had never been used before as the proper name of any person, and was, for that very reason, a better distinction, was substituted for it, insomuch that among the heathen, our Lord came to be more known by the latter than the former. Matthew and Mark and John use the titles Jesus Christ in the beginning of their gospels. But then he was never called so during the time he remained on earth, though he is distinguished about seventy times in this way after his ascension. It is worthy of remark that the Saviour never applies the name Jesus Christ to himself.* Our Lord generally used the phrase 'Son of Man,' which title the reader may turn to at his leisure.

The word Christ is frequently used by Paul as a trope, denoting sometimes the Christian spirit and temper, as when he says, 'My little children, of whom I travail in birth again, until Christ be formed in you.'t Sometimes Christian doctrine: But ye have not so learned Christ.' In one place, at least, it signifies the Christian church. For as the body is one and hath many members, and all the members of that one body, being many, are one body, so also is Christ.'S

* In the last of the four Gospels, he is in one place (John xvii. 3.) represented as calling himself Jesus Christ, in an address to God; but this is so singular, that I cannot help suspecting an accidental omission of the article; and that the clause must have stood originally, ὃν ἀπεστειλας ̓Ιησοῦν τὸν Χριστόν, Jesus the Messiah whom thou hast sent.'-'The Four Gospels.' By GEORGE CAMPBELL. Vol. i. p. 156. † Gal. iv. 19.

Ephes. iv. 20. 1 Cor. v. 17. Col. ii. 6. In this way it is used in a great variety of instances.

§ 1 Cor. xii. 12.

Many more criticisms might be presented, but such a course would to many be uninteresting, and would extend our work to an unreasonable length. We observe, therefore, that the term under consideration is significant rather of the office, than of the name of the Messiah.*

A single remark and we close. It will be perceived that the phrase, the anointed, the Messiah and Christ are of the same import; and that when persons or things were anointed, it was for some special object. So Jesus, it must be admitted, was set apart for some great purpose: that purpose we believe to be well expressed by those who heard him on a very interesting occasion. Having preached among the Samaritans, they ran to the woman who had made them first acquainted with Jesus, while their hearts were warm with the truths dropped from the sacred teacher's lips, and exclaimed, 'Now we believe, not because of thy saying, for we have heard him. ourselves, and know that this is indeed the Christ, the Saviour of the world.' It is evident, from such a declaration, that Jesus taught the doctrine of the ultimate salvation of man. The passage is very emphatic, inasmuch as it contains the title under consideration, and in connection, the object for which Jesus came into the world. The importance of the Greek article will also be seen, which, as was observed, should have uniformly been inserted in our version.

* For some very able and learned remarks on the word Christ, see 'The Four Gospels,' by George Campbell, D. D., Dis. v. part 4.

† John iv. 42.

1

XVI. COMMANDER.

Behold! I have given him for a witness to the people, a leader and commander to the people.' Isa. lv. 4.

THIS word occurs in no other passage; though the whole life of Jesus is a striking illustration of the character here ascribed to him. The signification needs no labored remarks. When we view Jesus as a commander, we find ourselves in a very wide field. For he had full power over the intellectual, moral and physical departments of creation. No mind was beyond his reach, no heart beyond his influence: no sorrow beyond his consolation. Possessing 'the keys of death and the grave,' he unlocked their dark and dreary domains, and bade the insatiable tyrant yield. up his victims. Jesus went into a city called Nain; and many of his disciples went with him, and much people. Now when he came nigh to the gate of the city, behold! there was a dead man carried out, the only son of his mother, and she was a widow, and much people of the city was with her. When the Lord saw her, he had compassion, and said unto her, Weep not! And he came and touched the bier, and they that bare him stood still. And he said, Young man, I say unto thee, Arise! He that was dead, sat up and began to speak. And he delivered him to his mother.'* What an affecting scene! We behold the

* Luke vii. 11–15.

widowed mother on the one hand; on the other, her only son in the cold embraces of death. The dark and silent tomb was prepared. It was soon to close on the remains of a blooming youth. Such an event excited the divine pity of Jesus. By a single act he gave life to the dead, and inexpressible joy to the living!

Another instance is recorded, though not surpassing the former in benevolence. Jesus had been all the day teaching the multitude and healing the diseased. In the evening he sent them away, and went with his disciples into a ship. There arose a great storm of wind, and the waves beat into the ship, so that it was now full.' The darkness of the night and the warring of the elements created a scene of confusion and distress which may be conceived, but cannot be described. Jesus was in the hinder part of the ship asleep on a pillow.' Within his breast no passions raged to disturb his slumbers. The world was at war with him, yet he pursued, with unwavering faithfulness, 'the will of his Father who sent him.' The disciples awake him, with the affecting question, 'Master! carest thou not that we perish?' With the mildness of an angel, but the voice of Omnipotence, he 'rebuked the wind, and said unto the sea, Peace, be still! The wind ceased, and there was a great calm.' Here was a grand display of Christ's power over the world. Well might the disciples exclaim, 'What manner of man is this, that even the wind and the sea obey him!'* He who thus stilled the elements was sent by the Father to subdue all moral evil, and to present the human family spotless before his throne.

*Mark iv. 35-41.

Power may be exercised either in governing ourselves, or in commanding others. In man, power degenerates into tyranny; in Christ, it merged into benevolence. His character is finely summed up in the admirable expression, 'He went about doing good.' The blind received their sight; the lame walked; the lepers were cleansed; the deaf heard; the dead were raised up; and the poor had the gospel preached to them.'* While this Commander was thus blessing the world, he pathetically acknowledged that 'the foxes had holes, and the birds of the air had nests, but he had not where to lay his head.' Had he been an impostor, he would have commanded others to enrich him for his labors.

It would seem, from the slightest survey of the character and attributes of this Commander, that he is well qualified to be the Saviour of the whole world. We see him manifesting a power equal to any event or emergency, not a blind power, but, beautifully mingled with wisdom and benevolence. For what higher or nobler object could it have been given than to elevate man to virtue and happiness? It is as unwise to give a being too much power as not enough. If Jesus does not save the world, then he seems to have more power than is necessary. But it is the height of absurdity to limit a power where we see no bounds. There appears, therefore, to be a peculiar propriety in trusting in him as the Saviour of the world.

*Matt. xi. 5.