Read Ebook: Jesus The Messiah; or the Old Testament Prophecies Fulfilled in the New Testament Scriptures by a Lady by Anonymous

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Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God: yea, thy law is within my heart.--Psalm xl. 7, 8.

Psalm xiv. 1. Eccles. vii. 20. Rom. iii. 12.

John xiv. 30.

John xiv. 5.

John x. 18.

I am become a stranger unto my brethren, and an alien unto my mother's children.--Psalm lxix. 8.

Ah, my Lord, I know this to be thy voice of lamentation, at the unfeeling conduct of those, from whom thou oughtest to have received the kindest attentions. Thou wast as "a stranger unto thy brethren, and as an alien unto thy mother's children;" "for even thy brethren, and the house of thy father, even they dealt treacherously with thee." They cried "depart hence, and go into Judea, that thy disciples also may see the works that thou doest, for there is no man that doest any thing in secret, and he himself seeketh to be known openly. If thou do these things, show thyself to the world." "For neither did his brethren believe in him." No sooner did he show himself unto the world, and multitudes thronged to behold his miracles, but they cry, thou art beside thyself. From his chosen friends, the disciples, he also experienced much unkindness and ingratitude. During his unparalleled agony in the Garden, instead of endeavouring to mitigate, and sooth his sorrows, they slept, as if careless of his woes. He marked their conduct, and exclaimed, "What! could ye not watch with me one hour?" In the time of danger, "all the disciples forsook him and fled." When in Pilate's hall, and surrounded by men who thirsted for his blood, Peter, with oaths and curses, thrice denied his Lord and Master, who heard, and cast a look of reproof, mingled with love, towards his faithless disciple. Blessed Jesus, how few of the tender charities of life were exercised towards thee, though thy heart, cast in nature's purest mould, was not insensible to the kindlier feelings of that nature. Jesus particularly testified his affection towards John, that beloved disciple, who laid in his bosom. He also discovered the tenderness of his regard towards the three highly favoured subjects of his friendship at Bethany. The sight of the sorrowing sisters at the tomb of their only and dearly beloved brother, his friend Lazarus, excited the tenderest sympathies of his soul, and drew tears from the eyes, and groans from the heart of Jesus. "Behold how he loved him," exclaimed the by-standers. Let us not think it beneath the dignity of the eternal Son of God, to have shared in the sorrows of such a scene; rather let us rejoice, that we have an High Priest, "who can be touched with the feeling of our infirmities, and that in all our afflictions he was afflicted." Was not this event recorded to encourage us to present all our cares and trials before him. The cry, "Lord, he whom thou lovest is sick;" will not, cannot, be unnoticed by him who wept at the grave of Lazarus; for, though he has changed his place, he has not changed his nature. As Man, he can still sympathise with his people in all their sorrows and afflictions. As God, he is ever able to extend his all-powerful arm, and give the wished-for aid.

They also that seek after my life lay snares for me; and they that seek my hurt speak mischievous things, and imagine deceits all the day long.--Psalm xxxviii. 12.

Where shall we find the person to whom these words are so applicable, as to Jesus. From the manger to the cross, he was constantly encircled by men who were plotting his destruction. If we trace the line from Herod, the Tetrarch of Galilee, to Pilate, the Governor of Judea, we find that the enemies of Jesus were neither few nor weak. We see marshalled against him, kings, priests, and governors; Pharisees, Scribes, and Sadducees; the learned and the wealthy; the noble and the peasant; the Jewish nation and the Roman soldiery. No scheme that malice, iniquity, or falsehood could devise or suggest, was suffered to escape; all were pressed into their service, and made to bear against him. Every stratagem was resorted to, that they might entangle him in his discourse, to form an excuse for seizing his person. At one time, the Herodians are sent with the question, "Is it lawful to give tribute to Caesar, or not?" and though they preface their inquiry with "Master, we know that thou art true, and carest for no man, for thou regardest not the person of men, but teachest the way of God in truth," yet he discovered their hypocrisy; and who but must admire the Godlike wisdom that sparkles in his bold reply? We next behold the Pharisees approach with cautious step and flattering tongue, to ask his opinion of the laws enacted by Moses for divorcement. On the other side, the Sadducees appear to present their queries touching the resurrection of the dead. However artfully their plans were laid, they could not surprise or deceive Infinite Wisdom. Their next scheme is to present before him a woman guilty of adultery, hoping, from the known kindness of his character, that he would pronounce her pardon, and then they could accuse him as a violator of the commands of their great lawgiver, Moses, who ordered all persons guilty of such offences to be stoned to death; but he, who knew what was in man, could foil his adversaries, whilst he pardoned the trembling penitent. "Let him that is without sin, first cast a stone at her," sent home to their conscience, proved the wisdom and Almighty power of him with whom they were contending. Yet still his enemies spake against him, and they that laid wait for his soul, took counsel together.

For I have heard the slander of many; fear was on every side; while they took counsel together against me, they devised to take away my life.--Psalm xxxi. 13.

Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the days of his fierce anger.--Lamentation i. 12.

These words are in some degree applicable to the mournful prophet Jeremiah, but it will do no violence to consider them as referring to Jesus, and to him they apply with tenfold force. Let us not pass him by unnoticed, but let us "behold, and see if there be any sorrow like unto his sorrow," who, by way of distinction, is called "the Man of Sorrows." We see Jesus, attended by three of his disciples, enter the garden of Gethsemane; we behold him withdraw from them about a stone's-throw, and, kneeling down, pour out his soul in prayer to God. Let us draw nigh to witness the scene, but let us approach with awe and reverence, for methinks we are about to tread on hallowed ground. Let the frame of our minds be solemn and attentive, whilst we view a scene so mysterious and sublime. We observe Jesus on his knees, begin to be sore amazed and very heavy: yea, his soul is exceeding sorrowful, even unto death; and in the bitterness of his spirit, we hear him cry out, "Father, if thou be willing, remove this cup from me; nevertheless, not my will, but thine, be done." Being in an agony, he prays the more earnestly. Thrice we hear him present the same petition. His agony becomes so extreme, that he sweats great drops of blood, and so profusely, that it even falls upon the ground. Struck at a sight so mysterious and solemn, we turn towards the disciples for an explanation; but lo, they are fallen into a deep sleep, although requested by their Master to watch and pray. Desirous to ascertain the cause, we survey the wondrous scene, but find no external marks of punishment. True, the sufferings of the cross he viewed as near, but they were not yet commenced; nor can we discover any one afflicting him. The only visible object we perceive is an angel from heaven; but his was an errand of love, for he strengthened him. It is therefore quite clear, that it was from sorrow of soul, and not pains of body, Jesus then suffered. We eagerly inquire what powers could have had such influence over him, as to occasion so great anguish of spirit? We are told, the powers of heaven and hell; and we immediately request to be informed, why the holy, harmless, and undefiled Jesus, is thus the object of God's displeasure, and the sport of Satan. We are directed to consult the records of truth for an explanation of the scene. We examine, and find that Jesus had voluntarily come forth, and offered himself as the surety of his people, having placed himself in their room, and the curses of the law taken hold upon him, his soul endured all the horrors of the tremendous load of our guilt imputed to him. Would you behold the awful consequences of sin; then go, visit Gethsemane, and see Jesus prostrate in the garden. Mark the extreme anguish of his spirit. What language is sufficiently strong to express the agonies of his soul in that awful hour, when the conflict of his mind forced through all the pores of his sacred body a bloody sweat; not merely a drop or two, but so copiously as to fall upon the ground, and that in the open air, in a night of such extreme cold, that, in the crowded hall of the High Priest's palace, the servants found it necessary to make a fire to warm themselves. We may well tremble and stand amazed at a sight so awful and mysterious as the soul-agonies of the God-Man Christ Jesus. "Is it nothing to you, all ye that pass by? Behold, and see if there be any sorrow like unto his sorrow, which was done unto him, wherewith the Lord afflicted him in the day of his fierce anger." Yes, the hand of Jehovah was in it, he then stood up to punish the sins of his people, in the person of their surety. It was also the hour and power of darkness, and Satan then poured forth all his malice, and exerted all his fury, to worry and destroy this Lamb of God; although Jesus declared, the prince of this world had nothing in him, no corrupt principles or evil passions as materials on which to work; yet was the soul of Jesus assaulted by all the malicious artifices of hell. It is more than probable, that the great adversary overpowered the three disciples with drowsiness, and caused them to fall into a deep sleep, in order to keep every source of creature-comfort from Jesus during this season of conflict and sorrow. In the garden of Eden, did Satan gain his first triumph over apostate man; but in Gethsemane's garden, did Jesus, as the representative and surety of man, give that decisive overthrow to the power of sin and Satan, which shook to its centre the throne of that arch-fiend.

Luke xxii. 53.

Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.--Psalm xli. 9.

And I said unto them, if ye think good, give me my price; and if not, forbear. So they weighed for my price, thirty pieces of silver. And the Lord said unto me, cast it unto the potter: a goodly price that I was prized at of them. And I took the thirty pieces of silver, and cast them to the potter in the House of the Lord.--Zechariah xi. 12, 13.

Surely every one acquainted with the history of Jesus, as connected with that of Judas, must acknowledge these remarkable verses to be prophetical of the traitorous conduct of that betrayer of Christ. They describe the base deeds of one of his followers. It was his own familiar friend, which did eat of his bread, that lifted up his heel against him. It was not an open enemy that did him this dishonour; it was one with whom, for near three years and a half, he had daily intercourse; during which period he had constant opportunities of witnessing the miracles of Jesus. He heard his divine discourses, he saw him display his power, and, in common with the other disciples, did he receive the kindest treatment from his Master, to whose person Judas publicly professed himself faithfully attached: yea, "he was numbered with the apostles, and obtained a part in their ministry;" but such was his hypocrisy, that the disciples were not conscious of his real character. To his care they intrusted the slender stock of money--Judas kept the bag. Though under the mask of friendship he artfully concealed his perfidious spirit from the eye of man, yet he could not deceive his Lord and Master. Jesus well knew, amongst the twelve whom he had chosen to be his apostles, one was a devil. He knew this serpent, fostered in his bosom, would betray him. Yet we behold the meek and lowly Jesus condescending to wash those feet which were so shortly to run on an errand of the basest ingratitude. Judas was unmoved by this act of unparalleled humility; no kindness could soften his heart, by sin made hard as adamant; for it appears he instantly arose and, though night , went to the Chief Priests, and said unto them, if ye think good, give me my price; so they weighed him thirty pieces of silver. For that paltry sum did this perfidious monster sell his Lord and Master, and engage to deliver him into the hands of his bitterest enemies; and then, to conceal his base and treacherous conduct, he mingled with his Master's family, and even dared to partake with them, not only of the paschal feast, but of the Lord's Supper, which was instituted immediately after the celebration of the feast of the passover. So callous was the wretch to every feeling of remorse and pity, that he could, unmoved and unrelentingly, even receive from the hands of the innocent victim of his treachery, the symbols of the Lord's bruised body, and blood-shedding. When Jesus mildly declared that one of them would betray him, the faithful disciples, filled with astonishment and grief at the bare intimation of such an act of perfidy, each eagerly exclaimed, "Lord, is it I? is it I?" The hardened Judas could join in the cry, and with all the effrontery of a child of satan, appeal for a confirmation of his innocence; but Jesus knew his treachery, though hid beneath the garb of friendship. Alas, wretched Judas! how little didst thou enjoy thy ill-gotten wealth! Thou hadst scarcely grasped the price of blood, ere thou didst cast it from thee; before even the victim of thy treachery was crucified, thou didst cut short thy race on earth, and madly rush on the thick bosses of Jehovah's buckler; thou didst terminate thy wretched course of sin here, to enter on thine awful state of everlasting wo. Matthew the Evangelist informs us that Judas hung himself, but in the Acts of the Apostles we read, that he fell head-long, and all his bowels gushed out. These seeming contradictions are easily reconciled, if we suppose, which is not improbable, that he fell from the place whence he hung himself; and thus a double mark of infamy was affixed to his body. What a remarkable fulfilment of prophecy, in the purchase of Aceldama, that potter's field of blood. Indeed, these verses of Zechariah look more like the descriptions of a contemporary, than the predictions of one who lived at least five hundred and eighty years before the events narrated actually took place.

John vi. 70.

Exodus xxi. 34.

Psalm lv. 12.

When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.--Psalm xxvii. 2.

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.--Psalm ii. 1, 2.

The whole of this Psalm is descriptive of the Messiah, and we are not destitute of strong proofs to warrant our applying it to Jesus. We find persons of different denominations and rank in society, even kings, priests, scribes and pharisees, Jews and Gentiles, in league to persecute and destroy an innocent individual. Of the Jews we see Caiaphas the High Priest, at the head of the Sanhedrim, from day to day in consultation on the best and most effectual methods to secure and destroy the victim of their displeasure. Of the Gentile party are Herod and Pilate, deputy kings or governors under Caesar, assisted by the Roman soldiers, seconding and consenting to the plans of the Jewish rulers and people. We see these men forget their national and personal animosities, to join in the scheme. Yea Herod and Pilate, although at enmity before, on this occasion lay aside their resentments, become friends, and act in unison. But why "do these heathens rage, and against whom do these kings of the earth set themselves," and wherefore all this consultation and contrivance? Is it to secure a powerful tyrant, the scourge of an oppressed nation? Is it to subdue an usurper who has arisen to trample on and overthrow the existing authorities of the state; or is it to bring to justice a wretch who has violated her laws, and by his crimes and enormities become the dread and fear of his race? No--but it is against the meek and lowly Jesus, who had never refused to pay tribute to whom tribute was due, who had never attempted to establish a kingdom amongst the princes of the earth; but when solicited to do so, had ever checked the proposition, as his kingdom was not of this world; he could challenge his bitterest enemies to prove against him any violation of the laws, either of Moses or Caesar; nor did Jesus attempt to escape from them, but was daily to be found either in the temple, or about the city or its suburbs, attended by a handful of unarmed followers. There is one circumstance which deserves particular attention, as it tends to show the extreme warmth and rage of his persecutors. The night Jesus was apprehended, was the very night the Jews celebrated the passover: after which ordinance, the whole of the people were forbidden to go abroad, or leave their houses until the morning. But so eager were these infuriated people to accomplish their plans, that in opposition to this Jewish command, they go out to seize Jesus, whom they take to the palace of the High Priest, where the scribes and the elders of the people also assemble, to contrive measures to get Jesus crucified. It appears more than probable that they sat in council the whole night, as we leave them late in the evening thus employed, and very early in the morning we find them still engaged on the same subject. So soon as it is day, they lead Jesus to the hall of Pilate. "But why do the heathen rage, and the people imagine a vain thing? Against whom do the kings of the earth set themselves, and the rulers take counsel together?" How sad their mistake, if they imagined they were only planning the destruction of a poor Jewish carpenter's son, when, in fact, their schemes were against the Lord, and against his anointed. It was not from any lack of evidence, that they denied Jesus to be the Christ of God. The language he used on another occasion, is strictly applicable to them, and to all those who do not acknowledge Jesus as the God Messiah. "Many good works have I showed you from the Father; for which of those works do you stone me? if I do not the works of my Father, believe me not; but if I do, though ye believe not me, believe the works, that ye may know and believe that the Father is in me, and I in him." The plea of ignorance when the means of better information are in our power, will only increase our condemnation. We may all peruse the Holy Scriptures, which are able to make us wise unto salvation through faith which is in Christ Jesus, for "all scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness that the man of God may be perfect, thoroughly furnished unto all good works."

Exodus xii. 22.

False witnesses did rise up: they laid to my charge things that I knew not.--Psalm xxxv. 11.

John ii. 19-21.

Col. ii. 9.

But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth. Thus, I was as a man that heareth not, and in whose mouth are no reproofs. Psalm xxxviii. 13, 14.

Isaiah liii. 6.

My lovers and my friends stand aloof from my sore, and my kinsmen stand afar off.--Psalm xxxviii. 11.

How forcible and just the remark of the wisest of men, "that every man is a friend to him that giveth gifts." But, in the day of adversity, how few are treated with kindness and attention by their former acquaintance and professed friends. At one time we see five thousand, and at another four thousand persons, partaking of the bounty of Jesus. Afterwards we behold a multitude following him; but, he who knew their motives declared it was "for the sake of the loaves and fishes." When he was so actively engaged in healing the sick and diseased, from all parts they crowd around, and call him Lord and Master; but, no sooner does the black cloud of adversity lower over the head of this Benefactor of our race, than the cringing throng depart; even his immediate disciples, who had shared his friendship, forsook him, and fled at the very first appearance of danger. So precipitate were they that they stayed not to inquire or consider if mischief was likely to befal them, by their adherence to their Master. Only anxious for their own safety, they leave him alone and unprotected, to struggle with dangers and difficulties. But one disciple is found in the hall of Judgment, and even he, with oaths and curses, denies any knowledge of the despised Nazarene. But, were none found to espouse his cause? Did not the recipients of his bounty appear for his rescue? Were not those tongues whose powers of articulation Jesus had restored, heard to plead for mercy? Did not those eyes he had blessed with vision, with tears supplicate compassion for their benefactor? Were not those withered arms he had healed, upraised to shield from insult the giver of their strength? Did not those he had delivered from the power of the grave, boldly shed their hearts' blood to rescue, from the arm of cruelty and oppression, the restorer of their life? No! Silent as the grave was every tongue in his defence; no advocate was heard to plead his cause; no friendly arm was outstretched to succour or support the oppressed Saviour; "Lover and friends stood aloof from his sore, and his kinsmen stood afar off."

I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting.--Isaiah l. 6.

For the fulfilment of this prophecy, we have only to go back to the hall Praetorium, where we behold the blessed Jesus surrounded by a band of Roman soldiers, who treat him with every species of indignity. Not content with having scourged him, they proceed to insult his Kingly Office. The purple robe, the reedy sceptre, the crown of thorns, the bended knee, and the salutation, "Hail, King of the Jews," are all used in mockery. What cruelty, mixed with insult, was here; had sport only been intended, a crown of reeds had sufficed. But no, it must be a crown of thorns, and that not gently placed on his head, but its sharp points were forcibly struck in. His Prophetical Office is next profaned, by blindfolding and smiting him on the face, crying, prophesy who it was that smote thee. They even dare to spit in his face, which by every people is considered the greatest indignity that can be offered, but especially so by the Jewish nation, amongst whom, if a father did but spit in his daughter's face, she was treated as unclean seven days. The Romans were accustomed to present a civic crown, composed of oak leaves, to him who had saved the life of a fellow citizen, but when Jesus literally laid down his life to save from everlasting death a countless multitude, whom no man can number, of the citizens of earth, no such civic honours were awarded him. When our first parents apostatized from God, the earth was cursed for their sake, and made to bring forth briars and thorns, but Jesus only, of Adam's race, was ever crowned with thorns. What a spectacle for the angels of light to witness! The God of glory insulted and mocked by worms of the earth! To behold that sacred face, before which they were wont to bow with adoration and love, covered with shame and spitting. But the season of sorrow and of suffering is now past, and Jesus, the Son of the Most High, is receiving the just reward of his sufferings and humiliation. That head, torn and lacerated by the rugged thorn, is now adorned with many crowns, and that face, once obscured by shame and spitting, now shines with refulgent brightness.

Romans xvi. 37.

Numbers xii. 14.

Isaiah xl. 10.

He is despised and rejected of men; a man of sorrows, and acquainted with grief; and we hid, as it were, our faces from him; he was despised, and we esteemed him not.--Isaiah liii. 3.

Thus saith the Lord, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the Lord that is faithful, and the Holy One of Israel, and he shall choose thee.--Isaiah xlix. 7.

Here again, we are called upon, to behold Jesus, exposed to shame, reproach, and sorrow. "He was in the world, and the world was made by him, yet the world knew him not." "He came unto his own, and his own received him not." Though his visit was an errand of mercy, yet he was treated as the offscouring of all things. "He was despised and rejected of men, himself a man of sorrows, and acquainted with grief; and we hid, as it were, our faces from him; he was despised, and we esteemed him not." "Away with him; crucify him," was the public cry. And to Pilate's question, whether of the twain will ye that I release unto you, Barabbas or Jesus? they all, as with one voice, instantly exclaim, "not this man, but Barabbas." Thus, he who had been cast into prison for sedition and murder, was released, and Jesus rejected. Yet it was "Jehovah's Holy One, the Redeemer of Israel, the Mighty God of Jacob, whom man despised, whom the nation abhorred, who was as a servant to Rulers." We may shudder at the indignities offered to the Son of God when he tabernacled on earth, and the thought may cross the mind, had I been present, I would not have joined in opposing and insulting the meek and lowly Jesus. Good, my friend, but allow me affectionately to remind you, that if you are still at enmity to God by wicked works; if you have not submitted your heart unreservedly to the Lord, nor accepted his free offers of pardon and reconciliation, through the blood and righteousness of Jesus; if you are not simply resting by faith on the vicarious sacrifice of Christ, as the only propitiation for sin, and trusting solely to his perfect, yet imputed, righteousness, as the ground of your acceptance with God, you are, to all intents and purposes, acting the like part, or even worse, than did the ancient rejecters of Jesus, for you despise and reject the Redeemer of Israel, amidst the full blaze of gospel light. "If he that despised Moses' law, died without mercy, of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?" We know him that hath said, "Vengeance belongeth unto me; I will recompense, saith the Lord."

Heb. x. 28-30.

But let us not forsake our own mercies, nor longer despise and reject the Christ of God, nor lightly esteem that salvation, to purchase which, he was content to suffer ignominy and sorrow. Let us bow with humility and reverence "before the Redeemer of Israel." Let us bend the willing knee in adoration and gratitude before Jehovah's Holy One, of whom thus saith the Lord, "Kings shall see and arise; Princes also shall worship before him; the Gentiles shall come to his light, and Kings to the brightness of his rising." "Nations, the learned and the rude," shall bow before the Mighty One of Jacob, fall prostrate to his all conquering grace, and call the Redeemer blessed.

But I am a worm, and no man; a reproach of men, and despised of the people.--Psalm xxii. 6.

Do we not here instantly recognise the language of the despised Nazarene? And is not the whole Psalm a striking description of his unparalleled sufferings, of his unprecedented degradation and humility? He whose will formed the universal law of nature; he who marshalled the stars, and called them all by name; who bid the planets roll, and the sun to shine; who gave the orb of day his splendid rays, and lent the moon her silvery light; he whose word the congregated waters of the ocean felt and owned, when he said, "hitherto shalt thou come, but no further, and here shall thy proud waves be stayed"--he who shared the throne of Deity, and received the adorations of glorified saints, of Cherubim and Seraphim, and before whose footstool even Gabriel bowed and worshipped. He whose right it was to reign in Heaven, condescended to visit this, his distant kingdom, and tabernacle here for a season in the garb of humanity. Surely, if the Lord of Heaven and Earth deigned, for great and wise purposes, to enter this lower world, it was undoubtedly his just right to have appeared in all the majesty and splendour becoming his rank, and thus to have displayed himself as the glorious God. Was it not a condescension in the second person of the glorious Trinity to assume the character and office of Mediator? But, how unspeakably great his condescension in taking our nature into union with his Divine Person, even if it had always retained the splendours exhibited to the three disciples on the mount of transfiguration. Is there not just reason to believe the human nature to which Deity was united, as far exceeded in its native powers and faculties the rest of mankind; as that the intellectual powers of the justly celebrated Newton exceeded the mental capacities of an idiot? We behold the God-man, Christ Jesus, voluntarily waiving his just claim to glory, and appearing, as the Prophet described, "without form or comeliness;" for in the eyes of those who saw him "there was no beauty that they should desire him." He was exposed to every species of scorn and contempt, his name a reproach, himself an outcast, the sport and ridicule of the Jewish nation. We discover Jesus, as the surety of man, cheerfully lay aside for a season all his visible and personal glory, to recompense the injury God's manifested glory had sustained by the creature's sin. And as Adam the creature, sinned in aspiring to be as God, so Christ, the Son of God, in making restitution, condescended to assume the creature. The satisfaction of Jesus did not consist merely in his obedience and sufferings, but also in his abasement and humiliation. He emptied himself, as it were, of all personal glory to honour God, who, in the person of God the Father, covenanted to maintain and demand the honour and dignity due to Godhead. The apostasy and disobedience of man had reflected dishonour on God, therefore Jesus submitted to shame and reproach, and to have his personal glory debased to make reparation. The lower he humbled himself, the greater honour did he reflect upon God, and the greater was the display of his love to man. When we consider the character of him with whom it is no "robbery to be equal with God," and contrast the true dignity of his person, with his appearance and reception on earth, we are overwhelmed at the extent of his zeal for his Father's honour, and his love for the fallen race of Adam, which prompted him to descend from the heights of glory and blessedness to take the lowest rank, and most humbled situation, in society, to raise and exalt his enemies to a participation and share in the glories of his Heavenly Kingdom. Surely "this was compassion like a God."

Psalm cx. 1. Zech. xiii. 7.

Heb. i. 6.

John vii. 46.

John xvii. 5.

Gen. iii. 5.

Phil. ii. 7.

Matt. v. 18.

Luke xxii. 27.

He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth.--Isaiah liii. 7.

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