66 for what they do, so God did with his Christ. That there might be no error in hac re, Paul, concerning the priesthood, says, "That no man taketh this honour unto himself; but he that is called of God, as was Aaron ;" and immediately subjoins, "So also Christ glorified not himself to be made an high-priest; but He that said unto him, Thou art my Son, to-day have I begotten thee." As He saith also in another place, "Thou art a priest for ever, after the order of Melchisedec" (Heb. v. 4-6). This sendding of Christ God-Man, by the Father, teaches us also his confiding to Him his gracious design for his elect, and the manifestation of his own glory. It was God the Father who first trusted in Christ; and this is the encouragement to the people to trust in Him also. Of these great works we have a summary in Dan. ix, 25. 66 Manifold are the proofs of his having completed all he had been called to, and pledged himself to perform. From the cross of Olivet we hear his own, It is finished" (John xix. 30). The empty tomb proclaims the same blessed factas said Peter, "Whom God hath raised up, having loosed the pains of death; because it was not possible He should be holden of it" (Acts ii. 24). his own name, although he was as willing to come as his Father was to send him. This we learn from his own lips, "Lo, I come: in the volume of the book (his eternal decree) it is written of me, I delight to do thy will, O my God! yea, thy law is within my heart" (Psal. xi. 7, 8). Still, for coming He had his Father's authority, and sent by Him as the Great Apostle from heaven to earth on an especial errand of love and mercy. His being so sent of God the Father was because He had chosen and ordained him from everlasting, to the office and enterprize of Mediator. Of this our Lord speaking says, "The Lord possessed me in the beginning of his way, before his works of old, I was set up (anointed) from everlasting, from the beginning, or ever the earth was (Prov. viii. 22, 23). Not that the Son of God took flesh, or was made flesh, until the fulness of time; whereof mention is made (Gal. iv. 4, 5). But God had decreed this from the days of eternity; therefore, in foreviews of the developed mystery, he testified of Him, Behold my Servant, whom I uphold; mine Elect, in whom my soul delighteth" (Isa. xvii. 1). It is usual with him to call things that are not as though they were. To the same amount is the expression, "Whom God hath set forth to be a propitiation, through faith In addition to the above, Paul calls in his blood." To set forth (goorienu) him "The Apostle and High-Priest of means also to determine, or design be- our profession." The word apostle, sigfore hand. This relates to God's eternal nifies sent; and John says, "We have purpose, not only in, but concerning seen, and do testify, that the Father Christ's fore-ordaining Him; as said Pe- sent the Son to be the Saviour of the ter, "Before the foundation of the world" (1 John iv. 14). The knowworld," for the redemption of his beloved ledge of Him as such is life eternal." elect from all the evil of sin. It signi- As in the former view He declares the fies also his fitting, by an exuberant an-authority He possessed for bestowing this ointing with the Holy Ghost, for the consummating of all the work to which he had called him. And that he was so fitted in his mediatorial character is evident from Christ's own confession, "A body hast thou prepared me" (Heb. x. 5). It means also the Father's author-is the record that God hath given to us izing or commissioning Christ to all He eternal life, and this life is in his Son;. was to be, do, suffer, and accomplish. and he that hath the Son hath life; and This He taught the Jews in the command, he that hath not the Son hath not life" "Labour not for the meat which per- (1 John v. 11, 12). This blessing he isheth, but for that meat which endureth makes them partakers of now in the inner unto everlasting life, which the Son of man, through the work of God the eter man shall give unto you, for Him hath nal Spirit, in quickening them; and hereGod the Father sealed" (John vi. 27). after, in the outward man, when raised Observe, "hath sealed," or authorized by up and transformed to that celestial patspecial commission." As princes, when tern, agreeably to his own eternal purthey send an ambassador abroad, or ap- pose, purposed in Christ before the point officers at home, give them their world began. There is eternal life, also, commission sealed, to be their warrant in the occasional enjoyment of God in eternal life was communicated to him of His heavenly Father, so here He speaks of its actual bestowment. The blessing He gives to us is what He has received for them; and that this is one among the many blessings, the Apostle says, "This Christ on earth, in grace, by faith, and by the renovating grace of God the Holy in heaven, in glory, by sight, or face-to- Ghost, by faith they come to God in face view, for evermore. It was as Christ. They receive by faith the truth touching this that Jesus confessed in in the love of it. An awful reverse is the xvi. Psalm, Thou wilt show me true of others. Hence, said Paul, speakthe path of life; in thy presence is ful-ing of unbelievers, "And with all deness of joy; at thy right-hand there are ceivableness of unrighteousness in them pleasures for evermore." It also con- that perish; because they received not sists of that knowledge whereof the Holy the love of the truth, that they might be Ghost is the Author. The Apostle de- saved" (2 Thess. ii. 10). Moreover, it scribing their privilege, to whom he is eternal life in its everlasting effects of wrote, says, "But ye have an unction endless blessedness. We do not deny from the Holy One, and know all things" but what the Lord's knowledge of His (1 John ii. 20). In this way, also, this believing elect is far greater and better life is manifested, which he, as the glo- than their's of Him, in that not only is rious Head, communicated to his beloved his knowledge of them founded on everones, the members of his body, even in lasting love, but is accompanied with the knowledge of God and himself. As predestination, vocation, justification, the opposite is discovered in ignorance, and glorification. Hence, we find the as we learn from Paul, describing the Lord Jesus, the Great Shepherd of his natural condition of the Ephesians, sheep, says, My sheep hear my voice, "That at that time ye were without and I know them, and they follow me; Christ, being aliens from the common- and I give unto them eternal life; and wealth of Israel, and strangers from the they shall never perish-neither shall covenants of promise, having no hope any pluck them out of my hand. My and without God in the world" (Eph. Father, which gave them me, is greater ii. 12). It is not affirmed they were than all; and no one is able to pluck without the natural knowledge of God them out of my Father's hand. ↑ and every leaflet and atom proclaim and teach my Father are one" (John x. 27-30). this. The whole book of nature is re- To the same purpose is that expression plete with this science; and hence an of Isa. liii. 11," He shall see of the tra inspired writer declares, "For the in- vail of his soul, and shall be satisfied: visible things of Him from the creation by his knowledge shall my righteous Serof the world are clearly seen, being un- vant justify many; for he shall bear their derstood by the things that are made, iniquities.' By some it is read, "By even his eternal power and Godhead; so the knowledge they have of Christ they that they are without excuse (Rom. i. shall be justified;" but, surely, it is far 20). This is what is vulgarly called Na- preferable to read it, "By his knowledge tural Theology; but, surely, our Lord of them He will justify and glorify them." does not speak of this knowledge here. The blessed fruit thereof is eternal life, This knowledge is spiritual altogether; in its being bestowed in grace on earth, spiritual in its authors; spiritual in its and in glory in heaven; still, it is very subjects; and spiritual in its possession; blessed for them to know God, and his spiritual truths in, and understood, by Son Jesus Christ; for whatever is the spiritual minds-not spiritual truths un-proportion of this knowledge, whether derstood by natural minds, because utterly impossible, but minds made spiritual, by the Holy Ghost, to understand, and receive in the love of them, spiritual truths. And this knowledge of God the Father, as their God and Father in Christ, and of Jesus as God's sent Servant, and their Saviour, is saving: this blessed knowledge is secured by that everlasting covenant, which is ordered in all things and sure; wherein he has declared, from his own divine work in their hearts, "All shall know me, from the least to the greatest" (Heb. viii. 11). This knowledge also is of love and faith. The subjects of this science are the objects of believers' love; so, also, much or little, the value of it may be measured by the expression, "Eternal Life." It is this which is inseparable from every degree of the spiritual knowledge of the Lord Jesus. You may complain you know but little of, or have not known, the Lord long; still, whatever measure, it is eternal life. Moreover, although the enjoyment of God and his Christ by the elect will be always in the same ratio as the knowledge of him, yet not so their safety-not so their blessedness; because, as Christ is the "All and in all" of this blessedness, so it is always satisfying. We do not say the knowledge satisfies-this rather puffeth up;" but rather, they who are the 6. subjects of it satisfy both in the present is comparable with it. Well might our life of faith, and the future of sight. So Apostle affirm, "Yea, doubtless, and I highly did Paul appreciate this know- count all things but loss." Surely, if ledge that he declared, Yea, doubt-taught by the same Almighty Spirit, we less, and I count all things but loss for shall be unanimous with Him; and only the excellency of the knowledge of Christ desire to live that we may know more and Jesus, my Lord" (Phil. iii. 8). Observe more of Him, and the Father by Himthe expression, "The excellency of the the value of which he has truthfully deknowledge of Christ Jesus my Lord." termined in the portion before us; in This excelleney is threefold ;-1st, From that He says, "This is life.eternal, that its subject; 2ndly, From the annexed they might know thee the only true God, blessing; and 3rdly, Because no other and Jesus Christ, whom thou hast sent." THOUGHTS BY THE WAY. I WAS musing the other day on past transactions, present condition, and future prospects, in temporal concerns; and in reviewing the memory of the past, with all its shame, grief, and troubles, I thought of how some read that verse (Rom. vi. 17), "God be thanked that ye were the servants of sin," separating this clause from that which follows, and thanking God for their slavery to sin, instead of reading the whole Scripture, and thanking God for their deliverance from the servitude to that tyrant usurper. Yes (I thought), there is many a dark and bitter scene in the retrospect; but while I see no cause to thank God for all the consequences of sin personal and inherited, I would not recall one event or act, to lose thereby the training, or discipline, or experience of mercy and goodness which ensued therefrom. But, if I am to thank God for my servitude to sin, it follows that those who have not been suffered to run to such excess of riot as others, have less to be thankful for. Far be it from me to assent to this. On the contrary, I maintain that a sense of preserving, preventing, and restraining Providence, warms the heart and enlivens the affections more permanently than the exciting glow elicited by delivering Providences. The special peculiar preventing and sparing mercies that have become known to the regenerated soul as having been put forth on its behalf, causes it to consider, if these have come to its knowledge, what a multitude of mercies has it ignorantly been the subject of, and fill its mouth with the sentiment expressed in those words of (I believe) the Liturgy of the Greek Church, "For all His mercies known and unknown, the Lord's name be praised." It is of the infirmity of our nature that the most keen and fervid feelings are the most evanescent. And so it is that the ardour of adoration excited by mercies of deliverance too frequently grows cool before the mercy has been fairly gathered in; while known mercies of preservation and prevention past are called up into review, and unknown ones pondered over, whenever present enjoyment of blessings draws the heart out in love and adoration towards " The Father of mercies and the God of all consolation." I suppose it is not possible for the regenerated child of God to be in such circumstances; but that in consideration of what is now, and what might be-what has been, and what might have beenhe will see abundant cause to adore and thank his heavenly Father for sparing and preserving mercies. The unregenerate may view with envy the prosperity of others: the regenerated soul will look on sufferings, afflictions, bereavements, losses of which others are the subject, and which, if He had dealt with it according to its sins, or rewarded it according to its iniquities, would have been its portion too-but which have not been suffered to come nigh. Here lies the broad distinction between faith and reason, grace and nature; the latter arrogantly considers wherein their condition is worse than that of others—the former humbly sum up the amount of ill-deserv ing, and reflect how much worse their condition would be if it accorded with their demerits. And however severe may be its trials, however great its bereavements, how extreme soever its circumstances of privation, faith has "that unspeakable gift" to thank our heavenly Father for; so, how can it look down to see what trifles of temporals, it has less than some others, when it ought to look up and wonder at the amazing grace which bestowed on it such " unspeakable" mercy-putting separation on it -making it to differ from the world of the unrenewed-giving it Christ, and with Him all things. To Him, with the Father and the Holy Ghost-three Persons in one God-be all honour and glory. Amen. How beautifully does our Scriptural liturgy decline to separate what God hath made part and parcel of one harmonious whole. "Prevent us, O Lord, in all our doings with thy most gracious favour, and further us with thy continual help." And again, "Let thy mercy continually prevent and follow us." And in the same spirit, while I mark the distinction between mercies going before and diverting evil, and mercies following after, putting away evil, I would put no separation between them. The everlasting arms encircle us, and if it is the right-hand diverts impending evil, it is the left-hand delivers from evil encountered. In short, in Jesus evil cannot touch us without His sufferance; and as a man will suffer a temporary evil at the hands of his surgeon for his body's benefit, yet will suffer no more to be done than is absolutely needed, so Jesus jealously watches His body, and though He allow the surgeon's knife to operate on it, His sensibilities go with the patient-His power upholds-His love cherishes-His name shall be called JESUS, for He saves body, soul, and spirit. Cherith. T. W. VALEDICTORY SONG OF PRAISE AND PRAYER. Talk ye of all His wondrous works." The great Jehovah prise! Who formed the earth and flowing seas All creatures from His hand But saints shall ever prove. In Jesus Christ His Son, He views them with delight; 'Tis in His righteousness they standHis blood hath made them white. Our times are in His hand; We march and halt at His command Go with Thy servant, Lord, Strength equal to his day In conflict's trying hour Be Thou his sure defence! His rock, his fortress, and his tower- On him, and on his sponse What blessing, Lord, canst Thou withhold Give to their children, Lord, May other friends receive With this their hearts revive; Our mutual joys and woes Complete in Christ our Head, mountains and rugged rocks at a distance, but they look small in perspective, and faith says, I shall surmount them without difficulty; faith does not know that the darker part of the mountains are deep chasms and frightful precipices which have to be passed. You have stood beloved on the sea-shore, the waves rolling tolerably calm at your ABRAHAM, the aged patriarch, rose up early in the morning, and took bread and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away; and she departed and wandered in the wilderness of Beersheba. Abraham bid this Egyptian bond-woman and her son thus to depart by God's especial direction. The purpose thereof it is not our pre-feet, and sweeping around you playfully, sent intention to meditate upon. Hagar starts on her weary wandering, and the water is soon spent in the bottle, " And she cast the child under one of the shrubs. And she went and sat down over against him a good way off, as it were a bowshot; for she said, Let me not see the death of the child. And she sat over against him, and lifted up her voice and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee Hagar? fear not, for God hath heard the voice of the lad where he is. Arise, lift up the lad and hold him in thine hand, for I will make him a great nation. And God opened her eyes and she saw a well of water, and she went and filled the bottle with water, and gave the lad drink.” From this short but savoury history of poor halting Hagar, the following points seem to assume a shape in our minds that will assist us in our monthly meditation with you, beloved. 1st. THE BOTTLE CARRIED. 2ndly. THE BOTTLE SPENT. 3rdly. THE BOTTLE THROWN. 4thly THE BOTTLE FILLED. And, Oh, that the Holy Spirit may now teach us! It is our mercy to know that He makes Jesus known through the instrumentality of the pen, as well as the pulpit; may we never, then, write for writing-sake, or read, for readingsake; but with a fervent desire to know more of a precious Christ, we now ask you, beloved, to put a plea at the throne of grace for us, that some poor halting Hagar may be refreshed and led to go on her way rejoicing. First, then, The bottle carried or faith newly equipped starts for the journey. And what a journey it is -faith in starting is fresh and vigorous and knows nothing about the thornstrewed pathway. There are, 'tis true, but at a distance you perceive the waves are tipped with foam, and yon vessel seems to labour much in their midst, you push out in a little boat, and when the land melts from your view, Ah! the little specks of white as they appeared when you stood on the shore, are really angry waves, and now your tiny bark is tossed to and fro at their pleasure, and labours as much as the sail you descried when on the peaceful shore; so is it with young faith, difficulties a-head have not assumed their real dimensions; all is joy and peace, and holy boldness in believing that it is clear sailing into the port of heaven. Faith, all animation in starting, leaves her waterpots, and flying into the city, invites all the inhabitants thereof to "Come, see a man that told her all things that ever she did. Is not this the Christ ?" Oh, how zealously does faith speed on, counting Jesus "the chiefest among ten thousand, and the altogether lovely," and exclaiming confidently, "though all men forsake thee yet will not I." All this time faith drinks deeply of the well-filled bottle! and who would not partake freely of the water of eternal life which makes strong for the journey?faith sings along joyfully, and under the influence of the refreshing draughts thinks to fly over mountains. Beloved, do you not remember those days of first love: was a five-mile walk thought anything of to get at the means of grace, and have you not come up out of the sanctuary with such a brimfull heart that whether in the body, or out of the body, you could not tell?" and such has been your joyful experience that you have been led to exclaim— My soul would willing stay In such a frame as this, To everlasting bliss." |
