Christ, and shall reign with him a thousand years."-4. Christ is revealed as the Judge of all men in the general resurrection. (Acts x. 42) "It is he which was ordained of God to be the Judge of quick and dead." (John v. 22) " For the Father judgeth no man, but hath committed all judgment to the Son." And lest this should be confounded with the reign of Christ in justice and in judgment, we will turn again to Rev. xx. 7: "And when the thousand years are expired, Satan shall be loosed out of his prison, &c..... And I saw a great white throne, and him that sat on it, from whose face the earth and the heavens fled away, and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them and they were judged every man according to their works. And death and hell were cast into the lake of fire: This is the second death." From these texts it is evident, that the first resurrection is the beginning of the reign of Christ, which shall continue a thousand years; during which, Christ, as King, will be sitting upon the throne of David;-that at the end of the thousand years shall come the general resurrection of quick and dead, when Christ, as Judge, will sit upon the Father's throne;-and, according to St. Paul, in his Epistle to the Corinthians, when the judgment shall have been fully executed, and all things put under Christ, then shall cease the mediatorial and delegated office of Christ, who even in judgment will have sat as the Son of Man (John v. 27), and in him God shall be all in all; as the Apostle sets it forth 1 Cor. xv. 22: “For as in Adam all die, so in Christ shall all be made alive. But every man in his own order: Christ the first-fruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority, and power: for he must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.... ....And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all." In this text we have clearly a setting out of the first resurrection and reign of Christ; and after that, the general resurrection, and general judgment; when, having put all things under himself, Christ, as the God-Man, is also put in order under the Father, and the Triune God shines forth as the all in all, the glory of Christ, and of all the perfected works of creation in Him. So that we no longer look upon the Son as set apart from the Father

to manifest God; but we see Christ, the head of all things, and the Father in him, through the Spirit, as one-the one Godthe All in all.

7. This revelation of Jesus Christ, as Prophet, Priest, King, and Judge, presents to us his offices throughout all the dispensations of the church. During the Jewish dispensation he was revealed as the Prophet of his church. During the Gentile dispensation he is the High Priest of his church, having for them entered into the holiest-the presence of God-and now continually interceding for them. In the succeeding dispensation, which will commence at the first resurrection and continue for the thousand years (thence called the Millennial dispensation), he will be the King of and to his church. And in the dispensation which shall follow the millennial, and shall usher in the general resurrection (thence called the Resurrection dispensation), he shall be the Judge unto his church: "God, the Judge of all."

8. Thus we have the great lines of division in the dispensations of the church and in the offices of the Lord Jesus. That the dispensations of the church were ordained to manifest the Lord Christ, and, therefore, that the dispensations are given to manifest the offices of Christ, we may not doubt, without doubting all we have before proved. Thus we may turn to the Jewish dispensation as ordained to manifest Christ the Prophet; the Gentile, Christ the Priest; the Millennial, Christ the King; and the Resurrection, Christ the Judge. But the manifestation of Christ in these his offices, is, we know, ordered for the ulterior purpose of manifesting the eternal Jehovah in his trinity of persons. Thus, again, are we necessarily led to the firm conclusion, that the manifestation of Christ, as Prophet, Priest, King, and Judge, is the manifestation of God, the Father, the Son, and the Holy Ghost.

a. In the Jewish dispensation Christ was personally present to the eyes of all men and clearly this was the dispensation designed to manifest him as the Son of God, equal to the Father as touching his Godhead, yet inferior to the Father as touching his manhood. He it was of whom the Psalmist spake: "Sacrifice and offering thou wouldest not, but a body hast thou prepared me: in burnt-offerings and sacrifices for sin thou hast had no pleasure then said I, Lo, I come to do thy will, O God." (Heb. x.) As the Prophet he came : as he spake to Pilate; "For this end was I born, and for this cause came I into the world, that I should bear witness unto the truth" (John xviii. 37): and as the Prophet he died for his people, saying again (Luke xiii. 33), "Nevertheless I must walk to-day, and to-morrow, and the day following; for it cannot be that a prophet perish out of Jerusalem."

b. When about to depart from the world, Jesus declared to his disciples (John xvi.), “I go my way to him that sent me .... Nevertheless I tell you the truth, It is expedient for you that I go away: for if I go not away the Comforter will not come unto you; but if I depart I will send him unto you." This Comforter is the Holy Ghost: as John xv., " I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth." That which was thus promised was given on the day of Pentecost, when the Holy Ghost came down, in appearance as cloven tongues of fire, upon the Apostles; and St. Peter, explaining this to the Jews, says (Acts ii. 33), "Therefore (Jesus), being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear." Thus is the Gentile dispensation the manifestation of the Spirit, by the presence and working and manifest power of the Spirit in the church; as was the Jewish dispensation the manifestation of the Son, by the bodily presence and manifest power of the Son working all things to the complete shewing forth of himself.

It is necessary to bear in mind the nature and eternal relations of the Trinity in this examination, otherwise it will certainly be misunderstood. In the Son "dwelleth all the fulness of the Godhead bodily;" as it is said above, "A body hast thou prepared me." So that whatever God the Father wills to do, it is done in the person of the Son, through the operation of the Holy Ghost. The Father is God together with the Son and the Holy Ghost; and the same may be said of the Son and of the Holy Ghost relatively to the other God-Persons; but the Father is no otherwise God. We must therefore carefully guard ourselves against the idea that the Father, the Son, or the Holy Ghost does any act by his own Person alone. If the Father could act without regard to the Son-and so of the Son and Spirit-there would be three Gods, not one God. But as the Father is only God the Father, and in the same Godhead there is also God the Son and God the Holy Ghost; so whatever act the Father does, as God does it, all the God-Persons do it. This is the unity of the Godhead. The distinctness of personality consists in this, that each God-Person has a distinct, though relative, part in every act Whatever God does, the Father wills it, the Son is the subject of it, and the Holy Ghost operates it. So that the Father, in the Son, through the Spirit, brings all things to pass and works all things. In like manner, whatever the Son does he does it according to the will of the Father, through the operation of the Spirit; whatever the Spirit does, he does according to the Father's will, and does in the person of the Son. Thus the Father, Son, and Holy Ghost are in

Person separate, in theGodhead one; having one will, which the Father exercises; one body, or subject, which is in the Son; one power or energy, which is in the Holy Ghost.

When, therefore, we speak of a manifestation of the Spirit, this manifestation is made in the Son, as the subject; and in referring to the Gentile dispensation as fashioned and ordained to manifest the Spirit, we must not expect to find any change of subject, or that any thing new is brought forward to shew us the Spirit; but we must remember that Jesus Christ, the same yesterday, to-day, and for ever" is He in whom alone "dwelleth all the fulness of the Godhead bodily" and in him and by him. must the manifestion of the Spirit be made.

We know, indeed, that our Lord and Saviour always did all things through the power of the Spirit of God; and throughout the Jewish dispensation, whilst he was revealing himself in those providential arrangements, he wrought all things through the Spirit; but he himself personally was in that dispensation the visible and manifest worker. Here, in the Gentile dispensation, is Jesus Christ still the Person in whom God is revealed to us; and the office of the Spirit is only to take of the things of Christ, and shew them unto us: as Christ said (John xv. 15), "He shall glorify me, for he shall take of mine, and shew them unto you: all things that the Father hath are mine; therefore said I that he shall take of mine and shew it unto you." So that the Lord Jesus is still, as he ever was, the great subject and object of faith and salvation; but the Holy Ghost, from the day of Pentecost until now, is the visible and manifest worker in the Gentile church; and it is his personal presence that is with the church, whilst Christ is gone unto the Father, that he may prepare a place for us (John xiv. 2): as he said, "If I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you" (John xv. 7). There is truly a presence of Christ in the church now, and at all times; that is, Christ by the Spirit, is with us "always, even unto the end of the world." The Holy Ghost is called, and is truly, the Spirit of Christ; and where the Spirit is, there is Christ; as in the promise of the Comforter is included the spiritual presence and indwelling of Christ. "I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you" (John xiv. 16, 17). “At that day ye shall know that I am in my Father, and ye in me, and I in you" (ver. 20). Again, “If a man love me, he will keep my words and my Father will love him, and we will come unto him, and make our abode with him" (ver. 23). Again, "And the glory which thou gavest me I have given them; that they

may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me" (John xvii. 22, 23).

This in-dwelling of Christ, and therefore presence of Christ with his church and people at all times, flows necessarily from the nature of the Trinity. Where the Holy Ghost is, there is God, Father, Son, and Holy Ghost. If the Holy Ghost be in us, the Father and the Son are in us by the Spirit. This, according to the eternal relations of the three God-Persons revealed to us, is strictly thus: The Holy Ghost is in us as the Spirit of Christ: Christ having redeemed us, and "being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear" (Acts ii. 33). So that, according to this text, Christ, having received the Holy Ghost, hath sent him forth as the Comforter. It is, then, the Holy Ghost IN Christ which is shed forth upon us, and is dwelling in us. And thus also it is that Christ is in us, through the Holy Ghost; and thus it is that the Father is in us in the person of Christ, through the Holy Ghost: "I in them, and thou in me" (John xvii. 23).

If any one presume to doubt whether Christ can correctly be spoken of us as now absent from us, we would, without entering at any length into a proof from Scripture, simply ask him, What then meaneth the prayer and waiting for the coming of Christ so continually found in the Apostolic writings? What meaneth the prayer of the Apostle to depart and be with Christ? What meaneth the saying of the angels at the ascension of Christ, "This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven?"

c. As we are thus led to see the Jewish dispensation ordained for the manifestation of the Son, and the Gentile dispensation for a like manifestation of the Spirit; so, pursuing the same inquiry, we shall find evident marks whereby to conclude that the Millennial dispensation is ordained for the manifestation of the Father. This setting forth of the Father is performed in the person of Christ, even as the setting out of the Spirit is in the person of Christ. "No man hath seen the Father at any time: the only begotten Son, who is in the bosom of the Father, he hath declared him" (John i. 18). "He that hath seen me hath seen the Father" (John xiv. 9).-Concerning the coming and the reign of Christ, it will be remembered that Peter (Acts ii. 30), says of David, that he, " being a prophet," knew "that God had sworn with an oath to him, that of the fruit of his loins according to the flesh he would raise up Christ to sit on his throne." It will not be necessary here to refer to the thousand passages of the Prophets which set out the glory and fulness of the reign