The great purpose for which the Son of God took our nature upon him was the redemption of mankind; and this purpose could be effected, according to the eternal counsels of the Father, only through his atoning death. "The Son of man, came to give his life a ransom for many.' "6 He became incarnate "that through death, he might destroy him that had the power of death, that is the devil."7 "Christ also hath once suffered for sins, the just for the unjust that he might bring us to God."8 "Through the eternal Spirit," (he) "offered himself without spot to God.” “Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself." 1 This cardinal doctrine of Christianity is foreshown by the types of the law, declared by the prophets, stated in plain terms by Jesus himself, and fully unfolded by the apostles. Nor was it for one part of mankind in preference to another, that Jesus died. He "tasted death for every man. "2 He came to save" the world."3 He was "the propitiation" (or atonement) for the sins of the "whole world."4 The death of Jesus, like his birth, was attended by circumstances which indicated his divine dignity. Through the space of three noon-day hours a miraculous darkness covered the whole land; and when he "yielded up 6 Matt. xx, 28. 8 1 Pet. iii, 18. 1 Heb. ix, 26. 3 John iii, 16, 17. 7 Heb. ii, 14. 2 Heb. ii, 9. the ghost," the veil of the temple was rent in twain, the earth quaked, and many bodies of the saints who slept arose.5 And here it ought to be remarked, that as the humanity of Jesus was the sole medium through which he made atonement for sin- for he died only as man— so it was his divinity-his Sonship—his perfect oneness with the Father-which alone imparted to his death its mighty efficacy for the salvation of sinners.6 On the same principle, it was through the medium of his humanity, that Jesus fulfilled the whole law of God, and bequeathed to his disciples in every age a perfect pattern for the regulation of their conduct. Yet surely it is because of his infinite worth and dignity in the glorious Godhead, that Christ becomes 66 our righteousness,' "7 and that his righteousness, imputed to believers, procures for them the reward of a happy immortality. "It was not possible" that Jesus "should be holden of death."8 His body saw no corruption. On the morning of the third day, by his own power,1 and by the power of the Father, he arose from the dead, and was seen first by the women, next by Simon Peter, then by all the apostles, and afterwards by "five hundred brethren at once.' "3 These all bare witness to the glorious fact of his resurrection, 5 Matt. xxvii, 45-52. 7 Jer. xxiii, 6. 8 Acts ii, 24. 1 John x, 18. 3 1 Cor. xv, by which fact were for ever established the reality of his mission, the efficacy of his sacrifice, and the completeness of his victory over Satan. God hath "begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead."4 After conversing occasionally with his disciples during forty days, he met them on Mount Bethany, and there was taken up from them, and “a cloud received him out of their sight." He ascended into heaven and “sat down on the right hand of the Majesty on high." God" 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." "7 Jesus Christ, in his exaltation is both king and priest. As king, he reigns supreme over the universal church, militant on earth and glorified in heaven, and he rules over the universe for the church's sake.8 As priest, he reconciles us to his Father through his blood, ministers to all our spiritual need, rebukes our adversary, pleads our cause,9 and ever lives to make intercession for us.1 He is the mediator between God and man, in whom "all fulness" dwells, and who still unites in himself the human and the divine 4 1 Pet. i, 3. 6 Heb. i. 3. 8 Eph. i, 22. 1 Heb. vii, 25. 5 Acts i; 9. 7 Eph. i, 20, 21. 9 1 John ii, 1. 2 Col. i, 19. natures. In virtue of the former, he is "the first-born from the dead,"3 whose resurrection is the pledge of ours; and having been tempted in all points like as we are, (though "without sin,") he is touched with the feeling of our infirmities.4 In virtue of the latter, he bestows upon his church all spiritual gifts and graces, and with the Father and the Holy Ghost, is the object of religious adoration to the whole rational creation.5 Finally, at the hour appointed in the hidden counsels of the Father," he will come again with great glory to judge the quick and the dead.7 Then shall we hail his manhood as essential to his sympathy, and admire the equity of God who has "committed all judgment unto Jesus," because he is the Son of man. Then also will he gloriously display his godhead, by raising the countless multitudes of the dead; by folding up the earth and heavens as a garment;1 by detecting the secrets of all hearts; and by rendering to every man according to his deeds. "8 9 At that momentous period, according to the Scriptures, the whole economy of redemption will be completed, and the Son will resign his mediatorial authority to the Father from whom he received it.3 Yet will he never lose 3 Col. i, 18. 4 Heb. iv, 15. 5 Phil. ii, 10, 11. Heb. i, 6. Rev. v, 12, 13. 6 Matt. xxiv, 36. 7 Matt. xxv, 31. 8 John v, 22, 27. 9 1 Cor. xv, 52. 1 Heb. i, 12. 3 1 Cor. XV, Phil. iii, 21. 2 Rev. ii, 23. 28. the distinctive character of the Lamb immaculate, and with the Father and the Holy Ghost, he will reign "over all" everlastingly, "God blessed for ever." "95 Such is the general account given to us in the Bible of the nature, history, and offices of the Saviour of mankind. The passages here cited are both numerous and clear; and to these might easily be added a multitude of others which bear a corresponding and confirming testimony to the same truths. In adducing this account as an internal evidence of the inspiration of its authors, we may, in the first place, notice its originality. Nothing can be more novel and extraordinary -nothing more unlike the inventions of man -than the various parts of which it is com posed; and taken as a whole, this delineation of the Deliverer of our fallen race is absolutely singular and unrivalled. Plato indeed entertained some wandering notions respecting "word" or reason as forming part of the Deity; but who for a moment would compare these notions, with the luminous description given in Scripture of the Word of God, who is the brightness of God's glory, one with Jehovah, bearing his name, participating in his attributes, and therefore truly God? 66 Again we are aware that gross superstitions respecting incarnate deities distinguish the idolatry of the Hindoos and some other heathen nations; and these superstitions may 4 Rev. xxi, 23, xxii, 1, 3. 5 Rom. ix, 5. |