To him the characters, there specified, most eminently belong He is "the Restorer of Israel," having reconciled many myriads" of them to serve God He is also the "Light of the Gentiles”— [Another prophet describes him as "the sun of righ teousness". In the New Testament also he is repeatedly called “the Light of the world" Others have enlightened the world by revealing the will of God But He alone reveals it by his Spirit to the souls of menHe only, who opened Lydia's heart, can have access to ours! He only, who opened the understanding of his disciples, can illumine our benighted minds And this he does for them that lie in darkness and the shadow of death While his once favoured people the Jews are blinded, he takes the veil from our hearts, and guides us into all truthThus does he abundantly fulfil to us his gracious promise"] 66 the salvation of men even to the He is moreover ends of the world" [Many of the judges and kings of Israel were Saviours in a temporal view But Jesus imparts to his followers a far more glorious sal vation By his own blood he has " obtained an eternal redemption" for them And by his meritorious obedience he renders them completely righteous He is not merely a Saviour to them, but "salvation" itselfAs he procured, so he imparts, maintains, and perfects the salvation of those who trust in him There are none so remote but he extends to them the benefits of his death "He came to save the lost," in whatever quarter of the globe they be For this very end was he sent into the world by his heavenly Father And, as being expressly appointed to this office, he is called God's salvation-] In fulfilling these characters he displays i Mal. iv. 2. m Luke xxiv. 45. VOL. II, k John i. 4, 9. 1 Acts xvi. 14. John viii. 12. Ii II. The excellence of the dispensation committed to him The dispensation of the law to the Jews was glorious [There was much of the gospel communicated in and with the law The ceremonial rights were altogether "shadows of the good things" which were afterwards to be more fully revealed The moral law itself, while it condemned the Jews, was intended to promote their salvation And many, in different ages, were guided to heaven by the light which was then afforded them The Mosaic law therefore was a rich blessing to that nationAnd the salvation of a remnant from among them clearly manifested the efficacy of the great sacrifice-] But the dispensation of the gospel to the whole world is incomparably more glorious It brings far greater good to men [We must not disparage the salvation of one single soulMuch less should we undervalue the mercy shewn to so many of the Jews But still, the Jews were a small body when compared with the Gentile world And it was but a little remnant, even of them, that obtained mercy But the publication of the gospel to the Gentiles has been the means of saving unnumbered myriads There are persons in every quarter of the globe who experience the efficacy of the Redeemer's blood Yea, every day and hour are multitudes ascending from the darkest corners of the earth to swell the chorus in heaven How much more glorious then is the dispensation which diffuses its blessings so extensively, than that which confined them to such a narrow sphere! Surely it would have been "a light thing to save the Jews" in comparison of such a multitude We may well therefore apply to this subject those words of the Apostle°~] It brings also far greater glory to the Saviour himself [Had none but Jews been saved by him, he might have appeared partial in his regards Or it might be thought that his sacrifice was but of a limited value But the extension of mercy to the Gentiles displays "the exceeding riches of his grace" And shews that his death is a sufficient "propitiation for the sins of the whole world" 2 Cor. iii. 9-11. How transcendent is the Redeemer's glory in this view! And how glorious will he appear, when all that he has redeemed from every nation of the earth shall unite in ascribing salvation to him! The saving of a few from one nation only would not have been a suitable recompence for his work He might well have complained that he had "spent his strength for nought" But he will be fully "satisfied with the travail of his soul," because "the birth of his womb will be as the dew of the morning"P We shall conclude with a word or two of ADVICE 1. Welcome the Saviour under the characters which are here given him. [We all need him as the light of our minds, and the Saviour of our souls Let none then boast of the light of reason, or "lean to their own understanding". Nor let us trust in our own goodness to merit, or strength to work out salvation Let us rather look to Jesus for the teaching of his word and Spirit And unite our acknowledgments with those of the saints of old Let us rejoice exceedingly that "help is laid upon One so mighty" And let us receive him for all the ends for which he is offered to uss— Let none say, I am so far off, I can never hope for salvation by himHis exhortatian recorded by the prophet yet sounds in our earst Nor shall any be ashamed who put their trust in him—] 2. Do not attempt to separate his characters, but unite them [In vain shall we hope to be saved by Christ, if he have not enlightened our understandings Though he gives not to all his people the same degree of knowledge, he invariably instructs them in the most important truths And if we have no views of the evil of sin, the deceitfulness of the heart, the beauty of holiness, and the suitableness of his salvation, we are still in a lost and perishing condition 1 The text itself informs us that Christ becomes our salvation by being our light On the other hand, let us not rest in a speculative knowledge of these things We must manifest the practical and sanctifying effects of what we know— We must be delivered from the love and practice both of open and secret sin Without this, the clearest perception of divine truths will be of no avail Let us unite in our experience what is thus united in Christ→→→ And seek to grow as well in gracious affections, as in the knowledge of our Lord and Saviour"-] u 2 Pet. iii. 18. CLXVII. THE EQUITY OF CHRIST'S GOVERNMENT. 2 Sam. xxiii. 1-4. Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet Psalmist of Israel, said, The Spirit of the Lord spake by me, and his word was in my tongue. The God of Israel said, the Rock of Israel spake to me, He that ruleth over man must be just, ruling in the fear of God: and he shall be as the light of the morning, when the sun riseth, even a morning without clouds: as the tender grass springing out of the earth by clear shining after rain. THESE words are generally understood as descriptive of the duty of civil governors, and of the happiness of any people who live under a government that is thus ad-. ministered. But they have doubtless a further reference, even to Christ himself, whose character they designate in the most appropriate terms. The very energetic manner in which the prophecy before us is introduced, and the strong profession which the writer makes of his immediate inspiration from God, leave no doubt upon the mind, but that something more must be intended in this passage than a mere direction to earthly magistrates. A very small alteration in the translation will exhibit it in its true light The passage might more properly be translated thus: David the son of Jesse saith, and the man, &c. saith, The Spirit of the Lord speaketh by me, and his word is in my tongue; the God of Israel saith, the Rock of Israel speaketh to me, The JUST ONE ruleth over men; he ruleth in the fear of God: as the light of the morning A SUN shall rise, even a morning without clouds, when the tender grass springeth out of the earth, &c. с Christ is frequently spoken of in scripture as the Just ONE, in contradistinction to all others; and as the SUN that enlightens the whole spiritual world. The prophet Malachi,, probably having an eye to the very passage before us, combines the two ideas, and foretels the advent of Christ, as "the Sun of righteousness." In this view of the words, we shall be led to consider I. The nature of Christ's government [In the sacred oracles, a peculiar stress is laid on the equity of that dominion which Christ exercises over his chosen people. And who that has submitted to his government, must not confirm the truth that is so much insisted on? Behold his laws, is there one which does not tend to the happiness of his creatures? They are all comprehended in one word, Love; love to God, and love to man: and can any thing be conceived more excellent in itself, or more beneficial to man, than such a law? Well does the apostle say of it, that it is "holy and just and good." Behold his administration; is there any one point in which a righteous governor can excel, that is not found, in its most perfect measure, in him? He relieves the needy, succours the weak, protects the oppressed, and executes judgment without any respect of persons: and though none merit any thing at his hands, he dispenses rewards and punishments in as exact proportion to the conduct of men, as if he weighed their merits in a balance. Who ever sought him diligently, without finding him? Who ever did much or suffered much for him, without ample testimonies of his approbation? On the other hand, whoever drew back from him, or violated his holy laws, without "receiving in himself that recompence which was meet?" Whatever inequalities may appear in his government (as when virtue is oppressed, and vice is triumphant) he removes them all, by vouchsafing to the sufferer the consolations of his Spirit, and the prospects of his glory. Thus truly may he be said to "rule in the fear of God!"] If prosperity and happiness result from a righteous administration of civil governments, much more are they the portion of Christ's subjects. This is beautifully illustrated in the words before us; wherein his government is further delineated in II. Its effects [The sun rising in the unclouded hemisphere, cheers and Acts iii. 14. & vii. 52. & xxii. 14. c John viii. 12. e Isai. ix. 7. & xi. 2-5." in the fear of the Lord." d Mal. iv. 2. f Rom. vii. 12. |