WE have failed to find in the entire history of the Son of God, from his origin, as "the first born of every creature," to his death, one intimation of the duplexity of his nature; but on the contrary, he is invariably presented as a unit being, having but one personality. It having been shown, in a previous part of this work, that man is a unit, in the sense of his being but one man, it follows, as a matter of course, that if the Son of God became a real man, he must have been a unit being. Indeed this was actually necessary in order to his becoming a real substitute for man. One nature cannot be a substitute, in fact, for another and entirely different nature; hence to have any analogy between the means employed, and the end to be attained, Christ must have been a real man, having but one nature, and personality. He must also have died a literal death, as a whole being; for thus were those for whom he became a substitute, condemned to die.
It has been shown that the penalty of God's law, for personal transgression, is the literal death of the whole man; hence for Christ to die in the sinner's stead, as the Scriptures plainly teach he did, he must have died a literal, and matter of fact, death: the intelligent part of his nature must have died. This brings me to investigate, as the next important event in the history of our Lord, the Bible record of his death. Read the entire history of his death, burial, resurrection, and ascension, and you will not find an intimation, of any part of his intelligent, or unintelligent nature, surviving death; no intimation of a soul or spirit which escaped. But did that being who "was in the beginning with God," die? Mark his reply to the men who said, We seek, "Jesus of Nazareth." He said "I am he;" that is, I am Jesus of Nazareth. Is it not the same I that prays to the Father, "Glorify thou me with the glory which I had with thee before the world was?"
When expiring on the cross, he said, "Father, into thy hands I commend my spirit, (life,) and having said thus, he gave up the ghost"—died. Luke xxiii, 46. Joseph of Arimathea, "went unto Pilate, and begged the body of Jesus. And he took it down, and wrapt it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid." Verses 50-53. This identical personage arose from the dead. "Upon the first day of the week, very early in the morning, came the women to the sepulchre, to anoint the body of their Lord; and they found the stone rolled away from the sepulchre, and they entered in, and found not the body of the Lord Jesus. And it came to pass, as they were much perplexed thereabout, behold two men stood by them in shining garments; and they said unto them, Why seek ye the living among the dead? He is not here, but is risen. Remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And it came to pass, that while they communed together, and reasoned, Jesus himself drew near, and went with them. . . . And he (Jesus) said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, . . . how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him. And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon. And as they thus spake, Jesus himself stood in the midst of them, and said unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me and see, for a spirit (or an apparition as they supposed him to be) hath not flesh and bones as ye see me have. And when he had thus spoken, he shewed them his hands and his feet." Luke xxiv.
Is there any transition in this whole history, from one person to another? or any intimation of any part of Christ's nature being exempted in this simple narration? Does not the pronoun I, represent the same being, when our Lord says, "Behold my hands and my feet, that it is I myself," that it does where he says, "I lay down my life for the sheep?" and does it not mean the same when he says, "I came down from heaven?" Does not Jesus of Nazareth refer to the same person after his resurrection, that it did before?
The apostles bear united testimony to the literal death of Christ as a unit being. Hear the bold and decisive language of Peter on the day of Pentecost: "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs, which God did by him in the midst of you, as ye yourselves also know. Him . . . ye have taken, and by wicked hands have crucified and slain whom God hath raised up." But we are told that this was only the body of "Jesus of Nazareth" which was "crucified and slain;" that his soul did not die: it went to Paradise on that very day. This theology which teaches that Christ had two distinct natures, at the same time, the one of which died, and the other escaped to realms of bliss, has no foundation in the word of God.
Isaiah, speaking of his death, says, "Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul a sacrifice for sin." Isa. liii, 10. How did the Father make his soul a sacrifice for sin? Ans. "Because he hath poured out his soul unto death." Our Saviour said in his agony in the Garden, "My soul is exceeding sorrowful, even unto death." And in this prophecy we are told that his soul was made a sacrifice for sin, that it was poured out unto death, or that it died.
David saw his soul in death, and the grave, and predicted that it should not see corruption, nor be left in the grave. Ps. xvi, 10. "For thou wilt not leave my soul in hell, (Sheol, the grave,) neither wilt thou suffer thine Holy One to see corruption." Peter quotes this prophecy on the day of Pentecost, and applies it to Christ. Acts ii, 27. "Because thou wilt not leave my soul in hell, (Hades, the grave,) neither wilt thou suffer thine Holy One to see corruption." Here we are emphatically taught that the soul of Christ died, and was buried; and by reference to verse 31, we learn that it had a resurrection. "He (David) seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, (Hades, the grave,) neither his flesh did see corruption."
In these passages, soul, Christ, and flesh, are convertible terms. Observe, 1st, His soul must have been mortal or it could not have died. 2d. As such, had God withheld his power, his flesh must have seen corruption, the same as that of any other dead man. But lest some should deny that his soul is characteristic of his highest nature, I will select a few passages, in which, in the highest character ascribed to him in the Bible, he is represented as humbling himself and becoming obedient unto death: where the same identical being who had glory with the "Father before the world was," is represented as dying.
Paul, speaking of Christ's highest nature, says, "Who, being in the form of God, thought it not robbery to be equal with God." Phil. ii, 6. That this verse refers to his Divine nature, all admit, who believe he had a Divine nature; yet it is emphatically declared in the two verses following, that he "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." Here it is expressly declared that this exalted being who was "in the form of God, and thought it not robbery to be equal with God," humbled himself, 1st, by becoming man; 2d, by becoming "obedient unto death, even the death of the cross."
Suppose we should read of Louis Napoleon's making himself of no reputation, and taking upon himself the form of a servant; and being found in fashion as a servant, he humbled himself and became obedient unto death—would we not understand that the same person who had previously been Emperor of France, humbled himself and died? Just so in reference to Christ; he was the same person in his humiliation and death, that he had been in his exaltation and glory. And in reference to the above passages, it must, I think, be admitted by any unprejudiced mind, that they prove conclusively that the Son of God in his most exalted nature, became man and died. Again, the same Apostle, speaking of the original dignity and pre-existence of the Son of God, says, "Who is the image of the invisible God, the first born of every creature." Col. i, 15. He then ascribes all the works of creation, in heaven and on earth, to him. See verses 16, 17. In verse 20, this same person is represented as making "peace through the blood of his cross;" and in verse 22, it is emphatically declared that he died. In Heb. i, we have the primeval glory and exaltation of our Divine Master, presented in the most glowing colors. In verse 3, it is said of him: "Who being the brightness of his (Father's) glory, and the express image of his person, and upholding all things by the word of his power." At the 2d verse, the creation of the worlds is ascribed to him." In chap. ii, 9, it is declared of this exalted personage, that he was made lower than the angels, and that he "tasted death for every man."
I will conclude the evidence upon this point by quoting one more passage. It is the testimony of the faithful witness himself. Rev. i, 8. "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." This is one of the very strongest proof texts of his Omnipotence and Eternity. This is claimed by all Trinitarian writers as being expressive of his highest nature; and yet, it is declared that this identical being died. John says, speaking of the same person: "And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth and was dead; and behold, I am alive forevermore, Amen. Verses 17, 18. Note 1st. This "Alpha and Omega, the first and the last, the Almighty, actually was dead." 2d. It is the same personality all the way through. It is the same I throughout. "I am the first and the last," "I am Alpha and Omega," "the Lord," "the Almighty." "I am he that liveth and was dead; and behold I am alive forevermore, Amen." The same I, he, was, and is to come. Verse 8. Hence we find that it is the same being throughout, though in different states.114
We are prepared at this point of the investigation, to understand the relation the sacrifice of Christ, or the atonement, sustains to the law of God. In presenting this part of the subject, I shall compare what I understand to be the Bible view, with the two theories upon this point, believed by most of Christendom. They are the Unitarian and Trinitarian views. These views occupy the two extreme points. Many of the most eminent writers, in the Unitarian school, deny the pre-existence of the Son of God, as a real personality; but take the position that he was a good, yea, a perfect man. I would look with the highest degree of admiration upon the magnanimity and self-sacrifice of a king of spotless purity, just and good, and loved by all his subjects, who, for the forfeited lives of a few rebellious subjects in a remote province of his kingdom, would voluntarily descend from his throne, and exile himself in the garb of the meanest peasant, wear out his life in acts of kindness toward them, and last of all, die the most infamous and ignominious death, to save their lives, and bring them back in allegiance to his throne. Such an act of disinterestedness and love would fill the world with the loudest songs of praise and admiration; but, however great and praise-worthy such an act might justly appear, it falls almost infinitely below the claims of Jehovah's abused and violated law. I cannot conceive how the life of one man, however good or perfect, or benevolent, could render an equivalent for the forfeited lives of all the millions of the human race, whose characters, in case of perfect obedience, would be equally exceptionless. I cannot conceive how the death of one good man could render an adequate atonement for the lives of so many millions. But, according to the views of these writers, we have only the death of a good man's body, while all that is noble, dignified, responsible, and intelligent, survives death, nay, by this very act, is exalted to higher degrees of bliss and glory.
The Trinitarian view, I think is equally exceptionable. They claim that the Son of God had three distinct natures at the same time; viz., a human body, a human soul, united with his Divine nature; the body being mortal, the soul immortal, the Divinity co-equal, co-existent, and co-eternal with the everlasting Father. Now, none of the advocates of this theory, claim that either his soul or Divinity died, that the body was the only part of this triple being which actually died "the death of the cross," hence, according to this view (which makes the death of Christ the grand atoning sacrifice for the sins of the world) we only have the sacrifice of the most inferior part—the human body—of the Son of God.
But it is claimed that his soul suffered the greater part of the penalty—yet it did not suffer "the death of the cross": it deserted the body in its greatest extremity, and left it to bear alone the death penalty; hence, the death of the cross is still only the death of a human body. But even admitting that in his highest nature as a human being, he suffered, all of which his nature, as such, was susceptible, during his whole life, and then died the ignominious death of the cross—even then, such a sacrifice would come almost infinitely short of the demands of God's just and holy law, which has been violated by all of Adam's race, (infants excepted,) and trodden under foot with impunity, for so many thousands of years. Of this Trinitarians themselves are sensible; hence, they represent his Divinity as the altar upon which his humanity was sacrificed; and then estimate the intrinsic value of the sacrifice by that of the altar upon which it was offered. But if I understand the theory under consideration, the Divine nature of Jesus Christ had no part nor lot in this matter; for this nature suffered no loss, indeed, made no sacrifice whatever. Suppose a king to unite the dignity of his only son with one of his poorest peasants, so far as to call him his son; and then should subject this peasant under the character of his own son, to a life of poverty, privation and suffering, and then crucify him under the character of a malefactor, while his real son enjoyed all the blessings of life, health, ease, honor and glory of his father's court—would any one contend in such case, that because he was called after the name, and clothed with honorary titles of the king's son, and died in this character, that therefore his suffering and death would be entitled to all the dignity and honor of his real son? In this case, all the sacrifice is made by the peasant. The son has no part nor lot in the matter. It is emphatically the offering of a peasant, and worth just as much as he is worth, had just as much dignity, and no more. The same is true in reference to the sacrifice of Christ, according to the above view. His humanity suffered all that was suffered, made all the sacrifice that was made; his privation, suffering and death are, therefore, entitled to all the value, dignity and honor, this nature could confer upon it, and no more. Hence, according to this theory, we have only a human sacrifice; and the question still remains to be answered, how can the life of one human being make an adequate atonement for the lives of thousands of millions of others?
So, after all that has been said and written by these two schools, it appears that there is no real difference in their respective theories, in reference to the atonement; both have, in fact, only a human sacrifice: but with reference to their views of the highest nature of the Son of God, they are as far asunder as finitude and infinitude, time and eternity. The former makes the "only Begotten of the Father," a mere mortal, finite man; the latter makes him the Infinite, Omnipotent, All-wise, and Eternal God, absolutely equal with the Everlasting Father. Now, I understand the truth to be in the medium between these two extremes. I have proved, as I think conclusively, 1st, that the Son of God in his highest nature existed before the creation of the first world, or the first intelligent being in the vast Universe; 2d, that he had an origin; that "he was the first born of every creature;" "the beginning of the creation of God;" [Rev. iii, 14;] 3d, that, in his highest nature, all things in heaven and in earth were created, and are upheld, by him; 4th, in his dignity, he was exalted far above all the angels of heaven, and all the kings and potentates of earth; 5th, in his nature he was immortal, (not in an absolute sense,) and Divine; 6th, in his titles and privileges, he was "the only begotten of his Father," whose glory he shared "before the world was;" the "image of the invisible God;" "in the form of God;" and "thought it not robbery to be equal with God;" "the likeness of his Father's glory and express image of his person;" "the Word" who "was in the beginning with God" and who "was God." This was the exalted, and dignified, personage, who was sacrificed for the sins of the world—these are the privileges he voluntarily surrendered; and although "rich, for our sake he became poor;" "he made himself of no reputation," and became man; and "being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross," to declare the righteousness of God, "that he might be just and the justifier of him that believeth in Jesus."
Here was real humility; not a mere pretence or show; here, we behold the amazing spectacle of the well-behaved and "only begotten Son of God," "the first born of every creature, voluntarily divesting himself of "the glory he had with the Father before the world," coming down from heaven, his high and holy habitation, and though "rich" becoming so poor that he had "not where to lay his head," the blessed Word who "was in the beginning with God," and who was God, actually becoming flesh, in the ignoble garb of a servant—subjecting himself to all the privations, temptations, sorrows, and afflictions, to which poor fallen humanity is subjected; and then to complete this unprecedented sacrifice, we see this once honored, but now humbled—this once exalted, but now abased personage, expiring, as a malefactor, upon the accursed cross; and last of all descending into the depths of the dark and silent tomb—a symbol of the lowest degree of humiliation.
This, this, is the sacrifice, the "only begotten of the Father" offered as an atonement for the sins of the world; this is the being who was actually sacrificed, and this the price the Son of God actually paid for our redemption. Hence, in reference to its dignity, it is the sacrifice of the most exalted and dignified being in the vast empire of God; nay, the sacrifice of the King's only begotten Son. In reference to its intrinsic value, who can estimate the worth of God's darling Son? It is, to say the least of it, an equivalent for the dignity, the lives, and eternal interests of the whole world; nay further, it is equal in value to all the moral interest of the whole intelligent creation, and equal in dignity and honor to the moral government of the Supreme Ruler of the Universe. In reference to its nature, it is Divine; hence we have a Divine sacrifice, in contradistinction to the Trinitarian and Unitarian views, which make it only a human sacrifice. In reference to its fullness, it is infinite, boundless. Yes, thank God, there is enough for each, enough for all, enough for ever more; enough to save an intelligent Universe, were they all sinners; and lastly, in reference to its adaptation to man's conditions and necessities, it is absolutely perfect.
Oh! how does all the beauty and glory of the atonement vanish before those theories, which would confine the sacrifice of the Son of God, to the humiliation, suffering, and death of a mere human being. The great difficulty with most writers on the atonement is this: they do not commence this sacrifice at the proper place; they commence with the poverty of our Redeemer's birth, and reason correctly in reference to his subsequent history; whereas they should commence with his highest nature, as "the only begotten of the Father," and "beginning of the creation of God" and follow him through every degree of his humiliation, from the moment he consented to divest himself of the glory of the Father, to his descent into the depths of the grave. His sacrifice covers the whole ground between these two points. But, by far the greater portion of the sacrifice had been made before his advent in the flesh. It consisted in the Word consenting to become flesh; in the Divine nature, consenting to become human: in him who was rich voluntarily becoming poor.
I have demonstrated, in another part of this work, that the Son of God in his highest nature, actually became man, and as such, he suffered, died, and was buried. This I understand to be the true Bible view of the atonement. The next event in the history of the Son of God is the reward the Father gave his Son for the great sacrifice he made in becoming man, suffering and dying for the salvation of perishing sinners. This brings me to notice,
3d. The Son of God as he has been since his incarnation.
First. In reference to his nature, he was raised from the dead a quickening Spirit. 1 Cor. xv, 45. "And so it is written, The first man Adam was made a living soul, the last Adam was made a quickening Spirit." By reference to the context we may learn, that this nature is predicated of Christ in his resurrected state, as the second Adam, or the Father of a race of spirits, the same as the first Adam is the Father of a race of human, or flesh beings. We are expressly told in the previous verse, in reference to the nature of this race of spirits in their resurrection, that the same it, that "is sown a natural body, is raised a spiritual body;" and in Phil. iii, 20, 21, we learn that "these vile bodies shall be fashioned like unto the glorious body" of our Lord and Saviour Jesus Christ. Now, if our bodies be made spirits, and if they be like unto the body of Jesus Christ—then his body, in reference to its nature, must be a spirit: but I will notice this point more particularly when I come to notice the relation man sustains to the atonement. Further, in reference to his nature, he was raised immortal, and never having seen corruption, of course, incorruptible. Speaking of himself, after his ascension, he says, "I am he that liveth, and was dead, and behold I am alive forevermore. Amen." Rev. i, 18. He is represented as bringing life and immortality to light by his death and resurrection; as being the author and giver of eternal life, which could not be unless he possessed eternal life. As has been shown, he derived eternal life from the Father: his children derive it from him. He was quickened from the dead by the Spirit of the Father: so are all his children. See Rom. viii, 11.115
In reference to the difficulties in the way of the Son's being changed from mortality to immortality, from flesh to spirit, the same difficulties may be urged against his children's being thus changed. But they vanish like mist before the rising sun, when considered in the light of Jehovah's power.
Second. In reference to his exaltation, he is represented, 1st, as having all given back by the Father which he had lost by his incarnation. The answer to his prayer supposes this: "And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was." Note, first. "The glory which he had with the Father before the world was," evidently includes the glory of his Divine nature, (as the only begotten of the Father,) as well as the riches, dignity, and honor of this nature. Second. It is the same person or being who is exalted, that had been abased; not one being humbled, and another exalted; hence the only begotten Son of God did not lose his personal identity in all the changes through which he passed. It is the same identical being throughout. 2d. Not only did the Son actually receive back all that he had sacrificed by consenting to become man, to suffer and die, but received from the Father, gifts, privileges, glory and honor, above what he ever could otherwise have attained to.
We cannot suppose an intelligent being to make a great sacrifice without having a correspondingly great object in view, and without being actuated by the most sublime motives. I know that some startle at the idea of Christ's being actuated by a love of reward in all he suffered and did; but, as will be seen by all the quotations on this point, he was actuated by motive; and the Father held out, as inducements to sacrifice, the most rich and glorious rewards. As Paul says of him, "Who, for the joy that was set before him, endured the cross, despising the shame, and is set down on the right hand of the throne of God." Heb. xii, 2. Here it is emphatically declared that Jesus endured the cross for the joy that was set before him.
His ministration as a priest is represented as a glorious privilege, instead of a sacrifice; yea as a part of his exaltation. Compare Acts v, 30, 31, with Heb. viii, 12. "The God of our fathers raised up Jesus whom ye slew and hanged on a tree: him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins." "Now of the things which we have spoken this is the sum: we have such an High Priest, who is set on the right hand of the throne of the Majesty, in the heavens; a minister of the Sanctuary, and of the true Tabernacle which the Lord pitched, and not man." The analogy between these quotations is seen more forcibly when we consider that remission of sins is connected with his exaltation. Remission is also consequent upon his offering his own blood in the Most Holy Place; for there is the place where his blood is accepted, and there the place where sins are remitted. See Acts iii, 19, 20. "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord, and he shall send Jesus Christ," &c. Here the remission, or the blotting out, of sins takes place during the times of refreshing, and just before he (the Father) shall send Jesus Christ.
It is the work of the judgment to remit sins, or the penalty, which is the same thing: hence we see that, although it is an exalted privilege for Jesus Christ to plead the cause of those for whom he died, in the heavenly Sanctuary, yet it is just as necessary to man's salvation as his incarnation, suffering and death. But on this point I cannot dwell. For evidence on this point, I would refer the reader to Heb. Chaps. viii; ix; x, 18-21; vii, 22-28; iv, 14, 16. That he was not, and indeed could not be a priest while on earth is evident from Chap. viii, 4. For further evidence on this glorious work of our great High Priest, I would recommend the reader to the excellent works of J. N. Andrews and U. Smith, upon this subject.
The following texts of scripture state in plain explicit language that the exaltation of our Lord was the reward of his incarnation, sufferings and death. "Who, 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 man: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore (that is, because of which) God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus, every knee should bow, of things 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." Phil. ii, 6-11. This exaltation, this name which is above every name, and the Divine homage and adoration of all creatures in heaven, in earth, and under the earth, are titles, rewards, and honors conferred upon him by the Father; because, although in the form of God, he made himself of no reputation, took upon him the form of a servant, humbled himself and became obedient unto death, even the death of the cross.
Again, Divine worship is expressly declared to be consequent upon the advent of the first begotten into the world. Heb. i, 6. "And again, when he bringeth the first begotten into the world he saith, And let all the angels of God worship him." If all the angels of God had worshiped him previous to his being brought into the world, what propriety in commanding them to worship him? This implies, at least, that he had not been an object of Divine worship previous to this time; and that this exalted privilege is one of the rewards for the amazing sacrifice he had made to redeem poor fallen humanity. But in the quotation above, such is expressly declared to be the fact. Also Chap. ii, 9. "But we see Jesus, who was made a little lower (or lower for a little while) than the angels, for the suffering of death, (i. e., because he suffered death,) crowned with glory and honor," &c. Here, his crown of glory and honor is emphatically declared to be the reward of his suffering and death. And in all these quotations it may be seen that it is the same person now exalted who was once abased. He was in the form of God and express image of his person; he humbled himself; he died; he was exalted, &c. The first begotten was brought into the world, and the first begotten is worshiped by all the heavenly hosts. So the same Jesus who suffers death is crowned with glory and honor.
But, most of these glories and honors belong to him in his royal character as king over all the earth: hence I will notice the last crowning event in the history of our Divine Lord and Master, the highest character in which he is worshiped, and his rule acknowledged by the Father, revered by the world, and respected by an intelligent Universe. The Father offered him as the reward of this unparalleled sacrifice, the dominion of the world. God gave this dominion to the first Adam; [Gen. i, 26:] but when he fell the earth fell with him, and his right of dominion passed into the hands of his master, and seducer, the Devil; hence the Devil has been the prime ruler of this world from the fall of man to the present time. It devolves, therefore, upon the second Adam to wrest the sceptre from this ARCH USURPER, and bring back this revolted world in allegiance to his Father's throne, when the Son himself will become subordinate to the Father, and reign as king over all the earth, as long as the sun, moon, and stars endure. Of this the Devil was well aware; hence his mighty effort to seduce the second Adam as he had the first, thinking by this means to supplant the Father in the Supreme rule of earth, and render his only begotten Son subordinate to himself. Hence, he offered him all the kingdoms of the world, and the glory thereof, without the sufferings of many years, and the shameful death of the cross; and that too, more than eighteen hundred years before the Father had promised these glorious privileges.
The triumph of our great Leader in this instance, is a sure pledge that he will be victorious in the last great conflict with this mighty chieftain, for the dominion of the world. The design of this work will only permit a cursory survey of the regal character, the royal splendor of our promised king. The prophet Isaiah commences with his birth, and does not leave his history until he beholds him seated upon David's throne to order and establish it with justice and judgment forever. Isa. ix, 6, 7. "For unto us a child is born, unto us a son is given, and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it and to establish it with judgment and with justice from henceforth even forever. The zeal of the Lord of hosts will perform this."
The angel Gabriel announced the same truths to the virgin Mary. "And shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his father David. And he shall reign over the house of Jacob forever; and of his kingdom there shall be no end." Note, 1st. Where was the throne of David located? Ans. On the earth. 2d. Has the Son of the Highest ever reigned upon that throne? Ans. No. It must, therefore, be a future event. 3d. When will this promise be fulfilled? Ans. When the promised king shall return from heaven.
Just before his crucifixion, he compared himself to a nobleman going into a far country to receive for himself a kingdom, and to return. Luke xix, 12. This nobleman was Christ: he went into a far country at his ascension: he receives the kingdom from his Father during his absence, and returns to take possession of it, and reign, at his second advent to earth. Then, and not till then, will God have fulfilled the oath he made to the patriarch David. Peter makes mention of this oath on the day of pentecost, saying, "Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit upon his throne." Acts ii, 29, 30. This oath is found recorded in Ps. cxxxii, 11. "The Lord hath sworn in truth unto David; he will not turn from it: of the fruit of thy body will I set upon thy throne." Also Ps. lxxxix, 3, 4. "I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish forever, and build up thy throne to all generation."
Daniel speaking of this glorious reign, says, "I saw in the night visions, and behold one like unto the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him: his dominion is an everlasting dominion, and his kingdom that which shall not be destroyed." Dan. vii, 13, 14. O what an honor is this! Great, great was the sacrifice our Lord made for man's salvation, and unspeakably great is the reward he receives from the Father.
Where now are the magnificent kingdoms of Babylon, Media and Persia, Greece and Rome? Where Nebuchadnezzar, Alexander the great, Hannibal, Scipio, Pompey, Julius, Cæsar, Charlemagne, and Napoleon Buonaparte, with all their costly crowns and glittering diadems, with all their oppressive and diabolical rule? Their kingdoms have long since passed away, and they are now slumbering in the dust; but, glory to God! our King shall live forever, and his kingdom shall not be left to other people, but it shall stand for116ever.
Then shall we join in unison with the four and twenty elders which sit before God on their seats, "Saying, We give thee thanks, O Lord God Almighty, . . . because thou hast taken to thee thy great power, and hast reigned." Then shall we join with the redeemed of all ages and generations, in singing a new song, "saying, Thou art worthy to take the book and open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation, and hast made us unto our God kings and priests: and we shall reign on the earth." And the angels shall join in chorus; the number of whom is "ten thousand times ten thousand, and thousands of thousands," "saying with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and in earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing; and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever." But to behold the King in his beauty, and join with all the angels in heaven, and all the redeemed of earth, in celebrating the praises of our once humbled, but now exalted, King; to share with him in this glorious and triumphant reign, we must comply with the conditions of citizenship in his kingdom. This brings me to notice,
3d. The relation the atonement sustains to man as a transgressor of the law of God.