them in His redeeming character as He is now about to reveal Himself. The promise, the blessing, was to Abraham and his seed. The blessing on the seed was the same as that of the father. It was in no earthly descent, but in and through Christ-in whom it was confirmed 430 years before the law was given. In the offering of his only son Isaac he attested this. His redemption in Christ was further witnessed in the overthrow of every enemy and the consequent deliverance out of Egypt-the bringing up of a spiritual seed. It was the manifestation of Jehovah, as was afterwards seen on the mount. There was the consuming fire and the law. The obedience to which necessitated and implied redemption. Yet, as an outward code, written on tables of stone, it gave knowledge of sin, from which the gifts and sacrifices made could not deliver. It was ordained by holy angels, in the hand of a mediator, even Moses, who was faithful as a testimony of things to be spoken after. Now a mediator is not of one, but God is one. There must be a death to sin and a new life to God. Such a mediator is Christ the Son of God over His own house, whose house are we if we hold fast our confidence firm unto the end. As Christ, He is against all evil. As the Son, He bestows the inheritance. Here, Jehovah is such an one-revealing Himself against what is evil, and blessing with his presence those who obey. The law, being a witness to this, cannot be against the promise of God.

The name Jehovah, though known to Noah, the head of the human race, by a terrible judgment, was not so known to the patriarchs, the fathers of their race. However, it is now about to be revealed to their children. The burning bush witnessed to Jehovah as a redeeming God. It was holy ground. And Moses heard the words, I am the Elohim of thy

fathers, the Elohim of Abraham, the Elohim of Isaac, the Elohim of Jacob; and the Elohim said unto Moses, I AM that I AM the ever-present One who would deliver His people out of the hands of their enemies. He sends Moses, who goes to Pharaoh, and says, Jehovah Elohim of the Hebrews hath met with us; and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the Lord our God. Why these three days into the wilderness? The wilderness state implied a coming up out of Egypt, which, with the three days' journey, like that Abraham took when he was about to offer his son, pointed to the nature and character of that redemption before confirmed in Christ, that the promised blessing might flow unto them. Pharaoh resists, saying, Who is Jehovah? I know not Jehovah, neither will I let Israel go. Evil thus denies the covenant. However, Jehovah will reveal himself and bring his people from under the burdens of the Egyptians; and will rid them of their bondage; and will redeem them with a stretched-out arm and with great judgments. Thus, not only as the Holy One, but, also, as the Righteous One, does He reveal himself, saying, "They shall possess the land for an inheritance. I am Jehovah."

Pharaoh is the incarnation of all that exalteth itself against the knowledge of God. He is forewarned of the great judgments impending. But, persisting in the obduracy of a perverted will and uncrucified heart, he is raised up that the power of Jehovah may be shown, which is revealed not only for mankind in general, but also for Pharaoh himself, as a sinner. The power of Jehovah is not revealed in the crushing of a moth, but in the overthrow of all that Pharaoh with his hosts, as vessels of dishonour, represents.

From the nature of things, every man must harden if he

will not humble himself under the mighty hand and outstretched arm of Jehovah. Even in the midst of the most fearful visitations an uncrucified heart must harden. The message is sent to Pharaoh, not to mock him, but that he might repent. Thus saith Jehovah, Elohim, of the Hebrews, "How long wilt thou refuse to humble thyself before me?" In all the earth none was greater than Pharaoh; he held almost universal empire; yet he must humble himself before the King of the whole earth; but he does not, and so he reveals sin, as his heart hardens despite the grace of God.

It was no humbling of self when, under the pressure of heavy calamities and fearful visitations, he called unto Moses and Aaron, and cried, I have sinned against Jehovah, your God, and against you; now therefore forgive me, I pray thee, my sin only this once, and entreat Jehovah, your God, that He may take away from me this death also. Many thus look for forgiveness of their sins and deliverance from the consequences of sin, yet, still cleaving to sin, are strangers to a true redemption.

The rod of Moses signified the presence of Jehovah as King. The same word, the sceptre of a king, is found in Ps. cx. 2, where, speaking of Melchizedek, the psalmist says, "Jehovah shall send the rod of thy strength out of Zion. Rule thou in the midst of thine enemies." Moses, like Paul (Col. ii. 15), celebrating his triumphant pæan, exclaims, "Who is like unto Thee, O Jehovah, among the elohim (the gods of the heathen)? who is like unto Thee, glorious in holiness, fearful in praises, doing wonders? Jehovah reveals Himself as King; His right hand is glorious in power; His right hand dashes in pieces the enemy; Jehovah shall reign for ever."

What then is the nature of this redemption which attests the kingdom?

The children of Israel were cruelly oppressed; their burdens were increased, with no prospect of deliverance; all which but feebly shadowed out the awful bondage possessing both Pharaoh and his people, and the Hebrews. However, the Lord shows by the ten plagues-the sign of totality, which reach their climax in the destruction of the firstborn of Egypt, of man and beast—that He is destroying every enemy, that His people might go forth to sacrifice unto Him. Man could not in truth do this till the firstborn was destroyedthat is, till there was a deliverance from the prince of this world, who rules in the hearts of the children of disobedience. The elder must serve the younger-the Cain nature the Abel, the Japheth the Shem, the Ishmael the Isaac, the Esau the Jacob, the Manasseh the Ephraim. But this cannot be till the enmity is slain. The firstborn must be destroyed, and the true man set free. This is yet to have a further manifestation, and to be kept in remembrance; for the Lord is bringing them up as upon eagles' wings, even as we now are by Christ our King from the enemy of our souls, and the body of death which we bear about us. Thus we are delivered from a subjection to the creature and hatred of the Creator, and are taught by the redemption out of Egypt that there is a kingdom, and Jehovah is King. However, in the continual hardening of Pharaoh's heart we perceive evil in its unrelenting hostility to Jehovah, and from which He has delivered and redeemed

us.

Let us then understand how that Jehovah is not destroying man, but principalities, powers, and spiritual wickedness in high places. In the destruction of the firstborn is the Lord's passover. He is not saving a peculiar people and destroying another because they are not so; but through these earthly existences, as vessels of honour and dishonour, He is revealing

the eternal principles of His kingdom, and in respect of which is our accountability.

Jehovah passed over the houses of the children of Israel in Egypt, and delivered them when He smote the Egyptians. When his two-edged sword was against his fellow, Jehovah stood in the gap. The Holy One made sin, trod the winepress of his wrath; then against him alone was the sword of Jehovah. He tasted death for every man, that He might destroy him that had the power of death-the devil; and so delivered all who through fear of death-who felt the terrible bondage in a separation from God-were subject to it.

Jehovah himself stood in the gap while the sword of His holiness went forth against His fellow; and thus by destroying the devil, slaying the enmity, man was enfranchised. Yet greater things shall we see. We shall see the salvation of our God, even as Moses said of the Egyptians : "Whom ye have seen to-day, ye shall see them again no more for ever." For even now, although the firstborn is slain, the enemy pursues with unrelenting hatred and cruelty. While this is our experience, we nevertheless know that we are redeemed out of Egyptian bondage, and our salvation is not far off, when, in the second advent, Satan will be for ever banished into outer darkness, and we shall see him no more for ever.

We may then understand, amidst apparent contradictions of an outward, literal character, the spiritual truths of the kingdom, and how every one is related to them.

What then is the way in order to realise this kingdom? Jehovah is king, and we are redeemed. He is king for ever. How then shall we know Him as such? How are we to see and enter into this kingdom? What is the allimportant way? The paschal lamb is the way. feast of the Lord's passover. It must be eaten.

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