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God shall yet assuredly give to him the throne of his father David (Luke i. 32). “Of the increase of his 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” (Isai. ix. 7). When our Lord stood before Pilate, he declared, "My kingdom is not of this world—my kingdom is not from hence” (John xviii. 36). But yet he goes on to declare himself truly a King, saying, “ To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth.” And when he hung upon the cross, his title was, “ Jesus of Nazareth, the King of the Jews ;" which one of the malefactors had faith to believe, and therefore said unto Jesus, “ Lord, remember me when thou comest into thy kingdom: And Jesus said unto him, Verily, I say unto thee to-day, Thou shalt be with me in paradise” (Luke xxiii. 42). To paradise our Lord went not that day, for he descended into the place of separate spirits, or, as it is expressed in the Apostles' Creed," he descended into hell.” To heaven

“ the thief has not ascended; for “no man hath ascended into heaven but he that came down from heaven, even the Son of Man, which is in heaven” (John iii. 3). “ David himself is not ascended into the heavens” (Acts ii. 34). Therefore our Lord shall come again, to raise up the tabernacle of David which is fallen down (Amos ix. 11; Acts xv. 16; Isai. xvi. 5). This is the throne of David, the kingdom of our Lord, and the paradise which he promised on the cross to the believing malefactor.

But, passing all these early predictions of the person of Christ, whose unaccomplished portions are for the most part plain and obvious, we will come at once to the Psalms and the Prophets, and endeavour in them to point out those portions which were clearly fulfilled at the first advent, and those other portions which shall have their glorious accomplishment in the second advent of our Lord. Our task would be easy, if our own minds and those of our readers were unprejudiced; but we have all been bred up under so many prepossessions, that it is become very difficult to look at any passage in Scripture with simplicity, and to understand it as naturally as we should any other book.—To begin with the Psalms, and to take the second. We know from infallible authority, that the first three verses were fulfilled in the rejection of Christ at his first coming. “ The kings of the earth stood up, and the rulers were gathered together, against the Lord, and against his Christ: for of a truth against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done” (Acts iv. 26). Here, then, we have sure ground; VOL. 11.-NO. 11.


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and also know that the next verse, “Let us break their bands," &c. is in exact correspondence with the message, “ we will not have this Man to reign over us,” sent after the nobleman who was gone into a far country to receive for himself a kingdom and to return (Luke xix. 12-14. Now, it is quite evident that he is not a King before he goes into the far country: he goes out a nobleman (evyevns, a well-born man), and returns to reign a king We know, too, from Acts ii. 34, that the cxth Psalm begins its fulfilment at the ascension of Christ, but that the seat on the right hand of the Lord is not the throne of David; “ for David is not ascended into the heavens(Acts i. 34);

ii and therefore, as

“ God had sworn with an oath that he would raise up Christ to sit on his throne" (ver. 30), this shall be fulfilled when “ the King is set (anointed, marg.) upon the holy

( hill of Zion” (Psalm ii.6); and when “ the Lord shall send the rod of his strength out of Zion, and rule in the midst of his enemies” (cx. 2). “He that sitteth in the heavens” (ii. 4) is therefore “ the Lord” (cx. 1) on whose right hand the Anointed One, or Christ, is seated, and it is Christ who declares the decree of the Father, which runs, “Thou art my Son, this day have I begotten thee ” (ii.7): which declaration is made when “ he was declared to be the Son of God with power by the resurrection from the dead (Rom. i.4): at which time also he entered into the holy place, as our High Priest (Heb. ix. 24); purging our sins (Heb. i. 3); obtaining the inheritance (ver. 4); proclaimed Son of God (ver. 5); “ anointed with the oil of gladness” (ver. 9; Psalm xlv. 6, 7); “ made perfect through sufferings ” (Heb. ii

. 10; v.9); “ made high priest for ever, after the order of Melchizedek” (Heb. v. 10; vi. 20; Psalm cx. 4; ii. 8).

God hath appointed his Son to be" heir of all things ” (Heb. i. 2). This inheritance he hath himself obtained in name (ver. 4), in dignity (ver. 9), and in power (ver. 12). But the putting of his people into the same inheritance is a future and a progressive work, beginning with the session of Christ at the right hand of God, and consummated when he shall take “ the heathen for his inheritance, and the utmost parts of the earth for his possession” (Psalm ii. 8). The Captain of their salvation was perfected through sufferings (Heb. ii. 10); and all those who shall be “ heirs of salvation” (i. 14) must follow in his footsteps. But to all such “ the Spirit itself beareth witness with our spirit that we are children of God: and if children, then heirs, heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.” Such become the “ willing people” (Psalm cx. 3);

a people prepared for the Lord” at his second coming, like those in Luke i. 17; “ a royal priesthood, an holy nation,



peculiar people” (1 Pet. ii. 9). And they receive fellowship in his throne of glory; for “ To him that overcometh will I grant to sit with me in my throne ; even as I also overcame, and am set down with my Father in his throne” (Rev.iii. 21): and “ He that overcometh, and keepeth my works unto the end, to him will I give power over the nations : and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers, even as I received of my Father” (Rev. ii. 26 ; Psalm ii. 9). This, therefore, is the time when Christ shall mount his own throne, and till this time he is seated upon his Father's throne; and his enemies shall be made a footstool of regal state when he sits upon his own. For the footstool is not the same idea with putting all enemies under his feet (1 Cor. xv. 25); this last being the abolition of all rule and all authority and power, while the footstool is an essential appendage to the royal dignity, and always so spoken of in Scripture: as 1 Chron. xxviii. 2,“ Án house of rest for the ark of the covenant of the Lord, and for the footstool of our God;" and Lam. ii. 1, “ How hath the Lord cast down from heaven to the earth the beauty of Israel, and remembered not his footstool in the day of his anger." And that this is future, and a time of waiting, is evident from Heb. x. 13, where Christ, “after he had offered one sacrifice for sins for ever” (this is the true pointing], "sat down on the right hand of God, from henceforth expecting till his enemies be made his footstool.When this expecting time is over, then “ the Lord shall send the rod of strength out of Zion, and Christ shall rule in the midst of his enemies ” (Psalm cx. 2). He shall strike through kings in the day of his wrath (ver. 5; xlv. 5; ii.9); but give honour to those who wisely submit themselves to him (ii. 11). And then begins his reign, in the progress of which “ all his enemies shall be put under his feet ” (1 Cor. xv. 25). And then cometh the end, when he shall deliver up the kingdom to the Father, “ that God may be all in all.” (ver. 28.)

We have endeavoured to fix this series of events on a basis which we believe to be immoveable, and have condensed it as much as possible, but believe it will carry conviction to every attentive reader. The heads are these : That Christ is not now seated on his own throne, still less on David's throne, but on the Father's throne: That in the end of the present dispensation, when the number of the elect is accomplished, he shall make his enemies his footstool, and seat himself on his own throne; wherefore we pray, “ speedily accomplish the number of thine elect, and hasten thy kingdom : thy kingdom come:” That the millennial dispensation and reign will then begin ; and during it all rule, and all authority and power, shall be put under the feet of Christ: At the end of which God shall be all in all. We shall

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now endeavour to lay out the chief of the prophecies concerning our Lord, with reference to this series of events; and not trust to argument for proof, but solely to a comparison of Scripture with Scripture.

It cannot be too often repeated, that the delay in the accomplishment of any promise is always in Scripture attributed to the waywardness and faithlessness of man, and never to the purpose of God; and it would be the subversion of all sound theology to allow for a moment that His purpose can change. But as man is a responsible creature, and therefore may choose and refuse, the alternative of either is provided for by God; and the offer of a direct and immediate good is made him, that it may be manifest he has a choice. It is this consideration which enables us to understand fully the prophetic Scriptures, which are continually setting before us the final results, and overpassing the intermediate delay. One example will suffice, from Ex. xv. 13—18, where the purpose of God for planting Israel in the promised land is spoken of as already accomplished, and no allusion made to the provocations and wanderings in the wilderness : “ Thou in thy mercy hast led forth the

people which thou hast redeemed; thou hast guided them in thy strength unto thy holy habitation. The people shall bear, and be afraid the greatness of thine arm they shall be as still as a stone, till thy people pass over, O Lord, till the people pass over which thou hast purchased. Thou shalt bring them in, and plant them in the mountain of thine inheritance; in the place, O Lord, which thou hast made for thee to dwell in ; in the sanctuary, O O Lord, which thy hands have established. The Lord shall reign for ever and ever.” This, which is the earliest of the national songs, furnishes the chorus to all the rest (see Ps.cxviii. 14; Isai. xii. 2; xxvi. 4); and it furnishes the explanation of the frequent omission in the Prophecies of all those intermediate events which occur between the first and second coming of our Lord, and the mistake which some have fallen into, of supposing that all these prophecies had their fulfilment figuratively at the first advent : which is quite as absurd a mistake as it would be to infer from this passage in Exodus that the shore of the Red Sea was the mountain of the Lord, and that the land of Canaan was but a figure, because it is here written “ Thou hast guided them in thy strength unto thy holy habitation.” The reasons for the omission is the same in both cases: there is no deficiency in the purpose of God; there is no incompleteness in the salvation by Christ; no unwillingness to give the inheritance to his people ; he continually yearns over their infidelity, crying, "How often would I have gathered you, even as a hen gathereth her chickens under her wings, but ye would not;" he is continually sending forth his servants, saying, “All things are ready, come ye to the marriage:” but the guests make light of the message. The invitation is cordially given, and were it as cordially accepted there would be no further delay. This is the sole cause of the uncertainty in the understanding of prophecy. God is at all times willing to accomplish his promises ; they may be accomplished at any time, if the church had faith to believe them; and they are accomplished in the individual experience of every one who has such faith in God.

Every part of the scheme of redemption manifests each Person of the blessed Trinity. The love from which it sprang, the condescension by which it is effected, and the glory in which it shall issue, are the love, condescension, and glory of the whole Triune God. “ God so loved the world, that he sent his onlybegotten Son to die for us.” “God commendeth his love towards us, in that while we were yet sinners Christ died for us.” “When we were yet without strength, in due time Christ died for the ungodly” (Rom. v. 6). With the humble spirit God condescends to dwell (Isai. lvii. 15). “Christ humbled himself to the death of the cross (Phil. ii. 8). “God resisteth the proud, but giveth grace to the humble” (1 Pet. v. 5).

Nearly all the difficulty, and most of the mistakes, in prophetic interpretation, would have been avoided if the parties had entertained sounder views of doctrine. There is such an analogy. between all the parts of Divine revelation, that no one portion can be well understood without the assistance derived from the rest; and difficulties which we have mastered in one department help to the solution of difficulties of the same kind in another. 'The Person of Christ is the great mystery of the universe-God manifest in the flesh. Let this be well understood, and it will furnish a principle by which to explain all the prophecies which relate to Christ—that is, the larger part of Scripture. The mystery of Christ's person lies in its consisting of two distinct and immiscible natures, God and man, in one person, the Christ: and the difficulty of these prophecies lies in the two distinct parts of suffering and of reigning, to be executed by the same one person, the Christ. Before the resurrection of Christ, this was a difficulty which it was impossible for man to resolve; but now it contains no greater difficulty than the doctrine of his God-man person, and the same faith which holds the one should also hold the other. For God, or the Son of God, to be manifested at all to the creature, he must needs come within the sphere of creature apprehension: that he should do so at all is the great fact to be wondered at; and, compared with this fact, the mode and the circumstances under which the manifestation is made are lesser wonders. The eternal and infinite God, in taking the limitation of creature form, communicates to it some indications of his own infinitude, and is called


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