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it was necessary, that, when he did appear, he should so appear as to answer the types.
It may be asked, why was the Antitype so constructed? This construction of things was involved in the covenant of redemption. But why, you ask, were things so constructed, as to render necessary, not only the crucifixion of Christ, but the manner and all the circumstances of it? Answer; "God worketh all things after the counsel of his own will."
But, still it is inquired, did not the nature of things, make it necessary, that, in order to man's redemption, something be done? I answer; the sole price of man's redemption, is the blood of Christ, and every thing implied in his death, was necessary that man might live. But,
Whether the nature of things, aside from the will of God, required the death of Christ, and that upon the cross, is not for me to decide.
I believe it was necessary, that the covenant of redemption be just such an instrument as it really is; and that the Bible be just such a book as it really is; and that all the types and predictions concerning Christ be as they really are: but, whether the nature of things required that the covenant of redemption be just as it is; or whether the nature of things forbids the salvation of man, on the supposition that the blood of Christ were shed by stoning, instead of its being shed by crucifixion, is too much for me to say.
I believe that the covenant of redemption was constructed in infinite wisdom; and, I believe, that the Bible stands firm upon the same solid foundation. Now then I believe, that God for Christ's sake, can consistently have mercy on whom he will: he can renew and justify those who by nature are ungodly. And what was necessary in order to this, in the judgment of infinite wisdom, was determined in "the counsel of peace" before the world was.
The atonement of Christ is the only foundation which keeps men from sinking into eternal perdition.
No where could wisdom be found sufficient to answer the important question, how can man be redeemed? but in the counsel of peace. And this question being settled in heaven, the knowledge of it, reached us who dwell on earth, by a divine revelation.
In the covenant of redemption, it was determined that the foundation of our salvation should be laid in the blood of one born of a woman, yet eminently the Son of God, the only begotten of the Father, full of grace and truth.
It was promised him, who was in the bosom of the Father, that on his coming and destroying the "prince of this world," he should be the exalted Prince and Saviour of man. In the counsel of peace, every thing was settled between the Father and the Son, which was necessary to be done, that, "the prince of this world might be cast out." This being done, Christ must be exhibited by types and predictions: he knew therefore from the beginning every thing by which he should be exhibited to public view, in the revelation of God. A necessity was laid upon him to answer all the types and predictions concerning him. The Word knew before he was made flesh, that God had said to the serpent, "Thou shalt bruise his heel."
The Prophet Isaiah knowing, that when the Son of man should appear upon the stage in public life, he would have to contend with satan and the whole power of darkness from earth and hell; therefore introduces him as a mighty conqueror: "For every battle of the warrior is with confused noise and garments rolled in blood; but this shall be with burning and fuel of fire." Bishop Lowth's translation of the above is; For the greaves of the armed warriors in the conflict, and the garments rolled in much blood, shall be for a burning, even fuel for the fire. "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. And the zeal of the Lord of hosts will perform this."
THE DIVINITY AND HUMANITY OF CHRIST DIS
JOHN X, 30, and xiv, 28.
I and my Father are one.-My Father is greater than I.
4. REDEMPTION, by the precious blood of Christ, as of a lamb without blemish and without spot, implies both his divinity and humanity.
Christ is Immanuel, the Son of man, and the Son of God. The Jews believed him to be the Son of man; but they believed him not to be the Son of God. But said Jesus unto them, "When ye have lifted up the Son of man, then shall ye know that I am be:" that is, that he was Messiah, who is exhibit ed in the Scriptures of the Old Testament. Therefore if the Jews would search the Scriptures, they would find that Christ the Son of man, was also, the God of their father Abraham, who saw his day, "and was glad." And, "Jesus said unto them, Verily, Verily, I say unto you, before Abraham was, I am."
It is evident from the Scriptures, that Christ is veriily man, and truly God. And this we ought to believe, unless it can be proved to be impossible, in the nature of things, for humanity and divinity to be united in one person. It is no doubt impossible for man to understand how an infinite and a finite spirit can be so united as to become one person. We ought, however to believe many things which we cannot comprehend.
It is Christ, doubtless, of whom, the Prophet Isaiah speaks, when he says, "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,
or as Dr. Lowth has it, the Father of everlasting age, the Prince of peace." Here the prophet has clearly exhibited the Messiah as God and man. If he were a Child born and a Son given, then it is most evident, that he was a man, the predicted Seed of the woman, who should bruise the serpent's head. But to conquer this potent enemy, together with a combination of all the enemies of God in earth and hell, it was necessary that he should be more than a man. And "his name says the prophet shall be called the mighty God, the Father of everlasting age." Is Isaiah speaking of two persons? is the Child born, the Son given, one person of whom he speaks, and The mighty God, The everlasting Father, another person? Of this, we have no evidence. The Child born then, is the mighty God.
With this agrees the declaration which Christ made of himself: "I and my Father are one:" by this he meant to assert his divinity: and that the Jews so understood him, is evident, because, for this saying they charged him with blasphemy. For this supposed crime, they stoned him; "because" say they, "that thou being a man, makest thyself God." Christ did not deny but that he meant to be so understood. And the Jews ought to have viewed and treated him as the ever-living God. It is evident, then, that Christ was either a Divine Person, or a very bad man. But none will deny that he was a good man; consequently Christ, who was a Child born, a Son given, is The mighty God, The everlasting Father.
The unbelief of the Jews respecting the divinity of Christ was the ground of their rejecting him. Christ said to the Jews, "Search the Scriptures for they are they which testify of me." Their Scriptures, from the beginning to the end, testified of Christ; not as a man only, but as The mighty God, The everlasting Father.
Of Christ it is said; "He came unto his own and his own received him not. But as many as received him, to them gave he power to become the sons of God, eyen to them that believed on his name." If Christ