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and thing, whether on earth or in heaven. Hence Jesus said, “ All power is given unto me in heaven and in earth.” (Matt. xxvij. 18.) Seeing, then, that he occupies the most dignified station in the universe, being seated at the right hand of God, that all power is vested in him, and all judgment committed to him, and that he is appointed to be the sole arbiter of salvation and eternal life, it might well be said, that “Glory" was to follow his sufferings. But even this was not all the Glory. For,
3. He was to have the Glory of vanquishing and spoiling the powers of hell, who, for a short season, apparently prevailed over him, and of manumitting those whom they had carried captive. This part of his glory was acquired on his re-entering the celestial world. It was customary for the ancients to lead their military conquerors into their native cities in triumph, attended by their friends, and followed by the conquered, who were sometimes chained to, and dragged at, the wheels of the victor's chariot. It was, we think, with this image in his mind that the Psalmist said, (Psal.lxviii. 17,19,) when referring to this branch of Messlau's glory, “The chariots of God are twenty thousand, even thousands of angels; the Lord is among them as in Sinai, as in the holy place. Thou hast ascended on high, thou hast led captivity captive. Thou hast received gifts for men,” (to be distributed among thine attendants, as the ancient conquerors did) “yea, for the rebellious also," (for the vanquished also, a thing never done by the ancients,) "that the LORD God might dwell among them ;” that mankind, perceiving that this triumph was not intended solely for the advancement of the Victor's honour, but also, and especially, for the benefit of the conquered, might yield him their hearts, being conquered by his love as well as by his arms. From St. Paul we learn, that this prediction has been fulfilled ; for he says, (Col. ii. 15,) “Christ having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it," that is, in his Cross. So intent was the Son of God on totally overthrowing the powers of darkness, that when that eventful hour arrived in which they put forth all their energies, to ensure to themselves the victory, (significantly designated “the hour and the power of darkness,") being strengthened of the Father, he met them with the greatest resolution and firmness, saying to his attendants, “Rise, let us go hence," (let us instantly meet them,) and then added, “For this cause came I unto this hour." This was no merely momentary feeling of courage, but one that ran through his whole life, particularly that part of it in which he exercised his public ministry. During this latter period, he more than once had his imagination so completely filled with this subject, as openly to anticipate the joys of conquest. “I beheld," said he, “Satan as lightning fall from heaven." (Luke x. 18.) This we call the joy of anticipation, as he did not actually vanquish his focs until he expired on the Cross; and, consequently, did not actually lead captivity captive, until he ascended into heaven. Then it was, that as the mightiest conqueror, he re-entered his glorious abode, dragging the conquered at his chariot-wheels in triumph, and distributing his inestimable gifts on all around. Then was sung that song of exultation, (Ps. xxiv. 7-10) “ Lift up your heads, () ye gates ; and be ye lifted 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, Oye 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." And then it was that the Father said to him, (Ps. cx. 1–3,) “Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth." Having now assumed the royal vesture, and being placed in circumstances to prosecute with vigour his redeeming plan, he lost no time in sending down the promised Spirit on his servants, in the fulness of his gifts and graces, making them partakers of a discriminating knowledge, a constraining love, an invincible courage, a miraculous energy, and every qualification requisite to undertake and execute the arduous services entrusted to them. And being thus equipped, they heroically rushed on the insulting foe, valorously assaulted his strong-holds, and nobly determined not to sheath the sword, until every captive of sin and death should be perfectly emancipated. In this unparalleled and glorious conflict they still are pressing onwards with unabated ardour and success. And what shall be able to withstand them? Shall ignorance and error! Shall superstition, marshalled in all its terrors? Shall infidelity, with all its petulance and obstinacy? Shall iniquity, arrayed in all its impudence and hardihood ? Shall earth and hell, leagued in the most formidable phalanx? Answer, ye who have been delivered by the victorious arms of our Immanuel !—Answer, ye disappointed, confounded, vexed, and trembling Devils !--Answer, blessed Jesus, for thyself! Gird thy sword upon thy thigh, mighty Conqueror; go forth with thy victorious legions; turn the battle to the gate; take the spoils of death and hell, and let them hang before thee in thy temple as the remembrancers of thy might and majesty, and as thy pledge to the earth that thou wilt give it quietness and assurance for ever. Already this is done in the appointment of JEHOVAI. Already it is done, if either the fears of the pursued, or the confidence of the pursuers, can influence and secure this consummation. Already it is done, if the partial accomplishment of the prediction may be taken as a pledge of its completion. We are not ignorant of the fact, that there are many who look on this deliverance of the world from the bondage of sin and death as a mere creature of the imagination. In their opinion, the generality of men are in no such thraldom; and if they were, of nothing are they more persuaded than of this doctrine, that no man is born in such a state. They, therefore, strongly contend, that the gift of such a freedom as that to which we have referred is altogether superseded by a dignity natural to man. A dignity natural to man ! What is it? And where is it to be found ? Shall we go into heathen countries in search of it? And what do we find there? What! why hundreds of millions of these dignified beings, wallowing in filth, rioting in cruelty and barbarism, mentally prostrated by the most degrading and appalling superstitions, and probably literally prostrate either before some huge and shapeless mass of timber or of stone, or before some contemptible bit of matter, an inch or two in length! And whether we look at man, in his natural state, as resident in heathen countries or in christian, we find him a perfect compound of brute and devil. Surely a creature so deeply fallen is in need of a deliverer. And, blessed be God, it is part of the Saviour's glory to erect the prostrate mind of sinful man, to elevate his grovelling affections, to make his dispositions and tempers heavenly, to pardon his horrible iniquities, to beautify him with the garment of salvation, and to present him at last before the presence of the divine glory without either spot or wrinkle, or any such thing. But
4. If the Glory of redeeming men as individuals was reserved to Christ, how much more that of forming them, as redeemed subjects, into a temple for the great Jehovah, the LORD God Almighty. This Glory was foretold under the type of the call of Joshua, the son of Josedech, to the honour of rebuilding the temple at Jerusalem, after the captivity in Babylon. For thus said the SPIRIT of Prophecy, on that occasion, (see Zech. vi. 10–13,) “Take of them of the captivity, even of Heldal, of TOBIJAH, and of Jepalah, which are come from Babylon, and come thou the same day, and go into the house of Josiah, the son of ZEPHANIAH ; then take silver and gold, and make crowns, and set them upon the head of Joshta, the son of Josedech the High Priest ; and speak unto him, saying, Behold the man whose name is the BRANCH: and he shall grow up out of his place, and he shall build the temple of the LORD: even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne ; and he shall be a priest upon his throne : and the counsel of peace shall be between them both.” Now as Joshua, who was one of the chief of those Jews that returned from the Babylonish captivity, was chosen to the honourable employment of rebuilding the temple of the LORD at Jerusalem, he was in this constituted an eminent type of Him whose name is the Branch, even the Lord Jesus Christ, who, at the head of all those who have been redeemed from sin and death, is appointed to build them into a habitation of God through the Spirit. The temple at Jerusalem was a large and magnificent structure; and was justly accounted one of the wonders of the world. But magnificent as it was, it was neither erected nor delighted in for its own sake; being too mean a habitation for the eternal God. Hence, when the Jews were priding themselves in that building, and were substituting its erection, and the presentation of costly sacrifices, in the place of moral worth, they were thus addressed: (Isaiah lxvi. 1,2 :) “Thus saith the Lord, The heaven is my throne, and the earth is my footstool : where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the LORD:"-intimating that any temple built on such a spot, and of such materials, is too insignificant a habitation for a being of such majesty and glory. And the very same doctrine is set forth in still plainer terms by St. Paul; who says, “ God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands.” (Acts xvii. 24.) The house, therefore, which Jesus Christ is to build to him is to consist of Believers, who, coming to Christ the living stone, are, as lively stones, to be built up a spiritual house or fabric, and a holy residence for the Being whose name is holy, and who dwells in the high and holy place. And as this temple is to reach into all lands, and to have as many of earth's inhabitants built into it as possible ; Jesus Christ has sent his ministers, or masterbuilders, into all lands, to hew out of the quarry of nature as many of these lively stones as possible, and to put them into this sacred edifice. Blessed be God, this glorious structure is rising rapidly; and, in a little time, he shall“ bring forth the head-stone thereof, with shoutings, crying, Grace, grace unto it."
5. To him is reserved the Glory of renovating the system of nature, " the heavens and the earth that are now," and of forming them into a suitable residence for this pure and perfect sanctuary to all eternity. For thus said the prophetic Spirit by Isaian, (chap. Ixv. 17-25,) “Behold I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people : and the voice of weeping shall be no more heard in her, nor the voice of crying. There shall be no more thence an infant of days, nor an old man that hath not filled his days : for the child shall die an hundred years old ; but the sinner being an hundred years old shall be accursed. And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit ; they shall not plant, and another eat : for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the LORD, and their offspring with them. And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the Lord." This prophecy will, perhaps, receive some additional light from the last three verses of the following chapter : For there the Spirit adds, “For as the new heavens, and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed" (addressing himself to his covenant-people) “ and your name remain. And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the careasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched ; and they shall be an abhorring unto all flesh."—Some understand the above prediction (for all are agreed that both passages refer to one and the same event) figuratively, supposing it to describe a period of the christian dispensation, when the knowledge of the Lord shall so prevail in the earth as to produce the happiest effects in it. They suppose that this general diffusion of divine knowledge will contribute greatly to the improvement of all the political systems then in being, infusing into them the most enlightened, liberal, and holy principles. But, while it is thus to amend the political state of things then in being, it is to conduce much more to a change for the better in the church of God. No traces are then to be found of the existence of those accursed demons, bigotry and discord; nor of their first-born, party-spirit and party-zeal. Then Christians of different denominations are to see nothing in each other's creeds but true or probable opinions, and nothing in each other's persons but Christians and brethren. The signs of those times are to be perfect love to God, and unfeigned love to man ; and the glory of the Lord is to be in every place for its beauty and defence. We cannot but confess, that if this prediction were to reach ņo higher a consummation than this, that we have stated, it is one devoutly to be wished by every human being. But we think the Spirit of Christ never intended the prophecy to be so limited. It is true, that it contains several expressions which seem to refer to some primary and partial accomplishment which is to take place during the present system of things. But then there are other expressions in the prophecy which never can be perfectly fulfilled but in the final renovation of the system. And what very much confirms us in this view of the subject is, the