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ing whom he may devour.' And against the the heathen for thine inheritance, and the utterworld, which is ever laying snares to entangle most parts of the earth for thy possession.' And them. He defends their principles, and enables all this, for he hath set him King upon the holy them to maintain them. Their character- hill of Zion.' 'bringing forth their righteousness as the light, and their judgment as the noon-day.' And their hope-helping them to cling by it through all the perils of life.

TENTH DAY.-EVENING.

In defending his people, he restrains their enemies. His power reaches to them, and he 'My kingdom is not of this world,' John xviii.

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A KINGDOM is one of the most common representations of the church of Christ, to be found in the scriptures. Particularly was our Lord himself accustomed to employ it. There must, therefore, be a special propriety in it, nor is it difficult to perceive the reason of it. The church is a kingdom because it is a community, placed under the government of Jesus Christ as its King and Head—its 'members are closely united by common interests and pursuits-they are subject to the same laws-possess the same privileges— adopt the same customs-and are called to contend against common enemies. But while the

doms of this world, it is very different from them in others. In many things it is directly opposed to them, and they to it. It has ever been an object of the world's jealousy and hatred. And while its design has been to bless and regenerate the world, the purpose of the world has ever been directed to its destruction. The grand peculiarity of the church is, that it is not of this world.'

can control them as he will. He is 'head over all things to the church.' He can hinder their purposes of injury. When king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.' He can incline them to offices of kindness. The Lord stirred up the spirit of Cyrus, king of Persia, and he made a proclamation, saying, He hath charged me to build him an house in Jerusalem. Who is there among you of all his people! The Lord his God be with him, and let him go up.' He can employ them for pur-church, in all these things, resembles the kingposes of chastisement. 'O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge. Howbeit he meaneth not so, neither doth his heart think so.' Finally, he will conquer all his and their enemies. 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. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.' 'Who is this that cometh from Edom, with dyed garments from Bozrah? Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine-fat? I have trodden the wine-press alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in mine heart, and the year of my redeemed is come.' So full is the divine testimony. Jesus shall reign and conquer. The nation and kingdom that will not serve him shall perish. The kingdoms of this world shall be the kingdoms of our God and of his Christ, and he shall reign for ever and ever. 'Ask of me, and I will give thee

Its subjects are not of this world. They have been chosen out of the world. They are called saints, meaning that they have been separated from others, and that they are set apart, by divine grace, to serve and glorify God. They are called the elect, implying that they have been chosen out of a multitude as objects of special favour, and subjects of peculiar influences. The very term church is most expressive of the same idea, for it means called out, and imports that it consists of persons who have been called out of the world by means of the preaching of the gospel, and are now united in the faith and fellowship of the Lord Jesus Christ. Men are not members of this church, in the sight of God, because they have been born in a land of Christian light, nor because they have descended from Christian parents, nor even because they have been presented to God in baptism, nor because they have sat down at the Lord's table. By these means they may and are constituted members of the visible church. But of the church, as its mem

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bership is known and approved by God, they can now is my kingdom not from hence.' become members only by the new birth unto apostles also disclaimed the use of such earthly righteousness. Such are ، born, not of blood, nor | weapons, saying, “the weapons of our warfare of the will of the flesh, nor of the will of man, are not carnal but spiritual, and mighty, through but of God.' God, to the pulling down of strongholds. Our Lord, indeed, will not own such weapons in his service, for he has plainly warned his followers, 'they that take the sword shall perish by the sword.' The officers of the church must exercise authority, but even this must be wholly spiritual, the sentence and the punishment alike.

And after they have been called out of the world, by the grace of the Holy Spirit, they are required to keep themselves apart from the world. On no subject is the language of the divine word more full and pointed. 'Love not the world, neither the things that are in the world. For if any man love the world the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eye, and the pride of life, is not of the Father, but is of the world.' Love is an affection of which the world is unworthy. It may be esteemed according to its value, but it cannot be loved without sin. For love is an affection that allows no rival, and to place our love upon the world is to shut out Christ. Let us be on our guard against its temptations, for they are dangerous and deceitful. Against its people, who may allure us into sin. Against its riches, which may withdraw our hearts from God. Against its pleasures, which may fascinate and lead to folly. And against its honours, which may render us ambitious and proud.

Between the world and the church there is constant enmity. At the fall, God said, 'I will put enmity between thee and the woman, and between thy seed and her seed.' God hath put it there and none can remove it. It has ever been apparent from that hour to the present. Cain hated and slew his righteous brother Abel. Ishmael persecuted Isaac. Jacob was the object of Esau's jealousy. At all times he that is born of the flesh has persecuted and injured him that was born of the Spirit. It matters not that all make one profession. In the visible church itself there have ever been two distinct societies. One has

been worldly in its spirit and pursuits, the other spiritual and heavenly. These cannot coalesce. Many are the forms under which their opposition has been apparent, but the principle from which it has proceeded has ever been the same. Christ himself did not disarm the enmity of the world. And let us not wonder if his most righteous, and consistent, and benevolent followers are misrepresented, and maligned, and injured.

But in this controversy it is to be remembered the servants of Christ are not to employ the weapons of the world. This Christ would not allow in his defence. If my kingdom were of this world then would my servants fight, that I should not be delivered to the Jews, but

The world is only for a season the residence of the church. It is what the wilderness was to Israel. The people of God are journeying through it. They are pilgrims and strangers here. All their supplies are furnished by their great Head. He gives them water to drink from the rock, and bread from heaven to eat. He goes before them in the cloud of his presence, and guides and protects them. And as soon as they cross the Jordan, and are settled in the heavenly Canaan, the wilderness through which they have passed shall be left to desolation and destruction. The world will be destroyed. All its interests shall perish, while none of those of the church of Christ shall be injured. It is a mere scaffold on which the heavenly architect is pleased to stand until he shall build up his church, and complete the spiritual building. As soon as that is done, the scaffolding shall be taken down and cast aside, the world shall be consumed with fire, while the church shall stand for ever a monument of the love, and power, and faithfulness, and truth, of the divine hand by which it was constructed. May we be living stones in this temple of the Lord!

ELEVENTH DAY.-MORNING.

Pilate wrote a title, and put it on the cross. And the writing was, Jesus of Nazareth, the King of the Jews,' John xix. 19.

Not only did he write this title, but the manner and spirit in which he did so are truly surprising. For the historian farther informs us: 'this title read many of the Jews, for the place where Jesus was crucified was nigh to the city; and it was written in Hebrew, and Greek, and Latin. Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews, but that he said, I am the King of the Jews. Pilate answered, What I have written, I have written.' What he had done he would not recal, nor yet alter the way in which he had done it.

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Observe here the over-ruling providence of In this inscription, so written, there was an intiGod. We cannot suppose that Pilate understood mation that all nations and tongues were interested what he had done. He could not assign a reason in the death of Christ. He should indeed die, for having written the title in various languages, not for that nation only who crucified him, but or if he had a reason it was not in accordance with for the whole world. And was there not here a the divine will; nor could he explain, in all like- prophecy, that the time was approaching when lihood, why he preferred to write as he did, rather all should read in their own tongues the wonderthan in the amended form recommended to him. ful works of God, and hear the story of redeeming But having adopted a certain course, his obstinacy love? The providence of God had so ordered it caused him to persevere in it. Nor is this the that at this very time people of all nations were only occasion in which we see a restraint upon assembled at Jerusalem, for the purpose of celethe human will in the history of our Lord. A brating the feast. Thus the wonderful events similar case is recorded by John in chapter xi. which had taken place would be carried throughout 49-52. 'And one of them, named Caiaphas, all countries. And it was not many days after being the high priest that same year, said unto when the Holy Ghost came upon the apostles, them, Ye know nothing at all, nor consider that with the gift of tongues, and the representatives it is expedient for us, that one man should die for of all nations were present to attest its reality. the people, and that the whole nation perish not. We do all hear in the language wherein we were And this he spake not of himself, but being high born.' This is but a figure and a foretaste of that priest that year, he prophesied that Jesus should day when the angel shall fly through heaven, die for that nation, and not for that nation only, having the everlasting gospel to preach to them but that also he should gather together in one the that dwell upon the earth, to all nations and children of God, which were scattered abroad.' people, and tongues, and kindred.' These are two remarkable cases, the one that of the civil governor, the other that of the ecclesiastical ruler. Both ignorantly and truly bore witness unto Christ. If they attached any meaning to their own words, it was not the correct one. Whatever motive influenced their conduct it was not a right one. Yet they were both instruments in the hand of the Lord, for the accomplishment of his purposes. Even their bad passions and unholy purposes were employed for the fulfilment of his gracious designs. He made the wrath of man to praise him, and the remainder of wrath did he restrain.' O! how he can turn the hearts of men as he will, guide their words, and govern their actions. Let us remember he is doing so every day. He is making enemies bear unwilling or undesigned testimony to his Son. He is employing their agencies and activities for his own ends. He says to their enmity, 'hitherto shalt thou come and no farther.' And he moves them to do what his hand and counsel had determined before should be done. Yet they are free and responsible in what they do. God tempts them not to evil, nor puts any constraint on them to do it, although he may be pleased, in his inscrutable sovereignty, to leave them to their own will and suffer them to commit it.

Observe farther in this conduct of Pilate the spirit of prophecy. He wrote the title in Hebrew, and Greek, and Latin. His reason may have been to make it thus intelligible to the various persons of different countries, who might read it. But the Spirit of God had an ulterior object.

Observe here too the Spirit of truth. Pilate wrote 'the King of the Jews,' nor would he alter what he wrote. The form suggested by the chief priests would certainly have been much more agreeable both to the Jews and the Romans. The Jews counted it a disgrace that a malefactor should be called their king, and they wished the title altered. The Romans considered the claim made by the title to be treason against Cæsar. And is it not wonderful that Pilate did not adopt the suggestion lest he should offend his royal master? It may have been that he wished to annoy and disgrace the Jews, knowing that Christ was an innocent man, and that what they did was from envy and the basest motives. Still he adhered to his purposes. No fear nor desire to please could make him change. Yet he was a man devoid of principle. man devoid of principle. O! see the Spirit of God working even by the worst passions of the human heart, and laying an arrest upon them to do his will. Truly the king's heart is in the Lord's hand, and he turneth it as the rivers of water. Its turnings may be as numerous and tortuous as the playful, fitful meanderings of the stream, yet the Lord governs them all, and will make them tributary to his counsel. He made the pusillanimous Pilate boldly and determinedly to proclaim the truth, and abide by it in this instance; saying, 'this is the King of the Jews." So can he ever do, and so is he doing every day with the hearts of the children of men.

Finally, observe here the spirit of love. Jesus is proclaimed the King of the Jews, notwith

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standing the baseness of their conduct towards him. They crucified him, yet did he not disown them. Even his murderers among them he entreated to return and submit themselves to him when, by his resurrection, he was proved to be their King. The apostles were to preach to all, 'beginning at Jerusalem.' And still has he purposes of mercy toward them. In love will he return to them and yet restore them to his favour. He now chastens them for their rejection of his claims, but he will be pacified towards them. He has commanded that a special regard shall be had to them by all the churches of the Gentiles. He has promised that they who love them shall prosper. He hath loved them with an everlasting love, and with loving-kindness will he draw them. This is his promise, 'behold, I, even I, will both search my sheep and seek them out. As a shepherd seeketh out his flock, in the day that he is among his sheep that are scattered, so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day. And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel, by the rivers, and in all the inhabited places of the country. May the Lord hasten it in his time!

ELEVENTH DAY.-EVENING.

Who, when he had by himself purged our sins, sat down on the right hand of the Majesty on high,' Heb. i. 3.

THE mediatorial person, and work, and glory of Christ, are often found united in the scriptures. The dignity of his person qualified him for his work, and gave efficacy to it; that work is complete in itself, and fully meets the condition of the sinner; and, in consequence of the perfect accomplishment of the work entrusted to him, he is now raised to the highest glory in the presence and enjoyment of his heavenly Father. An example of this kind occurs in the passage before us. Let us follow out its views in a few meditations upon it.

1. The person intended is emphatically marked, 'Who-himself.' The work he had undertaken was such that he could have no associate in it. He was equal to it, and he alone. And his qualifications for it are largely set forth in the context. The Son of God-heir of all things -maker of the worlds-the brightness of the Father's glory-the express image of his person

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—the upholder of all things.' What a heaping together of images and illustrations! What a glorious object must he be in whom all these rays of divine majesty meet! Let us reflect upon them for a moment.

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The Son of God.' The phrase denotes equality with God. It applies to Christ in a sense which makes him an equal partaker with the Father and the Spirit in the nature and glory of the Godhead. It belongs to him as it does not to any created intelligence. And hence is he called his own Son-his beloved Son--his only-begotten Son-his first-born. How far short language falls of conveying just ideas of the persons of the Godhead !

'Heir of all things.' Who could inherit all things? Who possesses a capacity to do so? Of what avail were it to a creature to appoint him the possessor of the earth? It would profit him nothing. He could not enjoy it. He could not use it. He might bear the name, but it would be a name merely. Is this the idle compliment paid the Saviour here? No! No! He is capable of being heir of all things. And the capacity arises from his divine nature.

'Maker of the worlds.' Let it not be said he was employed merely as an instrument or agent. A creature is not capable of being employed to create. And the testimony of scripture is not limited to this mode of expression. If it is said here, by whom he made the worlds'-it is said elsewhere, all things were made by him.' He is the Creator in the fullest and highest sense, even as the Father and the Spirit.

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Is it not plain that the scriptures labour to | He sat down on the right hand of the Majesty raise our views of the Saviour's person to the on high-himself being honoured. Jesus is highest conceptions we can form? The repre- glorified as the triumphant Saviour of his church. sentations are as exalted, and as numerous and The Spirit has it now for his office to take the varied as of the Father himself. And why? To things of Christ and show them unto men, that lead us to right views of the work he performed. he may be exalted. He waits in glory till his Forenemies shall be made his footstool. His cause had its foundation securely laid in his death, it is now carried forward by his grace, and shall be brought to a glorious consummation. His name shall endure for ever. His name shall be continued as long as the sun. Men shall be blessed in him, and all nations shall call him blessed. And blessed be his glorious name for ever. And let the whole earth be filled with his glory. Amen and Amen.'

2. He, himself, 'purged our sins.' None but he could do so he did so fully. The phrase is used to signify the removal of sin in every sense in which it attached to man. He atoned for the guilt of sin, having borne its punishment in his own body on the tree. And how full is the divine testimony to the complete satisfaction which has thus been made! "The blood of Jesus Christ, his Son, cleanseth us from all sin.' 'Ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as a lamb without blemish and without spot. I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you.' The blood of Christ, once applied to the soul, removes all its guilt. Though its sin may have been as scarlet, it becomes as wool; though red like crimson, it is made white as snow. But not merely is the guilt removed, the power of sin is overthrown. The sinner is not only pardoned, but sanctified. And this purification is ever, in like manner, traced to the blood of Christ. For if the blood of bulls and of goats sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot unto God, purge your consciences from dead works to serve | the living God.' 'Who, his ownself, bare our sins in his own body on the tree, that we, being dead unto sins, should live unto righteousness; by whose stripes ye were healed.' The blood of Christ renews the heart, furnishes the motive of obedience, and is thus, in the hand of the Spirit, the destruction of sin in the heart and the life. Thus has hę purged our sin in the removal of both its guilt and its power. And hence is his work celebrated in the heavens in these very aspects of it, Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to him be glory and dominion for ever and ever. Nor can any doubt remain upon the completeness of his work. For

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TWELFTH DAY.-MORNING.

The Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us,' Isa. xxxiii. 22.

How seldom do we think of that great day for which all other days are passing! How little do we live under the conviction that before the bar of the Omnipotent each one of us must hereafter stand, and render an account of every word, and thought, and deed! And yet thus saith the scripture of truth: 'God hath appointed a day in the which he will judge the world in righteousness.' 'God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil.' Even here, even in the present world, it is manifest that he judgeth. How often do we see the sinner caught alive in his own devices—the wicked man eating the bitter fruit of the evil he sowed! How often has the sudden and terrible destruction of the blasphemer constrained the most careless to acknowledge that the hand of an avenging God was in it! But though the sentence of the Judge may have gone forth already, it is not generally executed here; it is only in eternity that divine justice will be fully vindicated in the face of the universe. And how solemn a consideration is it, that he unto whom we must answer is the omniscient one. Ah! there can be no escaping him amid the crowd; no darkness nor shadow of death in which to elude his eye! Rejoice, O young man, in thy youth, and let thy heart cheer thee in the day of thy youth, and walk in the way of thy heart, and in the sight of thine eyes, but know thou that for all these things God will bring thee into judgment.' Ay, and we may

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