boat, or the table of hospitality, we see such a glory, as constrains us to cry out, "Who teacheth like him ?"

Belfrage.

CHRIST AN EXAMPLE.

THE imitation of Christ comes recommended to us by its being the only perfect standard of moral virtue. It has this advantage over every other example, however excellent, that it is excellence without the admixture of any contrary principle. His freedom from the taint of original sin was secured by his immaculate conception; and, with respect to all the actions of his life, we have the most abundant proof that "he did no sin," and that "no guile was found in his mouth." The standard of morals which he has exhibited is perfect: we need never fear that our imitation of him can

be carried to excess. In proportion as we are found walking "in his steps," we are walking in the path of excellence, pursuing the principles of unerring rectitude, and aiming at perfection in holiness.

In order to obtain a just view of the excellence of Christ's character, it is necessary to make it our constant study. It is not by a cursory glance, that objects of perfection impress our minds with an idea of their excellence: there is something generally pleasing in them-there is nothing that can possibly offend; and hence the impression made by the casual observation of them has no peculiar force. Indeed, it very frequently happens, that objects of the most perfect symmetry strike our minds less than those which are deformed. The first impression made on our minds by the contemplation of the Saviour's excellencies, is

not always that of astonishment. It is that sort of moral excellence, which requires to be diligently studied and patiently examined: it will never strike the eye of a careless and indifferent spectator. The imperfection of our judgments, the depravity of our natures, cannot be brought to this contemplation of purity and perfection: there must be a wish to behold, a disposition to admire, its beauty; and the very wish, the very attempt to understand it, will go far to purify our hearts.

We cannot be sufficiently thankful for such a standard of moral excellence. All human examples, however excellent, are perfect only in parts; they exhibit some striking excellencies, but they exhibit also defects. But when we contemplate the excellencies of the Son of God, we see nothing defective; we can conceive of nothing which might be added. Let us but meditate on the character of Christ as we ought, and we shall not fail to make the most rapid progress in that holiness which is the peculiar characteristic of "the inheritance of the saints in light." In him there is the marvellous union of majesty and meekness of greatness and condescension: his humility was always tempered by grandeur, and his grandeur was always softened by humility. Every part of his character was sustained in like manner: each virtue, each excellence, had its due proportion; and the whole exhibited a perfect standard of moral excellence, such as was never before exhibited to the world.

R. Hall.

CHRIST A KING.

He is the Most High God, and, therefore, necessarily and essentially Supreme. "Christ—is over all, God blessed for ever. Amen." (Rom. ix. 5.) No creature could be placed over Zion, because a creature is not equal to the duties of that station. A creature could not grant pardons, conquer corruptions, renew souls, advance holiness, and bring men to heaven. But Christ, the King of Zion, being the true God, as well as man, is able to do all these things. He is "the King of glory," (Psal. xxiv. 9, 10.) All divine glory belongs to him,-glory, not created or communicated, but necessary and essential. He is "the brightness of his Father's glory, and the express image of his person," and, therefore, must be able to do every thing that God can do.

He is infinitely above all others who are called kings. This is a never-failing ground of rejoicing to all the subjects of his kingdom. "The Lord reigneth, let the earth rejoice: let the multitude of isles be glad thereof." (Psal. xcvii. 1.) For what reason? Among others, it is added, "For thou, Lord, art high above all the earth thou art exalted far above all gods." (ver. 9.) The King of Zion is accountable to no creature for what he does, but all creatures are accountable to him. The princes of this world must answer at his bar, for the use of the powers with which they are invested. When they exercise their power for his glory, he can establish their thrones, and keep their crowns in safety. And, on the other hand, if they abuse their power, contrary to his will, he can easily pull them from their thrones, and lay their glory in the dust. "He shall cut off the spirit of princes:

he is terrible to the kings of the earth." (Psal. lxxvi. 12.)

R. Chalmers.

CHRIST A PRIEST.

CHRIST came, and he came an High Priest. He appeared clothed and invested with that office. He was born a Priest, as well as a King; and one special end of his coming in human nature, was to "put away sin by the sacrifice of himself."-He was an High Priest "of good things to come." The priests under the law, and all the multitude of sacrifices offered by them, could not purchase for, or confer upon, the worshippers, any thing spiritually good. But Christ was "an High Priest of good things to come," because, by his meritorious sacrifice, he would make a purchase of all spiritual and heavenly blessings for his people; which blessings would be more clearly and plainly revealed, and more largely and extensively conferred, under the new, than under the old and typical dispensation. He is also said to be "come an High Priestby a greater and more perfect tabernacle, not made with hands, that is to say, not of this building." By this tabernacle we are to understand our Lord's human nature, in which he is said to have "tabernacled among us." (John i. 14.) In the flesh, or human nature, he "dwelt among us," as in a tabernacle. Our Lord himself calls his body a temple. "Jesus said, Destroy this temple, and in three days I will raise it up. He spake of the temple of his body." (John ii. 19, 21.) His entering into this tabernacle, or, his assuming of our nature, was as necessary to his officiating as our great High Priest, as that the priests of old should

perform the service of God in his own appointed tabernacle. And, as the high-priest passed into the most holy through the sanctuary, or, what the apostle calls, "the first tabernacle," (ver. 2,) so our Lord, in order to his entering into the most holy place above, had first to assume our nature, that in it he might officiate as in a tabernacle, upon the earth.-This was "a greater and more perfect tabernacle, not made with hands, not of this building." It was far superior to the worldly sanctuary in dignity and excellency. It was "not made with hands,” nor built in any common or ordinary way. It was a tabernacle of divine construction. "A body hast thou prepared me." There never was any like it in the world. It was not formed in the way that men's earthly tabernacles are; but in the womb of a virgin, by the immediate power and agency of the Holy Ghost.

In the words of the text, the apostle sets forth the vast superiority and excellency of our great High Priest over all the types, in respect of his glorious entrance into heaven, upon finishing his work on earth. "Neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place." R. Chalmers.

THE DIGNITY OF CHRIST.

WE constantly exalt Christ, as the author and finisher of our faith. This enrages the powers of darkness, who hate and dread the Son of God. We point him out as the promised Seed, clothed with the frailties of humanity, and triumphing over the usurped dominion of the ancient Dragon. We glory to set him forth, as the Shiloh of Jacob, to whom should be