consideration of the solemn service, as it took place at the coronation of his Most Gracious Majesty, King Edward VII., at Westminster Abbey, August 9, 1902, may throw light on this subject. The first rubric in the office runs thus: "In the morn, upon the coronation day, early care is to be taken that the Ampulla (the Latin for flask, jar, or cruet) be filled with oil, and together with the spoon be laid ready upon the altar of the Abbey Church.' The King, on entering the Abbey, proceeded to his place; and after private prayer, seated himself, not on his throne, but in his chair placed below and in front of his throne. Then the King made his first oblation of an altar-cloth of gold, and a wedge of gold of a pound. weight; upon which followed the Litany, the AnteCommunion service, the sermon, the coronation oath, and after that came Section viii., which contains the order of the anointing. The hymn "Come Holy Ghost, our souls inspire," was sung, and the Archbishop offered up a prayer, saying: "O Lord, Holy Father, who by anointing with oil didst of old make and consecrate kings, priests, and prophets, to teach and govern Thy people Israel; Bless and sanctify Thy chosen servant, Edward, who by our office and ministry is now to be anointed with this oil, and consecrated King of this Realm." The prayer being ended, the choir sang the anthem from 1 Kings i., about the anointing of Solomon. "The anthem being concluded, the Dean of Westminster, taking the Ampulla and spoon from the altar, holdeth it ready, pouring some of the holy oil into the spoon; and with it, the Archbishop anointeth the King in the form of a cross, on the crown of the head and on the palms of both the hands, saying: 'Be thou anointed with Holy Oil as kings, priests, and prophets were anointed."" Then the Dean of Westminster laid the Ampulla and spoon upon the altar. The king kneeling, the Archbishop pronounced this prayer or blessing over him: "The Lord Jesus Christ, the Son of God, who by His Father was anointed with the oil of gladness above His fellows, by His holy anointing pour down upon your head and heart the blessing of the Holy Ghost, and prosper the works of your hands." After this, the Sword was taken from the altar and presented to the King; and he was then invested with the royal Mantle, Orb, Ring, and Sceptre with the dove; the Crown being placed on his head by the Archbishop, and the Bible presented to him; after which, the benediction was given, and was succeeded by the Te Deum, the Enthronization, the homage, the Holy Communion, the final prayer and the Recess. It will be a sad day for Christendom when her kings cease to reign by the grace of God, and no longer bear witness to this fact and truth-in short, when they are not anointed; for the ten kings who shall hereafter reign, receiving "power as kings one hour with the beast," and who, with " one mind shall give their power and strength unto the beast" (Rev. xvii. 12, 13), will spurn any anointing which speaks of dependence upon God, of recognition of the kingship of Christ, and of the grace of His Holy Spirit. Then, indeed, will dark and evil days ensue ! Although Israel transgressed in desiring a king, in order to be like the nations around; their sin was overruled by the good providence of God, so as to carry out His eternal counsel, which was to set His King, His Incarnate Son, upon His "holy hill of Zion" (Psa. ii. 6). And hence we are assured that God's ordinance of Kingship, and all other ordinances for rule whether in the Church or in the world, though often misused by man, are given by the Lord for protection and blessing, to all who abide under their shadow. This is true of ideal kingship, for the throne, i.e., the king, is the representative of God for rule in the State; wherefore, it is evident that government, according to the Divine mind and plan, must be that of a monarchy and not that of a republic or democracy. This is the abstract idea; and it shall be realized in the kingdom of God's dear Son, when the Lord shall be King over all the earth, and when there shall be one Lord, and His name One. Not that God does not now minister blessings through a republican as well as through a monarchical government; but judging from Holy Scripture, and from what God has declared concerning His purpose in the earth, monarchy seems to be a form of government more in accordance with the Divine will and purpose than any other, especially than those which profess to derive their sanction and their authority from the people, or from Universal Suffrage. In giving the prophecies concerning the Prince and the King of Tyre a spiritual or antitypical application, it may be well said that they represent the spirit of the present day, which is the self-assertion of man in independence and self-sufficiency: they also symbolize the denial of the grace of God in the Ordinances of the Church and State which God has sanctioned; but it is a matter for heartfelt thankfulness that notwithstanding all our shortcomings and sins, God has vouchsafed to England the blessing of a monarchy, which is appreciated and upheld by the people of this realm; and also comparative peace, both external and internal, which we have enjoyed in this highly favoured land. We may thank God not only for these blessings, but also for the stability of the English monarchy. How many changes of government have taken place in the neighbouring country of France! Within the last hundred years, imperial or military despotism, monarchy, republicanism, and again imperial despotism followed by republicanism, have succeeded each other like clouds chased by the wind; and since 1870 to this date (1905), there have been no less than thirty-one changes of government. The three points dwelt upon in this chapter are remarkable, not so much in themselves separately; but as taken in connection with the others, in which the various analogies between England and Tyre have been enumerated; for although certain points of resemblance might be found in other monarchical countries, in regard to the People, the Church, and the Monarchy; yet the other confirmations, which clinch the analogies and confirm the application of ancient Tyre to modern England, would in that case be absent. CHAPTER VIII. THE PRIVILEGES OF TYRE AND THOSE OF ENGLAND. "Thou hast been in Eden the garden of God”—EZEK. xxviii. 13. Appropriate Scripture: EZEK. Xxviii. 11-15. TH HERE is a marked analogy between the privileges of ancient Tyre and those of modern England. What is a privilege? 1 It is a right, immunity, or peculiar advantage, enjoyed by a person or body of persons, beyond the common benefits conferred on other individuals. Such enjoyment of some desirable right, or exemption from some evil or burden, is thus anomalous ; and its attainment is restricted to a favoured few. 1. The privileges of Tyre may be regarded from a twofold aspect :— I. Her Physical and Geographical Advantages: 2. Her Spiritual Privileges. I. The chief and distinctive physical advantage. which Tyre enjoyed, was not only her maritime situation, which is acknowledged to command many sources of benefit and wealth; but also her insular position, at the eastern and land-locked end of the Mediterranean or Great Sea. She thus came into contact with the East by means of the caravans that travelled over the trackless deserts while westward, she commanded the open Privilege is derived from the Latin privilegium (from privus, separate, peculiar, and lex, legis, a law), and means an exceptional law made in favour of any individual. |