countenance, which shall not regard - the person of the old, nor show favour to the young. - (Deut. xxviii. 49, 50.) - - And when he was come near, he beheld the city, and - wept over it, saying, If thou hadst known, even thou, - at least in this thy day, the things which belong unto - thy peace! but now they are hid from thine eyes. For - the days shall come upon thee, that thine enemies shall - cast a trench about thee, and compass thee round, and - keep thee in on every side, and shall lay thee even - with the ground, and thy children within thee; and - they shall not leave in thee one stone upon another; - because thou knewest not the time of thy visitation. - (Luke xix. 41-44.) 240 - - - CHAPTER LXVIII. - - Therefore shall Zion for your sake be plowed as a field, - and Jerusalem shall become heaps, and the mountain - of the house as the high places of the forest. - (Micah iii. 12.) 243 - - - CHAPTER LXIX. - - And he shall be for a sanctuary; but for a stone of - stumbling and for a rock of offence to both the houses - of Israel, for a gin and for a snare to the inhabitants - of Jerusalem. (Isaiah viii. 14.) 246 - - - CHAPTER LXX. - - And he said, It is a light thing that thou shouldest be - my servant to raise up the tribes of Jacob, and to - restore the preserved of Israel: I will also give thee - for a light to the Gentiles, that thou mayest be my - salvation unto the end of the earth. (Isaiah xlix. 6.) 256 - - - CHAPTER LXXI. - - The LORD said unto my Lord, sit thou at my right - hand, until I make thine enemies thy footstool. - (Psalm cx. 1.) 260 - - - - -JESUS, THE MESSIAH. - - - - -CHAPTER I. - - I will put enmity between thee and the Woman, and between thy - seed and her seed; it shall bruise thy head, and thou shalt - bruise his heel.--Gen. iii. 15. - - -This is the first intimation we meet with of the promised Messiah, -and within this one verse is contained, as in the bud, the embryo -flower, that goodly plant of renown,[1] which the Lord hath planted, -and not man; he who is the rose of Sharon and the valley's lily.[2] -It is an epitome of the whole plan of Redemption, and contains -truths of the first importance; we shall do well to consider them -in reference to Jesus of Nazareth. The prophecy declares there -shall be enmity between the seed of the woman and the serpent. The -incarnation and birth of Jesus have, by the Evangelists Matthew and -Luke, been so fully stated, that none but a strongly prejudiced -mind can deny that he was the son of Mary, then a virgin, and -that Joseph was only his supposed father, because he married his -mother.[3] The old serpent, or as he is frequently called, Satan, -discovered his enmity towards Jesus from his birth; he stirred -up the mind of Herod to destroy the holy child, Jesus, and thus -originated the massacre of the infants of Bethlehem. Though -disappointed, he personally attempted his destruction, and for forty -days and nights did he try the force of his arts to tempt Jesus -to sin.[4] And, though foiled, he again resumed the attack, and -suggested to the minds of the Scribes and Pharisees, priests and -people, to persecute the man "who spake as never man spake." It is -said he entered into, _i.e._ took full possession of, the mind of -Judas,[5] who betrayed Jesus, and also acted as guide to those who -took him. Was not Satan the ringleader of those who crucified him, -in whom his Judges declared, they could find no fault worthy of -death? Let us now behold the opposition displayed by Jesus towards -the serpent and his seed. A great part of his life appears to -have been spent in casting out and dispossessing devils from the -minds and bodies of men;[6] and in rebuking and threatening them, -he proved that he came to destroy the power and works of darkness. -His was an avowed and constant war, and the devils knew him as -their greatest foe, and the destroyer of their power.[7] Although -the heel, _i.e._ the human nature of Jesus, was bruised in the -contest, yet, by his death, (in which Satan for the moment appeared -triumphant,) he gave a mortal blow to his power and authority, by -delivering the captives of the mighty, and the prey of the terrible -one.[8] The cross, designed to display their scorn and abhorrence, -is become the praise and glory of all the children of God, to whom, -as unto their Lord and Master, the old serpent and his seed continue -to manifest the same spirit of enmity and persecution.[9] Did devils -confess Jesus to be the Son of the most high God, and shall not we -acknowledge him to be the seed promised at the fall of man, and -that he is, at the same time, Mary's son, and the Son of God?[10] -The prince of the fallen spirits, the old serpent, or Satan, -discovered his enmity to the human race in the garden of Eden; the -woman was the first whom he deceived by his arts; but it was Jesus, -her seed, who, in the after ages of the world, in the garden of -Gethsemane, bruised the serpent's head, and at his resurrection, led -captivity captive, and will eventually consign to utter darkness and -perdition, this foe to God and man.[11] - - [1] Isaiah liii. 2. Ezek. xxxiv. 29. - - [2] Cant. ii. 1. - - [3] Matthew i. 18-25. Luke i. 27. 30-35., ii. 5, 6, 7. - - [4] Matthew iv. 1-11. Mark i. 12, 13. Luke iv. 2-13. - - [5] Luke xxii. 3. John vi. 70., xiii. 2-27. - - [6] Matthew iv. 24., viii. 16, 18-23., ix. 32-34., x. 1., xii. - 24-28., xv. 22-28., xvi. 23., xvii. 14-19. Mark i. 23-27. 33, 34, - 39., iii. 22-27., v. 2-19., vii. 25-30., viii. 33. Luke iv. 36-41., - vi. 18., vii. 21., viii. 27-36., ix. 1, 38-42, 49. John xii. 31., - Acts x. 38., 1 John, iii. 8. - - [7] Mark iii. 11, 12., v. 6, 7. Luke iv. 33, 34, 41., viii. 28. - - [8] Luke xxii. 53. John xiv. 30. - - [9] 1 Peter v. 8. - - [10] Gal. iv. 4. Col. i. 15., ii. 9. - - [11] Matthew xxv. 41. Rom. xvi. 20. Col. ii. 15. Heb. ii. 14. 2 - Peter ii. 4. Jude vi. 9. Rev. xii. 7-17., xx. 1, 2, 3. 10. - - - - -CHAPTER II. - - And in thy seed shall all the nations of the earth be blessed; - because thou hast obeyed my voice.--Gen. xxii. 18. - - -We now meet with a prophecy of the family from which Christ, after -the flesh, should spring. The lineal descent from Abraham to Joseph, -the husband of Mary, is given us by Matthew,[12] through forty-two -generations; and Luke[13] gives the genealogy of Jesus back to Adam, -through Abraham, in the whole seventy-four generations, showing at -once that the seed promised to Adam and Abraham, is the same, even -Jesus in whom all the nations of the earth shall be blessed.[14] The -reader will discover a difference between the names in the Old and -New Testaments, which arises from the former being translated from -the Hebrew, and the latter from the Greek language. It will also be -observed, that the genealogies given by Matthew and Luke differ, -but Matthew gives the pedigree of Joseph, and Luke that of Mary. -Although the supposed father of Jesus is said by Luke to be the -son of Heli, yet Matthew informs us Jacob begat Joseph,[15] who is -called the son of Heli, only on account of the contract for marriage -subsisting between Joseph and his daughter. This was a custom -prevalent with the Jews, and these agreements were often made by -the parents, before the parties most interested had ever seen each -other, as was the case with Isaac and Rebecca. Although Abraham's -posterity have been, as the sand on the sea shore, innumerable, and -as a nation have enjoyed exceeding great and precious privileges, -yet all the nations of the earth can never be said to be blessed in -them, unless we take the prophecy in its true light, as pointing to -Jesus "the promised blessing," whose day of "tabernacling" on earth, -Abraham by faith saw afar off, "rejoiced, and was glad." - - [12] Mat. i. 1-17. - - [13] Luke iii. 23-38. - - [14] Genesis xii. 3., xviii. 18. Psalm lxxii. 17. - - [15] Matthew i. 16. Luke iii. 23. - - - - -CHAPTER III. - - The sceptre shall not depart from Judah, nor a lawgiver from - between his feet, until Shiloh come; and unto him shall the - gathering of the people be.--Gen. xlix. 10. - - -The Holy Ghost, by the mouth of the dying patriarch, Jacob, has -pointed to the epoch when he, of whom Moses and the prophets did -write, should appear. It is worthy our particular attention, that, -at the period of time when Jesus came, Judea was still governed by a -Jewish king. It is true the power of the royal Asmonean or Maccabean -race was destroyed, and Herod the Great had ascended the throne of -Israel, yet the sceptre was not departed from Judah. Herod was an -Idumean, which nation had, for nearly two centuries, been proselytes -to Judaism, and so incorporated and mingled with the Jews, as to be -regarded as one people. Judea bowed to the Roman power, yet Herod -exercised the regal authority, and was universally acknowledged -as the sovereign of Jewry, when Jesus, the prince of peace, the -king of Israel, appeared a babe at Bethlehem but no sooner was the -Shiloh come, than the sceptre departed from Judah. On the death -of Herod, which happened soon after the birth of Christ, Augustus -Cęsar divided the kingdom of Judea between Archelaus, Herod, and -Philip, the three sons of Herod. Archelaus succeeded to the half of -his father's dominions by the title of tetrarch, but not of king; -his tyranny and oppression were so great, that, in less than ten -years, he was deposed and banished to France by the emperor, who -then reduced Judea to a Roman province, and ruled it afterwards -by procurators or governors, who were sent thither and recalled -at pleasure; the taxes were now paid more directly to the Roman -empire, and gathered by the publicans; the power of life and death -was taken out of the hands of the Jews, and placed in those of the -Roman governors. The Lord, when he is pleased, can make the wrath -of man to praise him, and his enemies to minister to his glory. -This sentiment we have most strikingly illustrated in the conduct -of Caiaphas, who, in the moment he was plotting the destruction of -Jesus, and thirsting for his blood, delivered a very remarkable -prophecy,[16] the exact counterpart of the one we are now -considering, in which he declared Jesus to be the promised Shiloh, -who should gather together in one, all the children of God which -are scattered abroad, not the nations of the Jews only, but the -Gentiles also. Yes, Jesus will seek out and bring his people from -the mountains whence they are scattered; in the cloudy and dark day -he will bring his sons from afar, and his daughters from the ends of -the earth, and there shall be one fold under one shepherd, even the -glorious Shiloh. - - [16] John xi. 49-52. - - - - -CHAPTER IV. - - And there shall come forth a rod out of the stem of Jesse, and - a branch shall grow out of his roots. And in that day, there - shall be a root of Jesse, which shall stand for an ensign of the - people; to it shall the Gentiles seek: and his rest shall be - glorious.--Isaiah xi. 1. 10. - - -The Jews, from these prophecies, expected the Messiah would spring -from the family of David, the son of Jesse; and this led them to -preserve, with unusual attention, the genealogy of his descendants. -We have abundant testimony that Jesus is of "the house and -lineage of David."[17] By comparing scripture with scripture,[18] -we may venture to affirm, Jesus is the "glorious branch" Jehovah -hath made strong for himself. With regard to his human and divine -nature, he is both "David's son and David's Lord." He is the "root -and offspring of David," and the "bright and morning star." The -Gentiles shall come to "his light," and kings to the "brightness -of his rising." He is not only a "rod out of the stem of Jesse," -but he is the "tree of life" whose "leaves are for the healing of -the nations," whose top shall "reach unto heaven," and his branches -"cover the earth." He is Jehovah's ensign of mercy displayed to a -rebel world, and both the Jewish and Gentile nations are invited to -enlist under the banners of the cross. Those who seek an inheritance -in the kingdom of the true David, if it be agreeable to the charter -of Immanuel's land, shall find his rest to be glorious. - - [17] Since the destruction of Jerusalem, the genealogy of the Jews - is lost; the tribe or family of David cannot be distinguished from - that of Benjamin. - - [18] Psalm cxxxii. 11. Isaiah ix. 6, 7., lv. 3, 4, 5. Jerem. xxiii. - 5, 6., xxxiii. 15. Zech. iii. 8., vi. 12, 13. - - - - -CHAPTER V. - - Thus saith the Lord, remove the diadem and take off the - crown, until he come whose right it is; and I will give it - him.--Ezekiel xxi. 26, 27. - - For the children of Israel shall abide many days without a king, - and without a prince, and without a sacrifice, and without an - image, and without an ephod, and without teraphim. Afterwards - shall the children of Israel return, and seek the Lord their - God, and David their king; and shall fear the Lord and his - goodness in the latter days.--Hosea iii. 4, 5. - - -The Jews themselves must confess this prophecy to be in part -fulfilled. They are wanderers from their beloved Canaan, strangers -in a strange land, scattered over all parts of the globe, and -destitute of all the local privileges which constitute a nation, -although they still retain a distinction of character; but it only -tends to make them a reproach, and their name a by-word amongst all -classes. They dwell alone, and are not now reckoned amongst the -nations of the earth. The insignia of royal dignity are useless -to them, having no king or prince on whom to bestow the crown or -diadem. They are deprived of their temple and its services, and of -all the glorious distinctions which marked it from those dedicated -to false or unknown Gods. The latter clause of this prophecy shall -as assuredly be fulfilled, for heaven and earth shall pass away, -sooner than one of the promises of God fail to be accomplished. -Yes, the children of Israel shall return, and seek the Lord their -God, and him of whom David was only a type, even King Jesus,[19] -who is of David's royal line, "and the government shall be upon -his shoulders," for he is the "wonderful counsellor, the mighty -God, the everlasting father, the prince of peace." Hasten, Lord! we -would say, the time "when the deliverer shall arise out of Zion, -and turn away ungodliness from Jacob." Assume the sceptre of thy -power, Jesus, thou king of Zion, thou "Son of the Highest! for the -Lord God has given unto thee the throne of thy father, David; thou -shalt reign over the house of Jacob for ever." "Of the increase of -thy government and peace there shall be no end; upon the throne of -David, and upon his kingdom, to order it, and to establish it with -judgment and with justice, from henceforth even for ever. The zeal -of the Lord of hosts will perform this." - - [19] Ezek. xxi. 26, 27. - - - - -CHAPTER VI. - - The Lord thy God will raise up unto thee a Prophet from the - midst of thee, of thy brethren, like unto me; unto him ye shall - hearken.--Deut. xviii. 15-19. - - -This is one of the many precious promises given by God to Israel. -Moses is a character justly deserving our regard and veneration. -The Jewish nation held him in high estimation, and almost idolized -his memory. Perhaps our time may not be misemployed in searching -for proofs of the fulfilment of this prophecy, and in examining the -character of one (even Jesus) who declares himself to be not only a -prophet like unto Moses, but in every respect his superior; which, -if proved, will clearly warrant their giving unto Jesus far greater -honour than was even due to Moses. In drawing a comparison between -these illustrious personages, we observe; they both sprang from the -family of Jacob or Israel; Moses, when a child, was, for a time, -concealed by his parents from the persecuting Pharoah; the child -Jesus also, was, by command of God the Father, taken into Egypt, -to avoid the tyranny of Herod: thus both escaped the destruction -executed on all the other male children. Moses was raised up from -the midst of the people, from amongst his brethren the children -of Israel; Jesus having taken on him our nature, is not ashamed to -call us brethren. Moses was a prophet, called and taught of God; -Jesus is the sent, the sealed, the anointed of God, at whose call -he came forth. Moses saw God face to face; Jesus lay in the bosom -of the Father. Moses wrought miracles by the command and aid of -God; Jesus wrought many miracles in the days of his flesh, but -all in his own name and by his own power. Moses was an honoured -instrument in bringing Israel from the bondage of Egypt; but Jesus -delivers his people Israel from worse than Egyptian taskmasters, -even the bondage of sin and Satan. Moses fasted forty days before he -gave the law to Israel. Jesus fasted forty days before he entered -on his public ministry. When Moses wrought miracles in Egypt, the -magicians were obliged to confess the divine power by which he -acted. Jesus expelled the evil spirits, and they acknowledged his -almighty power. Moses commanded the sea to retire, and it obeyed -his voice. Jesus said to the tempestuous winds and sea, "Peace, -be still!" and instantly there was a great calm. Moses cured one -leper.[20] Jesus cured many. Moses chose and appointed seventy -elders over the people, on whom God bestowed the spirit of prophecy. -Jesus chose seventy apostles, whom he endowed with miraculous -powers, and sent forth to teach in the villages. Moses chose twelve -men, whom he sent to spy out the land the Israelites were about -to conquer. Jesus chose twelve apostles, and commanded them to go -forth and preach the gospel to all the world, and subject it to -his allegiance, by a more glorious power than that of arms. Moses -was in danger of being stoned by the rebellious and ungrateful -people, whom he had constantly laboured to benefit. The Jews also -took up stones to stone Jesus in return for his numerous favours. -The relations of Moses were greatly offended with him for marrying -an Ethiopian woman.[21] Jesus has espoused the Gentile church, to -the no small displeasure of the Jews. When Moses was the prophet of -Israel, they were fed with manna from heaven. Jesus miraculously -fed five thousand and seven thousand persons; he could say "I am -the living bread which came down from heaven; if any man eat of -this bread, he shall live for ever; and the bread that I will -give is my flesh, which I will give for the life of the world." -When Moses, by God's command, stretched forth his hand, darkness -covered the land of Egypt, which was shortly followed by the awful -destruction of its first-born; when Jesus was crucified, darkness -covered the land, which, not many years after, was the scene of the -most dire calamities. Was Moses a prophet? and did he not speak -of the calamities that would befall the Jews? as such, see Jesus -teaching the people, and foretelling the time and circumstances of -his own decease, and also the siege and destruction of Jerusalem. -Was Moses as king in Jeshurun? Jesus is not only king in Zion, but -King of kings, and Lord of lords; by him kings rule, and princes -decree justice. Moses is described as an almost perfect character; -Jesus as wholly free from the least spot or stain of sin. Moses was -remarkable for meekness; Jesus, when led as a lamb to the slaughter, -opened not his mouth; when reviled, he reviled not again; when -persecuted, he blessed. Moses, by command of God, gave laws and -statutes, and instituted ordinances in Israel; Jesus instituted the -ordinance of the Lord's Supper, and gave laws and commandments to -his people. The law given by Moses tends only to condemnation, but -Jesus "has brought light and immortality to light by his gospel." -The law of Moses was designed "as a schoolmaster to bring us to -Christ;" the doctrine of Jesus is, "I am the way, the truth, and -the life." Moses acted as a mediator between God and Israel, at -the giving of the covenant on Sinai; Jesus is the great day's-man, -and the almighty mediator of the new covenant. Did Moses plead -for the rebellious Israelites? we also hear Jesus interceding for -transgressors, saying, "Father, forgive them, for they know not -what they do." Moses read the law in the ears of all Israel; Jesus -writes his laws upon the hearts of his people, and his truths in -their inward parts. When Moses descended from Mount Sinai, after -holding converse with God, his face shone exceeding bright; we are -told when Jesus was transfigured on Mount Tabor, his face shone as -the sun, and his raiment was white as the light. Did Moses choose -rather "to suffer affliction with the people of God, than enjoy -the pleasures of sin for a season?" Jesus preferred suffering -misery and woe for a time, rather than his people should endure -the everlasting punishment which their sins deserved. Did Moses -esteem the reproach of Christ greater riches than the treasures of -Egypt? Jesus considers the odium affixed to his cross, as a more -honourable distinction than the possession of thousands of gold -and silver. Moses, as a servant, was faithful in all his house; -Jesus could say "Father, I have finished the work thou hast given -me to do," "I have glorified thee on the earth," and "those thou -gavest me, I have kept, and none of them is lost." (See John xvii. -12) Moses was permitted, from the heights of Pisgah, to view the -goodly land of promise; which was but a type of the heavenly rest -Jesus has prepared for those who love him. Moses, as a prophet, was -great in Israel; Jesus is the Lord God of the prophets, and unto him -shall the people hearken; he will give them the hearing ear and the -understanding heart, and make them willing in the day of his power. -"Every soul that will not hearken unto this prophet, shall be cut -off," for be it known to all people, "that there is none other name -under heaven given amongst men, whereby we can be saved," but that -of Jesus, who is of a truth "the prophet that was for to come." It -was said, by way of reproach, thou art this man's disciple, but we -are Moses' disciples. Let us not consider it a disgrace to own our -attachment to him, who is in every point of view far superior to -Moses, who was but his servant, and the creature of his power. Where -shall we find a person who so closely resembles Moses, as Christ? -Surely he was the prophet foretold! Yet the Jews rejected him, and -by that rejection prove that Jesus was he of whom Moses wrote--for -the Lord has executed the punishment he threatened should befall -them, if they refused to hearken unto this prophet; thus the Jews -are living monuments of the truth as it is in Jesus. Oh, may we take -warning from their calamities, and receive the sent, the sealed, the -anointed of the Father, as our prophet, priest, and king; even Jesus -the Messiah, the Christ of God! - - [20] Numbers xii. 15. - - [21] Numbers xii. 1. - - - - -CHAPTER VII. - - The voice of him that crieth in the wilderness, Prepare ye the - way of the Lord, make straight in the desert a highway for our - God.--Isaiah xl. 3. - - -The Prophets Isaiah and Malachi[22] were commissioned to inform the -church, that when the period should arrive for the coming of the -Messiah, a messenger would be sent to announce his near approach. -This promise was most strictly fulfilled: Jesus, the Son of the Most -High God, did not visit this our world, without first directing an -herald to proclaim his coming; even John, who was sent to prepare -the way before him.[23] This harbinger deserves our attention; -he was no ordinary character. An angel, even Gabriel, posted from -heaven to speak of his birth, and declare he should be filled with -the Holy Ghost from the first dawn of life. If such distinguishing -honour was paid to the messenger, how great that due to the master! -John demands our respect, on account of the sanctity of his life, -the simplicity of his manners, and the active zeal and ardent love -he manifested in the cause, and towards the person, of his Lord, -and for the integrity and faithfulness exhibited in every part of -his conduct towards man. He feared not to reprove sin in whatever -class of persons he beheld it, from the common soldier even to the -monarch on the throne. To a character so exemplary as John's, the -highest respect and veneration are due; and the testimony of such a -man deserves not to be lightly regarded. John's birth was six months -prior to his Lord's,[24] and being the first who used water-baptism -as a divine ordinance, he was surnamed the Baptist. He abode "in -the deserts" of Judea "until the day of his showing unto Israel," -and had never seen his Lord (who resided at Nazareth, in Galilee), -until he came to Jordan for baptism. The testimony he then gave to -the person of Jesus merits observation. He publicly acknowledged him -to be the person whose way he was sent to prepare, and spoke of him -as one whose shoe's latchet he was not worthy to unloose. We see -John, when surrounded by his own disciples, point to Jesus, and say -"Behold the Lamb of God which taketh away the sin of the world," and -"this is he of whom I said, after me cometh a man which is preferred -before me; for he was before me." John gave the most decided -testimony to the Godhead of Jesus, for he said he would "baptise -with the Holy Ghost," which is the prerogative only of God. What -man can, by any means, redeem his brother, or give to God a ransom -for his soul? but John spake of his Lord as "the Lamb of God, which -taketh away the sin of the world." Yes, he is the "Lamb slain from -the foundation of the world." Under the Mosaic dispensation, the -lamb slain, as a morning and evening sacrifice, and on the great day -of atonement, was only a type of this Lamb of God's own providing, -who offered himself up as a sacrifice for the sins of many. When -the disciples of John appeared displeased at the growing popularity -of Jesus, their master instantly checked them by saying "he must -increase, but I must decrease; he that cometh from heaven is above -all." After John was cast into prison, we find him sending two of -his disciples to Jesus, to inquire if he were the Christ or not.[25] -Having heard the testimony John had before given to the person of -Jesus, we cannot suppose he had any doubts in his own mind as to his -being the Messiah, but rather that he was fully convinced of the -fact himself; and wishing his disciples to be firmly established -in the same faith, he, as the most effectual method, sent them to -Jesus for satisfactory proofs of a truth which he (John) had been -continually teaching through the whole course of his ministry. John -was a faithful witness in his master's cause, and to him we are much -indebted. But let us not bestow on him the honours due to Jesus, who -is deservedly preferred before him; for, as John justly observed, he -was before him. This is strictly true, for although Jesus did not -take on him our nature until six months after the birth of John, -yet, being God as well as man, his existence is from everlasting to -everlasting. - - [22] Mal. iii. 1., iv. 5. - - [23] Matt. iii. 3., xi. 2-15. Mark i. 2-8. Luke i. 5-26. - - [24] Luke i. 39-44. - - [25] Luke vii. 18-28. - -Josephus, in his history of the Jews, speaks of John the Baptist -in the highest terms of respect and veneration: he says he had -acquired such credit and authority amongst the people by the -holiness of his life, and his disciples were so numerous, that -Herod, dreading a revolt, confined John in the castle of Macharas, -and afterwards beheaded him, for no other crime than his honest -faithfulness.[26] Herod's army was soon after totally routed by the -troops of Aretas, and the Jews considered it as a mark of Divine -vengeance for his cruel treatment of the Holy Baptist. - - [26] Matt. xiv. 3-10. - - - - -CHAPTER VIII. - - Therefore, the Lord himself shall give you a sign, behold a - virgin shall conceive and bear a son, and shall call his name - Immanuel.--Isaiah vii. 14. - - -The portion of scripture now before us is highly interesting, and -demands serious attention. About seven hundred and eight years -before the birth of Jesus, the prophet Isaiah was commissioned -to tell the church, a virgin should conceive and bear a son, and -should call his name Immanuel. For proofs of the fulfilment of -this prophecy, we would refer to Matthew and Luke,[27] and request -their testimony may be read with the serious attention the -subject demands. The unblushing infidel may treat it with scorn -and ridicule; but let not one bearing the name of Christ, venture -to speak with lightness, on this so highly momentous an article of -the christian faith. We cannot suppose the Lord, after giving this -promise, would be unmindful of its accomplishment: if the birth -of Christ had been the result of natural causes, there would have -been nothing to excite surprise, nor would it have been a sign, as -the Lord himself declared it should be. If he had been born after -the manner of the children of men, no doubt he must have partaken -of their evil nature. Or if his body had been formed of the dust, -as was Adam's, how could the promise given at the fall of man, -have been fulfilled? And what relationship would there then have -existed between Christ and his church? But now he is "bone of our -bone, and flesh of our flesh." For in the fulness of time, "God -sent forth his son, made of a woman, made under the law, that he -might redeem them which are under the law." "Lo! in the volume of -the book, it is written of him," "sacrifice and offerings for sin, -thou wouldest not; but a body hast thou prepared for him." A body -subject to all the infirmities of our nature, yet wholly free from -the sinful principles, and evil propensities of the human race. His -name shall be called "Immanuel, which, being interpreted, is, God -with us," God in our nature.[28] Yes, the uncreated word was "made -flesh and dwelt amongst us and we beheld his glory, the glory as -of the only begotten of the Father, full of grace and truth." "In -him dwelt all the fullness of the Godhead bodily." The Socinian may -smile with contempt when the Deity of Jesus is attested, but is it -not written? "Behold ye despisers, and wonder and perish!" Shall -not "he that sitteth upon the circle of the heavens, laugh?--the -Lord shall have them in utter derision." We would candidly confess, -there are mysteries in this doctrine above the powers of a finite -mind fully to comprehend. But are we, for that cause, to refuse -our belief of its truth? We should indeed be reduced to a most -distressing dilemma, if we were to disbelieve every thing we cannot -fully comprehend. Who can discover or fully explain the nature, -order, and beauteous economy, displayed in the animate and inanimate -creation? They are so many problems unsolvable by man, although -by the dint of study, many of the causes and effects by which we -are encircled, have been traced up to their mighty Author, and -eagle-eyed genius has let in a world of wonders to our view; yet -much, very much, both in the heavens, the earth, and mighty deep, -remains enwrapt in clouds, or thick darkness. Even in the formation -of a blade of grass, there are operations which man cannot define. -We enjoy the genial rays of heaven's bright luminary, but who can -prove to demonstration, the sources from whence he has derived such -a constant supply of matter, as to furnish our system of worlds, -with light and heat for nearly six thousand years? In short who -can discover or fully explain the mysterious link which unites -mind to matter? But surely we do not allow ourselves to disbelieve -the reality of their existence, because we cannot enter into the -minutię of their nature. If there was nothing revealed, in the New -Testament, of the nature and person of Christ, but what we could -fully comprehend, we should then have some cause to refuse our -assent to its truth, and might confess it to be a cunningly devised -fable. But while great is the mystery of godliness, remember it is -God manifest in the flesh; not God putting off his Deity to take the -human nature, but it is the second person in the revealed order -of the triune Jehovah, who takes our nature into union with his -divine person, and veils his Godhead beneath the human flesh. Thus -is God and man united in the person of our glorious Immanuel; and -as if no proof should be wanting of his Deity, the angel Gabriel -when directing Mary to call his name Jesus, added: "for he shall -save his people from their sins." Thus did he give the most decided -testimony to his Godhead, for who but God, strictly speaking, can -claim a people as his own? and none but God can save them from their -sins. In regard to the Virgin Mary, we would cheerfully join in -Gabriel's salutation, "Hail! thou highly favoured of the Lord;" but, -at the same time, we would beg to observe a nice distinction with -reference to Mary, who was only one of Eve's daughters, and, though -highly honoured of the Lord in this particular instance, an honour -which never was or can be conferred on another; yet Mary's salvation -depended on the same foundation as the rest of God's children, -and it is plain Mary viewed it in the same light, for we hear her -saying, "My soul doth magnify the Lord and my spirit doth rejoice -in God my Saviour." Mary was only a creature, and consequently it -is sinful to offer her adoration, for it is written "thou shalt -worship the Lord thy God, and none other." As to her having any -particular interest at the court of heaven, Jesus has determined -that point, by saying, "Woman what have I to do with thee, mine hour -is not yet come." It is worthy observation, that whenever Jesus -spoke of Mary, he invariably called her "woman," as if at once to -silence all who he knew would in after ages bestow improper honours -on the virgin. When one said "Behold thy mother and thy brethren -stand without desiring to speak with thee," Jesus pointed to his -disciples, and said, "behold my mother and my brethren;" and added, -"whosoever shall do the will of my father who is in heaven, the -same is my mother, and sister, and brother." Whether Mary had, or -had not children, after the birth of Jesus, is to us a matter of no -importance; all it concerns us is to know she had none before. - - [27] Matt. i. 18-25. Luke i. 26-38. - - [28] Col. ii. 9. 1 Cor. xv. 47. Rom. ix. 5. 1 Tim. iii. 16. John i. - 1., i. 14. - - - - -CHAPTER IX. - - But thou, Bethlehem Ephratah, though thou be little among the - thousands of Judah, yet out of thee shall He come forth unto me, - that is to be ruler in Israel; whose goings forth have been from - of old, from everlasting.--Micah v. 2. - - -We find Boaz (the husband of Ruth) was of Bethlehem, a small city -belonging to the tribe of Judah, situate about five or six miles -from Jerusalem, and his posterity continued to possess it for some -time, for it was the birth-place of David, the son of Jesse the -Bethlehemite, great grandson to Boaz. This was the city from which, -according to prophecy, the Messiah should come. If we examine the -records left by the Evangelists, we shall find a decree was issued -by Augustus Cęsar, to tax all the people of the Jews, and every -family was ordered to repair to the cities belonging to their -respective tribes. This it was, which brought the Virgin Mary from -Nazareth to Bethlehem, she being of the house and lineage of David. -It is probable the whole family of David were cited to assemble for -the purpose of being taxed; it might be with a design to humble and -mortify them, for they had a rightful claim to the throne of Judah. -If this had not been the case, it is more than probable Mary, from -her situation, would have been permitted to remain at Nazareth. -Whatever were the motives of the civil authorities, we have cause -to bless our God for thus overruling events, which distinctively -considered were oppressive, but now tend to establish the truth as -it is in Jesus. What else, humanly speaking, could have brought -Mary, a female in the humblest walk of life, to Bethlehem?--If it -were not for this circumstance, we should have wanted this proof -of Jesus being the Messiah; for we are told, he should be born at -Bethlehem, a city little among the thousands of Judah.[29] Although -a manger was the best accommodation offered for the royal babe, yet -his birth was not altogether unnoticed, or passed by, as an event -of little importance; for lo! amidst the stillness of the night, -an angelic messenger is sent to announce to Jewish shepherds, the -arrival of the chief Shepherd. No sooner are the glad tidings of -great joy communicated, but a multitude of the heavenly hosts, who -had followed with joyful haste, make the air re-echo with sounds, -sweet as the music of heaven. While charmed with the delightful -melody, and breathless to catch the strain, we distinctly hear, -"Glory to God in the highest, and on earth peace, good-will towards -men." The next object which arrests our attention, is a company of -Eastern philosophers, who are come to pay their adorations to the -sovereign stranger, and to welcome his arrival. But who could have -directed them to this obscure retreat, to find the infant King? -They were led thither, by a star of peculiar motion, appointed -to direct these eastern sages (probably Chaldeans), to Israel's -King. But how ill did his appearance accord with the dignity of -his character; yet notwithstanding the poverty with which he -was surrounded, they worshipped him. For he who was a babe at -Bethlehem, by the mysterious union of the human nature with the -divine person, is the same "whose goings forth have been from of -old, from everlasting." We are told that when he went forth in the -acts of creation, "the morning stars sang together, and all the -sons of God shouted for joy." What wonder then if they tuned their -golden harps afresh, when he went forth to accomplish redemption's -work, which mystery the angels are represented as desiring to look -into. He is also described as a Ruler not only in the armies of -heaven, and amongst the inhabitants of earth; but, in a more near -and interesting sense, does he reign and rule in the hearts of his -redeemed. The symbol of his authority is not an iron rod; no, he -rules them with the sceptre of his love. We would say "Gird on thy -sword upon thy thigh, O thou most mighty; and go forth, conquering -and to conquer; until every land shall own thy power, and all the -nations of the earth shall call the Redeemer blessed." May we -imitate these eastern sages, and not feel ashamed to confess our -attachment to him, who once appeared as an infant at Bethlehem; for -it became him, in taking our nature, to assume it from its earliest -state, and in all things to be made like unto his brethren, sin only -excepted. - - [29] It will be observed the chief priests and scribes, in quoting - this passage (see Matt. ii. 6.) have not given it correctly, but - have made it bend as much as possible to their ideas of a temporal - prince. - - - - -CHAPTER X. - - Thus saith the Lord, a voice was heard in Ramah, lamentation - and bitter weeping; Rahel weeping for her children refused to - be comforted for her children, because they were not.--Jeremiah - xxxi. 15. - - -It will not be difficult to discover the mourning prophet referred -to the murder of the infants of Bethlehem, when it is remembered -that Rachel the beloved wife of Jacob, was the mother of Benjamin, -which tribe, with that of Judah and the family of Levi, after the -revolt of the ten tribes, formed the kingdom of Judah. We are told -the wise men came to Jerusalem, to inquire from the Jews themselves, -at what place their long promised King should be born; and when told -Bethlehem was the honoured spot, they departed with a charge from -Herod, then king of Judah, to return and bring him tidings, that he -also might go and worship the infant King. But his hypocrisy was -soon discovered. Under pretence, that the wise men had offered him -an insult in not returning to Jerusalem, he issued an order, to -destroy all the children in Bethlehem, from two years old and under. -An order in every point of view, most cruel, unjust, and cowardly, -and which the most hardened wretch must have shuddered to execute. -The mind cannot conceive an act of greater barbarity, than the -murder of so many innocent babes, in order to be sure of one, even -the holy child Jesus. It does not appear that any of their parents -had offended the cowardly tyrant, whose heart was harder than the -nether mill-stone. What wonder if the voice of lamentation and wo -was heard, when the murderer's sword was (to use the prophet's -language) made drunk with blood, with the blood of helpless infants, -who were torn from the arms of those who would gladly have shed -their own blood in the rescue of their babes; but the armed ruffian -band, like their master, were insensible to pity, and deaf to the -cry of mercy. Well might Rachel, a mother in Israel, have wept, had -she witnessed this cruel order executed on the infants of her race! -How enviable the lot of those youthful martyrs for the cause of -Christ, compared to his, who, though seated on a throne, trembled at -the name of Jesus, even when an infant at Bethlehem. - - - - -CHAPTER XI. - - For unto us a child is born, unto us a son is given: and the - government shall be upon his shoulder: and his name shall be - called Wonderful, Counsellor, The Mighty God, The Everlasting - Father, The Prince of Peace.--Isaiah ix. 6, 7. - - -These words, like numerous other passages in the word of God, are -far too sublime to be attached to a mere creature; at the same time, -they certainly express ideas which cannot be attributed to Deity. -"Unto us a child is born, unto us a son is given," is language -improper to be applied to Godhead, while the Mighty God, the -Everlasting Father, are titles too Godlike to belong to humanity. In -what light are we to view them, if not as descriptive of the person -of the God-man, Christ Jesus? To whom but the Messiah, are we to -apply this, and the many expressions of a similar kind, which we -find so profusely scattered through the sacred volume? It is to the -wonderful person of the Messiah, God united to the man Christ Jesus, -that we direct our thoughts, as the glorious object presented to the -faith of the patriarchs and ancient Israel of God. To him give all -the prophets witness. All the types prefigure him. All the shadows -are designed to represent him, the substance. He is exhibited to -our view in a variety of characters, relations, and offices; and is -not God and man, united in one complex person, clearly revealed in -this prophecy? Let us apply it to Jesus:--Unto us a child is born, -unto us a son is given. Behold him! a babe at Bethlehem, subject -to all the wants, weakness and helplessness connected with a state -of infancy and childhood; such was the holy child Jesus. Unto us -a son is given, who is acknowledged to be of David's royal line; -yet this son of humanity, is also declared to be the only begotten -Son of God, a Son who is the brightness of his Father's glory, and -the express image of his person. But this Son is not given as a -Saviour to fallen angels, they are passed by, although possessed of -faculties and powers, far superior to the sons of earth; "God so -loved the world as to give his only begotten Son, that whosoever -believeth in him, should not perish, but have everlasting life." -Yes, Christ is the gift of God, and the richest, God could bestow; -he parted with the choicest jewel in the treasury of heaven; and -God has not such another son to give, even if the redemption of ten -thousand worlds required it. How amazing the love that could prompt -even God, to deliver up such a son; a son, in whom he declared -himself always well pleased; a son whom all the angels of God -are commanded to worship; yet he was given up to shame, reproach, -and sufferings; yea, his Father became the chief executioner. "It -pleased the Father to bruise him, and put him to shame." Well might -the prophet exclaim, "Wonder O heaven and be astonished O earth!" -Jesus declared that, as the son of man, all power in heaven and -earth was given to him; and surely the government ought to be on -his shoulders, for who so fit to manage all, as he who is the -Wonderful Counsellor; he who, from all eternity, knew the plans and -counsels of Jehovah, and with whom he concerted and contrived the -creation and redemption of man; and was it not between the Father -and this Son, that the council of peace was settled and established, -and is it not "a covenant well ordered in all things[30] and -sure," and does not that part of it published to us in the written -word, proclaim it the work of a Wonderful Counsellor? He indeed -is wonderful, both in his person and work: the wonders of his -love are here past finding out; the wonders of his grace are now -unsearchable, and it is reserved for an eternity to discover all -the mysteries in the Wonderful Person of the God-man, Christ Jesus, -which are here incomprehensible. - - [30] Zech. vi. 13 - -Are we not told that the child born, the son given, is the mighty -God? which must surely mean, that the same divine essence dwells in -the Father and the Son; that it is one true and essential Godhead, -dwelling in the person of the Father, Son, and Spirit; not that -they are three Gods, but three distinct persons, constituting one -Godhead?--(Does not the body and spirit form one man?) Is not the -Son declared equal to the Father as touching his Godhead? Are not -their names more descriptive of the relations they sustain in -the scheme of Redemption, than indicative of any superiority or -inferiority in their essence, or Godhead? Is it not the second -person in the glorious Trinity, who has taken the human nature -into union with his divine person? And are not God and man united -in the complex person of Jesus of Nazareth, Israel's long promised -and expected Messiah? His humanity is fully proved by his birth, -life, and death; and his Deity is fully attested in the strongest -language, for to whom the names, titles, attributes, works and -prerogatives of God are ascribed, and declared to belong, surely, -He must be the true God; and we have only to search the record of -truth, and we shall find ascribed to him, all the distinguishing -names and titles of God, as:-- - - Jehovah, or the Lord,--Isaiah vi. 1. 9, 10. John xii. 37-41. - Isaiah xlv. 24, 25. Rom. v. 18. 2 Cor. v. 21. Psalm lxxxiii. 18. - Isaiah xlii. 8., xlv. 5, 6. Jeremiah xxiii. 6. 1 Cor. i. 30. - Zech. xi. 12, 13. Math. xxvii. 9, 10. - - The true God,--John i. 2., xvii. 3. 1 John v. 20, 21. - - The Great and Mighty God,--Deut. x. 17. Jer. xxxii. 18, 19. - Isaiah ix. 6. Titus ii. 13. - - The only God,--Rom. xiv. 9, 10, 11, 12. Deut. iv. 35. 39. Isaiah - xlv. 5. 15. 18. 21-25. - - The only wise God,--Eph. iii. 25, 26, 27. Jude 24, 25. Rom. xvi. - 27. 1 Tim i. 17. - - God blessed for ever,--Rom. i. 25. 2 Cor. xi. 31. Rom. ix. 5. - - King of Kings, and Lord of Lords,--1 Tim. vi. 14, 15, 16. Rev. - xvii. 14., xix. 13. 16. Deut. x. 17. - - The Lord of Hosts,--2 Sam. vi. 2., vii. 26. Psalm xxiv. 10. - Isaiah i. 24., vi. 3., viii. 13, 14., xliv. 6. Hosea xii. 4, 5. - Isaiah viii. 13, 14., xxviii. 16. Psalm cxviii. 22. Matt. xxi. - 42. 44. Luke xx. 17, 18. 1 Peter ii. 6, 7, 8. Hosea xii. 4, 5. - Isaiah liv. 5. Rom. ix. 33., x. 11. - - The First and the Last,--Isaiah xli. 4., xliv. 6., xlviii. 11, - 12. Rev. i. 8. 11. 17, 18., ii. 8. - -_All the attributes of God ascribed to Christ._ - - Omniscience,--1 Kings viii. 39. Isaiah xli. 21, 22, 23. Jer. - xvii. 9, 10. Matt. xii. 25. John ii. 24, 25., xxi. 17. Rev. ii. - 23. - - Omnipresence,--Psalm xxiii. 4., cxxxix. 7-10. Isaiah xli. 10., - xliii. 5. Jer. xxiii. 24. Matt. xviii. 20., xxviii. 20. Eph. i. - 23. - - Omnipotence,--Gen. xvii. 1., xxxv. 11., xlviii. 3. Phil. iii. - 21. Rev. i. 8. - - Eternity,--Psalm xlv. 6., xc. 2. Isaiah xliv. 6. Heb. i. 8., - vii. 3. Rev. i. 18., ii. 8. - - Immutability,--Mal. iii. 6. Heb. i. 12., xiii. 8., i. 8. - -_Divine works ascribed to Christ._ - - Creation of the world,--Gen. i. 1. Psalm cii. 25, 26, 27. Isaiah - xliv. 24. John i. 1, 2, 3. 10. Col. i. 16, 17. Heb. i. 3. 10., - iii. 4. - - Final Judgment of the world,--Psalm 1. 6. Matt. xxv. 31-46. John - v. 21, 22. 25. 27. Rom. iii. 6., xiv. 10. 2 Tim. iv. 1. 2 Cor. - v. 10. - -_The Prerogatives of God ascribed to Christ._ - - To forgive sin,--Isaiah xliii. 25. Matt. ii. 5. 10. Acts vii. - 59, 60. Col. iii. 13. - - To Baptise with the Holy Ghost,--Joel ii. 28, 29. Neh. ix. 20. - Zech. xii. 10. Matt. iii. 11. Acts i. 5., ii. 33. John vii. 39., - xvi. 7. Eph. iv. 8. - -_The Kingdom and Honours of God ascribed to Christ_. - - An everlasting Kingdom--Psalm xxix. 10., xlv. 6, 7. Heb. i. 8. - - An universal Kingdom,--Psalm ciii. 19. John xvii. 10. Acts x. - 36. Rom. x. 12. - - Divine Worship,--Deut. vi. 13, 14, 15., x. 20. Exod. xxxiv. 14. - Psalm xlv. 11. Matt. iv. 10. John v. 23., xiv. 1., xx. 28. Acts - vii. 59. Rom x. 13., xiv. 11., xv. 12. Rev. v. 13. - -Is not God represented in his word, as highly jealous of his honour, -and has he not solemnly declared, that he will not give his glory -to another? Then, if Christ is not equal to the Lord of Hosts, -whence is it, that the great God does allow, and sanction, his -distinguishing names, titles, attributes and works, to be ascribed -to Jesus? Can we imagine God to be unmindful of his own honour, or -so unkind to his creatures, as to permit those names so descriptive -of Deity, to be applied to any mere creature, however superior, -or exalted? Has he not pronounced an awful curse on those who -worship any but the true God? Can we suppose the blessed God so -inattentive to the happiness of his creatures, as to suffer in his -revealed word, language so strikingly calculated to lead men into -a belief of the Deity of Jesus, if in fact he was not God? No, the -God of Truth does not trifle thus with the children of men. He has -set all the great and fundamental doctrines of the gospel in the -fore-ground; all truths that are essential to be known in order -to salvation, are written as with a sunbeam; the Deity of Jesus, -foremost of the whole, is so plain, "that he who runs may read," -and the "wayfaring man, though a fool, cannot err therein." It does -not require superior intellectual powers or attainments, to learn -that Jesus is the Christ of God; but it does require art and skill -in criticism, to give any other sense to the word of God. There are -persons, who deny the Godhead of Jesus, and yet acknowledge him -a being of exalted virtue, and a model of perfection, worthy of -imitation. But do they not, in robbing him of Deity, destroy all his -claim to our attention? in fact do they not make him an impostor and -deceiver? Do they not, with the Jews, raise the cry of blasphemy -against him? and bring him under the curse and punishment pronounced -by the eternal and unchangeable Jehovah, against every blasphemer? -Do we not hear Jesus saying--I and my Father are one, the Father -dwelleth in me, and I in him, he that hath seen me, hath seen the -Father also? And did he not demand all men, to honour the Son, even -as they honour the Father? Did he not declare himself equal to the -Father, and did not the Jews so understand him, when they took up -stones to stone him, because he being man, made himself equal with -God? Yes, Jesus proclaimed his Godhead; he allowed and encouraged -religious worship to be paid him; in truth, he claimed all the -belief and honours due to Deity. Surely then, if he is not God, he -has forfeited all claim to our regard and veneration, and appears -as a false prophet and teacher; but the mind shudders at imputing -deception there. Blessed Jesus! may I, with Thomas, acknowledge -thee, from a full conviction of thy Divinity, to be my Lord and my -God. Thou hast declared thyself to be the Son of God with power, by -thy resurrection from the dead. Hail! thou Wonderful Counsellor, -thou Mighty God, thou Everlasting Father; thou who didst from -eternity engage to be the Father and head of thy Church; thou who -art the second Adam, the Lord from heaven; thou who watchest over -thy Church with more than fatherly care; who suppliest all their -wants, healest all their diseases, and who, in love, dost "chasten -every son whom thou receivest," and wilt at the last great day, -present thyself with them to the Father, saying, "Behold I and the -children whom thou hast given me." Yes, thou art the everlasting -Father, the Prince of Peace; and who so calculated to make peace -between God and man, as he in whose person they are both united? He -has peace to make between heaven and earth. He can know and satisfy -the honour of God, for he is God; he can feel the wants and sorrows -of man, for he is "bone of our bone, and flesh of our flesh." When -he entered our world, was there not a proclamation of peace on -earth, and good will to man? Yes, for the Prince of Peace was come, -to make peace and reconciliation, by the blood of his cross. He is -a successful Peace-maker; he is, in fact, the only Mediator between -God and man; nor is he yet weary of his office, but ever liveth to -make intercession for us. Hail! thou Prince of Peace. Did not this -glorious Mediator love to manifest himself in that character to the -Church, from the earliest ages of the world? Did he not honour many -of the patriarchs and prophets with a display of his person? Was it -not the Messiah, who appeared to the Old Testament saints? Has he -not ever been the only visible image of the invisible God? Are we -not told that no man hath seen the Father, save the only begotten -of the Father, who came down from heaven? Do we not find an opinion -generally prevalent amongst the ancient Jews, that no man could see -the face of God, and live? Moses, and the assembled multitude at -mount Sinai, were of this opinion. Isaiah exclaimed, "Wo is me, I -am undone, for I have seen the King, the Lord of hosts." Manoah, -Ezekiel, Daniel, Amos, and the other ancient worthies to whom God -appeared, were filled with the same awful apprehensions. Is it not -more than probable, that God, in the person of the Father, has ever -been invisible to the inhabitants of earth? Would not the true -majesty, and splendour of Godhead be more than man in his present -state could bear? Might not the sight of unclouded Deity destroy a -body of flesh? Are not all those passages where the great God is -said to appear and converse with his creatures, more applicable to -the God-man, Christ Jesus, than to the first person of the sacred -Trinity? Is it not more becoming him, who, in after ages, was to -take on him a body of flesh and blood, to appear as man, than that -God the Father, should do so? Were not the three men who appeared -to Abraham in the plains of Mamre, as he sat at his tent door, in -the heat of the day, this Messiah God-man, attended by two angels; -and were not the two angels sent forward to destroy Sodom, while -the Lord tarried behind to hear the intercession of Abraham, for -that devoted city? Was not the same glorious personage the man with -whom Jacob wrestled, when he is said to have had power with God -and to have prevailed? Was he not _that_ Angel of God's presence, -who led the children of Israel into Canaan, of whom God said, -"beware of him, and obey his voice, provoke him not, for he will -not pardon your transgressions; for my name is in him?" Did he not -also appear to Joshua, as Captain of the Lord's hosts? Did he not -in vision appear in the same form to Ezekiel and Daniel, as he -afterwards did to John, in the Isle of Patmos? And are not all the -other passages, of a similar kind, equally applicable to the Christ -of God? Can we not enter into the prophet's meaning, and set our -seal to the glorious truth, that "unto us a Child is born, unto us -a Son is given, and the government shall be upon his shoulder, and -his name shall be called Wonderful, Counsellor, the Mighty God, the -Everlasting Father, the Prince of Peace?" - - - - -CHAPTER XII. - - And in the days of these kings shall the God of heaven set up a - kingdom, which shall never be destroyed: and the kingdom shall - not be left to other people, but it shall break in pieces and - consume all these kingdoms, and it shall stand for ever.--Daniel - ii. 44. - - -The book of Daniel contains some very striking prophecies. The -chapter from which this is selected, is not amongst the least -interesting. The interpretation given by him to the king of -Babylon's dream, demands our particular attention. He speaks of -four kingdoms, as represented by the image.[31] The first, or -head of gold, is the Chaldean monarchy; which gives way to that -figured by the arms of silver, the kingdoms of Media and Persia. -This is succeeded by the Grecian, represented by the brass. Then -follows the fourth or iron, which is the Roman power, "in the days -of whose kings, shall the God of heaven set up a kingdom, which -shall never be destroyed," &c. &c. We will search for proofs of its -accomplishment. Daniel was an Israelitish captive at Babylon, and -when he wrote the first part of his prophetical book, the kingdom -of Chaldea was first in the scale of nations. In earthly pomp and -grandeur it surpassed all other states. The land of Judea was then -in its possession, and her people, its captives. Its capital, the -mighty Babylon, was, from the solidity of its walls, the strength of -its fortifications, and its gates of brass, considered impregnable; -but, agreeably to scripture prophecy,[32] the city was taken by -Cyrus: he entered it by the channel of the river Euphrates, whose -waters he had directed into another course; and during a night of -riotous festivity, in which the Babylonians had forgotten to shut -their brasen gates, the city was taken by Cyrus, whom the Lord, at -least one hundred and seventy years before, named as his servant -to destroy the kingdom of Chaldea for their cruel treatment of -his captive Israel. Cyrus, the conqueror of Babylon (who issued -a proclamation for the Jews to return to their beloved Jerusalem -after seventy years captivity) was heir to the throne of Persia; -and succeeded to that of Media, by virtue of his marriage with the -daughter of Cyaxares (otherwise Darius) his uncle. The kingdoms of -Media and Persia thus united under Cyrus (after the overthrow of -Babylon) obtained the supremacy of the world, and preserved that -pre-eminence two hundred and six years, when it was subdued by -Alexander, styled the great, whose dissatisfaction amidst the shouts -of victory, and the dazzling accompaniments of power, strikingly -show the fallacy of seeking true happiness from sublunary objects. -Alexander founded the Grecian empire, which continued one hundred -and seventy seven years, when it was compelled to submit to Rome's -conquering legions, to whom all nations bowed, and, by tribute, -acknowledged as their superior. In the days of these kings, did the -God of heaven set up a kingdom, which shall never be destroyed: yes, -in the reign of Augustus, did the mighty King Jesus first openly -declare and set up his great spiritual kingdom. Its beginning, -to human appearance, was small and unpromising. Yet, this stone -which was cut out without hands, (i. e.) without human power or -worldly policy, shall become a great mountain, and fill the whole -earth. It is true, the Jewish nation expected the Messiah to come, -surrounded by all the splendours of eastern magnificence; that he -would deliver them from the Roman power, and, after a reign more -glorious than Solomon's, establish a kingdom which should remain -unshaken till time shall be no more. But, shall the unchangeable -Jehovah alter his purposes or mould his plans, to meet the idle -fancies or short-sighted schemes of the children of men? No, the -Messiah has appeared, not in the style they had anticipated, but -in the manner most agreeable to the mind of infinite Wisdom. Yet, -because he did not assume the gaudy trappings of earthly state, -the Jews reject him, and vainly look for another, although he -appeared at the time predicted. The Roman power is now laid low, -and according to all their prophecies, the period is passed when -he, of whom Moses and the prophets did write, should appear. Jesus -far exceeds in real excellence, even their own highly coloured -portrait, for the blessings of his reign extend to ages yet unborn. -They expected a temporal king, but no; the land of Canaan, although -the glory of all lands, was far too insignificant for him to accept -as the sphere of his government. He shall sway his kingly sceptre, -not only over Judea's fruitful land; but his dominions extend from -sea to sea, and from the river even to the ends of the earth. The -mightiest monarchies are often swept away, as by the besom of -destruction, and all are compelled to submit to the iron hand of -time; yet his, is an everlasting kingdom, which cannot be moved by -the revolutions of nations, but shall continue firm and unshaken -even amidst the crash of worlds. It was expected the Messiah would -deliver them from the Roman power; but mark, it was said, his name -_shall_ be called Jesus, for he shall _save_ his people (not from -their temporal oppressor but) from their sins.[33] Surely it must -be confessed, that earth's greatest conqueror, is far below him who -delivers from the bondage of sin and satan, which is the worst of -slavery. Yes, Jesus saves his people, the true Israel of God, from -the consequences and power of sin; from the former, by bearing the -punishment himself, and from the latter, by his Spirit implanted in -their hearts. The kingdom shall not be left to other people, but he -will constantly direct and order all its affairs, and he shall reign -and rule for ever. - - [31] Dan. ii. 31-45., vii. 1-27. - - [32] Isaiah xlv. 1-4. - - [33] Matt. i. 21. - - - - -CHAPTER XIII. - - When Israel was a child, then I loved him, and called my son out - of Egypt.--Hosea xi. 1. - - -We cannot entertain a doubt that this verse alludes to the call -of the children of Israel from Egypt, yet we are not to suppose -it refers exclusively to that event, but we are to behold it -pointing to Israel's Lord. Christ is said to be the husband of his -Church, and they are both called by the name of Israel;[34] and -this verse is only one amongst the many instances which occur in -the Old Testament. The patriarch Jacob, or (as he was surnamed by -God) Israel, went with his descendants into Egypt, for shelter and -sustenance in the days of famine, but they were afterwards cruelly -entreated four hundred years; from which state of oppression and -bondage, the Lord called and delivered them. In after ages Jesus, -God's beloved son, our Israel, was taken into Egypt, to avoid the -persecution of Herod; and when that tyrant was dead, God called the -holy child Jesus from that land of heathens, by the ministration -of an angel. In Egypt, Israel was first formed into a church; and -thither did the great head of the Church also go; and the Holy -Ghost, by the evangelist Matthew, has stated, that it was on purpose -to fulfil this prediction. That Jesus was as much the beloved of -the Father, when tabernacling here below, as when he lay in the -Father's bosom, cannot be doubted;[35] indeed, all the honours of -his mediatorial kingdom, are the fruits of his humiliation and -suffering. We hear him saying, "for this cause doth my Father love -me, because I lay down my life, that I might take it again." - - [34] Isaiah xliv. 21., xlix. 3. - - [35] Matt. iii. 17. xvii. 5. Mark i. 11., ix. 7. - - - - -CHAPTER XIV. - - Her Nazarites were purer than snow, they were whiter than milk, - they were more ruddy in body than rubies, their polishing was - of sapphire: Their visage is blacker than a coal; they are not - known in the streets: their skin cleaveth to their bones; it is - withered, it is become like a stick.--Lamentations iv. 7, 8. - - -In the Old Testament we find a description of the order of the -Nazarites and their laws; we discover a Nazarite to be one set -apart or separated for the Lord, either for a given time, as in the -case of a vow, or for life, as Sampson, who was a Nazarite from his -birth.[36] The order was one of Israel's glories; for the Lord when -enumerating some of the many honours conferred by him on the nation, -adds; "and I raised up of your young men to be Nazarites." They were -all so many types, pointing to the one great Nazarite, even Jesus; -whom it will not be difficult to recognise, under this description. -Jesus is the true Nazarite unto God, in the eternal council of -peace; he was set apart to accomplish the Lord's great work of -redemption.[37] Of him it can truly be said, he is purer than snow, -and whiter than milk: he, and he alone, is free from the least spot -or stain of sin: being "holy, harmless, undefiled, and _separate_ -from sinners. The Church describes her Lord, "as white and ruddy;" -as the "altogether lovely and the chiefest among ten thousand." Yet -when tabernacling here below "his visage was so marred more than -any man's," and his "form more than the sons of men:" when seen in -our streets he had "no form, comeliness, nor beauty, that those who -saw him should desire him." This lamentation of the prophet was -called forth, by the state of misery and wretchedness, to which the -Chaldeans had reduced the nation; yet it had a peculiar reference to -him, who in after ages was known by the name of Jesus of Nazareth. -No doubt his having resided in a town of that name, was _one_ cause -of his having so universally obtained the appellation. We find it -used by the band of armed men when they came to apprehend him, and -by the maid-servant in the hall; Pilate affixed it to the cross; -the devils used it. It was also used by blind Bartimeus; by the -apostles, both before, and after their Lord's resurrection; by the -angels at the tomb, and by Jesus himself. And by the power of the -name of Jesus Christ of Nazareth, was one lame from his birth made -to leap, arise, and walk.[38] We are told the word is derived from -Natzar, which signifies a branch; and is not Jesus described as the -man whose name is "the Branch?" yes, he is the branch out of Jesse's -root, whom the Lord has made strong for himself. - - [36] Numbers vi. 2, 3. 13. 18-21. Judges xiii. 5 7., xvi. 17. - - [37] Hebrews ix. 14. 2 Tim. i. 9. - - [38] The first who appears to have called our Lord, Jesus of - Nazareth, was the Devil in the person of the poor maniac, and is - it not probable that Satan influenced the minds of men to give him - that distinction with a view to deceive them as to the place of his - birth; which was not at Nazareth, but at Bethlehem? - - - - -CHAPTER XV. - - The spirit of the Lord God is upon me; because the Lord hath - anointed me to preach good tidings unto the meek: he hath sent - me to bind up the broken-hearted, to proclaim liberty to the - captives, and the opening of the prison to them that are bound; - to proclaim the acceptable year of the Lord, and the day of - vengeance of our God; to comfort all that mourn.--Isaiah lxi. 1, - 2, 3. - - -This is one of the many descriptions we meet with of the Messiah, -who is represented as being especially anointed to his office.[39] -We cannot be at a loss for a satisfactory proof of the fulfilment of -this prophecy, in the person of Jesus of Nazareth. He did not come -forth unsent or unanointed. When he publicly entered on the great -work of his mission, he was anointed to the office by the visible -outpouring of the Spirit. We are told, that immediately after his -baptism in the waters of Jordan, the heavens were opened, and the -Spirit of God, as a dove, descended and lighted upon him; and a -voice was heard from heaven, saying, "this is my beloved Son, in -whom I am well pleased." Thus we hear the Father bearing testimony -to the person of the Son, and we see the Holy Spirit descending -and resting on Jesus. Thus, did the three persons of the glorious -Trinity, at one time, distinctly manifest themselves, and that at -the entrance of Jesus on his great work. It may be proper to observe -that, as God, he needed not the anointing of the Spirit, for in -him dwelt all the fullness of the Godhead bodily. It was the human -nature of the God-man, Christ Jesus, that was anointed to the great -office of mediator, which work he had before, by covenant, engaged -to perform. To him, the Spirit was not given in a limited measure; -he is the "Wonderful Counsellor;" in "him are hid all the treasures -of wisdom and knowledge." It would be a recapitulation of a great -part of the New Testament, to shew the exact method in which this -prophecy was fulfilled. When the disciples of John came to Jesus, -to inquire if he really was the Messiah, he, as one confirmation -of the fact, told them that to the poor he preached the gospel. -Yes, we find Jesus, when on earth, spending a great part of the -three years and a half of his public ministry in journeying to the -towns and villages, publishing the "glad tidings of great joy," of -which angels were once the honoured messengers, namely, "Glory to -God in the highest, and on earth peace, good will towards men." -The common people, we are told, heard him gladly. Jesus can, with -much propriety and justice, proclaim "liberty to the captive, and -the opening of the prison to them that are bound;" he can say, with -authority, "deliver him from going down to the pit, I have found a -ransom." Jesus is also King in Zion, whose mourners he will never -fail to comfort; they can celebrate their Lord's mercies in the -language of the Church of old, "Sing, O heavens, and be joyful, -O earth; and break forth into singing, O mountains; for the Lord -hath comforted his people, and will have mercy upon his afflicted." -We cannot find an instance on record of any persons who in their -trouble fled to Jesus when on earth, but whatever was the nature of -their distress, he always removed it. We also hear him proclaiming -the "acceptable year of the Lord," saying, Come now; even to-day, -if ye will hear my voice; "now is the accepted time, now is the -day of salvation." While he proclaims "the year of his redeemed," -he does not neglect to publish "the day of vengeance of our God." -Though he delight in words of mercy and of comfort, he does not -shun to declare the whole counsel of God. As a faithful monitor, we -repeatedly hear him urging sinners to flee from the wrath to come, -and solemnly warning them of the fearful punishment awaiting those, -who reject the counsel of God against their own souls.[40] Nor did -he fail to speak in the strongest language of the miseries which -will be the portion of those, in another world, who, in this, reject -and disobey him. When Jesus read aloud this prophecy in the Jewish -synagogue, and declared it was that day fulfilled; we are told "all -the people bear him witness, and wondered at the gracious words that -proceeded out of his mouth." Every one who reads the history of -Jesus with a candid mind, must be constrained to acknowledge that -through every part of his active and eventful life, his conduct -manifested, that the "Spirit of the Lord rested upon him;" that his -was "the spirit of wisdom and understanding, the spirit of counsel -and of might, the spirit of knowledge and of the fear of the Lord." - - [39] Psalm xlv. 7. - - [40] Hebrews x. 28. - - - - -CHAPTER XVI. - - For he shall give his angels charge over thee, to keep thee in - all thy ways. They shall bear thee up in their hands, lest thou - dash thy foot against a stone.--Psalm xci. 11, 12. - - -The psalm from which this is taken, describes, in glowing language, -the blessed state of those who have God for their refuge; but we -are not to limit the entire application of these verses to the sons -of men. We find they have a reference to the God-Man, Christ Jesus. -At his first entrance on the great work of his mission, he was for -forty days and nights tempted by Satan, during which time the devil -made use of every artifice to tempt and destroy him. Amongst other -schemes, he set Jesus on a pinnacle of the temple, and desired him -to prove his Godhead, by casting himself down from the height; for -he said, it was written that the angels of God had charge concerning -him, and in their hands they were to bear him up, lest at any time -he dash his foot against a stone. Jesus gave other proof of his -Deity than Satan desired: he told him he should not tempt the -Lord his God, and he also added "Get thee hence Satan, for it is -written, thou shalt worship the Lord thy God, and him only shalt -thou serve." It is an undeniable fact that when Jesus was on earth, -the devils knew his person and publicly acknowledged his Godhead. -Yes, angels and devils own his power; and shall the sons of earth -whom he formed from the dust, be the last to confess a truth which -is acknowledged by all in heaven and hell--by the wisest and best -created intelligences, and by the fallen angels, who were expelled -the heavenly mansions, and consigned to the lake of fire and -brimstone, for rebelling against the authority of the great Mediator -between God and man,[41] who was, in after ages, known by the name -of Jesus of Nazareth. - - [41] Daniel xii. 1. Revelations xii. 7. - - - - -CHAPTER XVII. - - And I will shake all nations, and the desire of all nations - shall come: and I will fill this house with glory, saith the - Lord of hosts. The glory of this latter house shall be greater - than of the former, saith the Lord of hosts; and in this place - will I give peace, saith the Lord of Hosts.--Haggai ii. 7, 9. - - -Haggai prophesied at that period of the Church's history, when, -after the return from the Babylonish captivity, the Jews built the -second temple: on which occasion, we are told the young men shouted -for joy; but the old men wept,[42] for they had seen the glory of -the former house, in comparison with which, the second was nothing. -But the Lord commissioned Haggai to inform them, for their comfort, -that the glory of the latter house should be greater than of the -former. It appears by the descriptions given us of the temple -built by Solomon, that it surpassed in grandeur and magnificence -all other buildings, which in any age have appeared to astonish -and delight the world. It has never been equalled, either as it -respects the grandeur of the design, or the richness of its internal -decorations; a great part was overlaid with pure gold. But these -were not the most glorious distinctions of the former house. It -contained the Ark, with the mercy seat and cherubim;[43] the Urim -and Thummim,[44] the spirit of prophecy,[45] the holy fire,[46] and -the Shechinah, or Divine Presence.[47] The Jews themselves must -confess that the second temple was destitute of these five signs, -which so eminently distinguished the first house. We hear nothing -of them after the Babylonish captivity. Well might the old men weep, -for Ichabod (the glory is departed) might with much propriety, have -been written on the walls of their newly erected temple. It was -afterwards considerably injured during the wars, but was repaired -and beautified by Herod; yet none, when speaking of the splendour of -the temple, can allow it to bear any comparison with the one built -by Solomon: yet the Lord hath said, "the glory of the latter house -should be greater than of the former;" and God is not unmindful of -his promises, nor has he ever neglected to fulfil them. We will -therefore endeavour to discover if this has not been accomplished. -We observe, that the Lord would first "shake all nations; and the -desire of all nations should come;" and then "would he fill the -house with glory." This promise was made shortly after the return of -the Jews from Babylon; which kingdom had been shaken to its centre, -as were also in succession the kingdoms of Persia and Greece. The -thrones and power of their kings had been subverted, the nations -almost annihilated; and Rome was the mistress of the world, when -Jesus, the "desire of all nations," appeared. Perhaps it may be -said, that few nations had even heard of the promised Messiah, -and still fewer desired his coming. But do not the guilty sigh for -pardon, the captives for liberty, the oppressed for a deliverer? -does not the debtor need a surety; the weary and heavy laden rest; -the diseased a physician; the young a guide; the aged a support; -the distressed a comforter; the hungry food; the thirsty water; the -ignorant an instructor; and the wanderer shelter? That these things -are desired by all people and nations, none can deny; but it is in -Christ alone we can find a supply for all our spiritual wants, and -a remedy for these, and a long list of unmentioned ills. In Jesus -there is a fulness to supply all our need. He has pardon for the -guilty, "liberty for the captive;" he is the "surety" of the debtor, -and the "physician" of the sin-sick soul; he will be a guide to -youth, and "even to hoar hairs he will be with them;" he is the -"water of life," and the "bread that cometh down from heaven;" his -"flesh is meat indeed," and his "blood drink indeed:" he will teach -the ignorant wisdom, and "deliver the oppressed;" he calls to him -the "weary and heavy laden," promising to "give them rest;" he bids -the mourner be of good comfort, for he will give "the oil of joy for -mourning, and the garment of praise for the spirit of heaviness;" -and truly he is the refuge of the destitute. In short, it is only -in him, and from him, we can find supplies for all our spiritual -wants; with him is "life," "light," "liberty," and "joy." Surely if -all nations did but know him, all nations would love him too; for -he is justly described by the Church as "the altogether lovely, and -the chiefest amongst ten thousand." The fulfilment of the latter -clause of the prophecy, was literally accomplished when Jesus (the -second person in the revealed order of the Trinity), in our nature, -entered the temple. Surely that must be acknowledged a far more -glorious distinction, than the ten thousands of gold and silver -which ornamented the former house. Yea, it was a greater honour -to have the Lord of Hosts, the God of Israel, personally teaching -in the temple, than the five signs which constituted the greatest -glory of the former house. They were only intended to exhibit to our -view a God in Christ. The temple and its contents were but figures -of the things signified, even the Messiah. The second temple was -honoured not with types, but the person; not with the shadows of the -good things to come, but the substance, even Jesus, the Son of the -most High. At twelve years of age, Jesus was found in the temple, -in the midst of the Doctors of the Law, both hearing and asking -them questions. Often, in the days of his flesh, did he visit the -temple, and from within its walls, did he instruct the people, and -declare his divine mission. To those who deny that Jesus was the -Messiah, this promise must for ever remain unfulfilled; for the -second temple never did, either in its buildings, or decorations, -surpass, or even equal the glory of the former. It is now seventeen -hundred years since the second temple was destroyed, and all its -stones laid level with the dust. Thus are they reduced to the -alternative of representing God as failing to fulfil his promises; a -sentiment, it might be supposed, any man would shudder to advance, -and much less maintain. To those who receive "the truth as it is in -Jesus," there appears a beautiful harmony between the promise, and -the accomplishment; they can exclaim, truly did "the glory of the -latter house exceed that of the former," for it was honoured with -the personal presence of Jesus, the "Christ of God," "the Lord of -life and glory," "the prince of peace." Of whom, it may be justly -observed, that he is the only source from which true and lasting -peace can be expected without the fear of a disappointment; and this -"peace is made through the blood of his cross." - - [42] Ezra iii. 12. - - [43] Exod. xxv. 19. 20. 21. - - [44] Exod. xxviii. 30. Deut. xxxiii. 8. - - [45] 2 Kings xix. 14-37. - - [46] 2 Chron. vii. 1. 3. - - [47] 2 Chron. vii. 2. - - - - -CHAPTER XVIII. - - And the Lord, whom ye seek, shall suddenly come to his temple, - even the messenger of the covenant, whom ye delight in: behold, - he shall come saith the Lord of Hosts.--Mal. iii. 1. - - -The coming of the Messiah was anticipated with much impatience -and pleasure by the Jewish nation, and particularly about the -time Augustus Cęsar was Emperor of Rome, in whose reign, it will -be remembered, Jesus was born. The period according to Daniel's -Prophecy being arrived, the attention of all classes of the people -was so excited by his expected advent, that when John came, "all -men mused in their hearts, if he were the Christ or not." But he -disclaimed all pretensions to being the Messiah, and pointed to -Jesus as the illustrious person, whose coming had been so long -foretold. We find many instances recorded, which prove the Jews -to have been on the look out for their long promised deliverer. -Aged "Simeon waited for the consolation of Israel:" it had been -revealed to him, by the Holy Ghost, that he should not see death, -before he had "seen the Lord's Christ:" when the child Jesus was -brought into the temple, the aged prophet took him up in his arms, -and exclaimed, with holy joy, "Lord, now let thy servant depart in -peace, for mine eyes have seen thy salvation &c., &c." Anna the -prophetess, also, "spake of him to all that looked for redemption in -Israel." Frequently during the life of Jesus do we hear the people -exclaim,--surely this is "the prophet that was for to come." We -find the Priests and Levites, persons, it must be supposed, best -acquainted with the writings of the Old Testament, requesting Jesus -to tell them plainly, if "he were the Christ or not." The Lord whom -they "sought, suddenly came to his temple;" yet when "he came to his -own" nation, "they received him not," for their minds were darkened -by their false notions of a temporal king. This prophecy loudly -proclaims the Godhead of Jesus, for to ascribe a temple to any but -God is idolatry; a sin most strictly forbidden throughout every part -of the word of God. Jesus is also the Messenger of the covenant. -He publicly proclaimed the nature of the covenant ratified in the -Court of Heaven, between the persons of the glorious Trinity, even -the covenant of redemption, which is "well ordered in all things and -sure," and was concluded ere the hills were made, or the mountains -brought forth; when this "earth was without form, and void, and -darkness was upon the face of the deep."[48] - - [48] Prov. viii. 22-31. - - - - -CHAPTER XIX. - - Nevertheless, the dimness shall not be such as was in her - vexation, when at first he lightly afflicted the land of - Zebulun, and the land of Naphtali, and afterward did more - grievously afflict her by the way of the sea, beyond Jordan, in - Galilee of the nations. The people that walked in darkness, have - seen a great light: they that dwell in the land of the shadow of - death, upon them hath the light shined.--Isaiah ix. 1. 2. - - -From the days of Malachi, the last of the prophets, until the -coming of John the Baptist, a period of four hundred and thirty-six -years, the Church was in a state of great darkness and apparent -desertion. This prophecy was fulfilled when Jesus resided, or -personally preached in the towns of Galilee; then, "the land of -Zabulon, and the land of Nephthalim, by the way of the sea, beyond -Jordan, Galilee of the Gentiles; the people which sat in darkness -saw a great light; and of them which sat in the region and shadow of -death light sprung up." Jesus is "the true light, that lighteneth -every man that cometh into the world." He is given to be "a light to -lighten the Gentiles and the glory of his people Israel." To whom we -would say, "Arise, shine, for thy light is come, and the glory of -the Lord is risen upon thee." For through the tender mercy of our -God, Jesus, the day-spring from on high, hath visited us, to give -light to them that sit in darkness, and in the shadow of death, and -to guide our feet in the way of peace. "Light and immortality are -brought to light by the gospel" of Jesus, who is himself the divine -fountain, or source from whence must emanate all spiritual light. He -is the light and the life of man; he came a light into this world, -that whosoever believeth in him should not abide in "darkness." - - - - -CHAPTER XX. - - Rejoice greatly, O daughter of Zion; shout, O daughter of - Jerusalem; behold, thy King cometh unto thee: he is just, and - having salvation; lowly, and riding upon an ass, and upon a colt - the foal of an ass.--Zechariah ix. 9. - - -We have so striking an accomplishment of this prophecy, that it is -scarcely possible to imagine one can be found, who is unwilling to -point to Jesus and exclaim, Zion behold your King. - -Was it ever known that any other king, except Jesus, made such an -humble entry into the city of Jerusalem, or indeed any city. No, -his was altogether the reverse of such processions. Here was no -herald to proclaim his approach, no charger highly caparisoned -to convey the Monarch, no royal purple or glittering attire to -distinguish him from the throng, or dazzle the unthinking crowds. -In himself and attendants, all was, to outward appearance, mean and -contemptible. Yet the minds of this vast multitude, were for the -moment so struck with the truth of his Messiah-ship, that with one -simultaneous shout, they make the air resound with Hosannas to the -Son of David; "blessed is he that cometh in the name of the Lord; -Hosanna in the highest." This is not the only instance of their -wishing to make him their king.[49] His disciples were impressed -with the common error, that he would establish a temporal kingdom. -After his resurrection we hear them saying, "Lord wilt thou at this -time restore the kingdom to Israel?" But no, his kingdom is not of -this world, else would his servants have been called on to fight for -it. The weapons of their warfare, are "not carnal but spiritual, -and mighty, through God, to pulling down the strong holds of sin -and satan." We do not hear that Jesus made one visit to the court -of monarchy, but many to the temple. The Roman authorities viewed -him with a jealous eye, and passed sentence on him for avouching his -kingly authority. It is worthy of remark, that the superscription -affixed to his cross, instead of declaring him an usurper, did, -in four languages, proclaim his innocence, and acknowledge his -authority--"Jesus of Nazareth the King of the Jews." Yes, the meek -and lowly Jesus--Jehovah has set as king upon his holy hill of Zion; -he is "King of Kings, and Lord of Lords." He is just, for "behold a -King shall reign in righteousness." He not only has salvation, but -he is Jehovah's salvation, to the ends of the earth. To him "every -knee shall bow, and every tongue confess," that "he is Lord, to the -glory of God the Father." It was a striking display of his Godhead, -in directing his disciples where to find the colt, and in overruling -the mind of the owner, to let the animal go only on their saying, -"the Lord hath need of him." Yes, he is the Lord of the whole earth; -"the beasts of the forests are his, and so are the cattle on a -thousand hills." - - [49] John vi. 15. - - - - -CHAPTER XXI. - - Is this house, which is called by my name, become a den of - robbers in your eyes? Behold, even I have seen it, saith the - Lord.--Jeremiah vii. 11. - - -An attentive reader of the New Testament, will easily discover -the correspondence between these words, and the circumstance of -Jesus driving the buyers and sellers from the temple; which action -deserves to be carefully considered. It may appear extraordinary, -that persons should have dared to make the temple of God the seat -of commerce, for it was still used as the high place for offering -the daily sacrifice. But it is probable that, at the first, persons -were allowed to bring for sale, into some of the outer courts or -inclosures of the temple, doves, and those animals the Jews used for -sacrifices; that persons who resided at a distance, and could not, -without considerable inconvenience, bring their sacrifices with them -to Jerusalem, might always be able to purchase such animals as they -wished to offer.[50] In after years, this privilege was abused, and -instead of a sale of animals exclusively for sacrifice, it became -the busy scene of commerce; and buyers and sellers, merchants and -money-changers, used it as the great mart for business. Thus a place -set apart for the worship of the Most High God, was made the general -rendezvous of men, whose only aim, was to get money, even though -it were at the expense of their religion. Such was the disgraceful -scene exhibited at the temple in the days of Jesus, who, indignant -at the sight, would not suffer it to pass unreproved. Having made a -scourge of small cords, he went into the temple, and drove before -him, not only, the herds of cattle, but the buyers and sellers -themselves; and even overthrew the tables of the money-changers, -and poured out their money. One would imagine the Man who was able -to drive so numerous an assemblage of persons from their long -accustomed (and to many of them lucrative) seat of trade, must have -been supported by the weight of the civil and military authorities -of the state; but it was quite the contrary: yea, even the Priests -who ought to have been most anxious to preserve the sanctity of -the place, were the first to oppose this cleansing of the temple. -Surely it must be matter of wonder, how this Man of Nazareth could, -unaided by human power, so easily accomplish a change fraught with -danger and difficulty: but such was the fact, and there appears -but one way to account for the prompt submission of those buyers -and sellers; which is, that, Jesus being both God and Man in one -person, his Deity was not on this occasion so much concealed beneath -the manhood, but shone forth with such majestic dignity, that none -dared to resist or dispute his authority. All were awed into quiet -submission to the command of the God-man Christ Jesus; when he said, -"take these things hence, and make not my Father's house, an house -of merchandise;" it is written, "my house, shall be called the house -of prayer, but ye have made it a den of thieves." Not only his acts, -but his words, proclaim his Deity. Jesus can with propriety call -God, Father, for he is his first begotten, well beloved Son, and, -as such, he has rule over his Father's house.[51] The disciples who -were observers of the event, struck at the display of his Godhead, -applied to him the words of the psalmist; "The zeal of thine house -hath eaten me up, and the reproaches of them that reproached thee, -are fallen upon me." If we except the miracle recorded by John, of -the armed men falling to the ground on the reply of Jesus, this -certainly is one of the greatest miracles he performed in the days -of his flesh. - - [50] Deut. xiv. 23-26. - - [51] John v. 22, 23. - - - - -CHAPTER XXII. - - Out of the mouth of babes and sucklings hast thou ordained - strength, because of thine enemies; that thou mightest still the - enemy and avenger.--Psalm viii. 2. - - -The manner in which this prophecy was fulfilled is very -interesting. When Jesus drave out the buyers and sellers from the -temple, we are told the children shouted hosannas to the Son of -David. The Chief Priests and Scribes were filled with indignation -to hear even children confess a truth they wished buried in eternal -silence; and, coming to Jesus, they said, dost thou not hear what -these say? But he mildly answered, "Yea, have ye never read, Out of -the mouth of babes and sucklings thou hast perfected praise?" It is -more than probable that amongst the persons he had just expelled -from the temple, were the parents of some of these children; it -would not therefore have excited our astonishment so much, to have -found them mocking and reviling the man of Nazareth, as it does to -hear them shouting hosannas to the Son of David. There were none -of those gay distinctions in the person of Jesus, which so usually -please and delight children; all was as to outward appearance mean -and unattractive; yet their youthful hearts were filled with love -and admiration for the person of the Man, so generally treated with -contempt; and they as with one voice shout the praises of this Son -of David. Ought it not for ever to have put to silence the Priests -and Scribes, and all those bitter enemies of Jesus, when he gave -such clear proofs of his being the Messiah, that even these Jewish -children, could discover him to be the very person their parents, -from the first dawn of reason, had taught them to expect, as the -long promised deliverer of Israel, who should spring from David's -royal line. - - - - -CHAPTER XXIII. - - I have preached righteousness in the great congregation; I have - not refrained my lips, O Lord, thou knowest.--Psalm xl. 9. - - -It is said, to the immortal honour of Noah, that he was a preacher -of righteousness to the Old World:[52] but as the glory of the -latter dispensation far exceeds that of the former,[53] so is its -founder greatly distinguished from all the prophets and teachers -under the Jewish economy. We find Jesus actively engaged in -preaching his own gospel, whenever opportunity offered, free from -the trammels of form, and the circumscribed rules of human order. -We see him in the temple, and the field; in the synagogue, and on -a mountain; in the crowded street, and the wilderness; in the -house, and by the sea shore: at one time to the crowded throng, and -then to the little troop of disciples; now to learned rabbies and -rulers, and then to a few fishermen of Galilee; but in every place -and company he was a preacher of righteousness. He did not refrain -his lips from fear of man. He did not hesitate to publish doctrines -necessary to be known, because they were of a kind likely to be -ungraciously received. He shunned not to proclaim the whole truth; -whether men would hear, or whether they would forbear. Again, look -at him as a preacher of righteousness. All he taught was pure and -undefiled as the light of heaven. He did not flatter one vice, or -countenance one folly. He described sin as hateful to God, whether -in the priest or people, the ruler or the ruled. He taught the Jews, -who rested in the mere letter of the law, that it is of a spiritual -nature, "extending not only to the outward actions," but to the -"thoughts and intents of the heart." He inculcated obedience, not on -the narrow principle of self love, or to gain the praise of man; but -he insisted, that it can only be acceptable to God when springing -from a principle of love to God and man. He did not instruct his -hearers to keep a fair exterior only, but he went at once to the -seat of iniquity, the human heart; and declared that the fountain -must be first cleansed before the streams can be made pure. Again, -we behold him as a preacher of righteousness, declaring that "except -our righteousness exceed that of the Scribes and Pharisees, we -cannot enter the kingdom of heaven." He taught that we must be -clothed with a better righteousness than our tattered rags, ere we -can be allowed to sit down at the "marriage supper of the Lamb," -where all the guests are arrayed in "fine linen, clean and white," -which fine linen is the "righteousness of the saints." This wedding -garment is provided by the Lord of the feast, and is the spotless -robe of Jesus's perfect and complete righteousness. - - [52] 2 Peter ii. 5. - - [53] Heb. xii. 18-24. - - - - -CHAPTER XXIV. - - I will open my mouth in a parable; I will utter dark sayings of - old.--Psalm lxxviii. 2. - - -We hear Balaam, the son of Beor, from the heights of Moab, attended -by an idolatrous king and prince, taking up his parable on the -multitudes of Israel. We also find many of the prophets of the Lord -in the different ages of the Church, presenting their Master's -message in the dress of parable. The sweet singer of Israel is here -said to open his mouth in a parable, and utter dark sayings, which -have been kept secret since the foundation of the world. But we are -compelled to pass by this son of Jesse, to direct our attention to -one who may not unaptly be styled 'the man of parables.' Jesus so -frequently used them in his discourse to the multitude, that it is -said "that without a parable spake he not unto them;" and who can -read his parables without exclaiming, "surely never man spake like -this man." His discourses are adorned with the striking force and -luxuriant imagery of the East. He made use of the most beautiful -language and elegant ideas, to impress on the mind a knowledge of -things which are not seen and spiritual, by similies drawn from -things which are seen and temporal. Who can read the affecting -representation of the pity and forgiveness God manifests towards -the ungrateful, rebellious, but afterwards penitent sinner, so -forcibly displayed in the parable of the Prodigal Son, without being -charmed at the happy simplicity that pervades the whole. Unlike the -productions of men, the words of Jesus, like the works of creation, -display new beauties on every attentive examination. They lose -nothing by a minute inspection--they are not mere empty words: at -every perusal they are increasingly attractive, and we discover that -the most sublime truths are taught, where, perhaps, at the first -reading, we beheld nothing particularly instructive or engaging. - - - - -CHAPTER XXV. - - He shall feed his flock like a shepherd: he shall gather the - lambs with his arm, and carry them in his bosom, and shall - gently lead those that are with young.--Isaiah xl. 11. - - -The Messiah is here, and in several other parts of the old -Testament, held forth to our view under the character of a shepherd. -He is called, "Jehovah's shepherd," and to his care is committed -the safeguard of God's flock. He is described as "seeking out and -delivering his sheep from all places where they have been scattered, -in the cloudy and dark day." He is said to "seek that which was -lost," and to "bring again that which was driven away;" "to bind up -that which was broken; to strengthen that which was sick; to gather -the lambs with his arms, and carry them in his bosom;" "to make them -lie down in green pastures, and lead them forth beside the still -waters;" in short, to him are attributed all the kind offices of a -"good shepherd." It will not be difficult to recognise Jesus under -this description. On examining the New Testament, we find in it an -exact counterpart of this character. We hear Jesus describe himself -as "the true shepherd," who "calleth his sheep by name, and leadeth -them out, and the sheep follow him, for they know his voice; but -a stranger will they not follow, for they know not the voice of -strangers;" "he knoweth his sheep, and is known of them, and they go -in and out, and find pasture." His watchfulness and power are such, -that he will not suffer any, either by surprise or force, to pluck -them out of his hands;[54] nor will he forsake them in the hour of -danger; "he fleeth not, because he is not an hireling;" and he will -eventually collect both the Gentile and Jewish flocks together, that -there may "be one fold,[55] under one shepherd." Nor shall one of -the least of the flock be missing; all "his sheep must pass again -under the hands of him that telleth them;" even the "good shepherd -who has laid down his life for the sheep;" and now liveth to watch -over, defend, guide, and supply the wants of his flock, from whom he -will withhold no "manner of thing that is good." - - [54] John x. 28, 29. - - [55] John x. 16. - -Certain it is, this "Chief Shepherd" will punish[56] the unfaithful -hirelings "who feed themselves, but not their flocks;" "who have not -strengthened the diseased, healed the sick, neither have bound up -that which was broken, neither brought again that which was driven -away, nor sought that which was lost; but with force and cruelty -have ruled them." Therefore, O ye shepherds! hear the word of the -Lord; thus saith the Lord God, "Behold I am against the shepherds, -and will require my flock at their hands, and cause them to cease -from feeding the flock; neither shall they feed themselves any more." - - [56] Ezek. xxxiv. 10. - - - - -CHAPTER XXVI. - - And shall make him of quick understanding in the fear of the - Lord: and he shall not judge after the sight of his eyes, - neither reprove after the hearing of his ears.--Isaiah xi. 3. - - -The deceptions practised by the human race are many and various. -With no other clue to discover the real character of individuals -than their professions and conduct, men are often led to form the -most unjust opinions; and frequent and lamentable are the mistakes -that arise. Falsehood often lurks beneath the warmest professions; -the guise of friendship is made to conceal the perfidious spirit, -the mask of sincerity is worn by the consummate deceiver, and man -becomes the dread and fear of man. Who can look at Jesus, without -being struck at the nice discrimination of character he discovered -in his opinions of the men by whom he was surrounded. He could -espy in Nathaniel "an Israelite in whom there was no guile." He -discovered that the ardent zeal and warmth of Peter's attachment -would induce him boldly to suffer death in his Master's cause, -although the denial of that Master loudly proclaimed him a faithless -coward. He could point out the perfidious Judas, fostered by the -eleven disciples as a bosom friend. He could detect the hypocrisy -and deceit that lay hid beneath the fair profession of the Scribes -and Pharisees; he knew their public conduct was not in unison with -the hidden man of the heart. He was not blinded by the semblance -of virtue; nothing false passed with him for genuine; he instantly -discovered the counterfeit, however well executed. Nor did the -sterling pass by unknown to him, though its exterior was defaced and -unattractive. He could look into the inmost recesses of the human -heart, and discover there the seat of iniquity, he could behold the -monster in his den, however ingeniously its exterior was adorned -by art, and bring to light the hidden things of darkness. In his -opinions there was no error; in his censures, no unjust severity--he -always judged righteous judgment; "for he judged not after the sight -of his eyes, neither reproved after the hearing of his ears." With -righteousness did he "judge the poor, and reprove with equity for -the meek of the earth; righteousness was the girdle of his loins, -and faithfulness the girdle of his reins;" and why? "Because my -thoughts are not as your thoughts, neither are my ways as your ways, -saith the Lord of Hosts." - - - - -CHAPTER XXVII. - - Then the eyes of the blind shall be opened, and the ears of the - deaf shall be unstopped.--Isaiah xxxv. 5. - - -Is it not highly proper, that those who profess to be intrusted with -offices of authority, should be able to exhibit the credentials of -their appointment, in order to be accredited? The prophet Isaiah was -commissioned to proclaim many of the marks by which the Messiah -should be distinguished. Amongst other signs "the eyes of the blind -were to be opened, and the ears of the deaf unstopped." Jesus of -Nazareth not only declared himself to be that long-promised Messiah, -but constantly exhibited, in the most public and open manner, the -credentials of his high official character, and confirmed his -claim to our belief by his numerous miracles. Could we inquire of -Bartimeus, who, of old, sat by Israel's way-side begging, who was -the skilful oculist that restored to his long sightless eyeballs the -power of vision; joyfully would he point to Jesus the Son of David, -as the gracious benefactor whose almighty word had again caused him -to behold the gladsome light of day. Might we hold converse with -him who had never beheld the cheerful face of man, whose eyes had -rolled in gloom and darkness, deprived of the sight of nature's -beauteous works; no doubt he would, with the same undaunted courage -he displayed before the Jewish Pharisees, declare that Jesus of -Nazareth had opened the eyes of one born blind. Nor were these the -only recipients of his Divine bounty. By his almighty voice the -deaf were made to hear: the 'ephphatha' of Jesus could "clear the -obstructed paths of sound, and bid new music charm the unfolded -ear," for it was the voice of one whose biddings were enablings. -When the disciples of John came to inquire of Jesus if he were the -illustrious personage so long promised, or if they were to look for -another, we are told, "in the same hour Jesus cured many of their -infirmities and plagues, and of evil spirits, and unto many that -were blind he gave sight," and requested the disciples of John "to -return, and tell the things which they had seen and heard;" how -that "the blind saw, the lame walked, the lepers were cleansed, the -deaf heard, the dead were raised, and to the poor the gospel was -preached." To one so well instructed, as we may presume John to have -been in the writings of the Old Testament, he could not wish for -more satisfactory evidence to prove that Jesus was the Messiah. John -bore witness unto the truth, but Jesus "had greater witness than -that of John, the works which the Father had given him to finish, -the same works which he did, bore witness of him that the Father had -sent him." - -That Jesus wrought miracles his enemies could not deny; but how -absurd they should attribute them to satanic influence. The Devil -is not wont to be a benefactor to our race; we should not expect -to find him lending his power to destroy his own kingdom, or to -benefit the children of men. The miracles of Jesus were not an -useless display of power, wrought to gratify idle curiosity, or -for sordid or ambitious motives; they were all designed to promote -some honourable or useful purpose, and were of the most benevolent -character, not unworthy the incarnate Deity whose pity for his -creatures is commensurate with his power. His miracles were numerous -and diversified; they were wrought openly, and proclaimed publicly; -not confined to one place: Jesus went about healing all manner of -sickness and disease among the people. The disciples were not the -only witnesses to these extraordinary events. Jesus was surrounded -by great multitudes when he healed the leper. Jairus's daughter was -raised to life in the presence of her friends and the mourners. -The Pharisees beheld the devil cast out of the dumb man--the whole -congregation in the synagogue witnessed the instantaneous cure of -the withered hand--four thousand, and five thousand men not only -beheld the miraculous increase of twelve loaves and a few small -fishes, but their bodies were refreshed by the plentiful repast. All -the people of Gennesaret sent to collect the diseased, so convinced -were they of the wondrous cures effected by a touch of the hem of -his garment. When in Galilee, great multitudes came unto Jesus, -bringing the lame, blind, dumb, and maimed, and he healed them all. -When the poor father's lunatic son was cured, multitudes witnessed -the fact. Jesus was surrounded by crowds when he gave sight to the -two blind men. The Chief Priest and Scribes saw the wonderful things -he did in the temple--driving out the merchants, and healing the -lame and blind. In the synagogue he cast out an unclean spirit. When -the widow of Nain's son was raised from the dead, much people of the -city were with her. The lawyers and Pharisees watched Jesus when he -cured the man of the dropsy. Many Jews were present when he called -Lazarus from the grave. Jesus was surrounded by his persecutors -when he healed the ear of Malchus. The enemies of Jesus witnessed -his miracles; they possessed every opportunity that incredulity -itself could desire, of examining the several objects on whom he had -displayed his omnipotent power: this circumstance, together with the -diversity of time and place, precluded all possibility of deception. -Peter boldly declared to the "men of Judah, and the inhabitants of -Jerusalem," that "Jesus of Nazareth was a man approved of God among -them, by miracles and wonders and signs which God did by him, in the -midst of them, as they themselves also knew." The intrepid disciple -feared no contradiction, it was a fact too clearly established for -any of that age to deny; and what madness is it for any in a later -period to cavil against a truth they possess not a single fact to -disprove. The more minutely the New Testament of our Lord Jesus -Christ is examined, the clearer do its marks of divine authenticity -appear. The exalted character of the Man of Nazareth requires only -to be known to ensure admiration. Who, that attentively considers -the sketch given of that model of all perfection, can imagine the -history of the Evangelist to be only a cunningly devised fable? The -schools of philosophy, with all their boasted learning and virtue, -could not conceive any thing half so refined, or so far exalted -above the most elevated of the human race. From whence, then, did -the beloved physician, the tax-gatherer, and the two fishermen, -obtain that beautiful model of holiness, presented to us in their -writings? They must have copied from life--they must have witnessed -the living character--those unlearned Jews could not have invented -so correct a likeness of incarnate Deity. Even if they had taken -the united virtues of the most eminent saints in the Old Testament -for their pattern, it would not bear a comparison with the artless -grandeur and majestic simplicity discoverable in this history of -the life of Jesus of Nazareth; which, it should be remembered, was -written at a time when the religion of the Jews was little more -than superstition; for the law of God was made void by the absurd -tradition of the fathers.[57] Yet no trait of false Judaism is -discoverable in the character of Christ. In short, the history of -the four evangelists is the very reverse of what might reasonably be -expected from ignorant men, who had strongly imbibed their nation's -bigotry and superstition. The gospels carry their own evidence, -and prove the men who wrote them not only had the example of Jesus -for their guide, but that they were divinely inspired.[58] They -have mixed up none of their own corrupt notions or false ideas, but -presented us with a book which is not unfitting the God of Truth to -acknowledge as his own. - - [57] Mark vii. 9. 13. - - [58] 2 Tim. iii. 16. - - - - -CHAPTER XXVIII. - - Then shall the lame man leap as an hart, and the tongue of the - dumb sing: for in the wilderness shall waters break out, and - streams in the desert.--Isaiah xxxv. 6. - - -Blessed Jesus, we behold thee surrounded by the diseased and -wretched. We see thee attend that seat of misery, the pool of -Bethesda, whose cloisters oft resounded the plaintive voice of -sorrow; for within its porches were assembled many of the sons -and daughters of affliction. Amidst the group was one, who, for -thirty-eight long years, had sighed over his poor enfeebled limbs, -and who oft had heard the joyful sound of Bethesda's agitated -waters. But, alas! this Angel of Mercy brought no healing balm for -his diseased limbs. Oft had he seen a companion in misery hastily -rush into the troubled pool; and beheld their diseased bodies -healed by one plunge into those sacred waters. Yet his slow, though -anxious steps, never reached its brink, until some happier object -had possessed its healing properties. His case attracted the kind -attention of Jesus, to whom, when questioned, he tells his tale of -wo. But hark! a voice is heard, "Arise, take up thy bed, and walk." -The astonished cripple no longer needs the friendly crutch, but -treads with ease and joy his gladsome path. Yes, beneath the porches -of Bethesda's pool, the Godhead of Jesus darts forth its clear -and splendid rays. Well might the fame of this wondrous Physician -spread, and multitudes of the afflicted press to share his favours. -Behold, amidst the numbers who throng his door, a poor paralytic -cripple, borne by four. Every effort to force a passage through -the dense crowd is fruitless. Faith does not easily relinquish its -subject, and the roof is even bared to admit this subject of misery -into the immediate presence of the Healer of diseases. Nor were -their efforts unsuccessful. One word from him does more than the -united skill of all earth's physicians; and he, who, a few moments -before, required a couch to support his palsied frame, is now seen -forcing his passage through the astonished multitude, triumphantly -carrying his own bed. Surely "it was never so seen before," even "in -Israel," that land so famed for miracles. Jesus not only wrought -miracles himself, but when he sent forth his disciples to preach -the everlasting Gospel, he gave them authority to work miracles, -in order to prove their commission to be from Heaven. We behold -these fishermen of Galilee, in the name[59] of their divine Lord -and Master, Jesus of Nazareth, healing all manner of sicknesses, -diseases, and infirmities; testifying both to the friends and -enemies of the crucified Jesus, that God was with them, indeed -and of a truth, so mightily did the word of the Lord prosper. The -blessings of the Messiah's reign are frequently exhibited to our -view under the simile of water. Jehovah promises, "when the poor -and needy seek water, and there is none, and their tongue faileth -for thirst, I the Lord will hear them, I the God of Israel will not -forsake them; but will open rivers in high places, and fountains -in the midst of the valleys." He will make the wilderness a pool -of water, and the dry land springs of water. Rivers of water in a -thirsty wild, are not more acceptable to the fainting traveller, -than the salvation of Jesus is welcome to the convinced sinner; to -such who believe he is precious. The conditions of obtaining it are -inscribed by the finger of God; we behold them written in legible -characters: "Ho, every one that thirsteth, come ye to the waters, -and he that hath no money, come ye, buy, and eat; yea, come, buy -wine and milk without money and without price." Ezekiel, in vision, -beheld this holy water issuing from the temple of God. Its sovereign -efficacy was such, that whithersoever it flowed, healing and life -attended its course. John in the Apocalypse, describes it as the -"pure river of water of life, clear as crystal, proceeding out of -the throne of God and of the Lamb;" its banks adorned with continual -fruitfulness, and never-fading verdure. The salvation of Jesus is -also described as a "fountain which is opened to the house of -David, and the inhabitants of Jerusalem, for sin and uncleanness." -May _we_ know its purifying and refreshing qualities: may _we_ drink -deep of the living waters, which are "a well of water springing up -unto everlasting life." Jesus himself personally invites "all that -are athirst, to come unto him and drink." - - [59] Acts iii. 6. - -This fountain of life, is not of recent discovery; the antedeluvian -world beheld it as a small rivulet, which continued to increase -as it flowed down the patriarchal age, widened under the Mosaic -dispensation, and became broader and clearer, as it warbled along -the prophetic course, and now displays itself as the grand and -majestic fountain of living waters, whose streams make glad the city -of our God. - - - - -CHAPTER XXIX. - - Then said I, Lo, I come: in the volume of the book it is written - of me, I delight to do thy will, O my God: yea, thy law is - within my heart.--Psalm xl. 7, 8. - - -The psalm from which these words are selected, was written by David, -king of Israel, but never can they with justice be applied to him. -We dare not venture to imagine he acted agreeably to the will -of his God, in the matter of Uriah the Hittite; nor was the law -of his God ruling in his heart, when his pride led him to number -the children of Israel. But let us no longer dwell on the crimes -and failings of this (in one sense of the word) great man; let us -endeavour to discover some other, to whom it can, with more justice, -be applied. But, alas! if we search to earth's remotest bounds, -we cannot find, on this our globe, one to whom it may be applied -without deserving the charge of flattery. If permitted to extend -our search to the upper and brighter world, and allowed to inquire -of the inhabitants of those realms of bliss, if they had ever known -one of Adam's race, when sojourning here below, of whom it could -with truth be said, his delight was to do the will of his God, yea -that the law of his God was the constant ruling principle of his -heart;[60] struck at our want of discernment, they would exclaim -with holy indignation, was He so long an inhabitant of your world, -and do ye not know him? Have ye not read of his life, of his acts, -of his words, and ways; but above all, have ye not heard the oft -told tale of his death? Do ye now need to be reminded that the -words are a true description of the man ye call Jesus of Nazareth? -Yes, angels know him, and glory in their knowledge; with joy would -they tell us, that, with all their opportunities of observing his -conduct, they could never discover in him the least imperfection -or tendency to sin.[61] Yes, it is Jesus the son of David, and not -David the son of Jesse; who is here speaking, as other parts of the -psalm clearly prove. He alone could say, without presumption, "I -delight to do thy will, O my God: yea thy law is within my heart." -Jesus came from heaven to earth, to do the will of his Father who -sent him; even to accomplish the work of redemption, which is as -much the will and pleasure of the Father, as it is the delight of -the Son. His zeal was discoverable at twelve years of age, when -he was found in the temple, and, to the gentle reproof of Mary, -answered, "Wist ye not that I must be about my Father's business;" -which he preferred before the refreshments of the body; yea, his -meat was to do the will of him that sent him, and to finish the -work. What devotedness marked his life! days of toil in travelling -and preaching were often succeeded by whole nights spent in prayer: -the returning sun found him again employed with the same unwearied -diligence in the work he had undertaken. We should do well to bear -in mind, that all Jesus did was voluntary. There was nothing, but -his love to God and man, which led him to engage in the work. There -was no compulsion, no obligation, it was entirely an act of his -own free will; nor did he enter on the covenant, ignorant of the -difficulties and sufferings connected with the work. He was well -acquainted with their nature, and extent; he had counted the cost -and weighed the price; and with a clear view of the immense load -of sufferings before him, did he, with cheerful promptitude, go -forth to the work. We cannot have a more striking exhibition of his -zeal, than in the reply he made to Peter; Jesus had been warning -his disciples of the circumstances of the death which awaited him; -but Peter could not bear the idea of his beloved Master's exposing -himself to so much suffering, and in the warmth of his attachment, -he exclaimed, "Be it far from thee, Lord: this shall not be unto -thee:" But Jesus said unto Peter, "Get thee behind me, Satan: thou -art an offence unto me; for thou savourest not the things that be of -God, but those that be of men." Is this the language of the man, -who, when he was reviled, reviled not again, and when persecuted, -he blessed? Can this be the answer of the meek and lowly Jesus to a -beloved follower, who only spoke with an intention to prevent his -Lord from suffering? Yes, it is; but Peter was little aware of the -momentous consequences connected with that death. The advice he -gave would, if followed, have been a more dire calamity than the -world had ever known, yea, even worse than the ruin brought upon -our race, when our first parents followed the counsel of that false -reasoner Satan. Jesus, well aware of the immense benefits resulting -from his expiatory death,[62] would not allow even a beloved -disciple to use one argument against his voluntary sufferings. How -different the conduct of Jesus, when Peter denied him! there was no -reproof, no upbraidings; but all was love and pity for the weeping -servant, to whom, after his resurrection, he gave many kind tokens -of his forgiveness. We are told, when the time approached that -Jesus should be offered up, he steadfastly set his face to go up -to Jerusalem, well known as the destined place of his sorrows. We -hear him saying, "I have a baptism to be baptized with, and how am I -straitened until it be accomplished." When Judas was about to betray -him, Jesus said, "what thou doest do quickly." His delight to do the -will of his God, was most conspicuous when the band of armed men -came to apprehend him, in the garden. He did not attempt to flee, or -endeavour to conceal himself from their pursuit. He did not shrink -from the danger even when so near; for it is said, Jesus knowing -all things that should come upon him, went forth to meet them; and -said, "whom seek ye," and when told Jesus of Nazareth, he said, "I -am _he_." There was no evasion, no reluctance, but he cheerfully and -freely delivered himself into their hands, and met with promptitude -the adversaries he had to encounter. When Peter, indignant at the -insults offered his Master, and anxious for his rescue, drew his -sword in the garden, and wounded the High Priest's servant, Jesus -mildly reproved him, adding, "the cup which my Father hath given me, -shall I not drink it?" Jesus could have commanded twelve legions of -angels to his rescue, yet he allowed himself to be bound, scourged, -and crucified as a malefactor. Not all the powers of earth and hell -combined, could have destroyed the body of Jesus, had he not given -himself up a voluntary sacrifice.[63] He had power to lay down his -life, but no man had power to take it from him. The human nature -of Jesus, when united to his divine person, became in a manner -omnipotent: unless he had freely consented, he could not have been -made the subject of their cruelty, but for that "cause came he into -this world." The active and passive obedience of Jesus has reflected -more honour upon God, than the unsinning obedience of men and angels -could have done to all eternity. The free and voluntary nature of -that obedience adds a beauty and lustre to the whole. "Then said I, -lo, I come: in the volume of the book it is written of me." Moses -wrote of Christ: the whole of the Old Testament (if we except some -of the prophetical parts which relate to the then kingdoms of the -earth,) have a reference to the person, work, or church of Christ. -The ceremonies, institutions, and many of the characters, of the Old -Testament, are shadows, types, and figures of Jesus the Messiah. -Even the preceptive parts are not exempt. The great apostle of -the Gentiles speaking of the law, says it is a "schoolmaster, to -bring us to Christ." When from comparing our heart and conduct by -the perfect standard of God's law, we discover our short comings, -the law thus becomes a teacher, and shows us the necessity of an -interest in the salvation of Jesus. He could truly say, "I delight -to do thy will, O my God: yea, thy law is within my heart: How I -love thy law, it is my meditation all the day;" in fact, the law, -which is holy, just, and true, is merely a transcript of his divine -mind. - - [60] Psalm xiv. 1. Eccles. vii. 20. Rom. iii. 12. - - [61] John xiv. 30. - - [62] John xiv. 5. - - [63] John x. 18. - - - - -CHAPTER XXX. - - I am become a stranger unto my brethren, and an alien unto my - mother's children.--Psalm lxix. 8. - - -Ah, my Lord, I know this to be thy voice of lamentation, at the -unfeeling conduct of those, from whom thou oughtest to have received -the kindest attentions. Thou wast as "a stranger unto thy brethren, -and as an alien unto thy mother's children;" "for even thy brethren, -and the house of thy father, even they dealt treacherously with -thee." They cried "depart hence, and go into Judea, that thy -disciples also may see the works that thou doest, for there is no -man that doest any thing in secret, and he himself seeketh to be -known openly. If thou do these things, show thyself to the world." -"For neither did his brethren believe in him." No sooner did he -show himself unto the world, and multitudes thronged to behold his -miracles, but they cry, thou art beside thyself. From his chosen -friends, the disciples, he also experienced much unkindness and -ingratitude. During his unparalleled agony in the Garden, instead -of endeavouring to mitigate, and sooth his sorrows, they slept, as -if careless of his woes. He marked their conduct, and exclaimed, -"What! could ye not watch with me one hour?" In the time of danger, -"all the disciples forsook him and fled." When in Pilate's hall, -and surrounded by men who thirsted for his blood, Peter, with oaths -and curses, thrice denied his Lord and Master, who heard, and -cast a look of reproof, mingled with love, towards his faithless -disciple. Blessed Jesus, how few of the tender charities of life -were exercised towards thee, though thy heart, cast in nature's -purest mould, was not insensible to the kindlier feelings of that -nature. Jesus particularly testified his affection towards John, -that beloved disciple, who laid in his bosom. He also discovered the -tenderness of his regard towards the three highly favoured subjects -of his friendship at Bethany. The sight of the sorrowing sisters -at the tomb of their only and dearly beloved brother, his friend -Lazarus, excited the tenderest sympathies of his soul, and drew -tears from the eyes, and groans from the heart of Jesus. "Behold -how he loved him," exclaimed the by-standers. Let us not think it -beneath the dignity of the eternal Son of God, to have shared in the -sorrows of such a scene; rather let us rejoice, that we have an High -Priest, "who can be touched with the feeling of our infirmities, and -that in all our afflictions he was afflicted." Was not this event -recorded to encourage us to present all our cares and trials before -him. The cry, "Lord, he whom thou lovest is sick;" will not, cannot, -be unnoticed by him who wept at the grave of Lazarus; for, though -he has changed his place, he has not changed his nature. As Man, -he can still sympathise with his people in all their sorrows and -afflictions. As God, he is ever able to extend his all-powerful arm, -and give the wished-for aid. - - - - -CHAPTER XXXI. - - They also that seek after my life lay snares for me; and they - that seek my hurt speak mischievous things, and imagine deceits - all the day long.--Psalm xxxviii. 12. - - -Where shall we find the person to whom these words are so -applicable, as to Jesus. From the manger to the cross, he was -constantly encircled by men who were plotting his destruction. If we -trace the line from Herod, the Tetrarch of Galilee, to Pilate, the -Governor of Judea, we find that the enemies of Jesus were neither -few nor weak. We see marshalled against him, kings, priests, and -governors; Pharisees, Scribes, and Sadducees; the learned and the -wealthy; the noble and the peasant; the Jewish nation and the Roman -soldiery. No scheme that malice, iniquity, or falsehood could devise -or suggest, was suffered to escape; all were pressed into their -service, and made to bear against him. Every stratagem was resorted -to, that they might entangle him in his discourse, to form an excuse -for seizing his person. At one time, the Herodians are sent with -the question, "Is it lawful to give tribute to Cęsar, or not?" and -though they preface their inquiry with "Master, we know that thou -art true, and carest for no man, for thou regardest not the person -of men, but teachest the way of God in truth," yet he discovered -their hypocrisy; and who but must admire the Godlike wisdom that -sparkles in his bold reply? We next behold the Pharisees approach -with cautious step and flattering tongue, to ask his opinion of -the laws enacted by Moses for divorcement. On the other side, the -Sadducees appear to present their queries touching the resurrection -of the dead. However artfully their plans were laid, they could -not surprise or deceive Infinite Wisdom. Their next scheme is to -present before him a woman guilty of adultery, hoping, from the -known kindness of his character, that he would pronounce her pardon, -and then they could accuse him as a violator of the commands of -their great lawgiver, Moses, who ordered all persons guilty of -such offences to be stoned to death; but he, who knew what was in -man, could foil his adversaries, whilst he pardoned the trembling -penitent. "Let him that is without sin, first cast a stone at her," -sent home to their conscience, proved the wisdom and Almighty power -of him with whom they were contending. Yet still his enemies spake -against him, and they that laid wait for his soul, took counsel -together. - - - - -CHAPTER XXXII. - - For I have heard the slander of many; fear was on every side; - while they took counsel together against me, they devised to - take away my life.--Psalm xxxi. 13. - - -It is not infrequent that the envious and the profligate are found -speaking in terms of reproach of characters whose public and -domestic conduct are a beautiful portrait of all that is honourable, -amiable, and truly worthy of commendation. Yet persons will never be -wanting who can truly appreciate and highly esteem the fair edifice -of moral excellence, and bestow the just tribute of respect it -deserves. It is possible for men to be so far deceived by personal -prejudice, or swayed by the false opinions of others, that they -not only view with indifference, but even treat with contempt and -scorn, persons, to whom the Searcher of hearts will one day say, -"Well done, good and faithful servant, enter thou into the joy -of thy Lord." Examples of these facts are not wanting, but we no -where behold so striking an illustration of this truth as in the -reception the Holy Jesus met with from the men amongst whom he -tabernacled. It must be confessed, that in the most perfect of the -human race there are defects and blemishes, to which even the eye -of friendship cannot be blind, yet in Jesus there was a freedom -from all evil either in principle or practice. He could be weighed -"in the balance of the sanctuary," and not found wanting either -to God or man. His actions, when measured by the just standard of -God's law, are pronounced perfect. Yet he, who was purity itself, -was not exempt from slander, but was called a gluttonous man, and -a wine bibber; a friend of publicans and sinners, an hypocrite, a -man of sedition and strife, a Sabbath breaker, and a violator of -all the laws of Moses. In scorn, they say, this fellow, and that -deceiver, thou art a Samaritan; a race of men held by the Jews in -the most sovereign contempt and hatred. By some, he is accused of -disloyal and traitorous conduct toward the rulers of Jewry; others -pronounced him guilty of blasphemy; and, to crown the whole, they -declare him to be a devil; yea, Belzebub, the chief of devils. -Blessed Jesus, thou didst, indeed, hear the slander of many. Every -action was viewed through a false medium. Thy acts of mercy became -an occasion of offence, and called forth the hatred of these -self-deceived men, and thy whole conduct was vilified and spoken of -in the harshest terms of disapprobation and scorn. Yet those ancient -slanderers and persecutors of Jesus, were not without their fears. -At one time, lest, from his growing popularity, the Romans should -take away their place and nation; at another time, the purity of -his doctrine becomes the source of disquietude. They all secretly -dreaded his power. Fear was on every side, while they took counsel -and devised to take away the life of Jesus. Pilate's wife could not -forbear expressing her fears; and Pilate himself illy concealed the -perturbation of his troubled conscience. How insufficient was water -to cleanse the polluted hands of that wretched governor, so deeply -stained with the blood of an innocent victim, sacrificed to his tame -compliance; and, to seal his awful doom, he soon after impiously -dared imbrue his hands in his own blood, and rush uncalled into the -presence of his offended Judge. How tremendous the situation of -Pilate when standing before the Judge of all the earth, even _that_ -Jesus, he had unjustly condemned and crucified. How different the -scene from that when Jesus appeared as the despised Nazarene in -Pilate's hall. The mind shudders at contemplating the awful fate of -those who dare to lift their puny arms in rebellion against Zion's -King, and the language of whose hearts till death is, "we will not -have this man to reign over us." - - - - -CHAPTER XXXIII. - - Is it nothing to you, all ye that pass by? behold, and see if - there be any sorrow like unto my sorrow, which is done unto me, - wherewith the Lord hath afflicted me in the days of his fierce - anger.--Lamentation i. 12. - - -These words are in some degree applicable to the mournful prophet -Jeremiah, but it will do no violence to consider them as referring -to Jesus, and to him they apply with tenfold force. Let us not -pass him by unnoticed, but let us "behold, and see if there be -any sorrow like unto his sorrow," who, by way of distinction, is -called "the Man of Sorrows." We see Jesus, attended by three of his -disciples, enter the garden of Gethsemane; we behold him withdraw -from them about a stone's-throw, and, kneeling down, pour out his -soul in prayer to God. Let us draw nigh to witness the scene, but -let us approach with awe and reverence, for methinks we are about -to tread on hallowed ground. Let the frame of our minds be solemn -and attentive, whilst we view a scene so mysterious and sublime. We -observe Jesus on his knees, begin to be sore amazed and very heavy: -yea, his soul is exceeding sorrowful, even unto death; and in the -bitterness of his spirit, we hear him cry out, "Father, if thou be -willing, remove this cup from me; nevertheless, not my will, but -thine, be done." Being in an agony, he prays the more earnestly. -Thrice we hear him present the same petition. His agony becomes so -extreme, that he sweats great drops of blood, and so profusely, -that it even falls upon the ground. Struck at a sight so mysterious -and solemn, we turn towards the disciples for an explanation; but -lo, they are fallen into a deep sleep, although requested by their -Master to watch and pray. Desirous to ascertain the cause, we survey -the wondrous scene, but find no external marks of punishment. True, -the sufferings of the cross he viewed as near, but they were not -yet commenced; nor can we discover any one afflicting him. The -only visible object we perceive is an angel from heaven; but his -was an errand of love, for he strengthened him. It is therefore -quite clear, that it was from sorrow of soul, and not pains of -body, Jesus then suffered. We eagerly inquire what powers could -have had such influence over him, as to occasion so great anguish -of spirit? We are told, the powers of heaven and hell;[64] and we -immediately request to be informed, why the holy, harmless, and -undefiled Jesus, is thus the object of God's displeasure, and the -sport of Satan. We are directed to consult the records of truth for -an explanation of the scene. We examine, and find that Jesus had -voluntarily come forth, and offered himself as the surety of his -people, having placed himself in their room, and the curses of the -law taken hold upon him, his soul endured all the horrors of the -tremendous load of our guilt imputed to him. Would you behold the -awful consequences of sin; then go, visit Gethsemane, and see Jesus -prostrate in the garden. Mark the extreme anguish of his spirit. -What language is sufficiently strong to express the agonies of -his soul in that awful hour, when the conflict of his mind forced -through all the pores of his sacred body a bloody sweat; not merely -a drop or two, but so copiously as to fall upon the ground, and -that in the open air, in a night of such extreme cold, that, in the -crowded hall of the High Priest's palace, the servants found it -necessary to make a fire to warm themselves. We may well tremble and -stand amazed at a sight so awful and mysterious as the soul-agonies -of the God-Man Christ Jesus. "Is it nothing to you, all ye that pass -by? Behold, and see if there be any sorrow like unto his sorrow, -which was done unto him, wherewith the Lord afflicted him in the -day of his fierce anger." Yes, the hand of Jehovah was in it, he -then stood up to punish the sins of his people, in the person of -their surety. It was also the hour and power of darkness, and -Satan then poured forth all his malice, and exerted all his fury, -to worry and destroy this Lamb of God; although Jesus declared, -the prince of this world had nothing in him, (_i. e._) no corrupt -principles or evil passions as materials on which to work; yet was -the soul of Jesus assaulted by all the malicious artifices of hell. -It is more than probable, that the great adversary overpowered the -three disciples with drowsiness, and caused them to fall into a -deep sleep, in order to keep every source of creature-comfort from -Jesus during this season of conflict and sorrow. In the garden of -Eden, did Satan gain his first triumph over apostate man; but in -Gethsemane's garden, did Jesus, as the representative and surety of -man, give that decisive overthrow to the power of sin and Satan, -which shook to its centre the throne of that arch-fiend. - - [64] Luke xxii. 53. - - - - -CHAPTER XXXIV. - - Yea, mine own familiar friend, in whom I trusted, which did eat - of my bread, hath lifted up his heel against me.--Psalm xli. 9. - - And I said unto them, if ye think good, give me my price; and - if not, forbear. So they weighed for my price, thirty pieces of - silver. And the Lord said unto me, cast it unto the potter: a - goodly price that I was prized at of them. And I took the thirty - pieces of silver, and cast them to the potter in the House of - the Lord.--Zechariah xi. 12, 13. - - -Surely every one acquainted with the history of Jesus, as connected -with that of Judas, must acknowledge these remarkable verses to be -prophetical of the traitorous conduct of that betrayer of Christ. -They describe the base deeds of one of his followers. It was his own -familiar friend, which did eat of his bread, that lifted up his heel -against him. It was not an open enemy that did him this dishonour; -it was one with whom, for near three years and a half, he had daily -intercourse; during which period he had constant opportunities of -witnessing the miracles of Jesus. He heard his divine discourses, he -saw him display his power, and, in common with the other disciples, -did he receive the kindest treatment from his Master, to whose -person Judas publicly professed himself faithfully attached: yea, -"he was numbered with the apostles, and obtained a part in their -ministry;" but such was his hypocrisy, that the disciples were not -conscious of his real character. To his care they intrusted the -slender stock of money--Judas kept the bag. Though under the mask -of friendship he artfully concealed his perfidious spirit from the -eye of man, yet he could not deceive his Lord and Master. Jesus well -knew, amongst the twelve whom he had chosen to be his apostles, one -was a devil.[65] He knew this serpent, fostered in his bosom, would -betray him. Yet we behold the meek and lowly Jesus condescending to -wash those feet which were so shortly to run on an errand of the -basest ingratitude. Judas was unmoved by this act of unparalleled -humility; no kindness could soften his heart, by sin made hard as -adamant; for it appears he instantly arose and, though night (a -time best suited for such deeds of darkness), went to the Chief -Priests, and said unto them, if ye think good, give me my price; -so they weighed him thirty pieces of silver. For that paltry sum -did this perfidious monster sell his Lord and Master, and engage -to deliver him into the hands of his bitterest enemies; and then, -to conceal his base and treacherous conduct, he mingled with his -Master's family, and even dared to partake with them, not only of -the paschal feast, but of the Lord's Supper, which was instituted -immediately after the celebration of the feast of the passover. So -callous was the wretch to every feeling of remorse and pity, that -he could, unmoved and unrelentingly, even receive from the hands -of the innocent victim of his treachery, the symbols of the Lord's -bruised body, and blood-shedding. When Jesus mildly declared that -one of them would betray him, the faithful disciples, filled with -astonishment and grief at the bare intimation of such an act of -perfidy, each eagerly exclaimed, "Lord, is it I? is it I?" The -hardened Judas could join in the cry, and with all the effrontery -of a child of satan, appeal for a confirmation of his innocence; -but Jesus knew his treachery, though hid beneath the garb of -friendship. Alas, wretched Judas! how little didst thou enjoy thy -ill-gotten wealth! Thou hadst scarcely grasped the price of blood, -ere thou didst cast it from thee; before even the victim of thy -treachery was crucified, thou didst cut short thy race on earth, and -madly rush on the thick bosses of Jehovah's buckler; thou didst -terminate thy wretched course of sin here, to enter on thine awful -state of everlasting wo. Matthew the Evangelist informs us that -Judas hung himself, but in the Acts of the Apostles we read, that -he fell head-long, and all his bowels gushed out. These seeming -contradictions are easily reconciled, if we suppose, which is not -improbable, that he fell from the place whence he hung himself; -and thus a double mark of infamy was affixed to his body. What a -remarkable fulfilment of prophecy, in the purchase of Aceldama, that -potter's field of blood. Indeed, these verses of Zechariah look more -like the descriptions of a contemporary, than the predictions of one -who lived at least five hundred and eighty years before the events -narrated actually took place. - - [65] John vi. 70. - -By the Mosaic law, if a servant was goaded by an ox, the owner -of the ox was to pay the master of that servant thirty pieces of -silver:[66] and for that trifling sum it was the blessed Jesus was -basely sold; he, whose price is far above rubies, and to whom all -the good things thou canst desire are not to be compared. But, -while we detest the treachery of Judas, let us be careful that -we do not commit the like act. Let us not salute Jesus with the -kiss of profession, while we are secretly in league with his worst -enemy, sin: which, of old, nailed Jesus to the cross. No wounds are -considered by him so severe, as those wherewith he is wounded in the -house of his friends.[67] - - [66] Exodus xxi. 34. - - [67] Psalm lv. 12. - - - - -CHAPTER XXXV. - - When the wicked, even mine enemies and my foes, came upon me to - eat up my flesh, they stumbled and fell.--Psalm xxvii. 2. - - -The Psalm from which this verse is selected, was written by David -king of Israel, when under the teachings of the Holy Spirit. -David unquestionably proved himself a mighty man of valour; and -by the help of his God did he overcome troops of foes; indeed, as -a warrior, he is surpassed by none. But still these words are not -strictly applicable to David; though he slew many by the sword; yet -we never hear that any of his unwounded enemies fell before him: -and we find but one solitary instance on record, of a body of armed -men falling to the ground, only on a single word spoken by their -adversary. The instance to which we allude, was an event which -occurred in the garden of Gethsemane, when a company of men went -to apprehend Jesus. We find a band of Roman soldiers, armed as for -war, (sent by the Chief Priest,) attended by their officers, and a -large concourse of persons, who were also provided with weapons, -lanterns, and torches, that they might secure Jesus, whom we see -coming forth to meet them, unarmed, and accompanied only by the -disciples. With all the dignity of conscious innocence, we hear -him inquiring whom they seek; when told, Jesus of Nazareth, he -mildly answered, _I am_;[68] but instead of instantly seizing their -prey, they go backwards, and fall prostrate on the ground. Is this -the conduct of Roman warriors? What was it which so soon relaxed -the nerves, and damped the bravery of a soldiery, famed for their -discipline and valour? It was not threats nor menaces; it was not -promises nor bribes; nor was it the sight of a company more numerous -than themselves. It was none of those causes which usually paralyze -the exertions of soldiers. Surely then there was an almighty power -accompanying the word spoken, for we find all this dismay and -consternation was occasioned only at the simple word of Jesus. Then -was that prophecy of Isaiah accomplished, who, when speaking of the -Branch out of Jesse's Root, said, "He should smite the earth with -the Rod of his mouth, and with the breath of his lips should he -slay the wicked." Truly they had cause for dismay; for they were -contending with none other than the glorious personage, the Great -I AM, who appeared to Moses at the bush; and the same power which -smote them to the earth, could, if he had pleased, deprive them of -life. Surely this must be acknowledged to be one of the greatest -miracles performed by Jesus in the days of his flesh, as it was -produced by apparently the slightest exertion of his power. - - [68] _I am._ The reader will observe the word _He_ is written in - italics, to denote that it was not in the original, but added by the - translators. - - - - -CHAPTER XXXVI. - - Why do the heathen rage, and the people imagine a vain - thing? The kings of the earth set themselves, and the rulers - take counsel together, against the Lord, and against his - anointed.--Psalm ii. 1, 2. - - -The whole of this Psalm is descriptive of the Messiah, and we are -not destitute of strong proofs to warrant our applying it to Jesus. -We find persons of different denominations and rank in society, -even kings, priests, scribes and pharisees, Jews and Gentiles, in -league to persecute and destroy an innocent individual. Of the Jews -we see Caiaphas the High Priest, at the head of the Sanhedrim, from -day to day in consultation on the best and most effectual methods -to secure and destroy the victim of their displeasure. Of the -Gentile party are Herod and Pilate, deputy kings or governors under -Cęsar, assisted by the Roman soldiers, seconding and consenting to -the plans of the Jewish rulers and people. We see these men forget -their national and personal animosities, to join in the scheme. -Yea Herod and Pilate, although at enmity before, on this occasion -lay aside their resentments, become friends, and act in unison. -But why "do these heathens rage, and against whom do these kings -of the earth set themselves," and wherefore all this consultation -and contrivance? Is it to secure a powerful tyrant, the scourge of -an oppressed nation? Is it to subdue an usurper who has arisen to -trample on and overthrow the existing authorities of the state; -or is it to bring to justice a wretch who has violated her laws, -and by his crimes and enormities become the dread and fear of his -race? No--but it is against the meek and lowly Jesus, who had never -refused to pay tribute to whom tribute was due, who had never -attempted to establish a kingdom amongst the princes of the earth; -but when solicited to do so, had ever checked the proposition, as -his kingdom was not of this world; he could challenge his bitterest -enemies to prove against him any violation of the laws, either of -Moses or Cęsar; nor did Jesus attempt to escape from them, but -was daily to be found either in the temple, or about the city or -its suburbs, attended by a handful of unarmed followers. There is -one circumstance which deserves particular attention, as it tends -to show the extreme warmth and rage of his persecutors. The night -Jesus was apprehended, was the very night the Jews celebrated the -passover: after which ordinance, the whole of the people were -forbidden to go abroad, or leave their houses until the morning.[69] -But so eager were these infuriated people to accomplish their plans, -that in opposition to this Jewish command, they go out to seize -Jesus, whom they take to the palace of the High Priest, where the -scribes and the elders of the people also assemble, to contrive -measures to get Jesus crucified. It appears more than probable that -they sat in council the whole night, as we leave them late in the -evening thus employed, and very early in the morning we find them -still engaged on the same subject. So soon as it is day, they lead -Jesus to the hall of Pilate. "But why do the heathen rage, and the -people imagine a vain thing? Against whom do the kings of the earth -set themselves, and the rulers take counsel together?" How sad their -mistake, if they imagined they were only planning the destruction -of a poor Jewish carpenter's son, when, in fact, their schemes were -against the Lord, and against his anointed. It was not from any -lack of evidence, that they denied Jesus to be the Christ of God. -The language he used on another occasion, is strictly applicable -to them, and to all those who do not acknowledge Jesus as the God -Messiah. "Many good works have I showed you from the Father; for -which of those works do you stone me? if I do not the works of my -Father, believe me not; but if I do, though ye believe not me, -believe the works, that ye may know and believe that the Father is -in me, and I in him." The plea of ignorance when the means of better -information are in our power, will only increase our condemnation. -We may all peruse the Holy Scriptures, which are able to make us -wise unto salvation through faith which is in Christ Jesus, for -"all scripture is given by inspiration of God, and is profitable -for doctrine, for reproof, for correction, for instruction in -righteousness that the man of God may be perfect, thoroughly -furnished unto all good works." - - [69] Exodus xii. 22. - - - - -CHAPTER XXXVII. - - False witnesses did rise up: they laid to my charge things that - I knew not.--Psalm xxxv. 11. - - -Where shall we find one more unjustly accused, than Jesus. They -falsely declare him to be a blasphemer and seducer of the people. -His enemies, in order to give an appearance of justice to their -proceedings, (for they were determined to destroy him) proceeded -to call witnesses against him; a mock trial ensues before Caiaphas -the High Priest; but, though the witnesses are perjured, their -testimony agrees not together. They indeed _accuse_ him of having -threatened to destroy their temple and build it again in three -days; but they can _prove_ nothing. It is true, that Jesus, when -speaking of his death and resurrection, said, destroy _this_ temple, -and after three days I will raise it up again. But this he spake -of his body, of which their temple was a type.[70] It was the -honoured spot, in which the Lord met with and blessed his people, -and the body of Jesus was honoured as the dwelling place or temple -of the Lord of Glory. God did indeed dwell in an house of clay -which, agreeably to his own prediction, was laid low, even to the -ground, and, after three days, he raised it up again, without human -aid or art. These words are made the subject of their accusation; -but, the charge is so childish and ridiculous, that it deserves to -be treated with contempt. It is a little extraordinary, that they -did not bring against him the prophecy he had delivered of the -utter ruin which, before that generation should have passed away, -he had declared the Romans would bring upon their devoted city and -temple. But they cautiously refrain from speaking on that subject, -and proceed to accuse him of blasphemy, but here again they can -prove nothing. Caiaphas artfully enough, adjures the condemned, by -the living God, to tell him plainly, if he were the Christ, the Son -of God. To which question Jesus replies, by boldly declaring his -Godhead,[71] and saying, that hereafter they should see him coming -in the clouds of Heaven, as their Judge. The High Priest then rent -his mantle, and they pronounced him worthy of death. By the law of -Moses, persons guilty of blasphemy, were to be stoned to death. -The Jews being a conquered people, had not the power to inflict so -severe a punishment, they, therefore, take Jesus before the Roman -Governor, and vehemently accuse him of perverting the nation, -forbidding to give tribute to Cęsar, saying, that, he himself was -Christ a King, and that he stirred up the people, beginning from -Galilee to Jerusalem. But how false and unjust the accusation. -Cęsar, throughout his vast dominions, had not a more honourable or -obedient subject, nor one who by example or precept, better taught -the true interest of the king and nation. He, indeed, preached from -Galilee to Jerusalem, but not with words of sedition and strife, -for he stirred up the people to practise such a refined and exalted -system of ethics, that those of the far-famed heathen moralists -sink into insignificance and contempt, when their sentiments are -compared with the doctrines of morality as taught by Jesus and his -Apostles.--"Love your enemies, bless them that curse you, do good -to them that hate you, and pray for them which despitefully use you -and persecute you, and whatsoever ye would that men should do unto -you, do ye even so to them." He taught the people throughout all -Jewry, to "render unto Cęsar the things that are Cęsar's, and unto -God the things that are God's." He even wrought a miracle to furnish -the means of paying his own and disciples' tribute money. But we -cannot find an instance of his working a miracle to supply his own -necessities, although so poor that he had not where to lay his head. -He ever taught the Jewish nation and his Apostles, and through them -the world, to render unto all men their due, whether of tribute, -custom, or honour. He enjoined them to submit themselves to the -Powers that be, and, to obey the laws of their Sovereigns and civil -Magistrates so far as they might be in unison with the commands -of God. Although he spoke so freely of the duties of the subject, -he treated the great ones of the earth as men accountable to God, -for the talents entrusted to their charge. His Apostles, taught -by their divine Lord and Master, neither flattered the vices, nor -courted the favours of kings or nobles, for they were no sycophants. -Although the doctrine of Jesus was so pure and Godlike, and his life -displayed every virtue, (for in his spirit there was no guile) and, -is the only one amongst Adam's race, who was free from sin, yet -against him was the tongue of the slanderer busy, and calumny dared -to raise her voice. Yea "false witnesses did rise up and lay to his -charge things that he knew not." - - [70] John ii. 19-21. - - [71] Col. ii. 9. - - - - -CHAPTER XXXVIII. - - But I, as a deaf man, heard not; and I was as a dumb man that - openeth not his mouth. Thus, I was as a man that heareth not, - and in whose mouth are no reproofs. Psalm xxxviii. 13, 14. - - -Does not the perusal of these words lead the mind back to the palace -of Caiaphas, and the hall of Pilate, when Jesus appeared there, -surrounded by his blood-thirsty persecutors, who, in the bitterness -of their malice, vehemently and unjustly accuse him of crimes his -soul abhorred. But, the meek and lowly Jesus heard their falsehoods -with silent composure. Their calumnies aroused no angry passions -in his spotless soul. Though conscious of the injustice of their -proceedings, he made no remonstrance. Even Pilate marvelled at his -silence, and exclaimed, hearest thou not how many things these -witness against thee? But Jesus answered not a word. He was "as a -deaf man who heard not, or as one that is dumb so he opened not his -mouth." Yet his silence was not the effect of sullenness, and, -though innocent of crimes alleged against him, he deigned not to -vindicate his character, nor did his noble spirit stoop to load with -reproach even his bitterest enemies. "Though reviled, he reviled not -again; in his mouth there were no reproofs." Jesus, aware of the -situation in which he stood as the sinner's surety, looked beyond -the bar of Pilate, to the Tribunal of God's Justice: for though no -sin was _in_ him, yet, by imputation, he was loaded _with_ sin.[72] -Though he was unjustly condemned to death by the Roman Governor, he -viewed the sentence gone forth against him in the Court of Heaven, -and, seeing the hand of the Lord in this matter, he was dumb, and -opened not his mouth, "because thou, O God, didst it." This is -discovered in the reply he made to Pilate's imperious question, -"Knowest thou not, that I have power to crucify thee, and have power -to release thee?" Jesus answered, "thou couldest have no power at -all against me, except it were given thee from above." Although -innocent of the crimes preferred against him, at Pilate's bar, yet, -Jesus knew that he stood charged before God, with the imputed mass -of his people's sins for which he had made himself responsible. -Is it not to this, we must attribute the otherwise extraordinary -silence Jesus manifested at the injustice of Pilate's sentence? - - [72] Isaiah liii. 6. - - - - -CHAPTER XXXIX. - - My lovers and my friends stand aloof from my sore, and my - kinsmen stand afar off.--Psalm xxxviii. 11. - - -How forcible and just the remark of the wisest of men, "that every -man is a friend to him that giveth gifts." But, in the day of -adversity, how few are treated with kindness and attention by their -former acquaintance and professed friends. At one time we see five -thousand, and at another four thousand persons, partaking of the -bounty of Jesus. Afterwards we behold a multitude following him; -but, he who knew their motives declared it was "for the sake of the -loaves and fishes." When he was so actively engaged in healing the -sick and diseased, from all parts they crowd around, and call him -Lord and Master; but, no sooner does the black cloud of adversity -lower over the head of this Benefactor of our race, than the -cringing throng depart; even his immediate disciples, who had shared -his friendship, forsook him, and fled at the very first appearance -of danger. So precipitate were they that they stayed not to inquire -or consider if mischief was likely to befal them, by their adherence -to their Master. Only anxious for their own safety, they leave him -alone and unprotected, to struggle with dangers and difficulties. -But one disciple is found in the hall of Judgment, and even he, with -oaths and curses, denies any knowledge of the despised Nazarene. -But, were none found to espouse his cause? Did not the recipients -of his bounty appear for his rescue? Were not those tongues whose -powers of articulation Jesus had restored, heard to plead for mercy? -Did not those eyes he had blessed with vision, with tears supplicate -compassion for their benefactor? Were not those withered arms he had -healed, upraised to shield from insult the giver of their strength? -Did not those he had delivered from the power of the grave, boldly -shed their hearts' blood to rescue, from the arm of cruelty and -oppression, the restorer of their life? No! Silent as the grave was -every tongue in his defence; no advocate was heard to plead his -cause; no friendly arm was outstretched to succour or support the -oppressed Saviour; "Lover and friends stood aloof from his sore, and -his kinsmen stood afar off." - - - - -CHAPTER XL. - - I gave my back to the smiters, and my cheeks to them that - plucked off the hair; I hid not my face from shame and - spitting.--Isaiah l. 6. - - -For the fulfilment of this prophecy, we have only to go back to -the hall Prętorium, where we behold the blessed Jesus surrounded -by a band of Roman soldiers, who treat him with every species of -indignity. Not content with having scourged him, (a punishment -considered too ignoble to be inflicted on a free born Roman)[73] -they proceed to insult his Kingly Office. The purple robe, the reedy -sceptre, the crown of thorns, the bended knee, and the salutation, -"Hail, King of the Jews," are all used in mockery. What cruelty, -mixed with insult, was here; had sport only been intended, a crown -of reeds had sufficed. But no, it must be a crown of thorns, and -that not gently placed on his head, but its sharp points were -forcibly struck in. His Prophetical Office is next profaned, by -blindfolding and smiting him on the face, crying, prophesy who it -was that smote thee. They even dare to spit in his face, which by -every people is considered the greatest indignity that can be -offered, but especially so by the Jewish nation, amongst whom, if -a father did but spit in his daughter's face, she was treated as -unclean seven days.[74] The Romans were accustomed to present a -civic crown, composed of oak leaves, to him who had saved the life -of a fellow citizen, but when Jesus literally laid down his life to -save from everlasting death a countless multitude, whom no man can -number, of the citizens of earth, no such civic honours were awarded -him. When our first parents apostatized from God, the earth was -cursed for their sake, and made to bring forth briars and thorns, -but Jesus only, of Adam's race, was ever crowned with thorns. What -a spectacle for the angels of light to witness! The God of glory -insulted and mocked by worms of the earth! To behold that sacred -face, before which they were wont to bow with adoration and love, -covered with shame and spitting. But the season of sorrow and of -suffering is now past, and Jesus, the Son of the Most High, is -receiving the just reward of his sufferings and humiliation.[75] -That head, torn and lacerated by the rugged thorn, is now adorned -with many crowns, and that face, once obscured by shame and -spitting, now shines with refulgent brightness. - - [73] Romans xvi. 37. - - [74] Numbers xii. 14. - - [75] Isaiah xl. 10. - - - - -CHAPTER XLI. - - He is despised and rejected of men; a man of sorrows, and - acquainted with grief; and we hid, as it were, our faces from - him; he was despised, and we esteemed him not.--Isaiah liii. 3. - - Thus saith the Lord, the Redeemer of Israel, and his Holy One, - to him whom man despiseth, to him whom the nation abhorreth, to - a servant of rulers, Kings shall see and arise, princes also - shall worship, because of the Lord that is faithful, and the - Holy One of Israel, and he shall choose thee.--Isaiah xlix. 7. - - -Here again, we are called upon, to behold Jesus, exposed to shame, -reproach, and sorrow. "He was in the world, and the world was made -by him, yet the world knew him not." "He came unto his own, and his -own received him not." Though his visit was an errand of mercy, yet -he was treated as the offscouring of all things. "He was despised -and rejected of men, himself a man of sorrows, and acquainted with -grief; and we hid, as it were, our faces from him; he was despised, -and we esteemed him not." "Away with him; crucify him," was the -public cry. And to Pilate's question, whether of the twain will ye -that I release unto you, Barabbas or Jesus? they all, as with one -voice, instantly exclaim, "not this man, but Barabbas." Thus, he who -had been cast into prison for sedition and murder, was released, -and Jesus rejected. Yet it was "Jehovah's Holy One, the Redeemer -of Israel, the Mighty God of Jacob, whom man despised, whom the -nation abhorred, who was as a servant to Rulers." We may shudder at -the indignities offered to the Son of God when he tabernacled on -earth, and the thought may cross the mind, had I been present, I -would not have joined in opposing and insulting the meek and lowly -Jesus. Good, my friend, but allow me affectionately to remind you, -that if you are still at enmity to God by wicked works; if you have -not submitted your heart unreservedly to the Lord, nor accepted his -free offers of pardon and reconciliation, through the blood and -righteousness of Jesus; if you are not simply resting by faith on -the vicarious sacrifice of Christ, as the only propitiation for sin, -and trusting solely to his perfect, yet imputed, righteousness, as -the ground of your acceptance with God, you are, to all intents and -purposes, acting the like part, or even worse, than did the ancient -rejecters of Jesus, for you despise and reject the Redeemer of -Israel, amidst the full blaze of gospel light. "If he that despised -Moses' law, died without mercy, of how much sorer punishment, -suppose ye, shall he be thought worthy, who hath trodden under -foot the Son of God, and hath counted the blood of the covenant, -wherewith he was sanctified, an unholy thing, and hath done despite -unto the Spirit of grace?" We know him that hath said, "Vengeance -belongeth unto me; I will recompense, saith the Lord."[76] - - [76] Heb. x. 28-30. - -But let us not forsake our own mercies, nor longer despise and -reject the Christ of God, nor lightly esteem that salvation, to -purchase which, he was content to suffer ignominy and sorrow. Let us -bow with humility and reverence "before the Redeemer of Israel." Let -us bend the willing knee in adoration and gratitude before Jehovah's -Holy One, of whom thus saith the Lord, "Kings shall see and arise; -Princes also shall worship before him; the Gentiles shall come to -his light, and Kings to the brightness of his rising." "Nations, the -learned and the rude," shall bow before the Mighty One of Jacob, -fall prostrate to his all conquering grace, and call the Redeemer -blessed. - - - - -CHAPTER XLII. - - But I am a worm, and no man; a reproach of men, and despised of - the people.--Psalm xxii. 6. - - -Do we not here instantly recognise the language of the despised -Nazarene? And is not the whole Psalm a striking description of -his unparalleled sufferings, of his unprecedented degradation -and humility? He whose will formed the universal law of nature; -he who marshalled the stars, and called them all by name; who -bid the planets roll, and the sun to shine; who gave the orb of -day his splendid rays, and lent the moon her silvery light; he -whose word the congregated waters of the ocean felt and owned, -when he said, "hitherto shalt thou come, but no further, and here -shall thy proud waves be stayed"--he who shared the throne of -Deity,[77] and received the adorations of glorified saints, of -Cherubim and Seraphim, and before whose footstool even Gabriel -bowed and worshipped.[78] He whose right it was to reign in Heaven, -condescended to visit this, his distant kingdom, and tabernacle -here for a season in the garb of humanity. Surely, if the Lord of -Heaven and Earth deigned, for great and wise purposes, to enter this -lower world, it was undoubtedly his just right to have appeared in -all the majesty and splendour becoming his rank, and thus to have -displayed himself as the glorious God. Was it not a condescension in -the second person of the glorious Trinity to assume the character -and office of Mediator? But, how unspeakably great his condescension -in taking our nature into union with his Divine Person, even if it -had always retained the splendours exhibited to the three disciples -on the mount of transfiguration. Is there not just reason to believe -the human nature to which Deity was united, as far exceeded in its -native powers and faculties the rest of mankind[79]; as that the -intellectual powers of the justly celebrated Newton exceeded the -mental capacities of an idiot? We behold the God-man, Christ Jesus, -voluntarily waiving his just claim to glory, and appearing, as the -Prophet described, "without form or comeliness;" for in the eyes -of those who saw him "there was no beauty that they should desire -him." He was exposed to every species of scorn and contempt, his -name a reproach, himself an outcast, the sport and ridicule of the -Jewish nation. We discover Jesus, as the surety of man, cheerfully -lay aside for a season all his visible and personal glory[80], to -recompense the injury God's manifested glory had sustained by the -creature's sin. And as Adam the creature, sinned in aspiring to -be as God[81], so Christ, the Son of God, in making restitution, -condescended to assume the creature. The satisfaction of Jesus did -not consist merely in his obedience and sufferings, but also in his -abasement and humiliation. He emptied himself, as it were, of all -personal glory[82] to honour God, who, in the person of God the -Father, covenanted to maintain and demand the honour and dignity due -to Godhead.[83] The apostasy and disobedience of man had reflected -dishonour on God, therefore Jesus submitted to shame and reproach, -and to have his personal glory debased to make reparation. The lower -he humbled himself, the greater honour did he reflect upon God, and -the greater was the display of his love to man. When we consider the -character of him with whom it is no "robbery to be equal with God," -and contrast the true dignity of his person, with his appearance -and reception on earth, we are overwhelmed at the extent of his -zeal for his Father's honour, and his love for the fallen race of -Adam, which prompted him to descend from the heights of glory and -blessedness to take the lowest rank, and most humbled situation[84], -in society, to raise and exalt his enemies to a participation and -share in the glories of his Heavenly Kingdom. Surely "this was -compassion like a God." - - [77] Psalm cx. 1. Zech. xiii. 7. - - [78] Heb. i. 6. - - [79] John vii. 46. - - [80] John xvii. 5. - - [81] Gen. iii. 5. - - [82] Phil. ii. 7. - - [83] Matt. v. 18. - - [84] Luke xxii. 27. - - - - -CHAPTER XLIII. - - He was oppressed, and he was afflicted, yet he opened not his - mouth: he is brought as a lamb to the slaughter, and as a sheep - before her shearers is dumb, so he opened not his mouth.--Isaiah - liii. 7. - - -It is scarcely possible not to see that it is Jesus who is here -held forth to our view. Who so oppressed and afflicted as he? Who -so patient under insult and tyrannical cruelty? Who so silent -under the voice of calumny? What lamb so patient under the hand of -the destroyer? He did not resist, he did not oppose; yea, he did -not even attempt to vindicate his conduct; but, with meekness, -gentleness, and cheerfulness did he hear, bear, and suffer, all -that malice could devise, or cruelty inflict. Although he bore -their unjust treatment without murmuring, yet his was not the -tame submission of one insensible of wrong, or incapable of -resistance.[85] - - [85] Matthew xxvi. 53. - -Under the law, the lamb intended as a sacrifice was first taken -to the door of the tabernacle, that the priest might have any -opportunity to discover if it was free from blemish;[86] and Jesus -the Lamb of God was not offered as a sacrifice without being first -brought bound before the High Priest. But he, blinded by prejudice -and passion, neglected to perform this part of his office. Yet this -spotless lamb was not led forth for slaughter, before his purity -had been attested; and, though the Priest refused to do it, Herod -and Pilate gave their testimony to the fact, that in him they could -find no fault. He was perfectly free from spot or blemish. He alone -is the Lamb whose sacrifice can benefit either Jew or Gentile. It -would be easy to shew, that all other sacrifices were but typical of -this Lamb, viewed as slain from the foundation of the world; but, as -it is more connected with type than prophecy, it would be improper -here. - - [86] Leviticus ix. 3. 5. - - - - -CHAPTER XLIV. - - He was taken from prison and from judgment: and who shall - declare his generation? for he was cut off out of the land - of the living, for the transgression of my people was he - stricken.--Isaiah liii. 8. - - -Here the Prophet presents us with another sketch, which so exactly -corresponds with many features in the sufferings of Jesus, that we -cannot well mistake, if we consider him as the person intended. -What supinness do we behold in the cause of truth, how faint are -the exertions to promote the Glory of God, to whom are we indebted -for all spiritual and temporal blessings. Surely, the disciples of -Christ, in every age, must blush to compare their want of zeal for -their Master's Glory, with the ardour and unwearied perseverance -displayed by the adversaries of the Lord. What exertion and -determination of purpose, is discoverable in the persecutors of -Jesus. If they cannot accomplish their object in one way, they -attempt it in another. If Annas or Caiaphas have not the power -(Judea being under the Roman yoke) to execute Jesus, his enemies, -nothing daunted, try Pilate and Herod, from whose tribunal, the -innocent sufferer is again conveyed back to the Judgment Hall of -Pilate, and eventually to Calvary. Thus was the blessed Jesus -led bound by his insulting persecutors, from place to place, and -compelled to walk many a wearisome mile, surrounded by an incensed -rabble, who thirsted for his blood. He was, indeed, taken from -prison and from judgment, but, who shall declare his generation. -We may trace his journeys and count the number of his years on -earth; but, we cannot name the period of time, when he first -began his existence; for he existed as God, from everlasting to -everlasting.[87] We hear the Jews saying "As for this fellow, we -know not whence he is." As man, we see him cut off out of the land -of the living. And the Prophets and Apostles, all join in stating, -that it was "for the transgressions of his people, he was stricken." -They again and again repeat the same sentiment. We are not left -with a solitary proof or two, on a subject of so much importance; -but it is written as with a sunbeam, throughout the whole canon -of scripture. We should never view the sufferings of Jesus, -but in connexion with the precious truth, that it was "for the -transgression of his people he was stricken." - - [87] Romans xix. 5. Hebrews xiii. 8. - - - - -CHAPTER XLV. - - For dogs have compassed me; the assembly of the wicked have - enclosed me; they have pierced my hands and my feet.--Psalm - xxii. 16. - - -We cannot with any degree of consistency, apply these words to -David. It is true he was often surrounded by foes, and encompassed -by adversaries; but, never were his sorrows and sufferings of the -kind here described. By the spirit of Prophecy, he spoke of the -sufferings of Jesus, and to him alone can we with truth apply these -words, or indeed, the whole Psalm. - -We see Jesus surrounded by men, who, for their ungovernable rage, -are not unaptly compared to dogs; and the assemblies before whom he -was brought, proved by their conduct towards him, that they were -unjust Rulers. What they called the Hall of Judgment, was, in this -case, the seat of injustice and oppression. On every side, did the -assemblies of the wicked enclose him; yea, they crucified him, by -which act they pierced his hands and his feet. Crucifixion was not a -Jewish punishment, but one used by the Romans, and they considered -it so disgraceful that it was not allowed to be executed on a -Roman, however heinous his crimes. It was only slaves, and persons -belonging to the conquered territories of the Roman Government, -who were sentenced to a death alike ignominious,[88] painful, and -lingering. It was shameful, as the condemned always suffered naked; -it was extremely painful, for they placed the sufferer on the cross -when on the ground, the feet and outstretched arms, were then nailed -to the wood, which being upraised, and one end fixed in a hole in -the ground, the sudden jirk occasioned the most excruciating pains -to the whole body. And when we consider that the nails were driven -through the palms of the hands, and the soles of the feet, the most -nervous parts of the body, the mind sickens at the thought, and is -unwilling to dwell longer on so distressing an object; humanity -sends forth a wish that death may speedily relieve the sufferer. -But, as no wound is inflicted on any part of the body absolutely -necessary to existence, the unfortunate sufferer often lingers many -an hour in this extreme agony, before the powers of nature are -exhausted and death closes the scene. - - [88] Hebrews xii. 2. - -This is but a faint outline of the sufferings of crucifixion, to -which the Priests and Rulers sentenced the blessed Jesus, whom we -see going forth to the place of execution, carrying his own cross, -and fainting beneath the load. His unfeeling persecutors, fearing, -lest he should expire by the road, and thus disappoint them in their -cruel design, lay hold of a Cyrenian, named Simon, whom they compel -to bear the cross to Calvary, a spot, rendered sacred to memory by -the sufferings of Jesus, who humbled himself unto death, even the -death of the cross. Yes, he who could command a legion of angels to -his rescue, here submitted to a painful and ignominious death. Do we -hear the Prophet inquire "Wherefore art thou red in thine apparel, -and thy garments like him that treadeth the wine-vat?" Jesus -replies, I have trodden the wine-press alone; and of the people -there was none with me; and "I looked and there was none to help; -and I wondered that there was none to uphold: therefore, mine own -arm brought salvation." Whenever we look to the cross of Jesus, we -should eye him as "the surety of his people," as the "just suffering -for the unjust, to bring sinners unto God." It was for them he -wept, bled, groaned, agonized, and died. But while Christ crucified -is to the "Jews a stumbling block, and unto the Greeks foolishness, -it is unto them that are called, both Jews and Gentiles, Christ the -power of God, and the wisdom of God." Jesus, that he might sanctify -the people with his own blood, "suffered without the gate." "Let us -therefore go forth unto him without the camp, bearing his reproach." -Jesus suffered a painful, shameful, and ignominious death, to -deliver his people from the bitter pains of eternal death. His -crucifixion is the procuring cause of their salvation; for he died -that they might live. Ought we not to admire and adore the wisdom of -our God, who could cause such invaluable good to spring out of what, -distinctly considered, was an act of such injustice and cruelty. We -see the persecutors of Jesus full of fury and indignation, executing -their cruelties on the innocent object of their abhorrence. But, -at the same time, we discover, that by their instrumentality, the -designs of God are accomplished. Not that their crime is in the -least degree lessened. No, the hatred, malice, envy, injustice, -rage, and cruelty, was all their own act and deed, and the sin and -guilt, consequent on the foul transgression, is with justice laid -to their charge. The moral evil of the act, is in nowise diminished -by the Lord's overruling it to accomplish his purposes and making it -minister to his glory. He can make "the wrath of man praise him, but -the remainder of that wrath he will restrain." - - - - -CHAPTER XLVI. - - My God, my God, why hast thou forsaken me? Why art thou so far - from helping me, and from the words of my roaring?--Psalm xxii. - 1. - - -If we would know whose language this is, we must by faith ascend the -hill of Calvary; there, taking our stand at the foot of the cross -of Jesus, we hear him utter the dolorous cry, "My God, my God, why -hast thou forsaken me." We do not find a word of complaint of the -pains and sufferings of his mangled body escape his lips. They are -borne in patient silence, the cruelties inflicted by the puny arm -of flesh, cannot extort a groan or a murmur from the holy sufferer. -This mournful exclamation, was not occasioned by the agonies of his -body. He was not incapable of feeling them in their highest extent, -(for his human nature was left to its infirmities, that he might -fully suffer) but he was so entirely swallowed up with the weight of -his Father's wrath; that it overwhelmed the sense of bodily pain. -Here again we are constrained to eye Jesus in the character of a -surety. He had become a surety for rebel man, and he truly smarted -for it. He felt the awful extent of the tremendous debt he had -engaged to cancel, he found the wrath of God "as an overwhelming -flood," as "deep waters in which there was no standing." At that -soul-appalling season, the phials of divine vengeance were poured -out, and he drank of the cup of trembling from the hand of the -Lord; not a sip merely, but he drank of it to the very dregs. He -felt by bitter experience that God's wrath is a consuming fire; for -by it, his "heart was melted like wax, in the midst of his body." -The sorrows of his soul, were occasioned by the sins of the world -imputed to, and charged upon, him, and for which he then endured -the wrath of God. Yes, in the six hours Jesus hung upon the cross, -he had to struggle with the sorrows of death and with the fierce -anger of God; he was forsaken by his Father, and suffered his -divine wrath, which indeed constitutes the tremendous curse. If the -thought should arise in the mind, how that Infinite Being who is -emphatically described as a God of Love, could find in his heart -to use such severity toward him, whom he styles "his only-begotten, -well-beloved Son, he in whom the Father is always well pleased," -it should be remembered, that God sustains two relations towards -Christ; the love of a Father to him as a Son, and the claim of a -Judge toward him as a surety. Although God never expressed so much -anger toward Christ,[89] as when he hung upon the cross, yet in -fact, he was never so well pleased with him as then.[90] Yea, he -was more pleased with him, than he had been displeased by all the -sins that creatures have committed or can commit. It is true, mercy -is God's delight, but justice is his sceptre, whereby he rules, -governs, and judges the world. His attribute of wisdom, gives to -both their fullest demonstration and accomplishment. The plan -of reconciliation, the scheme of redemption, by Jesus; is God's -masterpiece: in which all his attributes meet, and harmonise.[91] -If we would know the abhorrence God bears toward sin, then we must -look at the cross of Jesus. There it is God has exhibited the -greatest manifestation of his hatred toward it, by his treatment of -him who became the sinner's surety. The drowning of the old world, -the destruction of Sodom and Gomorrah, together with the eternal -punishment of the miserable inhabitants of the bottomless pit; never -can display God's detestation of sin so forcibly, as the astonishing -events which once transpired at Gethsemane and Calvary. If Jesus -could not endure to be deprived of the light of God's countenance -for a few short hours; then how wretched the state of those who are -banished his presence for ever! Jesus well knew the blessedness of -God's favour; he could bear with composure, the utmost torments that -wanton cruelty could inflict; but he could not behold in silence, -the angry countenance of his Father, or endure to be deprived of the -refreshing presence of the Lord. Does not this display the love and -compassion of our Jesus, in a most endearing point of view, when we -behold him voluntarily submitting, not only to corporeal punishment, -but also to the curse and wrath of God for us, and for our salvation? - - [89] Zechariah xiii. 7. - - [90] John x. 17. - - [91] Psalm lxxxv. 10. - - - - -CHAPTER XLVII. - - Awake, O sword, against my shepherd, and against the man that - is my fellow, saith the Lord of hosts: smite the shepherd, and - the sheep shall be scattered; and I will turn mine hand upon the - little ones.--Zechariah xiii. 7. - - -This verse, at the first reading, may appear involved in difficulty, -but a little attention will enable us to discover to whom it refers. -We hear a solemn call for a sword to awake. What sword? Surely it -can be none other than the sword of divine justice, which had so -long delayed to execute the punishment due to the violators of God's -righteous law. But against whom is it directed? Against fallen and -rebellious man? No, but against "my shepherd, and against the man -that is my fellow, saith the Lord of Hosts." The next interesting -question which arises, is, Who is this Shepherd? We answer, Jesus. -In the Old Testament, the Messiah is often discovered to us, in the -character of a shepherd, and in the New, we find every description -fully realised in the person of Jesus of Nazareth, who is the true -Shepherd of Israel. But why is the sword called upon to awake -against him? This may require a little history, but is easily -answered from the records of divine truth. Mankind in the person of -Adam their federal head, and since, each individual, distinctively, -has broken God's righteous law, not only the decalogue delivered -to Moses, but the law of nature; man owing all to his bountiful -Creator and Preserver, was, in point of common justice, bound to -render to his Lord the tribute of his love and gratitude. But who, -amongst the human race, can venture to stand forth, and appealing -to Omniscience itself, affirm, that he has "loved the Lord his God, -with all his mind, with all his soul, and with all his strength; -and his neighbour as himself?" No, it is in vain to endeavour to -conceal a truth God has declared so publicly; that by "the deeds of -the law, no flesh living shall be justified." Man having rendered -himself amenable to God's holy law, stands exposed to all its -awful consequences. But "be astonished, O heavens, and wonder, O -earth," to behold this great, this good shepherd, stand forth as the -voluntary surety of his flock, engaging to take all their guilt, -and its punishment, upon himself. Thus becoming responsible, for -all their mighty debt, having placed himself in their law room, the -sword of divine justice was called upon to execute its tremendous -punishment, (the punishment due to the whole flock) on the person of -their surety shepherd. - -We would next direct our attention to the words, "The man that is -my fellow, saith the Lord of Hosts:" and trace their application -to Jesus. For proofs of his humanity, see him a babe at Bethlehem; -view him labouring in the occupation of a carpenter; trace the -innumerable instances given in the records of the Evangelists, of -his humanity; behold him exposed to all the infirmities of our -nature; see him enduring hunger, thirst, weariness, reproach, -privations, pain, sorrow, and suffering; yes, as man he wept, -groaned, bled, agonised, and died. As God, behold him giving sight -to the blind, making the deaf to hear, the dumb to speak, and the -lame to walk; cleansing the lepers, healing the sick, and all by -a word or touch; yea, at his command, the dead again sprang into -life, and devils themselves fled, or cried out for mercy at his -approach. When he issued his mandate, be it observed, there was no -exertion of physical power; and if he ever used outward means, they -were such as carried conviction to the mind of every beholder, that -the cure was not the effect of their application, but an exercise -of his power, who is truly "fellow to the Lord of Hosts." All the -essential attributes of God belong to Jesus: mark his omniscience in -the instance of Nathaniel,[92] "when thou wast under the fig-tree, -I saw thee." See him exercise his omnipotence at the lakes of -Tiberias and Gennesaret, in the two miraculous draughts of fish; -the one before, the other after his resurrection. In directing the -fish to bring the piece of money; in walking on the sea: and the -instances also, of his feeding five thousand persons from five -loaves, and seven thousand from four loaves and a few small fishes, -and it would appear that the fragments left, exceeded the slender -stock at the commencement of the repast. Behold his omnipresence -in the case of Lazarus, whom he declared to be dead although none -brought the tidings. Indeed the instances are numberless, in which -the unprejudiced mind may discover the deity of Jesus. It was -often manifested in his declaring the thoughts and motives, not -only of his immediate disciples, but of many who, under the guise -of friendship, were secretly endeavouring to draw from his lips -something which might give them a plea for seizing his person. -Yes, Jesus discovered himself to be the omniscient, omnipotent, -omnipresent, heart-searching God. Although his humanity and deity -are so closely united, yet they are easily to be discovered. See -the humanity sleeping, but behold the God arising and rebuking -the tempestuous winds and sea, which knew his voice and instantly -obeyed. Above all, behold his body carried from the cross to the -sepulchre, after having paid a debt, which the whole human race, -through the countless ages of eternity, were unable to discharge: -but it was fully cancelled by the man who is "fellow to the Lord of -Hosts," and as such see him bursting the bars of death asunder, and -arising, the triumphant Conqueror of death, hell, and the grave. - - [92] John i. 47-50. - -The latter clause of this prophecy was fulfilled, when Jesus was -seized and hurried before his unjust judges; then the shepherd was -smitten, and the sheep scattered, as those who have no keeper; for -all his disciples forsook him, and fled. - -The mighty conflict is now past; for the sword of divine justice, -which had long slumbered, awoke; and, guided by the arm of -Omnipotence, was dipped in the heart's blood of Israel's chief -Shepherd: the man who is "fellow to the Lord of Hosts." - - - - -CHAPTER XLVIII. - - They part my garments among them, and cast lots upon my - vesture.--Psalm xxii. 18. - - -The circumstances attending the disposal of the garments of the -crucified Jesus, are in themselves trifling and insignificant, -but when viewed in connexion with this prophecy, it is no longer -a matter of little importance. It is equally necessary that the -small, as well as the great and conspicuous parts of prophecy -should be fulfilled; and it is highly satisfactory to trace, amid -the more minute events connected with the life and death of Jesus, -so striking a correspondence with the Old Testament prophecies -of the Messiah. In fact, if these were wanting, the whole, as an -evidence, would be incomplete. How satisfactory is it to find, in -this instance, the very raiment of Jesus become a witness for the -truth that he is the Messiah. It was not the disciples, or friends -of Jesus, who parted his garments among them, and cast lots upon his -vesture: but it was the Roman soldiers, who, ignorant of the Jewish -prophecies, could not be supposed to have divided the garments among -them in that particular way, for the express purpose of fulfilling -this prophecy; which might have been imagined, had it been the -disciples instead of the soldiers. These men, alike ignorant and -unconcerned about the fulfilment of prophecy, could not even be -anxious to possess the garments of Jesus from their intrinsic worth; -no, it was only the humble dress of a poor jew: nor were they led -to attach any particular value to the clothes, from love to its -late wearer, for whom they felt neither affection or respect. It is -probable they were severally desirous to possess some part of the -apparel, that they might exhibit it as a trophy that they shared in -the destruction of the King of the Jews. - - - - -CHAPTER XLIX. - - They gave me also gall for my meat; and in my thirst they gave - me vinegar to drink.--Psalm lxix. 21. - - -It was not unfrequent that cordials or opiates were given the -unhappy objects sentenced to crucifixion, to blunt the severity of -their agonies, and shorten the period of their sufferings. But, at -the crucifixion of Jesus, no friendly hand presented the soothing -draught. When faint from loss of blood, and parched by burning -fever occasioned by excessive pain, the dying sufferer exclaimed "I -thirst;" a sponge is conveyed on a reed to his parched lips; but, -alas! it is absorbed in a liquid too nauseous, even for one in his -famished state, to drink. Unfeeling wretches! thus to sport with -the sufferings of such a distressed object; thus to mock the wishes -of one in the last agonies of death! - -When the son of Jesse, in the cave of Adullam, longed, and said, -"O that one would give me to drink of the water of the well of -Bethlehem, that is by the gate," three of the mightiest heroes in -his valiant little band broke through the opposing ranks of the -Philistine's army, to fetch the wished-for draught; but when the -Son of God required the refreshment of a little water; when his -tongue, from very thirst, clave to the roof of his mouth, and his -strength was dried up as a potsherd, he was insulted with a mixture -of vinegar and gall. But little did the thoughtless multitudes who -surrounded the cross of Jesus imagine, that he was then drinking -to the very dregs, the wormwood, and the gall, of Jehovah's wrath, -which was far more bitter to his soul, than their offensive present -to his taste. He was then redeeming his church from hell, that black -abode of wo, whose wretched inhabitants are deprived of a drop of -water, to assuage their tormenting thirst: and the horrors of the -crucifixion were greatly augmented by the darkness that shrouded the -scene, when the meridian sun was enveloped in the gloom of night. -Blessed Jesus, though Lord of all, thou wast treated worse than -earth's meanest slave. - - - - -CHAPTER L. - - With hypocritical mockers in feasts, they gnashed upon me with - their teeth.--Psalm xxxv. 16. - - All they that see me, laugh me to scorn; they shoot out the lip, - they shake the head, saying, He trusted on the Lord that he - would deliver him: let him deliver him, seeing he delighted in - him.--Psalm xxii. 7, 8. - - -This prophecy is so exactly in accordance with the event, that one -could readily believe the royal psalmist had stood on Calvary's -mount, and literally recorded the insulting taunts and ironical -reproaches used by the despisers of the suffering Jesus. The men, -their actions, and the time, are exactly described, and even their -insulting language noticed, with a minuteness that precludes a -possibility of mistake. This disgraceful scene occurred at the -passover; at that feast, when Israel was commanded to remember -her Lord's mercies, in delivering her from Egyptian bondage; when -he slew the strength of Egypt's land, even from the first-born of -Pharoah that sat on the throne, to the first-born of the captive -in the dungeon. At that solemn festival, did those merciless -hypocrites discover (beneath the cloak of pharisaical sanctity) -the rancorous enmity they cherished in their hearts towards virtue -in its purest, loveliest form. But how void of every spark of -magnanimity must be the wretch who can sport with the feelings -of one writhing in all the agonies of death. How lost to all the -kindlier feelings of our nature, thus to exult over suffering -humanity. Surely the Chief Priests and scribes strangely forgot -their station and their pride, when they could stoop to join the -railing throng, and mingle their voice of mockery and insult with -the Jewish rabble. How little did they intend to honour Jesus when -they insultingly exclaimed, "he saved others, himself he cannot -save." But we admit the fact, and glory in the truth. He indeed had -then cured many a dire disease, and released some from the very -jaws of death: and in those very hours of sorrow, he was saving "a -countless multitude, out of every kindred, and tongue, and people, -and nation," who must inevitably have perished for ever, had he not -been content to suffer for them. But though he saved others, himself -he would not, yea, he could not, save. His honour was pledged in -the council of peace; he must fulfil the covenants he had engaged -to perform. God is not "a man, that he should lie; neither the son -of man, that he should repent:" "hath he said, and shall he not do -it?" or "hath he spoken, and shall he not make it good?" "Sing, O -ye Heavens, for the Lord hath done it; and shout, ye lower parts of -the earth, for the Lord hath redeemed Jacob and glorified himself in -Israel." - - - - -CHAPTER LI. - - Therefore, will I divide him a portion with the great, and - he shall divide the spoil with the strong; because he hath - poured out his soul unto death; and he was numbered with - the transgressors; and he bare the sin of many, and made - intercession for the transgressors.--Isaiah liii. 12. - - -To whom but Jesus can we apply this. Do we not find him reckoned -with Barabbas, a traitor and murderer, and were not two thieves -crucified with him, on either side one, and Jesus in the midst? -Thus we behold him numbered with the transgressors, and bearing the -sin of many. All the Prophets, Evangelists, Apostles, Martyrs, with -the Church Militant, and the Church Triumphant, proclaim, as with -one voice, his death as the expiatory sacrifice, his blood as the -propitiation for the sins of his Church, and that he suffered, the -just for the unjust, to bring sinners unto God. He died to redeem -a countless multitude of the children of earth, who, freed from -sin and sorrow, will for ever shout victory, through the blood of -the Lamb. This is the great leading doctrine of the everlasting -Gospel. This is the sum and substance of the Old and New Testaments. -Thanks be unto God, for having given us line upon line, and precept -upon precept, on this momentous article of the Christian Faith. We -hear the blessed Jesus interceding for transgressors. Even when on -the cross he was not unmindful of his priestly office, but amid -all his personal sorrows and agonies, he did, as with his dying -breath, send in a petition to the Heavenly Court, for the pardon -of his murderers: "Father, forgive them; for they know not what -they do." This Great High Priest is now sitting at the right hand -of the throne of the Majesty in the Heavens, where "He is able to -save them to the uttermost who come unto God by him; seeing he ever -liveth to make intercession for them." The God-man Christ Jesus, is -now exalted to high and distinguished honours, on account of his -humiliation and sufferings, and his voluntarily pouring out his -soul unto death.[93] He had power to lay down his life, and power -to take it again, but no man had power to take it from him. He laid -it down of himself. Therefore, God will "Divide him a portion with -the great, and he shall divide the spoil with the strong." The Man -Jesus, now sits on the throne of Deity, and humanity participates in -all the honours paid to the second Person in the Glorious Trinity. -As he was openly put to shame on earth, is it not right that he -should here also be publicly rewarded? Satan, who so long had -reigned prince of this world, is now a conquered tyrant, his empire -is weakened, for Jesus has spoiled the principalities and powers of -darkness; and he will for one thousand years confine this destroyer -of our race, a captive in the bottomless pit.[94] In that bright day -of millennial glory, all shall know the Lord, and every tongue shall -call our Emmanuel blessed; and he shall reign a triumphant King over -earth's remotest bounds. - - [93] Ephesians i. 20-22. - - [94] Revelations xx. 2, 3. - - - - -CHAPTER LII. - - He keepeth all his bones, not one of them is broken.--Psalm - xxxiv. 20. - - -The soldiers (at the request of the Jews, and the command of Pilate) -go forth to execute their last act of cruelty on Jesus and his -companions, having broken the legs of the two malefactors, they -approach the body of Jesus, but here they pause, hesitate, retire, -and leave his bones unbroken. Whence this mark of respect, toward -the object of their scorn and abhorrence? Why did not those voices, -which a few hours before rent the air with cries of "Crucify him, -crucify him," now urge the soldiers to commit the same act of -violence on the body of the dead, though despised Nazarene. To -what cause must we attribute this act of forbearance, on the part -of the by-standers as well as soldiers? Surely, to none other than -the over-ruling Providence of God. He who has the hearts of all men -at his disposal, watched over the body of Jesus, and preserved it -from that act of violence, "He kept all his bones, not one of them -was broken." How exactly was the prophecy fulfilled! How striking -a resemblance does the original bear to the portrait! The Lamb -slain at the Passover, was intended to exhibit to ancient Israel -a crucified Saviour. Of that typical Lamb, Jehovah expressly -commanded, "A bone should not be broken." Though the whole of the -flesh was to be consumed, yet not a bone was to be injured.[95] Does -not that solemn Jewish sacrifice, point us to Jesus, the "Lamb of -God, whose blood is able to cleanse from all sin;"[96] and applied -by the Spirit, will "purge the conscience from dead works, to serve -the living and true God." - - [95] Exodus xii. 46. - - [96] John i. 29. - - - - -CHAPTER LIII. - - And they shall look upon me whom they have pierced.--Zechariah - xii. 10. - - -One of the soldiers, with a spear, pierced the side of Jesus, and -forthwith came thereout blood and water. "He that saw it bare -record, and his record is true".[97] And we know that he saith -true, that ye might believe, that it is Jesus of whom the scripture -saith, they "Shall look on him whom they have pierced." There is -another and higher use to be made of this circumstance. Simple as -the fact at first sight may appear, yet it is the strongest proof -of the death of Jesus. If only blood had issued from the wound, -it would prove comparatively little. But, water was also seen to -flow from the side; which was either the small quantity of water -inclosed in the pericardium, in which the heart swims, or else -the cruor was almost coagulated and separated from the serum. If -it is to be attributed to the latter cause, it confirms what the -evangelist relates; that Jesus had been some time dead. But, if we -place it to the former, it is utterly impossible Jesus could have -survived the wound, even if given in perfect health. In either -case, it effectually proves his death. Not a reasonable doubt can -remain to suppose he was taken alive from the cross. May the act -of the soldier, (wanton and cruel as it certainly was,) convince -the infidel, that Jesus was not taken from the cross before life -was quite extinct; and may he be led to look on him "whom he has -pierced, and mourn." Blessed Jesus, may we often meditate on those -awful scenes, when the rugged thorn pierced thy sacred temples, -the nails thy hands and feet, the spear thy side, and the wrath of -God thy soul. And, while we eye thee as the just suffering for the -unjust, may we learn to abhor sin, which is so hateful in the sight -of a pure and Holy God, that the blood of his own well-beloved Son -was shed ere it could be pardoned. Is not the view of a suffering -Redeemer calculated to raise the Christian's confidence, even in -seasons of the deepest affliction?[98] May he not fearlessly resign -his spiritual and temporal concerns, his fondest hopes and most -anxious cares, to the guidance and wisdom of him, who so loved him -as to die for him? For if, when we were enemies, we were reconciled -to God by the death of his Son, much more, being reconciled, we -shall be saved by his life." - - [97] John xix. 34, 35. 1 John v. 8. - - [98] Romans viii. 32. - - - - -CHAPTER LIV. - - I clothe the heavens with blackness, and I make sackcloth their - covering.--Isaiah l. 3. - - -Isaiah, or, as he is generally called, the Evangelical Prophet, -(from his writings referring more frequently to the person and -offices of Christ, than those of the other prophets,) when speaking -of his sufferings declares, that "The heavens shall become black -as sackcloth of hair." This figurative description was realised at -the crucifixion of Jesus. The sun at mid-day was eclipsed, darkness -covered the land, from the sixth to the ninth hour, which, by our -mode of computing time, was from twelve to three o'clock in the -afternoon. The Jews begin their day at six o'clock in the morning. -Perhaps it may be thought superstitious weakness, to imagine an -eclipse portended some great event? We reply, _this_ was not the -result of natural causes. It took place on the day the Jews killed -the Passover, which festival they were commanded, and always did -observe at the full of the moon;[99] therefore, it is evident, the -moon's shadow could not _then_ fall on the sun, for then they were -in opposition, or one hundred and eighty degrees apart; besides, a -total eclipse of the sun never lasts ten minutes, yet, this was a -total eclipse from the sixth to the ninth hour, so that darkness -covered, at least the whole land of Judea, for three hours, which -is contrary to the laws given by heaven's great architect, to these -his works. This extraordinary eclipse is noticed in profane history; -Dionysius, at Heliopolis, in Egypt, said of this darkness, "Aut -Deus naturę patitur, aut mundi machina dissolvitur."--Either the -God of nature is suffering, or the machine of the world tumbling -into ruin. It was a supernatural event, and designed to show, that -when Jesus stood forth as the surety of his people, he felt all the -dread punishment due to them. Man, by his rebellion, has not only -forfeited all spiritual blessings; but to temporal mercies also -he has no claim. When Jesus, as our Head and Representative, bore -the curse due to our sins, he was deprived of the cheering rays of -heaven's great luminary, which was but a faint resemblance of the -withdrawing of the light of God's countenance.[100] Behold the awful -effects of sin, although it was only _sin imputed_ to the Son of -God. Yet, the lamp of day withdraws his shining, as if sickening -at the sight. Unable to behold the astonishing event, he hides his -head, and shrinks back, as if unwilling to shed his beams over a -scene so tremendously awful. The event might also be designed to -show the darkness of the Mosaic dispensation, which was then for -ever to be done away. It was but a shadow of good things to come; -but light and immortality are brought to light by the gospel. Jesus, -the Son of Righteousness is arisen, with healing in his wings; and -darkness, and its attendant superstition, shall flee away as the -shadows upon the mountain's brow, on the appearance of the majesty -of day in the rosy east. As the sun in the natural world is the -source of light and heat, such is Jesus to the spiritual world; he -is the Light of Life, and there is not a ray of hope or light to -cheer the rugged path of sorrow, but what must emanate from this -Fountain of Light; even amidst seasons of health and prosperity, all -is darkness and gloom within, unless the soul is enlightened by his -all-gladdening beams. - - [99] Exodus xii. 2. 6. 18. - - [100] Mark xv. 34. - - - - -CHAPTER LV. - - And he made his grave with the wicked, and with the rich in his - death; because he hath done no violence, neither was any deceit - in his mouth.--Isaiah liii. 9. - - -It is usual, amongst many nations, for the bodies of those who -fall by the hand of the public executioner, not only to be denied -the rites of burial, but to be exposed to marked contempt. Though -Jesus made his grave with the wicked, yet it was also with the rich -in his death. Crucified at Golgotha amidst two thieves, he shall -receive an honourable burial. All the Evangelists have recorded the -circumstances of his interment, and nobly distinguished the name of -Joseph of Arimathea, for the marked respect with which he treated -the body of the despised Nazarene. Timidity kept him from before -publicly acknowledging his attachment to Jesus; yet it is remarked, -though a member of the Sanhedrim he consented[101] not to the deed -and counsel of those who condemned the Lord of life and glory. -Fully aware of the contempt and scorn affixed to the followers of -the crucified Jesus, his noble, disinterested spirit now led him -resolutely to face it all; to rescue, if possible, the body from -further abuse and dishonour. He went boldly unto Pilate, and begged -the body. His request is granted, Pilate having ascertained from the -centurion, that Jesus had been some time dead. Joseph is now joined -by Nicodemus, (who at first came to Jesus by night,) and these two, -high in rank and office, the one an honourable counsellor, the other -a ruler of the Jews, are busily engaged in paying the last sad -tribute of respect to the remains of their dear departed Lord. One -having provided an hundred pounds weight of spices to embalm the -body after the custom of the Jews, and the other supplying the fine -linen, they proceed to deposit the body in the sacred chamber of the -tomb. The receptacle of this mighty dead was not the royal mausoleum -of Judah's kings, but a new sepulchre, hewn out of a rock, in Joseph -of Arimathea's garden. There laid they Jesus, where never man before -was laid. No funeral pomp or pageantry of state, that solemn mockery -of wo, adorned his funeral procession. Though its attendants were -few, yet the tears of affection and love bedewed his mangled body, -and the voice of lamentation and sorrow reverberate through this -solemn vault of death. How was the mighty fallen! That arm, then -motionless in death, ne'er did a deed of violence; that tongue, -whose universal law was kindness, was then silent as the grave; -and that mouth, in which deceit ne'er found a place, was closed by -the iron hand of death. Behold here "an Israelite indeed, in whose -spirit was no guile." Surely the grave never before contained such -a prisoner. Its triumphs were complete, when Jesus was brought into -the dust of death. - - [101] Luke xxiii. 50, 51. - - - - -CHAPTER LVI. - - The days of his youth hast thou shortened: thou hast covered him - with shame. Selah.--Psalm lxxxix. 45. - - -Blessed Jesus! we behold thee cut off in the prime of thy days, in -the meridian of thy strength, and in the vigour of manhood. Thy -body was not worn by disease, nor decrepit by age; but thy bones -were full of marrow, and thy bow abode in strength, when, little -more than thirty-three years old, thou didst cheerfully resign thy -body to the cold arms of death! The periods of the incarnation and -crucifixion of Jesus, are very particularly marked by the sacred -historians. His birth was in the year that Augustus Cęsar, Emperor -of Rome, issued his decree for taxing the Jewish people; after -which event, he reigned nearly fifteen years, and was succeeded -by Tiberius, his adopted son. It was in the fifteenth year of his -reign, that Jesus, who was then about thirty years of age, entered -on his public ministry. By the Mosaic law, none were allowed to -minister in the priest's office, until thirty, nor after fifty -years old.[102] Jesus was not of the tribe of Levi, but Judah; yet, -as the priesthood centred in him, it became him, when fulfilling -all righteousness, to submit to this Jewish command. From the -writings of the Apostle John, we can pretty clearly determine the -public ministry of Jesus to have been three years and a half, that -Evangelist having marked in the period four Passovers (annual Jewish -festivals); one was celebrated not long after the baptism of Jesus, -and two others are also recorded before the one at which Jesus was -crucified; that memorable one when "the days of his youth were -shortened, and he was covered with shame." A noble mind is far more -sensible of shame, and feels it more acutely, than the body can any -corporeal punishment, however severe. Yet Jesus, who possessed true -nobility of spirit, was exposed to shame in all its varied forms. -His companions were unlearned fishermen, publicans, and sinners; -his character was vilified--he was accused of vices and crimes of -the most odious nature, and his very name was a stigma of reproach. -At his trial, he endured shameful indignities. The Jewish nation -even preferred having a traitor and murderer restored to liberty, -rather than Jesus. He was publicly scourged, spit upon, buffeted, -and crucified as a malefactor. The only type of his crucifixion was -the brazen serpent, and amidst all the irrational creation of God, -the serpent only is pronounced accursed.[103] The circumstances -attending the crucifixion, were of the most degrading and -humiliating nature. Jesus suffered naked--his companions were two -thieves. The spot was Golgotha, a place strewed with the unburied -sculls of criminals. Nor were these things done in a corner, but at -Jerusalem, the chief city of Jewry. The time chosen was the feast -of the Passover, when all the Israelitish males[104] were wont to -repair to the royal city, and thus became spectators of the shame -and dishonour cast upon this despised man of Nazareth, "who for the -joy that was set before him, endured the cross, despised the shame, -and is for ever set down at the right hand of the Majesty on High." - - [102] Numbers iv. 3. - - [103] Gen. iii. 14. John iii. 14. - - [104] Exod. xxiii. 17. Deut. xvi. 16. - - - - -CHAPTER LVII. - - Surely he hath borne our griefs, and carried our sorrows; yet - we did esteem him stricken, smitten of God, and afflicted. But - he was wounded for our transgressions, he was bruised for our - iniquities; the chastisement of our peace was upon him, and with - his stripes we are healed. All we like sheep have gone astray; - we have turned every one to his own way; and the Lord hath laid - on him the iniquity of us all.--Isaiah liii. 4, 5, 6. - - -"I pray thee, of whom did the Prophet speak these words?" was the -inquiry of an Eunuch of great authority under Candace, Queen of the -Ethiopians, when reading this chapter. Philip replied by beginning -at the same scripture, and preaching unto him Jesus. To him alone -can we apply the whole chapter. In every part it bears so striking -a resemblance, that it appears more like a history written by a -contemporary, than the prediction of a Prophet who lived at least -seven hundred years before the character described. These verses are -more valuable than fine gold--they are the key of knowledge--they -open to our view a work of immense wisdom and benefit--they make -us acquainted with the counsel and plans of Jehovah.--By them, a -circumstance in the moral government of God, which was before dark -and mysterious, is now bright and attractive.--They shed a glorious -light on the person of Jesus.--By them we understand why he who was -"holy, harmless, undefiled, and separate from sinners," was treated -with such contempt and cruelty. We no longer see this part of God's -moral government, as "through a glass darkly." The veil which is -cast around his designs is withdrawn, and the glorious scheme of -redemption bursts forth to our astonished senses, sparkling with -wisdom, justice, mercy, and love. By them, we are taught that -Jesus suffered, not for any sin of his own, but for the sins of -his people. The prophet is particular on this point. The life and -conduct of Jesus proved him exempt from all the corrupt principles -and evil passions of the children of men. He alone is free from -imperfection, and his character forms the most perfect model of all -that is lovely, amiable, and exalted. In him was no sin, and even -the unjust judge who delivered him for crucifixion, was compelled -to declare he could find nothing worthy of death against him; no, -nor yet Herod, for he had sent Jesus to him. No doubt both Herod -and Pilate examined his conduct with eagle-eyes, and gladly would -have discovered, if possible, something which might give them a plea -for condemning a man who so publicly declared himself the Messiah. -The Jews had looked forward to his coming with much pleasure, for -they considered he would deliver them from the Roman yoke, under -which they then groaned. The slightest shadow of guilt would have -been sufficient for the purpose of these partial Governors, and -it deserves observation, that Jesus was brought before them on a -charge of perverting the nation, and forbidding to give tribute to -Cęsar, saying that he was Christ, a King. But they can prove nothing -against him, for the more his character is examined, the brighter it -shines; and they are compelled to confess, "they can find nothing -worthy of death against him." Pilate, from a clear conviction that -Jesus was innocent, proposes to release him; but finding that he -would draw on himself the malice and hatred of the priests, like -a time-serving judge, he gave sentence as they desired, and in -the same moment in which he declared he could find no fault in -Jesus, did he deliver him over for crucifixion. Yet Pilate could -not conceal the horrors of an accusing conscience; sensible of the -black injustice of his conduct he took water and washed his hands -before the multitude, saying, "I am innocent of the blood of this -just person, see ye to it." The people said, "his blood be on us, -and on our children." In what court of judicature shall we find such -another instance? We believe, in none. Never did any one suffer -more unjustly than Jesus, if viewed as a private person; but these -verses teach us to look upon him as the sinner's surety. Man, from -his original corruption and actual transgression, is justly exposed -to the condemnation of the law he has so much dishonoured. "All we -like sheep have gone astray, we have forsaken the Lord's ways, and -turned every one to his own ways." "We have all done that which we -ought not to have done, and have left undone that which we ought -to have done, and there is no health in us." We have no just plea -why the sentence, "let the wicked be turned into hell, and all the -nations who forget God," be not executed on us. We must lay our -hand upon our mouth before the tribunal of God, who is an impartial -and righteous Judge, for we justly deserve the curses of the broken -law to fall on us. The Divine Being (be it spoken with reverence) -cannot, without injustice to himself, and dishonour to his law, -(which is holy, just, and good,) allow the guilty to go free. Man -must suffer the punishment consequent on his offences, or God must -lay aside his justice, which is impossible, for it is an attribute -essential to his existence. The debtor must suffer, unless some one -be found to discharge the debt for him. - - Die he, or justice must; unless for him - Some other able, and as willing, pay - The rigid satisfaction, death for death. - - PARADISE LOST, b. iii. - -But where shall we find the man who can, by any means, "redeem -his brother, or give to God a ransom for his soul?" Nowhere; it -is quite impossible for any mere man to deliver his own soul, and -much more the soul of another. An angel, or all the mighty hosts of -angels, cannot do it; they are the creatures of God's power, and -consequently finite; and therefore cannot satisfy the justice of -God, which is infinite. The mind of man could never have discovered -a proper person. Human intellect is utterly unable to the task; it -is incapable of soaring to such a height. But though man cannot find -a surety, God has pointed one out, even Jesus, his own well-beloved -son, who is the second person in the revealed order of the trinity; -with him it is "no robbery to be equal with God;" for he is one with -the Father, as touching his Godhead. Yet this great and glorious -Personage voluntarily engaged to become the surety of his people; -to expiate their guilt by suffering all the punishment due to -them for sin.[105] In the fulness of time, this great head of his -church left the joys of Heaven, and the praises of adoring saints -and angels, to tabernacle on earth. Having veiled his glory beneath -the human nature, which he took into union with his divine person, -he came forth to accomplish the work he had, from the foundation of -the world, covenanted to perform. As the surety, representative, and -head of his people, he submitted to endure all the curses of the -moral law they had broken. The Lord having accepted him in their -place, and laid (by imputation) their iniquities on him, he also on -him laid their punishment. Nor was it a mitigated punishment; he -bore the whole weight of wo due to them. It is true, he did not go -into hell, which was a part of the sentence denounced on guilty man; -but he was not exempt from the buffeting of Satan. He was exposed to -his malice in the garden; and when on the cross, he might be said -to be in Satan's territories; for he is declared to be "the Prince -of the power of the air," and having shot forth his most fiery -darts, he appears to leave the scene of conflict like a triumphant -conqueror, for his adversary is beheld breathless on the field of -battle. Jesus needed not to descend into those abodes of wo to feel -their sorrows, for he is heard to exclaim, that the pains of hell -had got hold upon him. It is not the place, but the extent, and the -kind of suffering, which constitutes misery; and Jesus felt it in -a much greater degree, than even the miserable inhabitants of that -wretched place, where hope never enters. They suffer for themselves -as individuals, but he endured the weight of wo for a multitude so -great, that no man can number them. Theirs are the sufferings of -creatures, his was the sufferings of the infinite Creator; and this -it is which gives such value, efficacy, and dignity, to all he did -and suffered. His were the actions of one of Adam's race, for it was -the children of earth who had rebelled, and whom he came to redeem; -but what renders it beneficial to man, is that he is both God and -man in one person. This union stamps a value upon his work: Jesus, -by the dignity of his person, has made full satisfaction; yea, his -sufferings have more than compensated for the indignity offered to -God by sin. It has given a greater honour to God's holy law, than -could have been done by the unsinning obedience of men and angels -through time and eternity, for Jesus perfectly fulfilled all the -commands of the moral law, and by that obedience he exalted, and -made it honourable, and then suffered the penalty it denounced on -the violators of its precepts. All his active and passive obedience -was performed as the head of his people, and for their benefit. -"Surely he hath borne our griefs, and carried our sorrows: yet we -did esteem him stricken, smitten of God, and afflicted. But he was -wounded for our transgressions; he was bruised for our iniquities: -the chastisement of our peace was upon him, and with his stripes -we are healed. All we like sheep have gone astray; we have turned -every one to his own way; and the Lord hath laid on him the iniquity -of us all." We must look beyond the Roman governors, soldiers, and -the Jewish priests and people, to behold sin, as the great cause of -all the buffetings, wounds, bruises, pains, and sorrows, of Jesus. -This was the fruitful source of all his wo. Would you behold the -justice of God? then look at the suffering Jesus, and remember that -it was not _his own_, but _imputed_, guilt. Would you know the mercy -of God, and see a display of his love to man? then look at Jesus. -Let it sink deep into your heart, and may your soul be influenced -by the truth, that "God so loved the world, that he gave his only -begotten son, that whosoever believeth in him should not perish, -but have everlasting life." "For God can be just, and yet the -justifier of him that believeth in Jesus." "He that believeth in him -is not condemned; but he that believeth not, is condemned already; -because he hath not believed in the name of the only-begotten Son -of God." "For there is none other name under heaven given amongst -men, whereby we must be saved." "He that believeth on the Son, -hath everlasting life: and he that believeth not the Son, shall -not see life; but the wrath of God abideth on him." In the work -of redemption by Jesus, we behold "mercy and truth meet together; -righteousness and peace kiss each other." - - [105] John x. 18. - - - - -CHAPTER LVIII. - - For thou wilt not leave my soul in Hell, neither wilt thou - suffer thine Holy One to see corruption.--Psalm xvi. 9, 10. - - -These words are not applicable to David, for after he had served -his generation, he fell asleep, and his body, interred in the royal -sepulchre of the kings of Judah, which was in the city of David, -saw corruption. The sentence "dust thou art, and unto dust shalt -thou return," has, for many a generation, been accomplished on -Jesse's Royal Son. The remains of this mighty monarch cannot now be -distinguished from those of earth's meanest slave. They are alike -mingled in the dust of death, and must remain hid from the eye of -man until the archangel's trump shall sound, and the command be -given, Arise, ye dead, and come to judgment. The hell (in Hebrew, -scheol) here alluded to, cannot be that place of torment, prepared -for the devil and his angels, from which a soul never did or -will escape. When once consigned to that abode of wo, there is a -great gulf fixed, even the unchangeable decree of Omnipotence; a -barrier stronger than walls of brass, and cannot be surmounted, or -destroyed.[106] The word here rendered hell, (in the Greek, hades,) -is the same as the Jews, before the Babylonish captivity, used for -the grave, and is the sense in which it must be here understood. -This verse is prophetic of the resurrection of the Messiah; which -doctrine is taught in many parts of the Old Testament, by type, -figure, and prophecy; in the New, we behold it clearly confirmed -by the resurrection of Jesus. The circumstances attending this -great event are repeatedly described, and the evidence clear and -conclusive. The witnesses to this important fact are not few; both -enemies and friends unite in giving their testimony to his death -and resurrection. The soldiers having taken the dead body of Jesus -from the cross, his friends deposit it in the tomb. We cannot but -stop here, and admire the overruling hand of Providence in the more -minute circumstances connected with the interment of the body of the -Redeemer. The sepulchre was hewn out of the solid rock. No access -could be gained to it but by one opening, on which a ponderous stone -was placed, a seal set thereon, and the entrance strictly guarded -by Roman soldiers. But wherefore all this care and attention over -the dead body of one crucified at Golgotha? It is by order of the -High Priest and Pharisees, who had requested Pilate to allow them to -make the grave sure, as Jesus had declared he would rise again after -three days. They, fully convinced of his death, and disbelieving -his divinity, fear that the disciples should steal the dead body of -their Master, and declare that he had risen; and thus the last error -would be worse than the first. But we have cause to rejoice that -they used so much caution, for it tends to establish the truth, and -confirm the testimony, of the disciples. It fully proves the death -and burial of Jesus, and that the body did not remain in the grave. -On the first day of the week, certain women of the company hasted -early to the sepulchre, to embalm, after the custom of the east, -the body of their beloved Master; but lo, to their astonishment and -grief, it is gone! They indeed see the place where the Lord had -lain; for an angel, by an earthquake, had rolled away the stone; at -whose appearance the keepers became as dead men; but to the women, -filled with sorrow and surprise on not finding the body of their -Lord, this heavenly messenger proclaimed the resurrection of that -Jesus whom they sought. And as they run to tell the disciples, Jesus -himself met them, saying, All hail! and they held him by the feet, -and worshipped him. Some of the watch, also, went into the city, -and told the Chief Priests all that was done; who, having assembled -a council, give large sums of money to the soldiers to say, that -the disciples came by night, and stole him away, whilst they slept. -This report, though commonly believed amongst the Jews until this -day, will not bear examination. The more we consider this tale, -the clearer will the fact of the resurrection of Jesus appear. If -the body was _indeed_ stolen, why are the soldiers allowed to go -unpunished for their neglect, as they say it was stolen whilst they -slept. We should not expect to find a Roman sentinel asleep at his -post of duty, for their military discipline was the most severe in -the world. Even if the soldiers had fallen asleep whilst watching -the entrance of the sepulchre, it appears impossible for a number -of persons to remove so ponderous a stone without considerable -noise and bustle, or to pass among the guards without awaking some -of them. But even allowing the body to have been gone whilst they -slept, how could they possibly know, that it was the disciples who -had taken it? But is it at all probable, that a few timid disciples, -who had fled from their Master on his first apprehension, should now -dare to go, in the face of a guard of Roman soldiers, justly famed -for their courage, and attempt to steal, and much more to carry off, -the body! Let it be observed, that though the disciples had hoped -Jesus "had been he who would have redeemed Israel;" yet, when they -saw him laid in the grave, all their hopes that he was the Messiah -fled, for the minds of the disciples were strongly tainted by the -Jewish prejudice, that the Messiah's would be a temporal kingdom. -Their dreams of earthly splendour now vanished, and they were about -to return to their occupations in common life; in fact, some had -done so. Is it reasonable to imagine that the others would engage -in a plan fraught with danger, for the sake of obtaining the body -of one, in whom they began to imagine themselves deceived? Besides, -what advantage could they hope to gain by such a scheme? What end -was it designed to answer? They could not expect to keep the act -concealed; and if discovered, they were fully convinced it would -bring upon them the severest punishment. But if, as the soldiers -proclaimed, the disciples did steal him away, why are these handful -of fishermen allowed to retain possession? Why did not the Chief -Priest, at the head of the Jewish Sanhedrim, supported by the Roman -authority, instantly compel them to surrender the body? Why are -not these men of Galilee brought to a judicial tribunal, examined, -and openly punished, that the truth of the soldiers' tale may -bear even the _appearance of_ fact? Surely this neglect is most -extraordinary in men who had shown such vigilant care over the body -when in the tomb. The more we examine the conduct of the parties, -the more inconsistent does the Jewish tale appear. It is evident, -the disciples were as ignorant as the rest of the nation, as to what -the resurrection from the dead should mean. Jesus had again and -again preached the doctrine, yet they were at the first as backward -as his enemies to believe the fact, and discovered much unbelief -on the first tidings of the great event. The incredulity of all of -them is a strong presumption, that as they did not expect Jesus to -rise from the grave, so neither did they steal the body, and falsely -proclaim their Master risen. We have a still further confirmation -of the fact from the events that followed. In the interval of forty -days, between his resurrection and ascension, Jesus appeared to -many of his disciples, and showed himself alive by many infallible -proofs; the women who went early to their Lord's sepulchre, were -first honoured with the sight of the risen Redeemer. He afterwards -appeared to the two sorrowing disciples as they walked to Emmaus, -then to the eleven as they sat at meat with the doors closed, and, -eight days after, he again appeared to them, when the incredulous -Thomas exclaimed, "My Lord and my God!" He also showed himself to -the seven disciples who were fishing at the sea of Tiberius; after -that, he was seen of above five hundred brethren at once; and, -though some had fallen asleep, yet, when the Apostle wrote, the -greater part were then alive, and could testify to the truth of -these things. How "vain the watch, the stone, the seal!" the grave -could not contain the prisoner. Jesus burst the bands of death, -and arose the triumphant victor. It was necessary that he, as the -Head and Representative of his church, should conquer death and the -grave for them. He died "that through death he might destroy him -that had the power of death, that is, the devil." He laid in the -grave that he might subdue the power of the grave. He, as a surety, -became subject unto death as a part of the curse; but, having paid -the full ransom, justice demanded his release. Having satisfied -the demands of the law, it was right that he should be honourably -acquitted. Though "delivered for our offences, he must be raised -again for our justification." The resurrection proves his atonement -was accepted by God as fully adequate to all the requirements of -justice, and declares him to be the Son of God with power. It is -by reason of the incapacity of the damned in hell, to take in the -full measure of God's wrath due to them for their sins, that their -punishment, though it be eternal, yet never satisfies; because they -can never endure all as Christ could, and did; theirs is truly less -than what Christ underwent; and, therefore, his punishment ought -not in justice to be eternal, as theirs, because he could more -fully satisfy God's wrath in a few hours than they could to all -eternity. By his complete satisfaction, the costly, inestimable -price of redemption is paid, and the sinner's surety released from -all the claims of the Law and justice. "Christ is risen from the -dead, and become the first fruits of them that slept." Do we not -hear him exclaim, "Thy dead men shall live together; with my dead -body shall they arise. Awake and sing, ye that dwell in the dust." -"I will ransom them from the power of the grave; I will redeem them -from death. O death, I will be thy plagues; O grave, I will be thy -destruction." May we not join in happy chorus, "O death, where is -thy sting? O grave, where is thy victory? The sting of death is sin; -and the strength of sin is the law. But, thanks be to God, which -giveth us the victory through our Lord Jesus Christ." - - [106] Luke xvi. 26. - - - - -CHAPTER LIX. - - Thou hast ascended on high, thou hast led captivity captive; - thou hast received gifts for men; yea, for the rebellious also, - that the Lord God might dwell amongst them.--Psalm lxviii. 18. - - -We find amid the records of the Old Testament, very distinguished -honour was conferred by God on two illustrious personages, whom -he was pleased to exempt from the common lot of humanity, and -admit into the Celestial City, by a new, and, till then, untrodden -path. Their way led not across the dark valley of the shadow of -death; they entered Canaan without passing the banks of Jordan's -stormy waters. God was pleased to translate the bodies of Enoch and -Elijah to heaven, without an execution of the sentence "dust thou -art, and unto dust shalt thou return." This was assuredly a high -mark of favour; but we are in this verse presented with an event, -in comparison with which, the cases of Enoch and Elijah sink into -insignificance. It is a description of the return of a great and -mighty conqueror, who, surrounded by the trophies of his victories, -appears at court to receive the thanks and rewards his services so -well deserve. And who is this mighty conqueror? It is Jesus! See -him surrounded by the little band of faithful followers, on whom he -bestows his parting blessing; having bidden them an affectionate -farewell, he, with conscious majesty, mounts the air, and soars -beyond the eagle's path, through the vast extent of space. Though he -goes forth unattended, it is not long a secret that the victorious -Saviour is on his way to the heavenly kingdom; for the myriads -of spirits, who are anxiously watching his motions, no sooner -observe that he bends his course toward the Celestial City, but they -instantly proclaim the joyful news to its inhabitants; who, with -holy impatience, are all anxious to fly on the wings of love and -adoration to meet and welcome this illustrious Conqueror back to -the realms of bliss. Wide are thrown the golden gates, and as they -open, ten thousand voices are heard chaunting in chorus; "Lift up -your heads, O ye gates; and be ye lift up, ye everlasting doors; -and the King of glory shall come in. Who is this King of glory? -The Lord, strong and mighty; the Lord, mighty in battle. Lift up -your heads, O ye gates; even lift them up, ye everlasting doors; -and the King of glory shall come in. Who is this King of glory? -The Lord of Hosts, he is the King of glory." Forth from heaven's -portals there issued a goodly band, singing as they advance to meet -and welcome their victorious King, whom they convey in celestial -triumph to the presence of the eternal Father; seated on his throne -of glory, he receives, with ineffable delight and joy, this, his -only-begotten, always well-beloved, but now still more endeared Son, -the Glorious Deliverer of the children of men. Great was the joy of -that illustrious day, when the eternal Son of God, entered the city -of the new Jerusalem, as the victorious Conqueror of sin, death, and -hell, whom he led as captives to adorn his triumph, for, "having -spoiled principalities and powers, he made a show of them openly, -triumphing over them, and ascended on high, leading captivity -captive." Then the eternal hills resounded to the melodious sound of -ten thousand times ten thousand voices, who sing aloud, "Worthy is -the Lamb that was slain, to receive power, and riches, and wisdom, -and strength, and honour, and glory, and blessing." Then all in -heaven said, "Blessing, and honour, and glory, and power, be unto -him that sitteth upon the throne, and unto the Lamb, for ever, -and ever." The spirits of the redeemed vie with elect angels, in -testifying their love, reverence, and gratitude to the God of their -salvation. They knew, if the eternal Son of God had not become their -surety, not one of Adam's race could ever have entered the realms of -bliss.[107] But in the eternal council of peace, he did covenant and -promise, in the fulness of time, to become a sacrifice, and God who -knew him to be faithful, did, on the credit of that promise, save -all the Old Testament saints.[108] Jesus had now fulfilled that -engagement; paid the full price of their redemption; "blotted out -the hand-writing of ordinances that was against them, taking it away -by nailing it to his cross." What wonder, if his return was hailed -with rapturous delight; his presence could not fail of adding fresh -joy to the happy spirits of the redeemed in glory. Yes! Jesus has -"ascended on high, he has led captivity captive, and received gifts -for men." It is as the God-Man, it is in his human nature, that he -is said to receive gifts; for, as God, all is his in common with -the Father. It is in the office of Mediator, that he has "all power -given him in heaven and on earth." It is as God-Man, that the Father -set him "at his right hand, in the heavenly places; far above all -principality, and power, and might, and dominion, and every name -that is named, not only in this world, but also in that which is to -come; and hath put all things under his feet, and gave him to be the -head over all things to the church." He is made the great Almoner of -heaven, and he disposes of his gifts to the children of earth. He -has received freely, and he gives freely,--witness the showers of -ascension gifts, on the day of Pentecost. He then, as the apostle -quotes the words, "gave gifts to men, yea, to the rebellious also, -that the Lord God might dwell among them." But while we view Christ -as glorified, let us not fail to connect the scenes of Gethsemane -and Calvary. The new song in heaven, to which their golden harps are -ever tuned, is to the praise of him "who was slain, and has redeemed -us to God by his blood, out of every kindred, and tongue, and -people, and nation; and has made us unto our God kings and priests -for ever." - - [107] John xiv. 6. - - [108] Psalm xl. 7, 8. - - - - -CHAPTER LX. - - And it shall come to pass afterward, that I will pour out my - spirit upon all flesh; and your sons and your daughters shall - prophesy, your old men shall dream dreams, and your young men - shall see visions: and also upon the servants and upon the - handmaids in those days will I pour out my spirit.--Joel ii. 28, - 29. - - -That part of the prophet Joel from which this verse is selected, -is highly interesting; and although not strictly prophetical of -the person of the Messiah, yet it is so closely connected that it -cannot be severed without injury to the whole. In fact, it serves -as a test, whereby we may prove if Jesus be in truth that Messiah, -of whom "Moses and the prophets did write." The "afterward" here -noticed, alludes to the coming of the Messiah, after which great -day of the Lord, the promise here made, of a glorious outpouring -of the spirit, was to be fulfilled. It will be alike easy and -delightful, to trace its accomplishment. The Holy Spirit, from the -earliest ages of the world, has shed his sacred influences over the -church; but no visible or open display of that divine person, God -the Holy Ghost, had ever been made. That great event was reserved -until after the Messiah's appearance; and, when that illustrious -person had publicly manifested himself to the world, then was this -promise to be fulfilled. Jesus declared himself to be the second -person, in the revealed order of the Holy Trinity--the eternal Son -of God--Christ the Messiah; and in such character he promised, when -returned to glory, to send down the Holy Spirit. Again and again -did Jesus direct his disciples to expect that event. On the last -great day of the feast, he publicly proclaimed in the temple its -near approach, and promised its fulfilment; "for the Holy Ghost -was not yet given, because that Jesus was not yet glorified." When -the faithful disciples were overwhelmed with grief, on learning -from their beloved Master that he was shortly to leave them, -Jesus cheered their drooping spirits with the promise of another -Comforter, even the Spirit of truth; whom he would send from the -Father. To reconcile them still more to his departure, he told them -"it was expedient for them that he should go away," for, "if he went -not away the Comforter would not come; but if he departed, he would -send him unto them." After his resurrection, Jesus again taught the -disciples to expect this great event, and on the morning of his -ascension he repeated his promise, adding, as it would not be many -days hence, they should tarry at Jerusalem until its accomplishment. -After the ascension of Jesus, the disciples were so fully persuaded -that he was the Christ of God, that they continued daily assembled -together, waiting for the fulfilment of the great promise made to -them by their risen Lord. - -It will be remembered, that all the Israelitish males were commanded -to appear, three times in the year, before the Lord at Jerusalem, -at the feasts of Passover, Pentecost, and Tabernacles. The feast of -Pentecost or weeks, was celebrated fifty days after the Passover. -It was at the first great Jewish festival, the Passover, that Jesus -was crucified. He arose from the dead on the third day, and as -forty days intervened between his resurrection and return to glory, -there could be only seven days from his ascension until the feast -of Pentecost. It was on the morning of the ever-memorable day of -Pentecost, the disciples being all of one accord, in one place; that -"suddenly there came a sound from heaven, as of a rushing mighty -wind, and filled all the house, where they were assembled; and -there appeared cloven tongues, like as of fire, and sat upon each -of them, and they were all filled with the Holy Ghost, and began to -speak with other tongues, as the Spirit gave them utterance." Such -a miraculous event was soon noised abroad, and multitudes crowd to -learn the fact. As the Holy Spirit was graciously pleased to make -this open display of his person and godhead, at one of the great -Jewish festivals, the number of strangers who usually resorted to -Jerusalem at that season, either for the purposes of worship or -trade, became witnesses of the miraculous gifts bestowed on those -hitherto unlearned, and many of them unlettered, Galilean fishermen. -The inhabitants of Galilee were proverbial for their dulness and -stupidity;[109] yet these men were taught, in an instant of time, -to speak, with ease and fluency, languages whose very names, it is -more than probable, they were an hour before unable to pronounce -correctly. An opportunity was instantly offered for the apostles -openly to display their extraordinary gifts. Amidst the assembled -throng were men of sixteen different nations, to whom these poor -fishermen publicly proclaimed, in their several languages, or -dialects, the wonderful works of God. They needed no interpreter, -in addressing this motley crowd. How preposterous to accuse the -apostles of drunkenness! Truly, we should not imagine a state of -inebriety the best calculated for acquiring a knowledge of any of -the learned languages. We seldom know men, (however well their -heads are furnished,) in a state of intoxication, speak any thing -except it be the language of foolishness. Beside, it was only the -third hour of the day, (nine o'clock) the time of offering the -daily morning sacrifice in the temple, before which hour the Jews -were forbidden to take any refreshment; and, as this was a solemn -festival, no doubt the command was then more strictly observed. How -mild, yet energetic, the reply of Peter, who declared the event to -be a fulfilment of the prophecy of Joel, accomplished on the return -of Jesus to glory; "when being by the right hand of God exalted, -and having received of the Father the promise of the Holy Ghost, he -had shed forth that which they then saw and heard." The appearance -of the Holy Spirit was sufficient to prove his personality. Might -not the sound from heaven, as of a rushing mighty wind, be designed -to show that the operations of God the Holy Spirit, are like the -unknown and unexplored sources of the air. "The wind bloweth where -it listeth, and thou hearest the sound thereof; but canst not tell -whence it cometh, or whither it goeth: so is every one that is born -of the Spirit." This was a lesson taught Nicodemus by Jesus, the -wisdom and word of God. - - [109] John vii. 52. Acts ii. 7. - -On Shinar's plains, the Lord, to testify his divine displeasure, -confounded the language of mankind. It was a curse pronounced on -Babel's tower; but at Pentecost, the Holy Spirit was pleased to -use the diversity of language as a witness of his almighty power -and Godhead; when he publicly and solemnly ordained the apostles -ministers of the everlasting Gospel, and endowed them with -extraordinary gifts, as the first ambassadors of Christ, sent forth -to publish unto all nations the glad tidings of great joy. - -Might we not be tempted, when viewing the immoral and profane -amusements of Whitsuntide, to imagine it an annual feast holden -to Venus or Bacchus; instead of (as at first designed) a solemn -festival, intended to commemorate the visible descent of the -Spirit of Purity? Certainly the general character of the public -assemblies, at that season, bears a much nearer resemblance to the -sports holden in honour of the deified heroes in heathen mythology, -than to the pure and spiritual nature of the Divine Person, whose -first public appearance in our world it was wished annually to -celebrate. What would the early disciples of Christ feel, could they -behold the sad perversion of this sacred festival! - - - - -CHAPTER LXI. - - And I will pour upon the House of David, and upon the - inhabitants of Jerusalem, the Spirit of grace and of - supplications; and they shall look upon me whom they have - pierced, and they shall mourn for him as one mourneth for his - only son, and shall be in bitterness for him as one that is in - bitterness for his first born.--Zech. xii. 10. - - -The Prophet Zechariah here presents to our view one of the richest -jewels in the treasury of God's promises. It sparkles clear and -bright amid the records of divine truth. All earth's richest -treasures cannot offer an adequate remuneration for the withdrawment -of this precious promise. The words deserve our most careful -examination. We will therefore consider the person here promising; -the persons to whom the promise is made; the thing promised; and -search for proofs of its fulfilment. - -The person here promising is the God-Man, Christ Jesus, for the -words are, "I will pour, &c. &c., and they shall look upon me, whom -they have pierced, and mourn." We never find God the Father using -such language as this when speaking of his disobedient creatures. -God is justly displeased at man's apostasy. His law is dishonoured, -his works defaced and injured by sin. Yet God, as God, cannot be -the subject of pain and sorrow, he is beyond their reach. But if we -look at the God-Man, Christ Jesus, we behold his sacred head pierced -with a thorny crown, his hands and feet with nails of iron, his side -with the soldier's spear, and his soul with the wrath of God. He who -suffered thus on earth, did, as God, make this gracious promise. - -The persons to whom this promise literally applies, are the Jews, -whose restoration as a nation to the divine favour, will form a -prominent feature in the latter-day glories of the Church. The Lord -has promised to gather together the dispersed in Judah, and the -outcasts of Israel. "The deliverer shall arise out of Zion, and -turn away ungodliness from Jacob." This nation, who once refused -and crucified the Messiah, shall, when partakers of this promised -blessing, "look upon him whom they have pierced, and mourn." This -promise is not confined to the Jews, but extends to the fallen race -of Adam, whom our spiritual David will make inhabitants of the new -Jerusalem, which is above, without regard to their being of Jewish -or Gentile extraction.[110] He will not consider the trifling -distinctions of colour, language, or nation, a barrier of such -importance as to preclude their participating in his blessings. - - [110] Matt. xxviii. 19. Acts xi. 18., xiii. 46, 47., xv. 3. - -The thing promised is an abundant outpouring of the Holy Spirit. -Adam, by his apostasy, lost the image of God stamped upon his soul -at his creation. The sentence, "in the day thou eatest thereof -thou shalt surely die," was not suffered to go unexecuted. From -that hapless hour, his soul, the most noble part, was dead to all -spiritual life, and became the abode of corroding passions and -depraved principles. He immediately shrank from holding intercourse -with God, and tried to hide himself from the presence of his -benefactor. As Adam begat a son in his own fallen likeness, all -his race partake of the same corrupt nature. We are ignorant of -God and his ways. We need divine teaching; we cannot naturally -understand the things of God, which are spiritual, the eye of our -understanding being darkened; God is not in all our thoughts; we -are averse to communion with the Father of Spirits. We despise -his offers of free grace--we prefer to be saved by our own rather -than God's method--we see no beauty in Jesus that we should desire -him--we dislike to renounce our own, and trust in his complete -righteousness--we consider his commands grievous, and the language -of our soul is, "we will not have this man to reign over us." But we -are here told of a sovereign antidote for these deep-seated moral -disorders of the soul. Here is a gracious promise of an abundant -outpouring of the Holy Spirit, whose office it is to "convince of -sin, of righteousness, and of judgment." He convinces the soul, -into which he enters, of the exceeding sinfulness of sin--that it -is the evil thing which God hates; and shows the divine law is -spiritual, extending to the thoughts and intents of the heart.[111] -He puts a cry for mercy into the soul, destroys the natural enmity -of the mind against God's plan of salvation, and makes the object of -his divine teaching willing and anxious to partake of the Lord's -bounty, and be a debtor to mercy alone. The Holy Spirit teaches of -righteousness by convincing that a better righteousness than our -own tattered rags is absolutely necessary, ere we can see the face -of God with peace. He makes the soul willing to be clothed with the -wedding garment of Jesus' righteousness, which is the fine linen -of the saints. It is indispensable that we be clothed with this -livery of the court of Heaven, or we shall be denied admission into -the mansions of the King of Glory. Would we behold the fulfilment -of this prophetic promise, then let us direct our minds back to a -survey of the glorious scenes exhibited on the ever memorable day -of Pentecost, when the Spirit was, in so free and copious a manner, -poured out from on high. Attend to the sermon Peter preached on the -day of his ordination; mark its effects on the three thousand of the -House of David, inhabitants of Jerusalem's much-famed city. Listen -to their cry, "Men and brethren, what must we do?" Surely these were -none of the stout hearts who dared even to crucify the Lord of life -and glory? The same! yet how different their tone--how altered their -conduct! To what cause can we attribute this astonishing change in -the minds of three thousand persons in the same instant of time? -Surely it was none other than the almighty work of God the Holy -Ghost. It was his influence on the minds of these men which produced -the Spirit of grace and supplication, and taught them to direct the -anxious cry and supplicating look unto him whom they had pierced. -Was not the anguish of their souls, under a sense of their sins, -equal to the exquisite sorrow of those who bitterly bewail the death -of their first-born? However skilfully Peter might wield the sword -of the Spirit, (the word of God,) it was none other than the God of -all grace, who directed and sent it home with saving power to the -hearts and consciences of these Jerusalem sinners. Are not the other -triumphs of the Spirit worthy of regard, when five thousand are made -willing cordially to embrace Christ crucified? May we not, by the -way, observe, that the reception of the Gospel by such numbers so -immediately after the ascension of Jesus, proved the truth of the -facts recorded by the apostles, of the life, death, resurrection, -and ascension of Christ? Many, no doubt, of these early converts -of Christianity, had been eye-witnesses of several of the events, -and _all_ had an opportunity of discovering the deception, if there -had existed any, in the apostles' narrative. But no sooner are -they persuaded to compare the Old Testament prophecies concerning -the Messiah, with all the circumstances in the history of Jesus -of Nazareth, than they anxiously desire to be enlisted under the -banners of the cross. Unable to resist the force of truth, they join -the persecuted adherents of the crucified Jesus, and cast in their -lot with his despised followers, although "a sect every where spoken -against." When were converts to Christianity most numerous? Was it -not when there existed the best possible opportunity of detecting -the least imposition or falsehood, on the part of the writers -of the New Testament? Let it not be forgotten that those early -converts were neither won by the arm of worldly power, nor bribed -by proffered gold. On the contrary, no sooner did they embrace -the Gospel, but they were met at the very threshold by ignominy -and persecution in every varied and frightful form, sufficiently -terrific to deter all but men really convinced of the truth, and -swayed by its sacred influence. - - [111] John xvi. 7-14. - -But we must not confine the accomplishment of this promise entirely -to the days of Pentecost, although it then assumed a more splendid -and attractive appearance, than it has done in these latter times. -Yet through each succeeding age, the Lord the Spirit has not been -unmindful of his covenant engagements. Could we draw aside the -veil that separates between us and the holy of holies--could we -obtain a glimpse of the inhabitants of the New Jerusalem which is -above, and inquire of the goodly number that surround the throne -of God and the Lamb, Who was the faithful instructor and guide, -that taught them to walk in the way that led to everlasting life? -they would direct us to the Lord the Spirit, as the almighty -guide who pointed out the road, and taught their wandering feet -to tread the strait, the narrow way, the only path, that leads -to Zion's hill. In the Bible, that chart of life, the road is -shown with clearness, and described with accuracy. It is called -faith in the finished salvation of Christ, and obedience to his -commands. The hand which drew this path to glory, is the very same -that painted the splendid canopy of heaven. By this good old way, -all the patriarchs, prophets, apostles, martyrs, and reformers, -entered the city of the Lord of Hosts. Their guide and comforter, -through this waste howling wilderness, was the third person of the -Triune-Jehovah. What countless myriads has this almighty guide led -to the mount of God, from the antediluvian worthies, down to the -happy spirit just entered into the joy of its Lord! Like them, led -by the same unerring teacher, we shall not fail of arriving safely -at the mansion of everlasting joy, for he is the only faithful -conductor[112]to the heavenly Jerusalem; untaught by him, none -can find the path of life, but will assuredly stumble on the dark -mountains of sin and error, and run the downward road that leads to -hell. - - [112] Psalm cxliii. 10. - -Eternal life is the gift of God. Christ is "the way, the truth, -and the life: none can come unto God, but by him." The office of -the Holy Spirit is to instruct the ignorant, comfort the mourners -in Zion, and make us meet to be "partakers of the inheritance of -the saints in light." "If ye, being evil, know how to give good -gifts unto your children, how much more will your heavenly Father -give the Holy Spirit to them that ask him." May we be partakers -of that inestimable blessing, for without _his_ influence on our -hearts, vain will be even the electing love of God the Father--vain -the vicarious sacrifice and imputed righteousness of Christ the -Son--vain to us the plan of salvation; and vain, all the promises -of the Gospel. As well for us, if those glad tidings of great joy, -"Glory to God in the highest, and on earth peace, good-will toward -men," had not reached our ears. Unapplied, the most sovereign remedy -is useless, for then not even Gilead's balm, can heal the dire -disease.[113] Christ will prove no Saviour to us, unless applied to -our individual case. It is the office of the Holy Spirit, to take -of the things of Christ and show them unto us. Faith is the hand -by which we grasp Christ crucified. That saving faith, by which we -apprehend the finished salvation of Jesus, and make it our own, -is a grace wrought in the heart by the operation of the Spirit of -God. Far better would it be for the children of men, if the sun -were turned into darkness, the moon into blood, and all the stars -of heaven withdraw their shining; than that this glorious promise -of the outpouring of the Spirit, should be blotted from the book of -God's remembrance! - - [113] Jeremiah viii. 22. - -May that blessed morning shortly dawn, "when all shall know the -Lord!" Hasten, glorious Immanuel, that bright day, when "the whole -earth shall be full of the knowledge of the Lord, as the waters -cover the sea." - - - - -CHAPTER LXII. - - The Lord hath sworn and will not repent, thou art a priest for - ever, after the order of Melchizedek.--Psalm cx. 4. - - -In the Old Testament, we find but little recorded of Melchizedek, -that venerable priest of the most High God, who met and blessed -the patriarch Abraham as he returned victorious from the slaughter -of Chedorlaomer and the confederate kings. But from that little, we -are led to regard him as a person of distinction. To him, the great -father of the faithful and friend of God presented the tithes or -tenths of the spoil. It is from the prophetical word of the royal -Psalmist, "the Lord hath sworn and will not repent, thou art a -Priest for ever, after the order of Melchizedek," that we are taught -to view this ancient priest of God as a type: and of whom, if not -of Christ? Paul, in his epistle to the Hebrews,[114] speaks largely -on the subject; he proves the fulfilment of the prophecy, and -declares, that Christ's priestly office was prefigured in the person -of Melchizedek, to Abraham the father of the Israelitish race. In -the same epistle, we find blended the priesthood of Aaron, in order -to show the vast superiority of that of Christ over the other two, -though both instituted by God himself. But as we find no prophecy -respecting the Aaronic priesthood, we make no further reference to -that subject, in order to attend more immediately to the words, "The -Lord hath sworn, and will not repent, thou art a priest for ever, -after the order of Melchizedek." Was this priest of the most High -God honoured with the title of King of Salem--by interpretation, -King of Righteousness, and King of Peace? Is not Jesus proclaimed -King of Zion; the Lord our Righteousness, and the Prince of Peace? -Nor are these mere empty titles, but real characters, and offices, -sustained by Him, who "abideth a priest upon his throne for ever." -We have no historical account of the parentage or descendants of -Melchizedek; he is presented to us as "without father, without -mother, without descent, having neither beginning of days, nor -end of life;" but being made like unto the Son of God, abideth a -priest continually.[115] And Christ's priesthood was not derived -by genealogy, or succession, he had neither father or mother of -the family of Aaron, from whom his priesthood could descend. It is -evident our Lord sprang "out of Judah, of which tribe no man gave -attendance at the altar;"[116] neither did Christ die and leave it -to others, by way of descent, but was constituted a single priest, -without predecessor or successor. "He abideth a priest for ever, -after the order of Melchizedek." It is impossible for a finite mind -to comprehend the eternal sonship of the Son of God, whom the -Father, before the foundation of the world, constituted a priest for -ever; and therefore, the priesthood of Melchizedek was instituted to -prefigure to us the nature of Christ's eternal priesthood. "The Lord -hath sworn and will not repent, thou art a priest for ever, after -the order of Melchizedek." These words deserve particular attention. -It is God the Father who swears to Christ; no oath of allegiance is -required from him who is constituted our Priest. Jehovah, whose eye -pierces through futurity, knew he would be faithful in his office, -and he freely and unreservedly trusted him to maintain his divine -honour and justice, and accomplish the salvation of sinners. The -high-priestly office, though honourable, could not add to Christ's -dignity; but his glorious person did confer honour and dignity -upon the sacred office, for he who is constituted our High Priest, -"is fellow to the Lord of Hosts." "Every high priest is ordained, -to offer both gifts and sacrifices," and great was the sacrifice -offered by Christ: he offered up himself; he would borrow nothing, -but was both priest, sacrifice, altar, and temple: and "by that -offering, he hath perfected for ever them that are sanctified." "And -because he continueth ever, he hath an unchangeable priesthood;" -"wherefore he _is_ able to save them to the uttermost, that come -unto God by him, seeing he ever liveth to make intercession for -them." Blessed Jesus! thou priest of Melchizedek's order, while -we would not withhold from thee a portion of all that thou givest -us, let us not rest satisfied, till we are enabled to present "our -bodies and souls a reasonable sacrifice, holy and acceptable unto -God." - - [114] Hebrews v. 5-11., vii. 1-28. - - [115] Hebrews vii. 3. - - [116] Hebrews vi. 20. - - - - -CHAPTER LXIII. - - Seventy weeks are determined upon thy people and upon thy - holy city, to finish the transgression, and to make an end of - sins, and to make reconciliation for iniquity, and to bring - in everlasting righteousness, and to seal up the vision and - prophecy, and to anoint the most Holy. Know, therefore, and - understand, that from the going forth of the commandment to - restore and to build Jerusalem, unto the Messiah, the Prince, - shall be seven weeks, and three score and two weeks: the - street shall be built again, and the wall, even in troublous - times.--Daniel ix. 24, 25. - - -The harps of Judah were silent--the disconsolate Israelites hung -them on the willows of Babylon--no songs of Zion were heard in that -land of captivity, where, for seventy long years, they wore the -galling yoke of bondage, bereft of home and all its blessings--the -land of their forefathers in the possession of strangers--Jerusalem -in ruins--her palaces consumed--the Temple destroyed--the spot -trodden down by the Heathen--themselves exposed to the taunts of -their conquerors, and compelled to bow before the idolatrous image -of Chaldean superstition.[117] Well might Judah's sons weep by the -waters of Babylon, whose murmurings recalled to their recollection -the stream which gushed from Horeb's mount.[118] The remembrance of -past blessings increases the weight of present misery. How changed -their state, and changed to punish their awful rebellions against -the Lord of Sabaoth! Yet the God of Israel was not unmindful of -his promise--he cheered their drooping spirits with the assurance -of speedy deliverance from their captive state. The prayer of -Daniel entered into the ears of the Lord of Hosts--the command was -given--swiftly the angel, even Gabriel, flew to reveal his Lord's -decrees unto the mourning prophet--that "man greatly beloved" of -his God. Daniel was commissioned to foretel the deliverance of -the Jews from Babylon--the building of Jerusalem and its walls in -troublous times; and to him, Jehovah was graciously pleased to -renew the promise of the Prince, Messiah, whose appearance all -the patriarchs and prophets had foretold. The nearer that glorious -epoch approached, the more minutely was it described. The Lord -gave Daniel to "know and understand, that from the going forth of -the commandment to restore and build Jerusalem unto the Messiah, -the Prince, should be seven weeks, and three score and two weeks." -The period here styled weeks, is generally allowed to be sabbaths -of years. This appears to be the sense of the passage, for the -Jews were accustomed to reckon their time and feasts by weeks or -sabbaths. The week of days was from one seventh or sabbath day to -another. The week of years was from one seventh or sabbatical year -to another; in the seventh, or sabbatical year, they neither sowed -their fields nor pruned their vineyards; it was a sabbath of rest -unto the land.[119] In the regulation of the year of Jubilee, they -were commanded to number "seven sabbaths of years, seven times seven -years, and the space of the seven sabbaths of years shall be to thee -forty and nine years."[120] We therefore only follow the Mosaic -rule, (to which Moses' disciples cannot object,) if we consider -these seven weeks, and three score and two weeks, as seven times -sixty-nine, or four hundred and eighty-three years, which should be -between "the going forth of the commandment to restore and build -Jerusalem unto the Messiah, the Prince." There were four distinct -decrees or commandments granted by the kings of Persia, in favour of -the Jews, who came under the dominion of that empire by its conquest -of Babylon. This was the epoch of Daniel's vision. No sooner had -Cyrus obtained possession of Chaldea, than he issued a decree -allowing the Jews to quit the land of their captivity, and repair to -Judea to build the temple of the Lord. He also restored to them the -vessels and treasures which Nebuchadnezzar had taken from the temple -built by Solomon. On the grant of this decree,[121] five hundred -and thirty-six years before Christ, many of the Jews returned to -their own land, and laid the foundation of the temple; but they -were hindered in the building of it by their several enemies, who -were supported in their opposition by Artaxerxes, the successor of -Cyrus. But when Darius Hystaspes ascended the throne of Persia, he -issued a decree[122] five hundred and nineteen years before Christ, -forbidding the enemies of the Jews to interrupt the building of -the temple, and further commanded that materials requisite for the -work, and the animals, oil, and wine for the sacrifices, should be -supplied at his (the king's) cost. The third decree was granted -to Ezra, the scribe, four hundred and sixty-seven years before -Christ, by Artaxerxes Longimanus, in the seventh year of his reign, -by which he bestowed great favours upon the Jews,[123] appointing -Ezra Governor of Judea. He permitted all the Jews to return to -Jerusalem, and commanded his treasurers beyond the river, to supply -Ezra with such things as he needed for the house of his God, even -to an hundred talents of silver, an hundred measures of wheat, an -hundred baths of wine, and an hundred baths of oil. The king and -his princes presented much silver and gold, and many vessels, and -ordered that what else might be required for the house of God, -should be supplied from the king's treasury. This is not the same -Artaxerxes who listened to the slanderous reports of the enemies of -the Jews, and stopped the building of their temple; but Artaxerxes, -surnamed Longimanus, supposed to be the person styled Ahasuerus, in -the book of Esther, whose attachment to his Israelitish consort -may account for the distinguished favours he conferred on the -people of her nation. We find the queen was present when Nehemiah -presented his petition, which was the second decree granted by this -monarch, and was the fourth and last decree, being granted in the -twentieth year of his reign, and four hundred and fifty-four years -before Christ.[124] This was the most efficient decree, for by it -Jerusalem and its walls were built. The high resolves of the court -of Heaven were revealed; Daniel was made "to know and understand -that from the going forth of the commandment to restore and build -Jerusalem, _unto_ the Messiah, the prince, shall be seven weeks, and -three score and two weeks, being sixty nine weeks, or four hundred -and eighty-three years. From the last, or fourth, decree to the -birth of Christ, (vide Rollin, volume 8, page 265,) is four hundred -and fifty-four years, to which we add twenty-nine years (the age -at about which Christ entered on his public ministry);[125] these -united, make the exact period of sixty-nine weeks, or four hundred -and eighty-three years. Daniel also declares that "seventy weeks (or -four hundred and ninety years) are determined upon thy people and -upon thy holy city, to finish the transgression, and to make an end -of sins, and to make reconciliation for iniquity, and to bring in -everlasting righteousness, and to seal up the vision and prophecy, -and to anoint the most Holy." We find between the seventy weeks, or -four hundred and ninety years, and the sixty-nine weeks, or four -hundred and eighty-three years, a difference of one week, or seven -years, which is the week evidently alluded to in the twenty-seventh -verse of this chapter, in which "he shall confirm the covenant -with many for one week, &c." From the period of Christ's first -entry into the ministry, and the calling of his apostles, until his -crucifixion, were three and a half years, and, for three and a half -years after that event, his apostles continued to minister amongst -the Jews. This makes a period of seven years, (or one prophetic -week,) in the midst of which the Messiah was cut off, and "the -sacrifice and oblation" virtually ceased. The correspondence is -exact: Jesus, the Messiah, not only entered on his public ministry -at the very period pointed out ages before, but was actually cut -off in the midst of the week, as was expressly foretold. These -predictions of the Prince Messiah are peculiarly striking. The -time for his appearance is marked, and the particular objects he -should effect on his coming, are described with such minuteness, -as scarcely to admit of the possibility of mistaking his person. -The grand features of his mission were so strongly exhibited, that -it was morally impossible the Messiah should appear and not be -recognised. Prejudice must have blinded the eye of that mind which -does not, on comparing the whole of the New Testament with this -prophecy, acknowledge Jesus of Nazareth to be the Messiah. It bears -the stamp of divine prescience: none but the omniscient God could -have given his features with such clearness so many ages before. -This portrait of the Messiah, which bears so exact a resemblance -to Jesus, was in the possession of the Jews, at least five hundred -years before that glorious person was exhibited to the world, a God -incarnate. - - [117] Dan. iii. 4-15. - - [118] Numbers xx. 11. - - [119] Lev. xxiii. 3., xxv. 3, 4. - - [120] Lev. xxv. 8. 10. - - [121] 2 Chron. xxxvi. 22, 23. - - [122] Ezra vi. 7-12. - - [123] Ezra vii. 11-23. - - [124] Neh. ii. 1-8. - - [125] Luke iii. 23. - -Jesus declares himself to be the long promised Messiah--his claim -rests on no slight or doubtful evidence--he came at the very precise -time it was foretold the Messiah should appear to the people and the -holy city. Christ's ministry was among the people of the Jews--Judea -was the land of his nativity--the scene of his labours--the witness -of his miracles--he was born at Bethlehem, near Jerusalem, and -crucified just "without the gate" of the holy city. On Calvary -"he finished the transgressions, and made an end of sin, and make -reconciliation for iniquity." There the God-man, Christ Jesus, -offered up his life a ransom for the guilty--there the surety of -the Church paid the full price for her redemption, and made peace -by the blood of his cross--there "he suffered the just for the -unjust to bring sinners unto God." He took away "the hand-writing -of ordinances that was against us, taking them out of the way by -nailing them to the cross"--there he removed the iniquity of the -land in one day, and so completely "finished the transgression," -by suffering the punishment due for his people's sins, that when -they are "sought for they shall not be found"--there he paid the -full price of their redemption, he cancelled the bond, and made -peace and reconciliation with offended justice. He "brought in an -everlasting righteousness, and not only suffered the penalty due for -their transgressions of God's law, 'which is holy, just, and good,' -but, as the head of the Church, he obeyed all the precepts of the -moral law; which he exalted and made honourable. Perfect was the -obedience wrought out--complete was the righteousness brought in -by the incarnate Deity, the Lord our righteousness, which is from -everlasting to everlasting "unto all and upon all that believe, -for there is no difference." Amidst the awful gloom on Calvary's -mount, was heard the cry "it is finished!" It was the conqueror's -shout--victory was achieved--Satan was vanquished--the sting of -death was taken away--the power of the grave destroyed--the conflict -was over--the ransom paid--the captives of the mighty delivered--the -law was honoured--justice satisfied--God glorified--Heaven -opened--man redeemed--and hell vanquished. That was the glorious -event which types were intended to exhibit, and prophets were -commissioned to proclaim. The appointed time of the vision was -arrived--it had long tarried, but it was accomplished. The chain -of prophecy was complete--the vision was sealed[126]--and the most -holy anointed. The God-man, Christ Jesus, anointed by his Father -king and priest of Zion, then exchanged his thorny crown for the -royal diadem--then left the sorrows of earth for the glories of his -mediatorial throne, which no enemy can touch--their opposition is -vain--he that sitteth upon the circle of the heavens, will laugh -them to scorn. Happy are they who have for their king and priest, -_him_ whose kingdom is eternal, and priesthood unchangeable--who -look to the Redeemer of Israel as the rock of their salvation, and -crown the most holy, Lord of all. "Happy are the people that are in -such a case, yea, blessed are the people whose God is the Lord." - - [126] Rev. xxii. 18, 19. - - - - -CHAPTER LXIV. - - And after three score and two weeks shall Messiah be cut off, - but not for himself: and the people of the prince that shall - come shall destroy the city and the sanctuary; and the end - thereof shall be with a flood, and unto the end of the war - desolations are determined.--Daniel ix. 26. - - -This vision of Daniel appears involved in considerable obscurity, -by the diversity of time alluded to in the several parts of -the prophecy, and renders it difficult to prove its exact -accomplishment. But we hope we have shown in the preceding part, -that it does not militate against "the truth as it is in Jesus," -it rather tends to strengthen the testimony, by affording an -additional opportunity of proving, from sacred and profane history, -the fulfilment of the great event. The proof of its accomplishment -does not rest on the insulated fact, but is established by a chain -of evidence, derived from the annals of nations. For, whichever of -the decrees we take, it is clear from ancient chronology, that the -period alluded to is passed, and the Messiah did appear not far -from the time named by any decree. As we have attempted to prove the -fulfilment of the first part of the prophetic vision, it may not be -improper if we now endeavour to show that the remaining part of this -interesting prophecy has also been accomplished. - -"After threescore and two weeks shall Messiah be cut off, but not -for himself: and the people of the prince that shall come shall -destroy the city and the sanctuary." "Secret things belong unto God; -but things that are revealed, to you and your children." We cannot -ascertain to a certainty when the seventy-two weeks commence, but -it is evident they terminate at the cutting off of the Messiah. -From the words "And the end thereof shall be with a flood, and -unto the end of the war desolations are determined," it appears, -also, to allude to the destruction of the city, previous to which -event the Messiah should be cut off. We hope we shall not offer -any violence to the words, if we give them this interpretation. -The destruction of Jerusalem is not the only event alluded to in -this interesting prophecy; there is one of paramount importance -to the ruin of Salem's palaces, though that involved the fate -of Judah's sons. On the other momentous fact hang the highest -interests of Jew and Gentile, bond and free, past, present, and -future generations; not only the happiness of earth, but much of -the glory of heaven, depends on its accomplishment. Without it no -sweet song of "Salvation to God and the Lamb," would have echoed -amidst the heavenly hills, none of the race of Adam would be seen -worshipping before the presence of Jehovah with the angels of light; -those melodious hymns of redemption, now chaunted by ten thousand -times ten thousand glorified Saints, had not been heard but for the -vicarious sacrifice of the Son of God,[127] who not only covenanted, -but did actually lay down his life a ransom for sinners. When -Jesus, the Christ of God, the Prince Messiah, appeared on earth, -it was not simply to set the children of men an example of piety -and virtue; we ardently admire his glorious example, and consider -his followers bound to imitate the bright pattern he has left them; -yet we dare not believe that _that_ was the only object he designed -to accomplish when he visited our world.[128] No, he came as the -federal Head, the Representative and Surety of his people.[129] He -was "cut off from the land of the living," by a violent and cruel -death; yet not for himself, not for any sin of his own,[130] nor -purposely to set us a pattern of patience and resignation; but to -discharge the debt of sin, he had covenanted to cancel on man's -account. Jehovah executed towards him the severest justice, and -permitted his crucifiers to exercise the blackest ingratitude, and -most inhuman cruelty. "O Jerusalem, Jerusalem, thou who killest -the prophets, and stonest them that are sent unto thee, how often -would the Lord have gathered thee under his protecting care as a -hen gathereth her chickens under her wings, but ye would not." Thy -awful doom was sealed when thou didst reject the authority, and -persecute unto death Jesus the Messiah, thy prophet and benefactor, -thy God and King. The thought of thy approaching misery drew tears -from the eyes, and groans from the heart, of Incarnate Deity; yet -thy children beheld, with feelings of triumphant scorn, the sorrows -and sufferings their wanton cruelty inflicted on the Holy Jesus. -But heaven marked the impious deed.[131] The blood of Jesus, of -prophets, of apostles, and of martyrs, called for vengeance on -thy guilty land; the cry was heard, justice remembered thy black -catalogue of crimes, the King of heaven beheld the insult offered -to his beloved Son, and Jehovah arose to punish thy rejection of -Jesus the Messiah, whom "ye would not have to reign over you." The -crimes of Jerusalem were of the blackest and most awful character, -and her punishment was tremendously dreadful.[132] The Israelites, -once the peculiar favourites of Heaven[133]--nursed in the lap of -plenty, instructed in the oracles of God--blessed with the temple -of Jehovah--taught to adore the God of truth whom their forefathers -worshipped; this people, who once had the Lord for their Law-giver -and King,[134] were compelled to bow beneath the oppressive power of -arbitrary despots--the law of truth was exchanged for the tyrant's -mandate--equity and justice were banished the walls of Salem, and -despotism, oppression, blasphemy, and pride, reigned within that -devoted, miserable, city. Anarchy and confusion ruled that senate -and sanctuary, once as gloriously "distinguished from the rest of -the world by the purity of its government, as by the richness and -elegance of its buildings. Jerusalem was devoted to destruction, -and she sunk beneath the accumulated horrors of war, famine, fire, -and pestilence. Internal faction and a foreign foe reduced that -beauteous city and magnificent sanctuary, to a heap of ruins. The -temple fell--not all the commands, promises, or threats of Titus, -could save that splendid edifice from destruction; the people of the -prince, regardless of their general's orders, helped to complete -the work of desolation;--but prophecy was fulfilled, Jerusalem was -overwhelmed with the flood of divine vengeance, and desolation -prevailed even unto the end of the war. - - [127] John xiv. 6. - - [128] John xii, 27. - - [129] 1 Corinthians xv. 22. Romans v. 17-19. - - [130] Luke xxiii. 4. Isaiah liii. 5, 10. - - [131] Matthew xxiii. 35-37. - - [132] Matthew xxiv. 21. - - [133] Deuteronomy iv. 7. - - [134] Deuteronomy iv. 5, 8. - - - - -CHAPTER LXV. - - And he shall confirm the covenant with many for one week; and - in the midst of the week he shall cause the sacrifice and the - oblation to cease, and for the overspreading of abominations he - shall make it desolate, even until the consummation, and that - determined shall be poured upon the desolate.--Daniel ix. 27. - - -Some writers consider this verse prophetical of the desolate state -of Jerusalem under Antiochus Epiphanes, that sacrilegious monarch -who impiously profaned the sanctuary of the God of Israel. By him -the temple was ransacked and despoiled of its holy vessels; its -golden ornaments pulled off; its hidden treasures seized; and -an unclean animal offered on the altar of burnt-offerings. Thus -did this impious Syrian king dare profane the altar and temple -dedicated to Jehovah. Neither was this all; Jerusalem again felt -the force of his horrid cruelty and profaneness; men, women, and -children, were either slain or taken captive; and the houses and -city walls were destroyed. The Jews were not allowed to offer burnt -offerings or sacrifices to the God of Israel--circumcision was -forbidden--they were required to profane the Sabbath, and eat the -flesh of swine, and other beasts forbidden by their law[135]--the -sanctuary dedicated to Jehovah was called the temple of Jupiter -Olympius, and his image set up on the altar--idol temples and altars -were erected throughout all their cities--and the Holy Scriptures -destroyed whenever they were met with--and death was the fate of -those who read the word of the Lord. The most horrid and brutal -cruelties were inflicted on such as chose to obey God, rather than -this Syrian monster. Jerusalem was overspread by his abominations; -desolation was indeed poured out "upon the desolate" when Antiochus -Epiphanes held the blood stained sceptre, emblem of satanic power. -Yet, closely as these circumstances resemble the description given -by the prophet's vision, we cannot think it is the event alluded to -in this prophecy. Daniel, in the three preceding verses, speaks of -the Messiah, and the final destruction of the city and sanctuary: by -Antiochus the temple certainly was _not_ destroyed. In the eleventh -chapter there appears a striking prophecy of the events which -happened in Jerusalem during the dominion of the Syrian tyrant, but -we cannot think he is alluded to in any part of the ninth chapter. -The first clause of this verse, "He shall confirm the covenant with -many," cannot refer to Antiochus, but alludes to the same glorious -person mentioned in the preceding verses. The latter part of this -verse may with propriety be considered as a continuance of the -prophecy of Jerusalem's final destruction, as it occurred under -Titus. To Jesus the Messiah we direct our eyes. The one week, or the -midst of the week, (seven years half expired,) alludes to the time -of his Public Ministry, which was three years and a half; during -which period he declared, the design of his mission was to confirm -the well-ordered covenant of redemption and peace, which was drawn -up in the counsels of eternity--sealed on earth with the blood of -the Incarnate God--signed in the presence of Jehovah, angels, -men, and devils--registered in the court of Heaven--and proclaimed -good and valid by the resurrection of Jesus from the dead, and the -outpouring of the Holy Spirit.[136] It is true, the sacrifices and -oblations of the temple service did not cease immediately on the -death of Christ, they were continued some little time after that -event; but they became unnecessary, they had lost their value, -and were but idle ceremonies and useless rights, when the thing -signified was accomplished. At best, they were only types of the -Lamb of God, the blood of that one great sacrifice, which alone -"cleanseth from all sin." "It is not possible for the blood of -bulls or goats to take away sin." No, the sacrifices and ceremonies -of the Mosaic economy were only efficacious so far as Christ, the -substance, was viewed through the shadow.[137] In less than forty -years after the death of Christ, the sacrifices and oblations -ceased, for the temple was demolished. A spot so deeply stained -with crime, needed the fire of divine vengeance to consume it from -the face of the earth: it was erected for the worship of the God of -Israel, but was turned into the seat of iniquity and profaneness. -The horrid enormities observed in the temple of Juggernaut scarcely -surpassed the impious practices exercised within the Jewish -sanctuary. When Titus, the Roman general, approached the walls of -the city, it more resembled the court of Mars and Bacchus, than the -temple of Jehovah; the drunkard's voice--the clash of arms--the -shouts of the victor--the cries of the vanquished--and the groans of -the dying, echoed through that magnificent pile; human blood flowed -in its courts, and sprinkled its altars and its walls. Jerusalem was -a scene of slaughter; but it was not a war to support the glorious -cause of freedom; nor were they fighting to repel the foreign foe, -or shedding their blood to defend their beloved homes, and the still -dearer objects of affection, around which the warm heart clings with -fondest thought amidst the scene of danger and of death, and for -whose preservation the weakest arm grows desperate, and the feeblest -mind resolves to conquer or to die. But theirs was no such glorious -contest; no--civil war had reared her hydra head; the horrid yell -of intestine discord rang through Salem's courts, and echoed round -her walls; that infernal power bursts the bands of brotherhood, -severs the closest ties, dissolves the strongest link of union, and -makes the man a monster. The sword of her own sons deluged Jerusalem -with Jewish blood; the fire which destroyed her houses was kindled -by her own children; death and destruction reigned through all her -palaces; the city groaned beneath a three-fold faction, when the -Roman legions approached her walls to complete the horrid scene -of slaughter. The temple was the head-quarters of Eleazar and the -Zealots; they had in their possession the stores of first fruits -and offerings, and were frequently in a state of intoxication; but -when not drunken with wine, they thirsted for the blood of their -countrymen, and issued from their strong hold, to assault John and -his party, who lay intrenched in the out-works of the temple. The -ruin of Jerusalem is attributed to the horrid enormities of the -Zealot faction: surely that was the summit of wickedness, when the -priests sold themselves to work iniquity, and the temple of the -Lord was the seat of their crimes. That was "the overspreading of -abomination," and it continued until the sanctuary was consumed, -and "ruin was poured upon the desolators." It was the iniquitous -practices of the Jews, rather than the Roman eagle, which profaned -the courts of the Lord's House: the conquerors did not plant their -standard to insult, but with a wish to preserve, the temple from -total ruin and destruction. - - [135] Leviticus xi. 2, 7, 8. - - [136] 1 Timothy iii. 16. Acts ii. 24, 33. - - [137] Hebrews iv. 2. x. 1-10, 20. - - - - -CHAPTER LXVI. - - For I will gather all nations against Jerusalem to battle; and - the city shall be taken, and the houses rifled, and the women - ravished; and half of the city shall go forth into captivity, - and the residue of the people shall not be cut off from the - city.--Zechariah xiv. 2. - - -Imperial Rome, to whom the world once bowed, and whose power -could command armies from "all nations," had conquered Judea, and -received from her the yearly tribute of her subjection:[138] but, -through the oppression of the Roman governors, and the madness -of the people, the standard of revolt was planted, and the Jews -attempted to break their yoke of bondage. The Roman legions, inured -to war, and accustomed to the shout of victory, hastened to subdue -the rebellious Israelites: they passed from city to city, and from -province to province; slaughter and death marked their course; the -strife was desperate; the conflict bloody; the Jews fought like -men determined to conquer or to die: two hundred and forty-seven -thousand seven hundred were slain before their provinces were -subjugated, and an immense number made prisoners: amongst whom was -Josephus, the historian of the war, who was governor of the two -Galilees, and who defended them with skill and bravery. The Romans, -having conquered the provinces, approached to assault Jerusalem, -which was then a dreadful scene. The sound of war was heard through -all her gates; regardless of the approaching foe, the Jews had -turned their arms against each other; three several factions were -busily engaged in the work of slaughter and destruction. Eleazar and -the Zealots seized the temple; John of Gischala and his followers -occupied its out-works; and Simon, the son of Gorias, possessed the -whole of the lower, and a great part of the upper, town. Jerusalem -was built on two hills; the highest, on which stood the temple, was -called the upper town, and the other the lower: between these lay a -valley covered with houses; the suburbs of the city were extensive, -and encircled by a wall; two other walls also surrounded Jerusalem, -the interior one of remarkable strength. Neither of the three -factious parties had any just claim to supremacy or power, though -all contended for dominion, and fought for plunder. The Zealots -were the smallest party, but, from their situation, possessed the -advantage: they sallied from their strong holds to attack John, who -seized every opportunity of assaulting Simon; thus John maintained -a double war, and was often obliged to divide his forces, being -attacked by Eleazar and Simon at the same time. In these furious -contests, no age or sex was spared; the slaughter was dreadful. -When either party was repelled, the other set fire to the building, -without any distinction. Regardless of their contents, they consumed -granaries and store-houses, which contained a stock of corn and -other necessaries of life, sufficient to maintain the inhabitants -during a siege of many years; but nearly the whole was burnt, and -this circumstance made way for a calamity more horrid than even war -itself. Famine soon showed her meagre form, and all classes felt -the dreadful effects of a scarcity of food. Such was the miserable -state of Jerusalem when the Roman general Titus (son of the reigning -emperor, Vespasian,) prepared to attack the city. The sight of a -powerful foreign foe at their gates, with all the artillery of -war, could not quell the factions within; it is true, when closely -pressed by the Romans, the three parties joined to repel the common -enemy, but no sooner had they breathing time, than the spirit of -contention arose, and they resumed the slaughter of each other: -thus they maintained a fierce contest with the besiegers, and, at -the same time, seized every opportunity of destroying each other. -The misery of the city was soon beyond precedent, from the dreadful -effects of famine, the price of provisions became exorbitant, -and, when no longer offered for sale, the houses were entered and -searched, and the wretched owners tortured till they confessed where -the slender pittance was concealed; at length the distress became -so great, that persons parted with the whole of their property -to obtain a bushel of wheat, which they eat before it could be -baked, or even ground; and happy was he who could catch a morsel -of meat, half roasted, half raw, from the fire. No kind of cruelty -was omitted in search of food: at length their sufferings were so -severe, that the wretched inhabitants were necessitated to search -the vaults and sinks for sustenance, and even fed on articles -too offensive to be named. The ties of nature and humanity were -forgotten, the wife seized the food from her husband, the child -from the parent, and even the mother from her infant.[139] The -excruciating pain of famine so far overpowered the tenderest and -finest affections in nature, that a woman, descended from a rich and -respectable family, even killed, boiled, and ate, her own child, a -son in all the artless and endearing simplicity of infancy! Well -may the British mother tremble at the horrid sound, and pity the -wretched Israelitish female, thus sunk below the brute. Pestilence -now stalked abroad, for the air was tainted by the dead: though -no less than six hundred thousand dead bodies were carried out -of the city during the time Titus encamped before the walls, yet -there was an incredible number who had no friends to bury them, and -their bodies were enclosed in large buildings, or laid in heaps in -the open air. "O Jerusalem, thou didst drink at the hand of the -Lord the cup of his fury, thou hast drunken the dregs of the cup -of trembling, and wrung them out" even desolation, destruction, -famine and sword, "thy houses rifled, thy women ravished" by Jewish -ruffians, and the city at length taken by the Roman general. -Titus had again and again offered the Jews honourable terms of -capitulation; but they rejected all his overtures with proud -disdain, and when his soldiers took the city, exasperated at the -hardships they had endured, they spared neither sex, age, or rank. -Sword and fire destroyed Jerusalem and her children, and closed -this horrid war, in which one million one hundred thousand Jews were -slain, and ninety-seven thousand made prisoners. - - [138] Luke ii. 1. Matthew xxii. 17. - - [139] Deut. xxviii. 48-59. - - - - -CHAPTER LXVII. - - The Lord shall bring a nation against thee from far, from - the end of the earth, as swift as the eagle flieth; a nation - whose tongue thou shalt not understand; a nation of fierce - countenance, which shall not regard the person of the old, nor - show favour to the young.--Deut. xxviii. 49, 50. - - And when he was come near, he beheld the city, and wept over it, - saying, if thou hadst known, even thou, at least in this thy - day, the things which belong unto thy peace! but now they are - hid from thine eyes. For the days shall come upon thee, that - thine enemies shall cast a trench about thee, and compass thee - round, and keep thee in on every side, and shall lay thee even - with the ground, and thy children within thee; and they shall - not leave in thee one stone upon another; because thou knewest - not the time of thy visitation.--Luke xix. 41-44. - - -Judea was not conquered by the neighbouring Asiatic states, but by -the Roman, Europeans of a "fierce and warlike countenance," who knew -not the Jewish language, and regarded not "the persons of the old, -nor showed favour to the young." It will not be difficult to trace -the Roman soldiers in this eloquently descriptive character. No -nation excelled them in their military prowess, or in the rapidity -of their conquests. In comparatively a very short period of time, -they extended their empire over all the then civilised part of the -globe. The insignia of their legions was not more descriptive of -their valour, than of the unexampled rapidity of their movements. -The celebrated motto of Cęsar, "I came, I saw, I conquered," was -neither of a doubtful, or boasting, character. Their career was -indeed "as swift as the eagle flieth." No nation or people did -long withstand the fierceness of their attacks, or the persevering -energy of their generals. In their triumphs over their enemies, they -frequently displayed a ferocity happily unknown in modern warfare. -The most distinguished of their captives, without regard to age or -sex, were dragged in triumph, amidst the shouts of the conquerors, -and the insults of the rabble. Often, when exasperated by the -protracted defence of a brave people struggling for their existence, -instead of respecting such patriotic efforts, they inflicted the -most horrid barbarities upon the unresisting and unhappy objects of -their vengeance; and a slaughter, indiscriminating in its fury, and -dreadful in its results, marked the blood-stained progress of the -licentious soldiery, who "regarded not the person of the old, nor -showed favour to the young." History informs us, that the Romans, -under Titus and Vespasian, after a protracted siege, unparalleled -in horror, and sanguinary beyond example, at length became masters -of this once-favoured spot; and if we compare the predictions of -Christ with the events which occurred, and followed at the taking of -this devoted city, we shall be struck with the coincidence of the -declaration, and its awful fulfilment. - -His foreknowledge of the dreadful calamities which should precede -and accompany the destruction of Jerusalem, caused our blessed -Saviour, when he beheld the city, to weep over it: and, surely, if -this once-favoured race had then known the day of its visitation, -the Lord would have turned from his fierce anger: but these things -"were hid from their eyes." Having rejected the Lord of Glory, they -were given over to judicial blindness, and the Lord brought upon -them "a nation from afar" to execute his vengeance. Jerusalem was -"trodden down by the Gentiles," and there was "great distress upon -the land, and wrath upon the people." The sword and the spear from -without, and famine and pestilence and civil discord within, were -indeed unto them "the beginning of sorrows." The predicted day -was now come, when their "enemies should cast a trench about them, -and compass them round, and keep them in on every side." Their -walls of strength, their beautiful palaces, and their magnificent -temple, were laid "even with the ground." Not "one stone was left -upon another" that was not thrown down; and all the princes and the -nobles, the ruler and the ruled, the priest and the people, and -"the children within thee," either "fell by the edge of the sword," -or were "led away captive into all nations," for there was "great -distress in the land, and wrath upon the people." - - - - -CHAPTER LXVIII. - - Therefore shall Zion for your sake be plowed as a field, and - Jerusalem shall become heaps, and the mountain of the house as - the high places of the forest.--Micah iii. 12. - - -"Walk about Zion, and go round about her, tell the towers thereof, -mark ye well her bulwarks, consider her palaces," are they still -"beautiful for situation?" Is Jerusalem yet the "joy of the whole -earth?" Within "her walls peace once reigned, and prosperity within -her palaces." But how changed the spot! desolation and dismay reign -in undisturbed possession, where elegance and art displayed their -richest and most curious productions. Jerusalem is fallen--war -destroyed her palaces, and levelled her temple--the fire which -consumed that magnificent city was kindled by the hand of civil -discord--the desolating element that blazed with awful glare, -amidst the splendid sanctuary, was first lit by Jewish hands--and -the enfuriated Roman soldiers applied the torch, which ultimately -destroyed the temple of Jehovah. The Jews having burnt the greater -part of the galleries around the temple, and the Roman soldiers set -fire to the remainder, Titus commanded his troops to extinguish -the flames; but no sooner were his orders executed than a Roman -soldier threw a fire-brand into the temple, and the interior was -instantly in a blaze; the flames spread with rapidity, and not all -the commands, threatenings, or entreaties, of the Roman general, -and his officers, were effectual to preserve the building. Whilst -some were endeavouring to check the furious element, others set -fire to several of the door-posts; the scene was dreadful; the Jews -were filled with astonishment and horror, and their conquerors with -fury. Amidst the crackling of the fire were heard the shouts of -the victors, and the cries of the vanquished; the shrieks of the -wounded, and the groans of the dying. The ground on every side was -strewed with dead; while the courts flowed with Jewish blood, the -fire raged above; the conflagration was awful, and the massacre -dreadful.[140] Jerusalem and its walls were destroyed, the temple -levelled, and the Jews conquered, in the second year of the reign -of Vespasian, on the same month and day as Nebuchadnezzar destroyed -the former city and temple. The last temple, once celebrated for its -magnificence, is now no more. That building which, by the solidity -of its construction, seemed to defy the mouldering hand of time, -soon became a heap of ruins, and "the mountain of the house as the -high places of the forest."[141] Titus, before he withdrew his -troops, commanded them to reduce the city and temple to a level -with the ground, and they left not "one stone upon another," to -mark the spot where the temple stood. So strictly was this order -executed, that the demolished city scarcely appeared to have -been the residence of human creatures. Only three strong towers -remained of the once magnificent Jerusalem, and they were left to -exhibit to future times the skill and power of the Roman troops, in -becoming possessed of a place so strongly fortified by nature and -art. Josephus and other Jews attribute the unparalleled calamities -of their country-men, and the destruction of the temple, to the -signal vengeance of heaven, inflicted to punish that deluded people -for their cruelty and injustice to James the just, the brother of -Jesus, who is called Christ: but a believer of the New Testament -_must_ consider that _they_ were punished for their rejection and -crucifixion of Jesus Christ himself, the Messiah of Israel, and -Son of God; it was for _that_ cause "Zion was plowed as a field; -Jerusalem became a heap of ruins, and the mountain of the house as -the high places of the forest." - - [140] Matt. xxiv. 21, 22. - - [141] The walls were composed of the most durable kind of white - stone, of massive size, each stone being twelve feet high, eighteen - broad, and thirty-seven and a half in length. - - - - -CHAPTER LXIX. - - And he shall be for a sanctuary; but for a stone of stumbling - and for a rock of offence to both the houses of Israel, for a - gin and for a snare to the inhabitants of Jerusalem.--Isaiah - viii. 14. - - -These words are not prophetical of the person of the Messiah, yet -they describe, in striking language, the effects that would follow -his appearance and ministry upon earth. They foretel the opposition -and enmity that would arise, in the minds of the Jewish nation, -to the Christ of God. If the whole Israelitish race had gladly -hailed Jesus as their Messiah, and if all, to whom the Gospel has -been proclaimed, from its first promulgation down to the present -hour; if all these countless multitudes, had cordially embraced -the faith of Christ, it could not have proved a more decisive -evidence of "the truth as it is in Jesus," than is afforded by -the Jews in their rejection of Christ as the Messiah. Thereby the -prophecies of God are fulfilled concerning _him_, who, though set -for a sanctuary, became "a stumbling block, and rock of offence," -to the house of Israel, "and a gin and a snare to the inhabitants -of Jerusalem." The Jews were not a little vain of the glorious -pre-eminence their nation once sustained amidst the kingdoms of -the world, on account of the wondrous works, which the Lord of -Hosts had wrought for them, by "his mighty hand, and outstretched -arm." Their religious distinctions and ceremonies had also tended -to feed their pride, and nourish their haughty contempt, for the -other nations of the earth. Their long promised Messiah was not -forgotten by them. In his reign, their lively imaginations had -blended all the splendid conquests and dazzling magnificence of -regal power. Theirs was a tone of mind but ill-suited to bow before -the despised Man of Nazareth; to embrace the commands, and follow -as a master, one so poor, that "he had not where to lay his head." -When we consider the natural pride of the human heart, as joined -with the national pride of the Jewish people, we may cease to wonder -at their rejection of Jesus. They could not stoop to acknowledge -even the Son of God as their ruler, when offered to them void of -the purple robe and golden sceptre. They could not swear allegiance -to Zion's King, when they saw neither his royal pavilion, nor -marshalled troops. They could not bow before one born in a stable, -though Angels had descended to proclaim his glorious advent. What -wonder, if the eye by gazing so long and frequently on the dazzling -splendour they were wont to attach to the Messiah's reign, could -not perceive the fainter rays of glory that glimmered around the -retired path of the Man of Nazareth; they were offended at the -absence of all temporal splendour in his person; the Cross of Christ -proved a stumbling block and rock of offence. The Jews rejected, -as unfit for their-building, "the precious corner stone, which -the Lord God had lain in Zion, as a sure foundation." They could -not admit the Carpenter's Son to be the head of God's Church, nor -acknowledge the Man, untaught in the schools of worldly science, -to be the prophet of God's people. Neither "has the offence of -the cross yet ceased;" multitudes still despise and reject the -Christ of God; they are ashamed to own allegiance to Jesus of -Nazareth; they blush to acknowledge, as their Lord and Master, him -who died upon the accursed tree; they dislike to be thought one -of his real followers, and hate the humiliating and self-denying -commands he enjoins on his disciples. They prefer building their -hopes for eternity on the sandy foundation of human merit, rather -than on the blood and righteousness of Jesus. But if we refuse to -rest on Christ, that "sure foundation God has laid in Zion," all -other grounds of hope will prove a treacherous rest, from which -the floods of divine justice will sweep us to the dark abyss of -wo. God has declared that "other foundation can no man lay, than -is laid, which is Christ Jesus." Yet how little anxiety is evinced -on a subject of such immense importance! How few are concerned to -build their hopes for eternity, on Christ, the Rock of Ages, that -precious corner stone; that tried stone; tried by countless myriads -of happy saints, now in glory, who found him faithful to save from -the overwhelming surge. Must not he, who paid the full price of a -soul, know its worth? and has he not declared, that it will profit -us little "to gain the whole world and lose our own soul?" One soul -is of more real value than this world, with all its boasted riches -and glories. The day is coming when "the heavens shall depart as a -scroll, the elements melt with fervent heat," and this world, so -loved and caressed by its votaries will be utterly consumed by the -fire of divine vengeance. But the soul of every individual must -exist for ever, either in eternal happiness or misery. Yet how is -the method of man's reconciliation with God slighted? How is that -glorious scheme of redemption, by the death of Christ, despised by -the great majority of those to whom it is published. Do angels turn -from the lofty pursuits and glories of the heavenly world, to pry -into the mysteries of the cross; and shall man, for whose benefit -it was contrived and accomplished, remain stupidly insensible to -its excellence and glory, carelessly indifferent whether or not he -partake of the blessing? - -Are we not taught in the case of our first parents, the absolute -necessity there is for our knowing and receiving Christ? Was it -not on the evening of the same day, in which they brake through the -fence of God's command, that he was graciously pleased to discover -to them his plan of reconciliation in the promised seed? And why so -soon after their transgression? but that the knowledge of it was -necessary to their salvation. Shall that scheme of Redemption, which -required the depths of divine wisdom to contrive, and the extent of -divine love to execute, be despised and rejected by man, as unworthy -his acceptance? By man, that worm of the earth, that creature of a -day, so insignificant amidst the stupendous works of God, that if -he were annihilated, he would scarcely be missed amid the boundless -immensity of space. Awful is the state of the Gentile or the Jew who -"hath trodden under foot the Son of God, and counted the blood of -the covenant an unholy thing." - -The Jews, where are they? or rather, where are they not? To what -part of the world can we turn, without beholding some of the tribe -of Israel. They dwell in every land, but have none they can call -their own? They have lost their power, but preserved their national -features and manners. Wanderers on the face of the globe for nearly -eighteen hundred years, they are not assimilated with any people. -What other nation has so long preserved a distinction? Where are -the Britons, Romans, Saxons, Normans, ancient inhabitants of our -Isle? They are all blended in the English. The Jews, though dwelling -in every country, are still an unmixed people, yet that very -distinction exposes them to persecution and scorn. The dispersion of -the Jews is but a small part of their calamities. The Hebrews are a -despised and persecuted race, compelled to endure, without the hope -of redress, indignities the most revolting--barbarities the most -cruel--insults the most degrading--losses the most severe. And this -not merely from one nation, but nearly the whole world has wreaked -its vengeance on this unhappy people. Even the most civilised and -polished nations have stooped to load the Jews with obloquy and -scorn; many and grievous are the disabilities to which they are -subject. Yes, Jehovah has executed his threatened punishment upon -this unhappy people, for their rejection of the Messiah. "He has -scattered them among all people from one end of the earth even unto -the other." "Their plagues have been wonderful, even great plagues, -and of long continuance." They are become "an astonishment, a -proverb, and by-word among all nations." - -All the prophecies of the Messiah which we possess, were handed -down to us from the Jews. The Hebrew and Greek versions of the Old -Testament were in their possession long before the gospel era. Its -latest prophecy was at least four hundred and thirty years before -the angel's shout was heard, "Glory to God in the highest, and on -earth peace, good will toward men." Nor do the Jews attempt to -deny that Jesus of Nazareth appeared at the time related by the -Evangelists. Josephus, the Jewish historian, in his antiquities -of that nation, (book the 18th,) relates:--"About this period, -(referring to the reign of Tiberius Cęsar,) there arose to notice -one Jesus, a man of consummate wisdom, _if, indeed, he may be -deemed a man_. He was eminently celebrated for his power of working -miracles; and they who were curious and desirous to learn the truth, -flocked to him in abundance. He was followed by immense numbers of -people, as well Jews as Gentiles. This was that Christ, whom the -princes and great men of our nation accused. He was delivered up -to the cross by Pontius Pilate; notwithstanding which, those who -originally adhered to him, never forsook him. On the third day after -his crucifixion he was seen alive, agreeably to the predictions of -several prophets: he wrought a great number of marvellous acts; -and there remain, even to this day, a sect of people who bear the -name of Christians, who acknowledge this Christ for their head." -This honourable testimony is from an enemy--a Jew, whose writings -were held in high estimation by his nation. Christ "came into his -own nation, but they received him not." No evidence, however bright -or clear, was sufficient to convince men so blinded by prejudice. -Warned, invited, and threatened, still they persisted in rejecting -the Messiah, because he did not assume the warrior's sword, or -mount the throne of Judah. Should we not feel more disposed to -pity and reclaim, that insult and oppress, this deluded people? -Have they no claim to our gratitude? To "them were committed the -Oracles of God," which we now enjoy. The prophets and apostles were -all Jews; and from them, "according to the flesh, Christ came, -who is over all, God blessed for evermore." It is recorded, by -ecclesiastical writers, that several of Christ's own disciples and -apostles--Simon Peter, Simon Zelotes, James the son of Zebedee, -Joseph of Arimathea, Aristobulus, and St. Paul himself, preached the -gospel to this nation. If this, indeed, be correct, their nation has -peculiar claims to our regard, for the services of their ancestors. -Certainly, the Romans were instructed in Christianity by Paul and -other Jews; and, in the first century, the Roman legions, and the -standard of the gospel of Christ, were planted on Albion's coast. - -The Jews, though scattered and persecuted, are not destroyed; they -are preserved monuments of the divine veracity. O, may we take -warning from their awful fate! "Because of unbelief _they_ were -broken off, and _we_ stand by faith." "Let us not be highminded, -but fear; for if God spared not the natural branches, take heed, -lest he spare not us. Behold, therefore, the goodness and severity -of God; on them which fell, severity; but, towards us, goodness, if -we continue in his goodness: otherwise, we also shall be cut off." -It will avail us little to confess Jesus as the Messiah, if we are -unconcerned to know and practise the doctrines he has taught. But -may we "serve the Lord with fear, and rejoice with trembling." -"Kiss the Son, lest he be angry, and ye perish from the way, when -his wrath is kindled but a little." "Blessed are all they that put -their trust in him," for his word is fate; immutability seals, and -eternity executes, whatever he decrees. - - - - -CHAPTER LXX. - - And he said, It is a light thing that thou shouldest be my - servant to raise up the tribes of Jacob, and to restore the - preserved of Israel: I will also give thee for a light to the - Gentiles, that thou mayest be my salvation unto the end of the - earth.--Isaiah xlix. 6. - - -The descendants of Abraham, the friend of God, were treated as -the Lord's peculiar people; singled out from other nations as the -favourites of heaven, the Lord was their lawgiver and king. No other -nation had God "so nigh unto them in all things that they called -upon him for," as the people of Israel. To benefit them, the laws -of nature were reversed, and nations destroyed. They were employed -by Jehovah to punish the idolatrous people for their crimes.[142] -They were selected to maintain the knowledge and worship of the -true God,[143] and to convey his pure and holy law to remote -generations. Thus favoured and blessed, the Jews were accustomed -contemptuously to regard all other nations, as common and unclean; -they could not endure to have one stone thrown down of the partition -wall, which had so long separated them from the Gentiles.[144] -They proudly enough appropriated to themselves all the blessings -connected with the appearance of the Messiah. But it would be a -light thing that Christ should become Jehovah's servant, endure pain -and scorn, merely to "raise up the tribes of Jacob, and to restore -the preserved of Israel;" that nation which he knew would so long -despise and reject him. But Messiah was given for "a light to the -Gentiles," and Jehovah's "salvation unto the ends of the earth." He -has asked, and received "the heathen for his inheritance, and the -uttermost parts of the earth for his possession." "Yea, all nations -shall be blessed in him;" for the root of Jesse shall stand for "an -ensign of the people, and to him shall the Gentiles seek:" to his -glorious rest shall all nations flow. He shall have "dominion from -sea to sea, and from the river unto the ends of the earth." "They -that dwell in the wilderness, shall bow before him; and his enemies -lick the dust. The kings of Tarshish and of the Isles shall bring -presents; the kings of Sheba and Seba, shall offer gifts: yea, all -kings shall fall down before him, all nations shall serve him. For -he shall deliver the needy when he crieth; the poor also, and him -that hath no helper. He shall redeem their soul from violence: -and precious shall their blood be in his sight. He shall live, -and to him shall be given of the gold of Seba: prayer also shall -be made for him continually; and daily shall he be praised. His -name shall endure for ever, his name shall be continued as long as -the sun: and men shall be blessed in him: all nations shall call -him blessed. Blessed be the Lord God, the God of Israel, who only -doeth wondrous things." Yes, Christ is Jehovah's servant, in whom -his soul delights; he has "put his spirit upon him, he shall bring -forth judgment to the Gentiles;" "he has given him for a covenant -of the people, for a light of the Gentiles." Numerous are the -prophecies which refer to the call of the heathen world, and Jesus -who declares himself the Messiah, is described in the New Testament -as "a light to lighten the Gentiles," as well as "the glory of his -people Israel." He preached himself in the borders of Zabulon and -Nephthalim,[145] and Samaria:[146] the parting command he gave his -disciples was, that they should "go forth into all the world, and -preach the gospel to every creature." He endowed them with the -gift of tongues, to enable them to preach the unsearchable riches -of Christ to the Gentiles. And they went forth and preached every -where, "the Lord working with them, and confirming the word with -signs following." "The word of the Lord went forth from Jerusalem;" -it rapidly spread through Jewry, Samaria, and Galilee. Distant -cities soon heard the glad tidings. Within thirty years after their -Lord's ascension, the faithful disciples had preached the doctrines -of the gospel at Cęsarea, Damascus, Joppa, Antioch, Phrygia, -Galatia, Derbe, Corinth, Iconium, Ephesus, Macedonia, Cyprus, Syria, -Cilicia, Athens, Alexandria, at Rome, and numerous other places. - - [142] Deuteronomy xviii. 9, 12. - - [143] Isaiah xliii. 20, 21. - - [144] John iv. 9. - - [145] Matthew iv. 12, 13, 15, 16. - - [146] John iv. 4. - -The Christian faith was contrary to all existing opinions, -religions, and habits; and decidedly opposed to the natural -propensities of the human heart. Its teachers were Jewish fishermen, -tent-makers, and tax-gatherers, poor and illiterate men,[147] -unskilled in artifice. They preached not merely amongst men as -simple as themselves, they taught at Athens and Rome, the very -seats of learning and philosophy; they had to contend with men -skilled in science, and were opposed by long-established customs -and habits. The disciples had no eloquence to convince, no power to -awe, no wealth to bribe; they were opposed by Jewish pride, Grecian -philosophy, and worldly power; yet the gospel flourished rapidly -over all opposition and persecution: ancient prejudice fell before -the religion of Jesus; though it offered no worldly recompense to -its followers, yet it spread, notwithstanding the kings and nobles -of the earth set themselves in array against it. "The stone cut out -without hands is become a great mountain, and shall fill the whole -earth." The standard of the cross has been planted on every land. -Nations, barbarous and learned, have bowed before it; may it go on -"conquering and to conquer," till all nations and people call our -Immanuel blessed. - - [147] Acts iv, 13. - - - - -CHAPTER LXXI. - - The LORD said unto my Lord, Sit thou at my right hand, until I - make thine enemies thy footstool.--Psalm cx. 1. - - -We here find Jehovah, _the_ LORD, in the person of God the Father, -addressing the Adonai, my Lord, in the person of God the Son, Christ -Jesus _our_ Lord.[148] It is he, and he only, who shares the throne -of Deity.[149] He who tabernacled on earth, "a man of sorrows and -acquainted with griefs," is now seated "on the right hand of the -Majesty on high. Far above all principality, and power, and might, -and dominion, and every name that is named, not only in this world, -but in that which is to come." "To which of the angels said he at -any time, Sit on my right hand, until I make thine enemies thy -footstool?" "But unto the Son he saith, Thy throne, O God, is for -ever and ever; a sceptre of righteousness, is the sceptre of thy -kingdom." "This is he that liveth, and was dead, and behold he is -alive for evermore; and hath the keys of hell and of death. He is -Alpha and Omega, the beginning and the ending, saith the Lord, -which is, and which was, and which is to come, the Almighty;" -"whom the heaven must receive, until the times of restitution of -all things, which God hath spoken by the mouth of all his holy -prophets since the world began." "The LORD said unto my Lord, Sit -thou at my right hand, until I make thine enemies thy footstool." -"For he hath appointed a day, in the which he will judge the world -in righteousness, by that man whom he hath ordained; whereof he -hath given assurance unto all men, in that he hath raised him from -the dead." "For the Father judgeth no man, but hath committed all -judgment unto the Son; that all men should honour the Son, even as -they honour the Father. He that honoureth not the Son, honoureth -not the Father which hath sent him." "But who may abide the day -of his coming? and who shall stand when he appeareth?" Wo unto -them who now dare to raise their puny arm in rebellion against the -Majesty of heaven; who madly rush on the "thick bosses of Jehovah's -buckler;" "trample under foot the blood of the Son of God;" and -"heap unto themselves wrath, against the day of wrath." Christ -will not always extend the golden sceptre of mercy, that sinners -"may touch and live." The day is coming, when he will grasp the -sword of justice, and arise to "judge the world in righteousness." -"Behold, he cometh with clouds; and every eye shall see him, and -they also which pierced him; and all kindreds of the earth shall -wail because of him." O that men "did but know in this their day, -the things that belong unto their peace, before they are for ever -hid from their eyes;" for "some shall awake to everlasting life, -and some to shame and everlasting contempt, but they that be wise -shall shine as the brightness of the firmament; and they that -turn many to righteousness, as the stars for ever and ever." Ye -watchmen on Zion's walls, ye ministers of the everlasting gospel, -O "heal not the wound of the daughter of God's people slightly;" -say not, "Peace, peace, when there is no peace." "Cry aloud, spare -not; lift up thy voice like a trumpet, and show the people their -transgressions, and the house of Jacob their sins." Shrink not back, -like Jonah of old, from delivering your Master's awful message. -Be ye faithful to your God, to your conscience, and to souls. Let -the sweet accents of mercy be heard, while ye boldly unfurl the -blood-stained banners of the cross. Tell of the love and pity of -him, who died that we might live: "Who suffered, the just for the -unjust; to bring sinners unto God." "Pray them, in Christ's stead, -to be reconciled unto God;" and accept of mercy while it may be -found. Invite, exhort, entreat them to flee from the wrath to come, -to lay down the weapons of their rebellion, and join your royal -Master's cause; to quit the enemy's camp, those strong holds of sin -and Satan, and rally round our Immanuel's standard. "Proclaim the -unsearchable riches of Christ," tell them "his yoke is easy, and -his burden light," that "his ways are ways of pleasantness, and that -all his paths are peace?" Tell them "he now waits to be gracious, -but that, ere long, the Lord Jesus shall be revealed from heaven, -with his mighty angels in flaming fire, taking vengeance on them -that know not God, and that obey not the gospel of our Lord Jesus -Christ, who shall be punished with everlasting destruction from the -presence of the Lord, and from the glory of his power; when he shall -come to be glorified in his saints, and to be admired in all them -that believe." "He will swallow up death in victory; the Lord God -will wipe away tears from of all faces; and the rebuke of his people -shall be taken away from off all the earth," for the Lord hath -spoken it. "It shall be said in that day, Lo, this is our God; we -have waited for him, and he will save us: this is the Lord; we have -waited for him; we will be glad, and rejoice in his salvation." - - [148] In whatever part of the Bible the name of the LORD is - written in capital letters, it means Jehovah; and the name of the - Lord in small letters, signifies Adonai. The translators intended - to show, by this method, that in the original there is a very - material difference in the word. By the glorious incommunicable - name of Jehovah (translated LORD in capital letters,) is meant the - Self-existent, Independent, and Eternal Being, the promising and - performing God. The word Adonai (translated Lord in small letters) - conveys the idea of Lord or Ruler, an Almighty Helper or Supporter, - and is particularly descriptive of the Mediatorial character of the - Lord Jesus. - - [149] Zechariah xiii. 7. - - -FINIS. - - -Mills, Jowett, and Mills, Bolt-court, Fleet-street. - - - * * * * * - - -Transcriber's note: - -Page 125: The transcriber has inserted a missing anchor for footnote -71: Col. ii. 9. - -Minor typographical errors have been corrected without note. -Irregularities and inconsistencies in the text have been retained as -printed. - -Mismatched quotes are not fixed if it's not sufficiently clear where -the missing quote should be placed. - -The cover for the eBook version of this book was created by the -transcriber and is placed in the public domain. - - - - - -End of the Project Gutenberg EBook of Jesus, The Messiah; or, the Old -Testament Prophecies Fulfilled in the New Testament Scriptures, by (A Lady) Anonymous - -*** END OF THIS PROJECT GUTENBERG EBOOK JESUS, THE MESSIAH *** - -***** This file should be named 44119-8.txt or 44119-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/4/1/1/44119/ - -Produced by Jeff G., Julia Neufeld and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -book was produced from scanned images of public domain -material from the Google Print project.) - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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