whom the promise is directed:"to him that overcometh." Now as in the visible church of Christ saints and sinners, professors and profane, are often, and perhaps always are mixed together; for the gospel is likened unto a net cast into the sea, which gathereth of every kind. So here it is to be noticed, this promise is not a general but a particular one. It is not made, nor does it belong to all who name the name of Christ, and profess faith in him; but it belongs wholly and entirely to those blessed persons, who are real partakers of the grace of God, who are clad in the divine armour which Christ has provided for his soldiers, and who are fighting by his cornmand, and according to his orders, against sin, the world, and the devil. The battles of the Lord, which real christians are engaged in, serve to prove what spirit they are of; for their foes are numerous, and very crafty, and are quite indefatigable. But the true members of Christ are distinguished by their bearing the heat and burden of temptations, and by overcoming their spiritual enemies through the strength of the Captain of their salvation. They, by trusting in the arm of Jesus, and by looking unto and obeying his divine command and orders in faith, are led on by Him, and that successfully too. And they living by faith upon Him to conquer their enemies for them, are hereby more than conquerors. This promise then is given unto them to encourage and quicken them, and likewise to put them in remembrance of their duty. It is their business to be using their arms, and to wield the sword of the Spirit, which is the word of God, whereby they may be able to quench all the fiery darts of the devil. To him, that in the faith and strength of Jehovah Jesus overcomes himself, the world, the flesh, and the devil; and the false doctrines and bad practices which Christ hates and forbids, and for which in this epistle he reproves his church; the following promise is

made,

To him that overcometh will I give to eat of the hidden manna; and I will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it."

This is our Third particular to consider, what Christ has promised the overcomer: and of these in their order. And first let us view the Fromiser; it is Christ which makes this promise; even Him" in whom dwelleth all the fulness of the Godhead bodily," and in whom, as the living Head of his church, all fulness dwells-all the fulness of grace, and all the fulness of glory. The essential fulness of Christ as God dwelleth in him by a necessity of nature, as he is Jehovah. But the mediatorial fulness of Christ, which he has to communicate to his church and people, this dwells in and resides in him by dispensation from the Father: “for it pleased the Father that in the Word made flesh all fulness should dwell." And the fulness of Christ, as communicated to him from the Father, as the Head and Mediator of his people, cannot properly be said to be infinite. It is in him as the light in the beams of the sun, and as water in a living fountain, which can never fail. He is the candlestick, from whence the golden pipes empty the oil out of themselves into all that are his (Zech. iv. 2-12). For he is the beginning, the first-born from the dead, that in all things he might have the pre-eminence. For it pleased the Father that in him, as God-man Mediator, should all fulness dwell. And it dwells in Christ as light does in the sun; the light the sun has is not for its own use, but for our's; and so the fulness of Christ is for the use and benefit of his body the church. And as the sun is every moment communicating its light, and yet is always the fountain of it; just so it is with Christ the Sun of everlasting righteousness: he is continually communicating his grace and fulness, and yet is always

an over-flowing fountain of nappiness unto his people.

grace and It is out of his fulness that believers receive, grace for grace. This is the adorable person who makes this promise, in which are contained unsearchable blessings and inconceivable grace and glory. And this promise is the fruit of free and sovereign grace. I will give, is the language of it. I will, is the language of Jehovah Jesus. I will, out of the riches of my grace, as the fruit of my love, and the effect of the bowels of my mercy, give to my fighting, and to my overcoming soldiers, bread to strengthen them, and the water of life to refresh them. They are fighting my battles, they are engaged with their and my enemies, and I will cover their heads in the day of battle; I will fight for them, I will uphold them, I will bring them off everlasting conquerors, and give them to enjoy my love and presence fully in glory,

Let us attend unto what is in the promise contained, and of this in its order. To him that overcometh will I give to eat of the hidden manna." By the hidden manna Christ himself is to be understood; for the manna in the wilderness given by the Lord unto the Jews was a type of Christ for as the manna came from heaven, so did Christ; as the manna was the gift of God, so is Christ; as the manna was food for them, so Christ is the believer's food. The colour of it was white, which may be considered as typical of the purity of Christ's human nature. It was round like a coriander seed, which might shadow forth the eternity of Christ. The taste of it was like wafers made with honey (see Exod. xvi. 31), which may shadow forth to us the infinite sweetness which believers find and experience in Christ, in his love, in his presence, in his word and promises, and in his house, and ordinances. The Jews say it contained all kinds of taste; that every person found in it that which was most suited unto

him. Christ is soul-satisfying bread: he is food for babes, young men, and fathers: he is exactly suited to all the cases, needs, and wants of his people. The manna fell in a rich abundance, and it fed more than a million of persons, and was herein typical of Christ who feeds, and refreshes, and satisfies all his people with himself the true bread of life. The manna was prepared by the Lord, and was typical of Christ, of the preparation of his human nature; who, speaking unto the Father, said, “A body hast thou prepared for me." It was given every morning, and Christ was given unto us from the morning of eternity; and he of eternity; and he is the first gift, and the sure pledge of all other spiritual gifts and blessings. And as the manna was a free gift, so all the Israelites had a right to partake of it, as it was prepared and fell for them. And thus every soul who sees his need of Christ, has right and free grant given him in the word of God, to come and partake of Christ, and of all the blessings contained in him. The manna was given in the wilderness, when Israel was just lost for want: so Christ was given for lost sinners, and is highly prized by those who feel themselves lost, and apprehend themselves just ready to perish. The manna fell daily believers have a daily supply of grace in and from Christ. It was to be gathered daily; so Christ is to be daily fed upon by faith; we must feed upon Christ, and receive fresh supplies from Christ every day. The manna fell round about the camp, and they were to go out of their tents to gather it: so we must go forth out of ourselves, that we may find Christ the pearl of great price. The manna was about the camp of Israel and no where else: so Christ the bread of life is in the church, and to be sought for by us in the ordinances of his appointment. The manna lasted all the while the Israelites were in the wilderness, until they came unto the borders of the

land of Canaan: the children of God are to live by faith upon Christ whilst they are in the wilderness of this world. Nor will this spiritual food be wanting to them whilst in it, but when they come to Canaan's land, to the heavenly glory, they will no more walk nor live by faith, but by sight. The word and ordinances will then cease; Christ will no more be exhibited and held forth that way, but we shall see him as he is, and behold his glory.

Manna is called angels' food, because prepared by them as God's ministering servants (Ps. Ixxviii. 25); or perhaps, as the angels might look upon it, as typical of the Lord Jesus. Christ may be likewise considered as the hidden manna, because unknown to the carnal world.

According to the account given by the Jews, concerning the falling or the raining down of the manna. it was thus, -- first a dew fell upon the ground, then the manna upon that, and then another dew upon the man. na: thus it was inclosed between two dews, a dew being under it, and a dew being over it, so that it was as it were hid. And the Lord commanded Moses to "fill an omer of it to be kept for your generations, that they may see the bread wherewith I fed you in the wilderness." And it was laid up in a golden pot, and put into the holy of holies, where it was secret, and none but the high priest could see it, and that but once a year, when he entered in to the most holy place: and it was placed before the ark. According to Dr. Gill the golden pot was typical of the ordinances of Christ, and the gold was to represent the preciousness and duration of them; and so being placed before the ark signifies the presence of Christ with his ordinances, and with his people in the use of them. Now as none but the high priest could see the golden pot which had the manna contained in it, so Christ, though revealed in the word and set forth in the ordinances, yet

he is seen, and known. and discovered only by his people. He is to all besides wholly unknown.

But in this passage before us, it seems to represent Christ in heaven, the true holy of holies, where none but priests-the royal priesthoodenter by faith, and where they enjoy sweet communion with Christ, the true and everlasting bread of life.

He

I will give to eat of the hidden manna." Christ will feed his people upon earth with himself, and he will satiate their souls within the vail with all his blessings and blessedness. "To him that overcometh will I give to eat of the hidden manna." shall have me to be his manna; to refresh, and feed, and nourish up his soul unto everlasting life. And I will admit him into the holiest of all, even into heaven itself; where he shall be feeding upon and enjoying me as the hidden manna-the bread of Godfor ever and ever.

Nor is this all, Christ adds, And I will give him a white stone;" by which I understand the full and final absolution of all their sins. For, although this blessing is bestowed by the Father's grace, and flows through the most precious blood-shedding of Jesus Christ, and is made known unto the hearts and applied unto the consciences of the Lord's people by the Holy Ghost, and they receive and enjoy the comfort of it by faith. Yet they are often deprived of the comfort of it: a sight and sense of indwelling sin and corruption, the various conflicts, trials, and assaults of their spiritual foes,--the reproaches cast upon them by the world,--and their losing at times the comfortable sense of the Lord's presence, may lead them to doubt of their interest in pardoning mercy; though when they are restored to a comfortable enjoyment of it, they will confess, "This is my infirmity." The Lord's people here below have their names cast out for the Son of Man's sake, and their persons at times reproached; but Christ will

most certainly, at last, clear his people from all the false charges laid against them by their enemies, and will make their righteousness, as it respects their dealings towards others, appear as the light, and their just dealings as the noon-day. He will clear them from all unrighteous charges brought against them by the devil and the world. He will openly acquit and absolve his people from all false charges, and will own and acknowledge them before his Father and his holy angels.

Pardon of sin is here represented by the giving us a white stone, with a new name written on it. It seems to be in allusion to an ancient custom of the Greeks, their voting of absolution, by casting into a vessel white stones, whereon was sometimes written the name of the person absolved. God's pardoning mercy is revealed in the glorious and everlasting promise of the gospel, and this he is graciously pleased to send home, and apply with the divine power of his Spirit unto our hearts. The pardon which Christ has obtained by his most precious blood, and which he bestows upon his people, is free and full: all trespasses are thereby freely forgiven them. And as the Holy Spirit is pleased to reveal and give a sense of it to the believer, so he has, in consequence, more or less joy and peace. The pardon which Christ bestows upon his people is irrevocable. And when the Lord pardons sin, the sins of his people, he does it for his own name's sake. . And there is no mercy more highly prized by the redeemed than this, for it is the key to all spiritual life, and it makes way for and sweetens all other mercies. To have the knowledge of Christ's pardoning mercy, and of our interest in it, is a mercy inexpressible. And as the enjoyment of it here below is great beyond all expression or conception, so the full enjoyment of it in heaven exceeds all that we can think there our sins will be remembered no more.

And, as I apprehend the promise, it refers to that perfect absolution which Christ will pronounce upon us at the last day, and to the sense and enjoyment which we shall have of it in heaven.

It follows, I will give him a white stone, the sentence of absolution pronounced upon the conscience, and in the stone a new name written; by which is meant our divine filiation, and receiving from the Lord the new name,- -a child of God, sons and daughters of the Lord God Almighty. This is marvellous grace. As by regeneration the state and case of a poor creature is altered and changed, so the Lord is pleased to bestow a new name, to manifest that such an one is a new creature. Our old name which we brought into the world with us was Sinner;', our new name given us by Christ upon our regeneration is a child of God,' the son of God,' an heir of God :' Thou shalt be called," saith the prophet Isaiah to the church, "by a new name, which the mouth of the Lord shall name.” Now the divine grace bestowed the blessing of adoption upon us in predestination, yet it does not appear, nor is it manifested unto us, until regeneration takes place, which is the fruit of adoption; and then this name is given us by the Lord, and the Holy Spirit, as the Spirit of adoption, is given unto us, to witness with our spirits that we are the children of God.

This is such an honour and privilege as causes the apostle to break forth into admiration :-" Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God." And this blessing, according to our experience of it, follows upon the pardon of sin. When God has been pleased to manifest his. pardoning mercy to the soul, then upon it follows the manifestation of adopting grace: and this is a most transcendent blessing, to be a son of God. To be a son is more than to be a saint, to be holy, or

to be in heaven: as Zanchy observes, The angels are holy, they are in scripture called saints (Deut. xxxiii. 3), but they are not sons in the manner the elect are. Hereby we become heirs of God, and joint heirs with Christ. And it is a blessing which always remains; for the covenant of grace in which it was secured, is sure, and can never be broken. And our union with Christ is indissoluble, the bond of which is everlasting love. And such persons have a right to all the blessings of grace, and have access to God with boidness, as children to their heavenly Father. They are heirs of the grace of life, heirs of a kingdom, and of an inheritance most glorious, to which they are entitled, and for which they are made meet by the indwelling of the Holy Ghost, who is the earnest of our inheritance. The saints, the church of God, is the purchased possession, for they are bought with a price, and are purchased with the most precious blood of Christ: and who, as they were redeemed from sin, Satan, and the law when they were purchased, so they will be redeemed again in the resurrection morn from the power of the grave, which resurrection of them is called the day of redemption (see Eph. i. 14; Luke xxi. 28).

Now Christ here promises them this blessing and benefit of adoption, and likewise a clear and certain knowledge of it, and the perfect enjoyment of it. Upon the stone of absolution the new name is to be written, so that whosoever partakes of the one shall share in the other blessing also:-a new name written clear and plain, so that it shall clearly be seen and read to the consolation of the overcomer. And indeed this name is a renowned one, and an excellent: and this shall be given freely by Jesus Christ. The hidden manna, the white stone, and the new name; these blessing are the free gifts of free grace, and they are given solely to the praise of the glory of divine grace and they are insepaSeptember, 1840.]

rable, whosoever partakes of the one enjoys the other also.

And this new name given by Christ unto the church, may be that most illustrious one which she had in consequence of her marriage union with the person of the adorable Jesus. His name, which is to his church above every other name, for which she highly esteems him, and greatly admires him, and which is to her as an ointment poured forth, is Jehovah our righteousness; and she bears the same name, because she is the bride, the Lamb's wife. Hence you have it This is the name (speaking of the church) wherewith she shall be called Jehovah our righteousness," Jeremiah xxxiii. 18. bestow this name upon her is astonishing grace; and for Christ to give her the comfortable knowledge and enjoyment of it is a part of the meaning of this glorious promise. overcomer shall be introduced into the presence of God in this matchless robe, and the church shall there shine so bright in it, that it shall visibly appear that this is her name, a new name given her by her heavenly Bridegroom, Jehovah our righteous

ness.

Now for Immanuel to

The

It is said by Christ concerning it, that this, or rather these blessings are unknown unto all besides those who are made by him partakers of them : "Which no man knoweth saving he which receiveth them." What the blessed Jesus does in, and upon, and for his people, is a secret which is kept wholly between Christ and their souls. The blessed visits which he makes them, the secret and holy communion which he enjoys with them, and they with him, as it is high, and holy, and heavenly; so when it is treated of in the scriptures, or spoken of by the saints, carnal persons cannot comprehend it, conceive, or understand it. But the Lord's people shall understand, and they shall go on to understand more and more, what it is to be holy and heavenly; what

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