is seen from the accusation which was brought against him by the Jews (Matt. xxvii. 11-37; Mark xv. 1-32), and as he actually affirmed before Pilate (John xviii. 37). He applied to himself the regal power, as the words of his prayer to God show: Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: as thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him (John xvii. 1, 2). In his very acts he showed himself a king, when he entered Jerusalem, according to the ancient prophecy: Rejoice greatly, O daughter of Sion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass (Zech. ix. 9; cf. John xii. 15; Matt. xxi. 5), and when he received the solemn acclamation of the people: Hosanna to the Son of David; blessed is the King of Israel that cometh in the name of the Lord (Matt. xxi. 9; John xii. 13). Finally, in all his glory and power he appeared as a king in the condition of his glorification, when he said to his disciples: All power is given unto me in heaven and in earth (Matt. xxviii. 18), and when God actually set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under his feet (Eph. i. 20-22).”
Those are the proofs of the regal order which the church ascribes to him who said that what is great before men is an abomination before God.
158. In what actions was the royal ministration of Jesus Christ expressed? His miracles. His ministration was expressed in miracles. They are all counted out: Cana of Galilee, and Lazarus, and the casting out of the devils. “Even thus in the days of the exhaustion of our Saviour, when he was achieving mainly his pro-
