Of

known to be false, unless he had been insane. this kind, as we have already stated, were the declarations in which he pronounced himself, the Messiah, the light of the world, and the judge of all. But Christ was in a state of perfect sanity and was satisfied that these things were true. It is evident, therefore, that they were true, and that all his other declarations were true also. Being the Messiah, the light of the world, the greatest of all the prophets, and the future judge of all, he could neither deceive, nor be deceived. Hence also arises a proof of the truth of all the speeches and writings of the apostles, to whom Christ promised "the spirit of truth" to “guide" them “into all truth."*

III. Moreover, by voluntarily offering himself to the death appointed by God, Christ has set us an illustrious example, both of eminent obedience toGod, and of love to men. For the death to which he freely submitted, was the most painful in itself, and was accompanied with such extreme sorrows and agonies of mind, that, notwithstanding the infinite dignity of his person, and the spotless innocence of his life, he appeared to be almost deserted by his Divine Father; losing the accustomed sense of his love, and deprived of his wonted succour and consolation. Yet in all these sufferings Christ retained his hope of the glory that was before him, and endured those extreme agonies, both of body and of mind, in such a manner, and for the sake of men overwhelmed with vices and sins, that he kindled with no resentment even against his murderers, and retorted none of the reproaches of those who reviled John xvi. 13. + Matt. xxvi. 38, 39. Mark xiv. 33, 34. Luke xxi. 44. - Matt. xxvii. 46. §. Heb. xii. 2.

him ; but, what may well excite admiration, even prayed that forgiveness of the heinous crime perpetrated against him might be granted to the perpetrators of it, and that in the midst of his agonies. This was an example of obedience to God, of love to men, of hope in the promised glory, of moderation and patience, such as had never been exhibited before, and will never be exhibited again.

Nor must it be forgotten that the amazing love of Christ towards us, which discovered itself in his voluntary submission to the most agonizing death for our sakes, has a very strong and evident tendency to kindle a reciprocal love towards Christ in our hearts, and to produce its manifestation in all our lives. Hence this language of St. Paul: "The love "of Christ constraineth us, because we thus judge, "that if one died for all then were all dead: and that "he died for all, that they which live should not "henceforth live unto themselves, but unto him "which died for them, and rose again."

1

IV. Lastly, the signal obedience which Christ rendered by his voluntary oblation of himself to death, obtained for him, in the capacity of Mediator, in the first place, authority over angels and men,§ and in the next place, such favour with God, that imme diately before his death he effectually commended his disciples to him, and was able to intercede with him for all his people in every age. The first belongs not to this subject. The second is suggested by Christ himself; who, when praying for his apostles," mentions this very circumstance as that which would avail most with his Father, that "for their sakes” he "sanctified" himself, that is, as I have just before

* I Pet. ii. 23. † Luke xxiii. 34. II Cor. v. 14, 15. § Philip. ii. 8---11.

shown, voluntarily offered himself to die.

"Sanctify

"them," he says, * "through thy truth: thy word is

"is truth. As thou hast sent me into the world,

even so have I also sent them into the world. And "for their sakes I sanctify myself, that they also 'might be sanctified through the truth." Christ's design in this prayer was to obtain for his apostles those gifts of the Holy Spirit, by which they would be fully qualified for the apostolic office: for this idea is included in these words; "Sanctify them through thy truth." To obtain what he had thus asked, he first pleaded with God the weight of the apostolic office, suggesting that no man would discharge it rightly without peculiar energies of the Holy Spirit. This is implied in these words: "As thou hast sent "me into the world, even so have I also sent them "into the world." Then he mentions his voluntary oblation of himself to death, as a circumstance capable of giving his prayers the greatest efficacy with God. For he immediately adds: "And for their "sakes I sanctify myself, that they also might be "sanctified through the truth :" language which, being evidently used by Christ as an argument that his prayer should be granted, must be considered as conveying the following sentiment. 'If it gains me any

favour in thy sight, O my Father, that in obedience 'to thy will I offer myself to the death which is just at hand, let thy favour towards me prevail

with thee to impart to my apostles those gifts of the Holy Spirit, which will fit them in all respects for so important an office.' It was manifestly, therefore, in reliance on that favour with God which he obtained by his voluntary oblation of himself to death,

* John xvii. 17--19.

that Christ commended his apostles to him, and obtained for them that strength, and those aids of divine inspiration, with which it is evident they were afterwards furnished.

Nor is it to be doubted that the same obedience which was so available for the apostles, obtained for others also those aids of the Holy Spirit, by which, unless they are wanting to themselves, they may attain everlasting life. For it was not only for the apostles, but also for others, that Christ surrendered himself to death; and that surrender of himself to death was an offering and a sacrifice to God of" such "a sweet smelling savour,"* and so commended Christ himself to God, that Christ could effectually commend his people to him. Besides, those Besides, those very gifts of the Holy Spirit, conferred on the apostles, were given to them, not only for their own salvation, but also for ours. Wherefore it is evident that in the prayer to which we have just adverted, Christ pleaded with God the merit of his obedience, not only for the sake of the apostles, but likewise for ours: and as it is certain that the Son of God, in his prayers to his Father, would never mention any plea that would not be available and effectual with him, it follows that this obedience, or voluntary oblation to death, the merit of which he pleaded with his Father on our behalf, really procured favour with God, not only for Christ himself, but also for us, notwithstanding the Socinians are of a contrary opinion,

* Ephes. v. 2.

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CHAPTER V.

The Death of Christ. Passages of Scripture which represent his Death as designed to be a vicarious punishment.

FROM the obedience by which Christ freely offered himself to a bloody death, we proceed to his death itself. Now the end or design attributed to Christ's death in the scriptures, is threefold:-one, common to the death of martyrs, by which, as we have already observed, the gospel was confirmed, and we are furnished with the most perfect example of the noblest virtues :-another, belonging to the death of a testator, by which the New Testament was fully established, and access to the promised rewards laid open to the heirs of heaven; just as the death of every testator establishes his testament, and invests the heir with a right of immediate entrance on the inheritance bequeathed to him :*-the last end or design of the death of Christ was similar to that of the piacular victims commanded by the law of Moses: His death atones for our sins. For when God, notwithstanding all our demerits, determined on the one hand, to establish some way of salvation as the fruit of his infinite clemency and mercy, and on the other, not to pass over such heinous transgressions without a signal demonstration of his holiness and justice and infinite hatred of sin, he resolved that his Son, the object of his peculiar love, should become the piacular victim for our sins, and by his vicarious punishment should procure their remission. But this effect of the death of Christ having been discussed in a

Heb. ix. 15-17.