Follow us on Twitter | Report Error | + Larger Font | + Smaller Font | Print This Page
The Reign of Grace
Concerning the Person of Christ, by Whom Grace Reigns
The person of Christ, considered in connection with his work, is a copious and exalted subject; infinitely deserving our most attentive regards. For his person is dignified with every excellency, divine and human; and his work includes every requisite for the complete salvation of our guilty souls.
The constitution of our Mediator’s wonderful person was an effect of infinite wisdom, and a manifestation of boundless grace. The hypostatical union of his Divine and human nature is a fact of the last importance to our hope of eternal happiness. For, by the personal union of these two natures, he is rendered capable of performing the work of a Mediator between God and man. If he had not possessed a nature inferior to that which is Divine, he could neither have performed the obedience required, nor have suffered the penalty threatened by the holy law; both which were absolutely necessary to the salvation of sinners.
Nor was it sufficient merely to assume a created nature; for it was to be that which is common to men. The law being given to man, the obedience required by it, as the condition of life, was to be performed by man, a real, though sinless man. Because the wisdom and equity of the Supreme Legislator could not have appeared in giving a law to our species, if it had never, so much as in one instance, been honored with perfect obedience by any in our nature. As man was become a transgressor of the law, under its curse, and bound to suffer eternal misery; it was necessary that he who should undertake his deliverance, by vicarious sufferings, should be himself a man. It would not have appeared agreeable, that a different nature from that which sinned should have suffered for sin. Had it pleased the infinite Sovereign to have saved the angels that fell, with reverence we may suppose, that it would have appeared suitable to Divine wisdom, that their deliverer should have assumed the angelic nature. But as man, having lost his happiness was the creature to be redeemed; and as humanity, having lost its excellence, was the nature to be restored; it was necessary that redemption, and this restoration, should be effected in the human nature. For as by the disobedience of one man, many were made sinners, brought under condemnation, and liable to eternal death; even so, by the obedience of one man, Jesus Christ, must many be made righteous, be delivered from condemnation, and accepted to everlasting life.
It was necessary also that the human nature of Christ, in which he was to accomplish our deliverance, should be derived from the common root and fountain of it in our first parents. For it does not appear suitable to answer the various purposes designed by the assumption of our nature, that it should be created immediately out of nothing; nor yet that his body should be formed out of the dust, like that of the first man. Because, on that supposition there would not have been any such alliance between him and us, as to lay a foundation for our hope of salvation by his undertaking. It was necessary that he, who should sustain the character and perform the work of a Redeemer, should be our Goel, or near kinsman: one to whom the right of redemption belonged, (Lev. 25:48-49; Ruth 2:20; 3:9 Margin). So, it was declared in the first promise; The seed of the woman, and no other, shall bruise the serpent’s head. He was not only to assume the nature of man, but to partake of it, by being made of a woman. Thus he became our kinsman, and our brother. According to that saying, both he that sanctifieth, and they who are sanctified, are all of one nature: for which cause He is not ashamed to call them brethren,(Heb. 2:11). Amazing condescension this! That the son of the Highest should become the child of a virgin; that the God of nature should become the seed of her who, with a bold, presumptuous hand, plucked the fatal fruit which entailed death on all our species; that He whom angels adore should appear in our nature when sunk in ruin, that he might obey, and bleed, and die for our deliverance! What words can express what heart can conceive the depth of that condescension, and the riches of that grace, which appear in such a procedure!
It was absolutely necessary, notwithstanding, that the nature in which the work of redemption was to be performed should not be so derived from its original fountain as to be tainted with sin; or partake, in any degree, of that moral defilement, in which every child of Adam is conceived and born. It behooved us to have such an High Priest, as was holy, harmless, undefiled, and separate from sinners; for as a priest, he was to atone for our sins and ransom our souls, If the human nature of Christ had partook, in any measure, of that pollution which, since the fall, is hereditary to us; it would have been destitute of the holy image of God, as we are prior to regeneration: and, consequently, he would have been rendered incapable of making the least atonement for us. He, who is himself sinful, cannot satisfy Divine justice on the behalf of another; because, by one offence, he forfeits his own soul. Here, then, the adorable wisdom of God appears in its richest glory. For though it was necessary our Surety should be man, and the seed of the woman; yet he was conceived in such a manner as to be entirely without sin. Yes, Jesus, though born of a woman, was absolutely free from the guilt of the first transgression, and from every degree of that depravity which is common to all the offspring of Adam. The perfect purity of our Mediator’s humanity, being an article of the last importance to our salvation, is frequently and strongly asserted in the sacred writings. The complete rectitude of his heart, and the unspotted sanctity of his life, are there displayed in lively colors.
A little to explain and illustrate this momentous truth, it may be of use to consider, how it is that we, who are the natural descendants of Adam, became guilty through the first transgression, and are made partakers of a depraved nature. As to guilt by the first offence, it may be observed, that the whole human nature subsisted in our original parents when it was committed; and that Adam was our public representative. Hence it is that his offence became the sin of us all; is justly imputed and charged upon us. In him, as our common representative, we all sinned. Such being our natural state, as the descendants of an apostate head, we justly bear that humbling and awful character; CHILDREN OF WRATH, BY NATURE. But Adam was not a federal head of Christ. The Lord from heaven was neither included in him, nor represented by him. He was not included in him. For the blessed Jesus was conceived in a way entirely supernatural, and born of a virgin. He was not born in virtue of those prolific words, by which the great Creator blessed the connubial state before the fall, Increase and multiply; but in virtue of a gracious promise, made after the fall, when Adam ceased to be any longer a public person. He was not represented by him, for our grand progenitor was the representative of none but his natural offspring. The holy Jesus, therefore, not being naturally descended from him, could not be represented by him. It appears indeed, highly incongruous for us to imagine, that he who was of the earth, earthy, should be the representative of him who is the Lord from heaven; of him who is, in all respects, his Great Superior. It could not be, that One who is the Son of God, as well as the seed of a woman, should acknowledge Adam for his federal head. Our Lord therefore had no concern in his guilt, as a descendant from him, which is the case of all his natural posterity. The promised seed not being included in that covenant under which the first human pair stood, could not be chargeable with any part of that guilt which attended the violation of it. Original guilt becomes ours in virtue of Adam’s relation to us, as our public representative; and hence it is imputed to us by a righteous God. For if we had not been some way involved in the first transgression, before it was imputed to us, it could not justly have been charged upon us. Because it is not the imputation of Adam’s offence that makes it ours; but, being legally ours, in consequence of our natural and federal relation to him, it is justly imputed to us.
Nor could the Lord Redeemer be liable to the necessary consequence of Adam’s offence; that is, a depravation of nature. This immediately followed, as the natural effect of his first transgression, which transgression being committed by him as our representative, is legally ours; and hence we share with him in its natural and awful effects. In other words, we derive a corrupt nature from him, because we were guilty with him. Nor was the imputation of his offence to us, the cause of this woeful effect; but his offence being legally ours, prior to that imputation. But as Christ was not concerned with him in original guilt, having no relation to him as a federal head; the natural consequence of that guilt could not take place in him, as it does in us, being represented by Adam and descended from him according to the common course of nature. Thus was the human nature of Jesus Christ entirely free from all contamination: and thus that holy thing, which was formed in the womb of the virgin, by the power of the Most High, was constituted the second Adam, in opposition to the first. This production of the human nature of our glorious Immanuel, being in a way supernatural and divine, is called the creation of a new thing in the earth,(Jer. 31:22). Thus Christ became a partaker of the nature which had sinned, without the least sinfulness of that nature.
It was absolutely necessary also, that our Mediator and Surety should be God as well as man. For as he could neither have obeyed, nor suffered, if he had not possessed a created nature; so, had he been a mere man, however immaculate, he could not have redeemed one soul. Nay, though he had possessed the highest possible created excellencies, they would not have been sufficient; because he would still have been a dependent being. For as it is essential to Deity, to be underived and self-existent; so it is essential to a creature, to be derived and dependent. The loftiest seraph that sings in glory is as really dependent on God, every moment of his existence, as the meanest worm that crawls. In this respect, an angel and an insect are on a level. Every intelligent creature, therefore, whether human or angelic, having received existence from the Almighty, and being continually dependent on him, as the all-producing, all-supporting first cause; must be obliged to perpetual obedience, by virtue of that relation in which he stands to God, as his Maker and Preserver. It is highly absurd to suppose it possible for any creature to supererogate, or to do more in a way of obedience to Him from whom his all was received, than he is under the strongest obligations to perform, in consequence of his absolute and universal dependence. But whatever is previously due from anyone, on his own account, cannot be transferred to another, without rendering the first devoid of that obedience which it is absolutely necessary for him to have. Universal obedience, in every possible instance, is so necessary in a rational creature, as such, being dependent on God and created for his glory that the omission of it, in any degree, would not only be criminal, but expose to everlasting ruin.
The righteousness, therefore, of a mere creature, however highly exalted, could not have been accepted by the Great Supreme, as any compensation for our obedience. Because whoever undertakes to perform a vicarious righteousness, must be one who is not obliged to obedience on his own account. Consequently, our Surety must be a Divine Person; for every mere creature is trader indispensable obligations to perfect and perpetual obedience. Now, as our situation required, so the gospel reveals, a Mediator and Substitute thus exalted and glorious. For Jesus is described as a Divine Person, as one who could, without any arrogance, or the least disloyalty, claim independence; and, when thus considered, he appears fit for the task. But of such an One we could have had no idea, without that distinction of Persons in the Godhead which the Scriptures reveal. Agreeably to this distinction, we behold the rights of Deity asserted and vindicated, with infinite majesty and authority, in the person of the Father; while we view every Divine perfection displayed and honored, in the most illustrious manner, by the amazing condescension of the eternal Son: By the humiliation of Him who, in his lowest state of subjection, could claim an equality with God. Such being the dignity of our wonderful Sponsor, it was by his own voluntary condescension that be became incarnate, and took upon him the form of a servant. By the same free act of his will he was made under the law, to perform that obedience in our stead, to which, as a Divine Person, he was no way obliged.
The necessity there was that our Surety should be a Divine Person, might be further proved, by considering the infinite evil there is in sin. That sin is an infinite evil appears from hence. Every crime is more or less heinous, in proportion as we are under obligations to the contrary. For the criminality of any disposition, or action, consists in a contrariety to what we ought to possess, or perform. If, therefore, we hate, disobey, or dishonor any person, the sin is always proportional to the obligations we are under to love, to honor, and to obey him. Now the obligations we are under to love, to honor, and to obey any person, are in proportion to his loveliness, his dignity, and his authority. Of this, none can doubt. If then, infinite beauty, dignity, and authority belong to the immensely glorious God; we must be under equal obligations to love, to honor, and to obey him; and a contrary conduct must be infinitely criminal. Sin, therefore, is a violation of infinite obligation to duty; consequently an unlimited evil, and deserving of infinite punishment. Such being the nature of our offences, and of the aggravations attending them, we stand in absolute need of a surety, the worth of whose obedience and sufferings should be equal to the unworthiness of our persons, and to the demerit of our disobedience. If to the evil there is in every sin, we take into consideration the vast number of sinners that were to be redeemed; the countless millions of enormous crimes that were to be expiated; and the infinite weight of Divine wrath that was to be sustained; all which were to be completed in a limited and short time, in order to reconcile man to God, and to effect his eternal salvation; we shall have still stronger evidence in proof of the point.
Were a defense of the proper Deity of Christ my intention, the Scriptures would furnish me with ample matter and abundant evidence in favor of the capital truth. For the names that he bears, the perfections ascribed to him, the works he has done, and the honors he has received, loudly proclaim his Eternal Divinity. But I wave the attempt, and proceed to observe,
That it was necessary our Surety should be God and man, in unity of person. This necessity arises from the nature of his work; which is that of a Mediator between God, the offended Sovereign, and man, the offending subject. If he had not been a partaker of the Divine nature, he could not have been qualified to treat with God; if not of the human, he would not have been fitted to treat with man. Deity alone was too high to treat with man; humanity alone was too low to treat with God. The eternal Son therefore assumed our nature, that he might become a middle person; and so be rendered capable of laying his hands upon both, (Job 9:33) and of bringing them into a state of perfect friendship. He could not have been a mediator, in regard to his office, if he had not been a middle-person, in respect of his natures. Such is the constitution of his wonderful person, and hence he is called Immanuel God with us, or in our nature.
The perfect performance of all his offices, as priest, prophet, and king, requires this union of the Divine to the human nature.
As a Priest. For it was necessary he should have something to offer, that he should offer himself. But pure Deity could not be offered. It was requisite therefore that he should be man, and taken from among men, as every other high priest was. And, had he not been God, as he could not have had an absolute power over his own life, to lay it down and take it up at his pleasure; so the offering of the human nature, if not in union with the Divine, would not have made a proper atonement for our transgressions, would by no means have expiated that enormous load of human guilt, for which he was to suffer. Nor could his death have been an equivalent, in the eye of eternal justice, to that everlasting punishment which the righteous law threatens against sin; which must have been the sinner’s portion, as it is his just desert, if such an admirable Sponsor had not appeared on his behalf. But when we consider that he who suffered, the just for the unjust, was a Divine Person incarnate, we cannot but look upon him as perfectly able to bear the punishment and to perform the work. For as the infinite evil of sin arises from the majesty, and the excellence of him against whom it is committed; so the merit of our Surety’s obedience and sufferings must be equal to the dignity of his person. How great, how transcendently glorious are the perfections of the eternal Jehovah! so great, so superlatively excellent is the atonement of the dying Jesus!
As a Prophet. For had he not been the omniscient God, he could not, without a revelation, have known the Divine will respecting his people. Nor could he have had a perfect acquaintance with that infinite variety of cases, in which, through every age and nation, they continually need his teaching. And, if he had not been man he could not so familiarly, in his own person, have revealed the Divine will.
As a King. For if he had not been God, he could not have ruled in the heart, or have been the Lord of conscience; nor would he have been able to defend and provide for the church, in this imperfect and militant state. Neither could he, in his own right, have dispensed eternal life to his followers, or everlasting death to his enemies at the last day. And if he had not been man, he could not have been a head, either political or natural, of the same kind with the body to which he is united, and over which he is placed as King in Zion. Consequently, he could not have sympathized with the members of his mystical body, as he evidently does. But as his wonderful person is dignified with every perfection, Divine and human; as he possesses all the glories of Deity, and all the graces of immaculate humanity; these render him a Mediator completely amiable and supremely glorious—an adequate object of the sinner’s confidence, and of the believer’s joy.
Hence it appears, that Christ is a glorious, a Divine Mediator; a Mediator that has power with God and with man. He must be able, therefore, to save to the uttermost, to all perfection and forever, all that come to God by him. The obedience of such a Surety must magnify the law, and render it highly venerable; must have an excellence and a merit, incomparably and inconceivably great. It must be of more value than the obedience of all the saints in the world, or of all the angels in glory. The sufferings underwent by this heavenly Substitute, the sacrifice offered up by this wonderful High Priest, must be all-sufficient to expiate the most accumulated guilt; omnipotent to save the most horrid transgressor. For his obedience is that in worth, which his person is in dignity. This, infinite in glory; that, boundless in merit.
As the greatness of an offence is proportional to the dignity of the person whose honor is invaded by it; so the value of the satisfaction made by the sufferings of any substitute, must be equal to the excellence of the person satisfying. Sin, being committed against infinite Majesty, deserved infinite punishment; the sacrifice of Christ is of infinite worth, being offered by a person of infinite dignity. It was the sacrifice, not of a mere man, not of the highest angel, but of Jesus the incarnate God; of Him who is the brightness of the Father’s glory, and Head over all creation. As the infinite glory of his Divine Person cannot be separated from his humanity; so infinite merit is necessarily connected with his obedience and sufferings. In all that he did, and in all that he underwent, he was the Son of God; as well on the cross, as before his incarnation; as well when he cried, My God, my God, why hast thou forsaken me? as when he raised the dead, and reversed the laws of nature. He was Jehovah’s Fellow when he felt the sword of justice awake upon him; he thought it no robbery to assert an equality with God, even when he was fastened to the bloody tree, and expired under a curse, (Zech. 23: 7; Phil. 2:6-8; Gal. 3:13). Was the sin for which he suffered infinitely evil? the Person who satisfied is infinitely excellent. Did an infinite Object suffer in his honor by our offences? the injury is repaired by a Subject of infinite excellence making an atonement for them. Our sin is infinite in respect of the object; our sacrifice is infinite, in regard to the subject. Jehovah considered our Surety as the Man his fellow, when he smote him; and we should consider him under the same exalted character when we believe on him, and plead his atonement before God. “Here is firm footing, here is solid rock.” In the Divine dignity of the Redeemer’s person and in the consummate perfection of his work; there is an everlasting basis for faith, the assurance of faith, the full assurance of faith. A basis, firm as the pillars of nature; immovable, as the eternal throne.
Whereas if, with Socinians, we suppose that Jesus had no existence before his conception in the womb of the virgin, and so look upon him as a mere man; or if, with Arians, we imagine him to be a kind of super-angelic spirit, united to a human body; yea, though we should compliment him, as some of them have done, with ascribing all Divine perfections to him, except eternity and self-existence, which is absurdly impious; yet we rob him of proper Deity, we make him a dependent being, we reduce him to the rank of mere creatures, and deprive ourselves of that foundation of confidence in him which his true character affords. For we never can persuade ourselves, that the sufferings of a mere creature, and those for so short a time, could be accepted by the most high and holy God, as a righteous compensation to his law and justice, for the sins of innumerable millions of hell-deserving transgressors. Hence it is that those who deny the proper Deity of Christ commonly deny that he made satisfaction for sin to Divine justice. Thus far they are consistent, and (what they affect to be called) rational. But they may do well to consider, whether they themselves be able to satisfy eternal justice; and how they can expect admission into the kingdom of glory, by the sin-avenging God, without any satisfaction made for their crimes. For, certain it is that He who governs the universe is inflexibly just, as well as divinely merciful. The Just God and the Saviour is his revealed character. As thus revealed, we must know him, and trust in him, if we would escape the wrath to come.
Here let the reader admire and adore the love of the Eternal Father, and the condescension of the Divine Son.
The love of the eternal Father: For the glorious person described is the Son of God, and the Father’s gift to sinful men. In comparison with whom, all the angels and all worlds, bestowed upon us for an inheritance, would be trifling and next to nothing. Because all created things are equally easy to Divine power, being only the effects of the simple will of God. The formation of an angel, or of an insect; of a thousand systems, or of a thousand grains, is the same thing to Omnipotence. For which reason, there could be no comparative greatness in any such gifts. If, therefore, the eternal Father would manifest his love to an uncommon degree; if he would so gratify his mercy, in blessing his offending creatures, as to have an appearance of doing violence to himself; it must be by giving his only begotten Son, who is one in nature and equal in glory with him—by giving him to be their substitute, their propitiation, and their Saviour. In this view, how great the propriety, how striking the beauty of those apostolic sayings! He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? God commendeth his love toward us, in that while we were yet sinners Christ died for us. Here Divine love appears in the utmost advantage: here it shines in all its glory. For its rich donation is infinitely excellent, and the blessedness resulting from it is consummate and eternal.
The condescension of the Divine Son: That He who was in the form of God, and thought it no robbery to be equal with God; that He whom angels obey; that He whom seraphs adore, and before whom they veil their faces; as conscious of their own comparative meanness, or as dazzled with the blaze of his infinite glories—that He should be made flesh, take upon him the form of a servant, perform obedience, and give up himself to the most infamous death, is amazing! But that he should surrender himself to die for sinners, for enemies, and for such as were in actual rebellion against him, is unspeakably more amazing! These are demonstrative proofs, that the Lord Redeemer is as much superior to his creatures in the riches of his grace, as he is in the depths of his wisdom, or in the works of his power. Let all the heavens adore him! and let the children of men be filled with wonder, and burn with gratitude! For this glorious Redeemer is accessible by sinners, who was designed for sinners; and on them his power and grace are magnified.
Such is that representation which the gospel gives of Divine, redeeming love. But were we to deny the proper Deity of Jesus Christ, and to reject the reality of his atonement, we should, in reference both to the Father and the Son, obscure its glory, weaken its force, and almost destroy its very being. On Socinian principles, many of the most emphatical terms and phrases of inspiration, relative to our salvation by the Son of God, must be understood in a sense directly contrary to their natural import; or, in other words, the language of Scripture must be reversed. For instance: our Lord says, God so loved the World that he gave his only begotten Son. But Socinianism teaches us to understand the Divine declaration thus: “God so loved the son of Mary, that he gave him the government of the world.” —Paul says, Ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes be became poor. But, according to this hypothesis, the meaning and the fact are, “Ye know the grace of God to the man Jesus Christ; who, though he was by nature poor, as any that are born of a woman; though, in the whole of his life, he was equally dependent on the Father’s power and pleasure as any other person can possibly be, and though neither the labors of his ministry, nor the pains of his martyrdom, were equal to those of many among his disciples; yet, for his own sake, and as the reward of his obedience, he became, through divine bounty, incomparably rich.”
In another epistle the same apostle says: Christ Jesus, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross. Now this, according to the principles of Socinus, may be paraphrased thus: “Christ Jesus, being a merely human creature, existed in the form of a man. Conscious of this, he thought it the most impious robbery on the honors of Deity, for him to be equal with God; whether it were by bearing his names, by claiming his attributes, by presuming to perform his works, or by receiving his worship.” Yes, being made in the form of a servant, (because as a mere creature, it was impossible he should exist in any other form) and feeling his own emptiness, he was contented to appear in the likeness of men. And seeing he was a mere man, there is no reason to wonder that he was found in fashion as a man; or that, as a righteous person, and a teacher of truth, he was greatly humbled, as many other good men have been, by poverty and reproach. Nor yet, feeling himself entirely at the Divine disposal is there any reason to be surprised that, as a martyr, he became obedient to death, even the death of the cross: Because he knew that such was the will of his Creator and Sovereign. But as he had no bodily disease to affect his imagination with melancholy gloom; no guilt on his conscience, to excite despondency; no unhallowed attachment to family connections, to religious friends, or to any sensible object: no doubt of special interest in the Father’s love; nor any fear, with regard to his own final felicity; the wonder is, that, in his last sufferings, and before any human hand was upon him, he should be so full of consternation, so penetrated with anguish, as to sweat blood, and to exclaim, My soul is exceeding sorrowful, even unto death—My God, My God, why hast thou forsaken me! At this we may well be astonished; because many of his disciples, even when in the hands of their barbarous executioners, and though conscious of personal guilt, have sustained the extremest sufferings without one complaint, and sometimes with indications of exuberant joy.
“Besides, Jesus dying only as a martyr, being perfectly innocent of the crimes laid to his charge, and suffering nothing at all from the hand of eternal justice for the sins of others; the love he expressed to men like himself was far from being so disinterested, so fervent, or so great, as multitudes have imagined. For he was absolutely certain of rising again from the dead within the space of three days; and, as the reward of his obedience to death, of being exalted to the throne of universal empire. Yes, he knew that God would highly exalt him, and give him a name above every name: that at the name of Jesus every knee should bow, of thing’s in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Now, as he was a mere man; as his death was only that of a witness to Divine truth; as he lost his life only for three days; and as he had the most certain expectation of such an unbounded reward; it cannot with reason be supposed that his love to men considered as neighbors, or his compassion to men, considered as perishing in ignorance and in superstition, was much superior to that philanthropy which prophets, apostles, and martyrs have discovered. Because it is manifest that, had self-love been the only principle of his conduct, he could not have promoted his own advantage so effectually in any other way. Who, that Loves God and man; who, that pursues his own supreme honor and happiness, would refuse to undergo similar sufferings, provided he were absolutely certain of an equal reward? Nay, did not Codrus, did not the Decii, voluntarily devote themselves to death for the good of their respective countries; though, being enveloped in Pagan darkness, the only reward they had to expect was a little posthumous renown?”
So abhorrent are the grand principles of Socinianism to the language and sentiments of Divine revelation! On those principles, the phraseology of inspired writers is extremely strange, and very obscure: so obscure, that instead of saying, Great is the mystery of Godliness; we may justly exclaim, Unaccountably singular, and profoundly mysterious, is the language of prophets and of apostles, respecting the person and work of Jesus Christ! For though the things intended are plain, and easily apprehended by common capacities; yet the terms by which those things are expressed are so extremely abstruse, that the most ardent study, and the greatest acumen, are absolutely necessary to develop their meaning. Christians have been used to consider Scripture mysteries, as relating to the modus of certain important facts; which facts, being plainly revealed, are believed on the authority of Divine testimony: but this new theology teaches us to look for those mysteries in the unparalleled modus of biblical expression. I said, unparalleled. For, surely, if the Socinian system be true, no set of writers, who had not lost their senses, and who intended to be understood, ever expressed common ideas in such mysterious language, as that which is used by the inspired penmen relative to Jesus Christ, and to the great work of redemption by him, [See Dr. ABBADIE on the Deity of Jesus Christ essential to the Christian Religion, passim.].
Fully persuaded, therefore, that the Scriptures mean as they speak, let the sinner who is conscious of nothing but misery and wretchedness about him, flee to the all-sufficient Mediator; trust in him as mighty to save; and veracity itself has engaged that he shall not be disappointed in his expectations. As a Divine person, he must be able to act agreeably to every character he bears; perfectly qualified to execute every office he has undertaken; and completely fitted to fill up each relation in which he stands to his people. Let us repose the most unreserved confidence in his atonement and intercession, as our Priest; look to him for instruction, as our prophet; be subject to him, and expect protection from him, as our King. Let us manifest the most fervent love to him, as our Redeemer; yield him the most cordial obedience, as our Lord; and pay him the sublimest worship, as our God. I will add, let all those who deny his proper Deity, and reject his vicarious death; who refuse to honor him as a Divine person, and to accept his righteousness as Mediator; be aware lest, when it is too late, they feel their want of his atonement, and be compelled to acknowledge, that He is over all, God blessed forever.
Let my reader contemplate with wonder and with joy, the infinite honor that is conferred on the human nature in the person of our great Mediator. For it is in everlasting union with the Son of God; is now seated on a throne of light; is the most glorious of all creatures, and the eternal ornament of the whole creation. Yes, believer, He on whom you rely, in whose hands you have entrusted your soul, still wears your nature while he pleads your cause. That very body that hung on the cross, and was laid in the grave; that very soul which suffered the keenest anguish, and was exceeding sorrowful, even unto death; are now, and ever shall be, m close connection with the eternal Word. Mysterious, ineffable union! big with wonder and replete with comfort! How encouraging it is to consider, that as Jesus is clothed with that very humanity, in which he suffered afflictions and trials of every kind and of every degree; he cannot forget his tempted, despised, afflicted people in this militant state. In himself he sees their image; in his hands he beholds their names. He feels for them, he suffers with them: (Heb. 2:18; 4:15; Isa. 49:15-16) he never will, he never can overlook their persons, or be unmindful of their best interests.